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Sahih Muslim 1

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"Sahih al-Muslim"

This book by Muslim Nishapuri is collection of sayings and deeds of Prophet Muhammad - Rasul-Allah. Peace and blessings be on him and his family. Practices and customs of Rasul are also known as the Sunnah. The reports of Rasul's sayings and deeds are called Ahadith. Muslim's collection is recognized by the overwhelming majority of the Muslim world to be one of the most authentic collections of Ahadith and Sunnah of Rasul. In this 2009 version, the word Rasul has been used in line with Arabic usage. It means messenger of God, and here refers to Muhammed, and other messengers sent in the past. The English word Prophet is also used for Muhammad in Divine capacity.

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43 Books of "Sahih Al Muslim"


# Book: 1 Kitab Al-Iman [ Book of Faith ]


Chapter 1:

Bk 1, No.1:
Reports Yahya b. Ya'mur that the first man who discussed about Qadr (Divine Decree) in Basra was Mabad al-Juhani. I along with Humaid b. Abdur-Rahman Himyari set out for prilgrimage or for Umrah and said: Should it so happen that we come into contact with one of the Companions of Rasul we shall ask him a bout what is talked about Taqdir (Division Decree). Accidentally we came across Abdullah son of Umar, while he was entering the mosque. My companion and I surrounded him. One of us (stood) on his right and the other stood on his left. I expected that my companion would authorize me to speak. I therefore said: Abu Abdur Rahman! there have appeared some people in our land who recite the Holy Koran and pursue knowledge. And then after talking about their affairs, added: They (such people) claim that there is no such thing as Divine Decree and events are not predestined. He (Abdullah) said: When you happen to meet such people tell them that I have nothing to do with them and they have nothing to do with me. And verily they are in no way responsible for my (belief). Abdullah swore by Him (the Lord) (and said): If any one of them (who does not believe in the Divine Decree) had with him gold equal to the bulk of (the mountain) Uhud and then, it (in the way of Allah), Allah would not accept it unless he affirmed his faith in Divine Decree. He further said: My father, Umar, told me: One day we were sitting in the company of Rasul when there appeared before us a man dressed in pure white clothes, his hair extraordinarily black. There were no signs of travel on him. None amongst us recognized him. At last he sat with Rasul. He knelt before him placed his palms on his thighs and said: Muhammad, inform me about Islam. Rasul said: Islam implies that you testify that there is no god but Allah and that Muhammad is his Rasul [Messenger], and you establish prayer, pay Zakat, observe the fast of Ramadan, and perform pilgrimage to the (House) if you are solvent enough (to bear the expense of) the journey. He (the inquirer) said: You have told the truth. He (Umar) said: It amazed us that he would put the question and then he would himself verify the truth. He (the inquirer) said: Inform me about Iman (faith). He (Rasul) replied: That you affirm your faith in Allah, in His angels, in His Books, in His Rasuls, in the Day of Judgment, and you affirm your faith in the Divine Decree about good and evil. He (the inquirer) said: You have told the truth. He (the inquirer) again said: Inform me about al-Ihsan (performance of good deeds). He (Rasul) said: That you worship Allah as if you are seeing Him, for though you don't see Him, He, verily, sees you. He (the enquirer) again said: Inform me about the hour (of the Doom). He (Rasul) remarked: One who is asked knows no more than the one who is inquiring (about it). He (the inquirer) said: Tell me some of its indications. He (Rasul) said: That the slave-girl will give birth to her mistress and master, that you will find barefooted, destitute goat-herds vying with one another in the construction of magnificent buildings. He (Umar) said: Then he (the inquirer) went on his way but I stayed with him (Rasul) for a long while. He then, said to me: Umar, do you know who this inquirer was? I replied: Allah and His Rasul knows best. He (Rasul) remarked: He was Gabriel (the angel). He came to you in order to instruct you in matters of religion.

Bk 1, No.2:
Reports Yahya b. Yamur that when Mabad discussed the problem pertaining to Divine Decree, we refuted that. He (the narrator) said: I and Humaid b. Abdur-Rahman Himyari argued. And they carried on the conversation about the purport of the hadith related by Kahmas and its chain of transmission too, and there is some variation of words.

Bk 1, No.3:
Reports Yahya b. Ya'mur and Humaid b. Abdur-Rahman that they said: We met Ibn Umar and we discussed about the Divine Decree, and what they talked about it and he narrated the hadith that has been transmitted by Umar bin Khatab from Rasul. There is a slight variation in that.

Chapter 2: WHAT IS IMAN AND WHAT ARE ITS CHARACTERISTICS

Bk 1, No.4:
Abu Huraira said: One day Rasul appeared before the public that a man came to him and said: Rasul, (tell me) what is Iman. Upon this he (Rasul) replied: That you affirm your faith in Allah, His angels, His Books, His meeting, His Messengers and that you affirm your faith in the Resurrection hereafter. He (again) said: Rasul, (tell me) what does Islam signify. He (Rasul) replied: Islam signifies that you worship Allah and do not associate anything with Him and you establish obligatory prayer and you pay the obligatory poor-rate (Zakat) and you observe the fast of Ramadan. He (the inquirer) again said: Rasul, what does Ihsan imply? He (Rasul) replied: That you worship Allah as if you are seeing Him, and in case you fail to see Him, then observe prayer (with this idea in your mind) that (at least) He is seeing you. He (the inquirer ) again said: Rasul, when would there be the hour (of Doom)? He (Rasul) replied: The one who is asked about it is no better informed than the inquirer. I, however, narrate some of its signs (and these are): when the slave-girl will give birth to he master, when the naked, barefooted would become the chiefs of the people - these are some of the signs of (Doom). (Moreover) when the shepherds of the black (camels) would exult themselves in buildings, this is one of the signs of (Doom). (Doom) is one of the five (happenings wrapped in the unseen) which no one knows but Allah. Then he (Rasul) recited (the verse):" Verily Allah! with Him alone is the knowledge of the hour and He it is Who sends (down the rain) and knows that which is in the wombs and no person knows whatsoever he shall earn tomorrow, and a person knows not in whatsoever land he shall die. Verily Allah is Knowing, Aware. He (the narrator, Abu Huraira) said: Then the person turned back and went away. Rasul said: Bring that man back to me. They (the Companions of Rasul present there) went to bring him back, but they saw nothing there. Upon this Rasul said: he was Gabriel, who came to teach the people their religion.

Bk 1, No.5:
This hadith is narrated to us on the authority of Muhammad b. Abdullah b. Numair, on the authority of Muhammad b. Bishr, on the authority of Abd Hayyan al-Taymi with the exception that in this narration (instead of the words (Iza Waladat al'amah rabbaha), the words are (Iza Waladat al'amah Ba'laha), i, e, when slave-girl gives birth to her master.

Bk 1, No.6:
Abu Huraira said Rasul said: Ask me (about matters pertaining to religion), but they (the Companions of Rasul) were too much overawed out of profound respect for him to ask him (anything). In the meanwhile a man came there, and sat near his knees and said: Rasul, what is lslam is; to which he (Rasul) replied: You must not associate anything with Allah, and establish prayer, pay the poor-rate (Zakat) and observe (the fasts) of Ramadan. He said: You (have) told the truth. He (again) said: Rasul, what al-Iman (the faith) is? He (Rasul) said: That you affirm your faith in Allah, His angels, His Books, His meeting, His Rasuls, and that you believe in Resurrection and that you believe in Qadr (Divine Decree) in all its entirety, He (the inquirer) said: You (have) told the truth. He (again) said: Rasul, what al-Ihsan is? Upon this he (Rasul) said: (Al-Ihsan implies) that you fear Allah as if you are seeing Him, and though you see Him not, verily He is seeing you. He (the inquirer) said: You (have) told the truth. He (the inquirer) said: When there would be the hour (of Doom)? He said: The one who is being asked about it is no better informed than the inquirer himself. I, however, narrate some of its signs (and these are): when you see a slave (woman) giving birth to her master - that is one of the signs of (Doom) ; when you see barefooted, naked, deaf and dumb (ignorant and foolish persons) as the rulers of the earth - that is one of the signs of the Doom. And when you see the shepherds of black camels exult in buildings - that is one of the signs of Doom. The (Doom) is one of the five things (wrapped) in the unseen. No one knows them except Allah. Then (Rasul) recited (the folowing verse):" Verily Allah! with Him alone is the knowledge of the hour and He it is Who sends down the rain and knows that which is in the wombs and no person knows whatsoever he shall earn on morrow and a person knows not in whatsoever land he shall die. Verily Allah is Knowing, Aware. He (the narrator, Abu Huraira) said: Then the person stood up an (made his way). Rasul said: Bring him back to me. He was searched for, but they (the Companions of Rasul) could not find him. Rasul thereupon said: He was Gabriel and he wanted to teach you (things pertaining to religion) when you did not ask (them yourselves).

Chapter 3: ON PRAYER (SALAT) WHICH IS ONE OF THE PILLARS OF ISLAM

Bk 1, No.7:
Reports Talha b. 'Ubaidullah that a person with dishevelled hair, one of the people of Nejd, came to Rasul. We heard the humming of his voice but could not fully discern what he had been saying, till he came nigh to Rasul. It was then (disclosed to us) that he was asking questions pertaining to Islam. Rasul said: Five prayers during the day and the night. (Upon this he said: Am I obliged to say any other (prayer) besides these? He (Rasul, ) said: No, but whatever you observe voluntarily, out of your own free will, and the fasts of Ramadan. The inquirer said: Am I obliged to do anything else besides this? He (Rasul) said: No, but whatever you do out of your own free will. And Rasul told him about the Zakat (poor-rate). The inquirer said: Am I obliged to pay anything else besides this? He (Rasul) said: No, but whatever you pay voluntarily out of your own free will. The man turned back and was saying: I would neither make any addition to this, nor will decrease anything out of it. Rasul said: He is successful, if he is true to what he affirms.

Bk 1, No.8:
Another hadith, the like of which has been narrated by Malik (b. Anas) (and mentioned above) is also reported by Talha b. 'Ubaidullah, with the only variation that Rasul said: By his father, he shall succeed if he were true (to what he professed), or: By his father, he would enter heaven if he were true (to what he professed).

Chapter 4: PERTAINING TO FAITH IN ALLAH

Bk 1, No.9:
Reports Anas b. Malik that he said: We were forbidden that we should ask anything (without the genuine need) from Rasul. It, therefore, pleased us that an intelligent person from the dwellers of the desert should come and asked him (Rasul) and we should listen to it. A man from the dwellers of the desert came (to Rasul) and said: Muhammad, your messenger came to us and told us your assertion that verily Allah had sent you (as a prophet). He (Rasul) remarked: He told the truth. He (the bedouin) said: Who created the heaven? He (Rasul) replied: Allah. He (the bedouin again) said: Who created the earth? He (Rasul) replied: Allah. He (the bedouin again) said: Who raised these mountains and who created in them whatever is created there? He (Rasul) replied: Allah. Upon this he (the bedouin) remarked: By Him Who created the heaven and created the earth and raised mountains thereupon, has Allah (in fact) sent you? He (Rasul) said: Yes. He (the bedouin) said: Your messenger also told us that five prayers (had been made) obligatory for us during the day and the night. He (Rasul) remarked: He told you the truth. He (the bedouin) said: By Him Who sent you, is it Allah Who ordered you about this (i.e prayers)? He (Rasul) said: Yes. He (the bedouin) said: Your messenger told us that Zakat had been made obligatory in our riches. He (Rasul) said. He has told the truth. He (the bedouin) said: By Him Who sent you (as a prophet), is it Allah Who ordered you about it (Zakat)? He (Rasul) said: Yes. He (the bedouin) said: Your messenger told us that it had been made obligatory for us to fast every year during the month of Ramadan. He (Rasul) said: He has told the truth. He (the bedouin) said: By Him Who sent you (as a prophet), is it Allah Who ordered you about it (the fasts of Ramadan)? He (Rasul) said: Yes. He (the bedouin) said: Your messenger also told us that pilgrimage (Haj) to the House (of Kabah) had been made obligatory for him who is able to undertake the journey to it. He (Rasul) said: Yes. The narrator said that he (the bedouin) set off (at the conclusion of this answer, but at the time of his departure) remarked: 'By Him Who sent you with the Truth, I would neither make any addition to them nor would I diminish anything out of them. Upon this Rasul said: If he were true (to what he said) he must enter Paradise.

Bk 1, No.010:
Reports Thabit that Anas said: We were forbidden in the Holy Koran that we should ask about anything from Rasul and then Anas reported the hadith in similar words.

Chapter 5: CONCERNING IMAN BY WHICH A PERSON WOULD ENTER HEAVEN

Bk 1, No.011:
Reports Abu Ayyub Ansari that once during the journey of Rasul a bedouin appeared before him and caught hold of the nosestring of his she-camel and then said, Muhammad inform me about that which takes me near to Paradise and draws me away from the Fire (of Hell). He (the narrator) said: Rasul stopped for a while and cast a glance upon his companions and then said: He was afforded a good opportunity (or he had been guided well). He (Rasul) addressing the bedouin said: (Repeat) whatever you have uttered. He (the bedouin) repeated that. Upon this Rasul said: The deed which can draw you near to Paradise and take you away from Hell is, that you worship Allah and associate none with Him, and you establish prayer and pay Zakat, and do good to your kin. After having uttered these words, Rasul asked the bedouin to release the nosestring of his she-camel.

Bk 1, No.012:
This hadith is transmitted by Muhammad b. Hatim on the authority of Abu Ayyub Ansari.

Bk 1, No.013:
Reports Abu Ayyub that a man came to Rasul and said: Direct me to a deed which draws me near to Paradise and takes me away from the Fire (of Hell). Upon this he (Rasul) said: You worship Allah and never associate anything with Him, establish prayer, and pay Zakat, and do good to your kin. When he turned his back, Rasul said: If he adheres to what he has been ordered to do, he would enter Paradise.

Bk 1, No.014:
Abu Huraira said a bedouin came to Rasul and said: Rasul, direct me to a deed by which I may be entitled to enter Paradise. Upon this he (Rasul) remarked: You worship Allah and never associate anything with Him, establish the obligatory prayer, and pay the Zakat which is incumbent upon you, and observe the fast of Ramadan. He (the bedouin) said: By Him in Whose hand is my life, I will never add anything to it, nor will I diminish anything from it. When he (the bedouin) turned his back, Rasul said: He who is pleased to see a man from the dwellers of Paradise should catch a glimpse of him.

Bk 1, No.015:
Reports Jabir bin Abdullah al Ansari that Numan b. Qaufal came to Rasul and said: Would I enter Paradise if I say the obligatory prayers and deny myself that which is forbidden and treat that as lawful what has been made permissible (by the Shari'ah)? Rasul replied in the affirmative.

Bk 1, No.016:
A similar hadith is narrated on Jabir's authority in which the following words are added: I will do nothing more.

Bk 1, No.017:
Reports Jabir that a man once said to Rasul: Shall I enter Paradise in case I say the obligatory prayers, observe the (fasts) of Ramadan and treat that as lawful which has been made permissible (by the Shari'ah) and deny myself that what is forbidden, and make no addition to it? He (Rasul) replied in the affirmative. He (the inquirer) said: By Allah, I would add nothing to it.

Chapter 6: CONCERNING THE SAYING OF RASUL: ISLAM IS FOUNDED ON FIVE (FUNDAMENTS)

Bk 1, No.018:
Ibn Umar said Rasul said: Islam is raised on five (pillars), i.e the oneness of Allah, the establishment of prayer, payment of Zakat, the, fast of Ramadan, Pilgrimage (to Mecca). A person said (Ibn Umar): Which of the two precedes the other-Pilgrimage or the fasts of Rarnadan? Upon this he replied: No (it is not the Pilgrimage first) but the fasts of Ramadan precede the Pilgrimage.

Bk 1, No.019:
Ibn Umar said Rasul said: Islam is raised on five (pillars), i.e Allah (alone) should be worshipped, and (all other gods) beside Him should be (categorically) denied. Establishment of prayer, the payment of Zakat, Pilgrimage to the House, and the fast of Ramadan (are the other obligatory acts besides the belief in the oneness of Allah and denial of all other gods).

Bk 1, No.020:
Ibn Umar said Rasul said: Islam is raised on five (pillars), testifying (the fact) that there is no god but Allah, that Muhammad is His servant and messenger, and the establishment of prayer, payment of Zakat, Pilgrimage to the House (Kaba) and the fast of Ramadan.

Bk 1, No.021:
Reports Ta'us that a man said to Ibn Umar. Why don't you carry out a military expedition? Upon which he replied: I heard Rasul say: Verily, Islam is founded on five (pillars): testifying the fact that there is no god but Allah, establishment of prayer, payment of Zakat, fast of Ramadan and Pilgrimage to the House.

Chapter 7: RELATING TO THE COMMAND FOR BELIEF IN ALLAH AND HIS PROPHET AND THE LAWS OF ISLAM AND INVITING (PEOPLE TO) THEM

Bk 1, No.022:
Ibn Abbas says a delegation of Abdul Qais came to Rasul and said: Rasul, verily ours is a tribe of Rabia and there stand between you and us the unbelievers of Mudar and we find no freedom to come to you except in the sacred month. Direct us to an act which we should ourselves perform and invite those who live beside us. Upon this Rasul said: I command you to do four things and prohibit you against four acts. (The four deeds which you are commanded to do are): Faith in Allah, and then he explained it for them and said: Testifying the fact. that there is no god but Allah, that Muhammad is His Rasul [Messenger], performance of prayer, payment of Zakat, that you pay Khums (one-fifth) of the booty fallen to your lot, and I prohibit you to use round gourd, wine jars, wooden pots or skins for wine. Khalaf b. Hisham has made this addition in his narration: Testifying the fact that there is no god but Allah, and then he with his finger pointed out the oneness of the Lord.

Bk 1, No.023:
Abu Jamra said: I was an interpreter between Ibn Abbas and the people, that a woman happened to come there and asked about nabidh or the pitcher of wine. He replied: A delegation of the people of Abdul-Qais came to Rasul. He (Rasul) asked the delegation or the people (of the delegation about their identity). They replied that they belonged to the tribe of Rabia. He (Rasul) welcomed the people or the delegation which were neither humiliated nor put to shame. They (the members of the delegation) said: Rasul, we come to you from a far-off distance and there lives between you and us a tribe of the unbelievers of Mudar and, therefore, it is not possible for us to come to you except in the sacred months. Thus direct us to a clear command, about which we should inform people beside us and by which we may enter heaven. He (Rasul) replied: I command you to do four deeds and forbid you to do four (acts), and added: I direct you to affirm belief in Allah alone, and then asked them: Do you know what belief in Allah really implies? They said: Allah and His Rassul know best. Rasul said: It implies testimony to the fact that there is no god but Allah, and that Muhammad is Rasul, establishment of prayer, payment of Zakat, fast of Ramadan, that you pay one-fifth of the booty (fallen to your lot) and I forbid you to use gourd, wine jar, or a receptacle for wine. Shuba sometimes narrated the word naqir (wooden pot) and sometimes narrated it as muqayyar. Rasul also said: Keep it in your mind and inform those who have been left behind.

Bk 1, No.024:
There is another hadith narrated on the authority of Ibn Abbas (the contents of which are similar to the one) narrated by Shuba in which Rasul said: I forbid you to prepare nabidh in a gourd, hollowed block of wood, a varnished jar or receptacle. Ibn Muadh made this addition on the authority of his father that Rasul said to AsHaj, of the tribe of Abdul-Qais: You possess two qualities which are liked by Allah: insight and deliberateness.

Bk 1, No.025:
Reports Qatada that one among the delegates of the Abdul-Qais tribe narrated this tradition to him. Saeedsaid that Qatada had mentioned the name of Abu Nadra on the authority of Abu Saeed Khuzri who narrated this tradition: That people from the- tribe of Abdul-Qais came to Rasul and said: Rasul, we belong to the tribe of Rabia and there live between you and us the unbelievers of the Mudar tribe and we find it impossible to come to you except in the sacred months; direct us to a deed which we must communicate to those who have been left behind us and by doing which we may enter heaven. Upon this Rasul said: I enjoin upon you four (things) and forbid you to do four (things): worship Allah and associate none with Him, establish prayer, pay Zakat, and observe the fast of Ramadan, and pay the fifth part out of the booty. And I prohibit you from four (things): dry gourds, green-coloured jars, hollowed stumps of palm-trees, and receptacles. They (the members of the delegation) said: Do you know what al-naqir is? He replied: Yes, it is a stump which you hollow out and in which you throw small dates. Saeedsaid: He (Rasul) used the word tamar (dates). (Rasul then added): Then you sprinkle water over it and when its ebullition subsides, you drink it (and you are so intoxicated) that one amongst you, or one amongst them (the other members of your tribe, who were not present there) strikes his cousin with the sword. He (the narrator) said: There was a man amongst us who had sustained injury on this very account due to (intoxication), and he told that he tried to conceal it out of shame from Rasul. I, however, inquired from Rasul (it we discard those utensils which you have forbidden us to use), then what type of vessels should be used for drink? He (Rasul) replied: In the waterskin the mouths of which are tied (with a string). They (again) said: Rasul, our land abounds in rats and water-skins cannot remain preserved. Rasul of Allah said: (Drink in water-skins) even if these arenibbled by rats. And then (addressing) al-AsHaj of Abdul-Qais he said: Verily, you possess two such qualities which Allah loves: insight and deliberateness.

Bk 1, No.026:
Reports Abu Saeed Kuzri that when the delegation of the tribe of Abdul-Qais came to the Rasul, (its members) said: Rasul, may God enable us to lay down our lives for you, which beverage is good for us? He (Rasul) said: (Not to speak of beverages, I would lay stress) that you should not drink in the wine jars. They said: Rasul, may God enable us to lay down our lives for you, do you know what al-naqir is? He (Rasul) replied: Yes, it is a stump which you hollow out in the middle, and added: Do not use gourd or receptacle (for drink). Use water-skin the mouth of which is tied with a thong (for this purpose).

Chapter 8: CALLING PEOPLE TO TESTIFICATIONS AND THE CANONS OF ISLAM

Bk 1, No.027:
Ibn Abbas said that Muadh bin Jabal said: Rasul sent me (as a governor of Yemen) and (at the time of departure) instructed me thus: You will soon find yourself in a community one among the people of the Book, so first call them to testify that there is no god but Allah, that I (Muhammad) am Rasul, and if they accept this, then tell them Allah has enjoined upon them five prayers during the day and the night and if they accept it, then tell them that Allah has made Zakat obligatory for them that it should be collected from the rich and distributed among the poor, and if they agree to it don't pick up (as a share of Zakat) the best of their wealths. Beware of the supplication of the oppressed for there is no barrier between him and Allah.

Bk 1, No.028:
Ibn Abbas says when Rasul sent Muadh towards Yemen (as governor) he said to him: Verily you would reach a community of the people of the Book, the very first thing to which you should call them is the worship of Allah, may His Glory be Magnificent, and when they become fully aware of Allah, instruct them that He has enjoined five prayers on them during the day and the night, and when the begin observing it, then instruct them that verily Allah has made Zakat obligatory for them which would be collected from the wealthy amongst them and distributed to their needy ones, and when they submit to it, then collect it from them and avoid (the temptation) of selecting the best (items) of their riches.

Chapter 9: COMMAND FOR FIGHTING AGAINST THE PEOPLE SO LONG AS THEY DO NOT PROFESS THAT THERE IS NO GOD BUT ALLAH AND MUHAMMAD IS HIS MESSENGER

Bk 1, No.029:
Abu Huraira said when Rasul breathed his last and Abu Bakr was appointed as his successor (Caliph), those amongst the Arabs who wanted to become apostates became apostates. Umar said to Abu Bakr: Why would you fight against the people, when Rasul declared: I have been directed to fight against people so long as they do not say: There is no god but Allah, and he who professed it was granted full protection of his property and life on my behalf except for a right? His (other) affairs rest with Allah. Upon this Abu Bakr said: By Allah, I would definitely fight against him who severed prayer from Zakat, for it is the obligation upon the rich. By Allah, I would fight against them even to secure the cord (used for hobbling the feet of a camel) which they used to give to Rasul (as zakat) but now they have withheld it. Umar remarked: By Allah, I found nothing but the fact that Allah had opened the heart of Abu Bakr for (perceiving the justification of) fighting (against those who refused to pay Zakat) and I fully recognized that the (stand of Abu Bakr) was right.

Bk 1, No.030:
Abu Huraira said Rasul said: I have been commanded to fight against people so long as they do not declare that there is no god but Allah, and he who professed it was guaranteed the protection of his property and life on my behalf except for the right affairs rest with Allah.

Bk 1, No.031:
Abu Huraira said he heard Rasul say: I have been commanded to fight against people, till they testify to the fact that there is no god but Allah, and believe in me (that) I am the messenger (from the Lord) and in all that I have brought. And when they do it, their blood and riches are guaranteed protection on my behalf except where it is justified by law, and their affairs rest with Allah.

Bk 1, No.032:
Reports Jabir that Rasul said: I have been commanded that I should fight against people till they declare that there is no god but Allah, and when they profess it that there is no god but Allah, their blood and riches are guaranteed protection on my behalf except where it is justified by law, and their affairs rest with Allah, and then he (Rasul) recited (this verse of the Holy Koran):" Thou art not over them a warden" (lxxxviii, 22).

Bk 1, No.033:
It has been narrated on the authority of Ibn Umar that Rasul said: I have been commanded to fight against people till they testify that there is no god but Allah, that Muhammad is Rasul, and they establish prayer, and pay Zakat and if they do it, their blood and property are guaranteed protection on my behalf except when justified by law, and their affairs rest with Allah.

Bk 1, No.034:
Reports Abu Malik: I heard Rasul say: He who professed that there is no god but Allah and made a denial of everything which the people worship beside Allah, his property and blood became inviolable, an their affairs rest with Allah.

Bk 1, No.035:
Abu Malik narrated on the authority of his father that he heard Rasul say: He who held belief in the unity of Allah, and then narrated what has been stated above.

Chapter 10: HE WHO ACCEPTS ISLAM AT THE DEATH-BED, BEFORE THE ACTUAL AGONY OF DEATH, IS A MUSLIM IT IS FORBIDDEN TO SUPPLICATE BLESSINGS FOR THE POLYTHEISTS. HE WHO DIES AS A POLYTHEIST IS ONE AMONG THE DENIZENS OF HELL AND NO MEANS WOULD BE EFFECTIVE ENOUGH TO GET HIM OUT OF THAT

Bk 1, No.036:
It is reported by Saeed b.Musayyib who narrated it on the authority of his father (Musayyib b. Hazm) that when Abu Talib was about to die, Rasul came to him and found with him Abu Jahl (Amr b. Hisham) and Abdullah b. Abi Umayya ibn al-Mughirah. Rasul said: My uncle, you just make a profession that there is no god but Allah, and I will bear testimony before Allah (of your being a believer), Abu Jahl and Abdullah b. Abi Umayya addressing him said: Abu Talib, would you abandon the religion of Abdul-Muttalib? Rasul constantly requested him (to accept his offer), and (on the other hand) was repeated the same statement (of Abu Jahl and Abdullah b. Abi Umayya) till Abu Talib gave his final decision and be stuck to the religion of Abdul-Muttalib and refused to profess that there is no god but Allah. At this Rasul said: By Allah, I will persistently beg pardon for you till I am forbidden to do so (by God), It was then that Allah, the Magnificent and the Glorious, revealed this verse:
" It is not meet for Rasul and for those who believe that they should beg pardon for the polytheists, even though they were their kith and kin, after it had been made known to them that they were the denizens of Hell" (ix. 113)
And it was said to Rasul:
" Verily thou canst not guide to the right path whom thou lovest. And it is Allah Who guideth whom He will, and He knoweth best who are the guided" (xxviii, 56).

Bk 1, No.037:
Abu Huraira said Rasul said to his uncle at the time of his death: Make a profession of it that there is no god but Allah and I will bear testimony (of your being a Muslim) on the Day of judgment. But he (Abu Talib) refused to do so. Then Allah revealed this verse:
" Verily thou canst not guide to the right path whom thou lovest. And it is Allah Who guideth whom He will and He knoweth best who are the guided" (xxviii. 56).

Bk 1, No.038:
Abu Huraira said Rasul said to his uncle (at the time of his death): Make a profession of it that there is no god but Allah and I will bear testimony (of your being a Muslim) on the Day of judgment. He (Abu Talib) said: Were it not the fear of the Quraysh blaming me (and) saying that it was the fear of (approaching death) that induced me to do so, I would have certainly delighted your eyes. It was then that Allah revealed:
" Verily thou canst not guide to the right path whom thou lovest. And it is Allah Who guideth whom He will and He knoweth best who are the guided" (xxviii-56).

Chapter 11: HE WHO MEETS HIS LORD WITH IMPLICIT FAITH WOULD ENTER HEAVEN AND FIRE WOULD BE FORBIDDEN HARM HIM

Bk 1, No.039:
Reports Uthman that Rasul said. He who died knowing (fully well) that there is no god but Allah entered Paradise.

Bk 1, No.040:
Reports Humran that he heard Uthman saying this: I heard Rasul uttering these words (as stated above).

Bk 1, No.041:
Reports Abu Huraira: We were accompanying Rasul in a march (towards Tabuk). He (the narrator) said: The provisions with the people were almost depleted. He (the narrator) said: (And the situation became so critical) that they (the men of the army) decided to slaughter some of their camels. He (the narrator) said: Upon this Umar said: Rasul, I wish that you should pool together what has been left out of the provisions with the people and then invoke (the blessings of) Allah upon it. He (the narrator) said: He (Rasul) did it accordingly. He (the narrator) said: The one who had wheat in his possession came there with wheat. He who had dates with him came there with dates. And Mujahid said: He who possessed stones of dates came there with stones. I (the narrator) said: What did they do with the date-stones. They said: They (the people) sucked them and then drank water over them. He (the narrator said): He (Rasul) invoked the blessings (of Allah) upon them (provisions). He (the narrator) said: (And there was such a miraculous increase in the stocks) that the people replenished their provisions fully. He (the narrator) said: At that time he (Rasul) said: I bear testimony to the fact that there is no god but Allah, and I am His messenger. The servant who would meet Allah without entertaining any doubt about these (two fundamentals) would enter heaven.

Bk 1, No.042:
It is narrated either on the authority of Abu Huraira or that of Abu Saeed Khuzri. The narrator A'mash has narrated this hadith with a little bit of doubt (about the name of the very first narrator who was in direct contact with Rasul. He was either Abu Huraira or Abu Saeed Khuzri. Both are equally reliable transmitters of the traditions). He (the narrator) said: During the time of Tabuk expedition, the (provisions) ran short and the men (of the army) suffered starvation; they said: Rasul, would you permit us to slay our camels? We would eat them and use their fat. Rasul said: Do as you please. He (the narrator) said: Then Umar came there and said: Rasul, if you do that (if you give your consent and the men begin to slay their camels), the riding animals would become short. But (I would suggest you to) summon them along with the provisions left with them Then invoke Allah's blessings on them (different items of the provisions) It is hoped Allah shall bless them. Rasul replied in the affirmative. (the narrator) said: He called for a leather mat to be used as a table cloth and spread it out. Then he called people along with the remaining portions of their provisions. He (the narrator) said: Someone was coming with handful of mote, another was coming with a handful of dates, still another was coming with a portion of bread, till small quantities of these things were collected on the table cloth. He (the narrator said): Then Rasul invoked blessing (on them) and said: Fill your utensils with these provisions. He (the narrator) said: They filled their vessel to the brim with them, and no one amongst the army (which comprised of 30,000 persons) was left even with a single empty vessel. He (the narrator) aid: They ate to their fill, and there was still a surplus. At this Rasul said: I bear testimony that there is no god but Allah and I am Rasul. The man who meets his Lord without harboring any doubt about these two (truths) would never be kept away from Paradise.

Bk 1, No.043:
Reports Ubadah b. Samit that Rasul said: He who said:" There is no god but Allah, He is One and there is no associate with Him, that Muhammad is his servant and His messenger, that Christ is servant and the son of His slave-girl and he (Christ) His word which He communicated to Mary and is His Spirit, that Paradise is a fact and Hell is a fact," Allah would make him (he who affirms these truths enter Paradise through any one of its eight doors which he would like.

Bk 1, No.044:
Reports Umar b. Hani with the same chain of transmitters with the exception of these words: Allah would make him (he who affirms these truths) enter Paradise through one of the eight doors which he would like.

Bk 1, No.045:
Reports Sunabihi that he went to Ubada b. Samit when he was about to die. I burst into tears. Upon this he said to me: Allow me some time (so that I may talk with you). Why do you weep? By Allah, if I am asked to bear witness, I would certainly testify for you (that you are a believer). Should I be asked to intercede, I would certainly intercede for you, and if I have the power, I would certainly do good to you, and then observed: By Allah, never did I hear anything from Rasul which could have been a source of benefit to you and then not conveyed it to you except this single hadith. That I intend to narrate to you today, since I am going to breathe my last. I heard Rasul say: He who testifies that there is no god but Allah and that Muhammad is Rasul, Allah would prohibit the fire of Hell for him.

Bk 1, No.046:
Reports Muadh bin Jabal: I was riding behind Rasul and there was nothing between him and me but the rear part of the saddle, when he said: Muadh: To which I replied: At your beck and call, and at your pleasure, Rasul! He moved along for a few minutes, when again he said: Muadh: To which I replied: At your beck and call, and at your pleasure, Rasul! He then again moved along for a few minutes and said: Muadh: To which I replied. At your beck and call, and at your pleasure. Rasul He, (Rasul) said: Do you know what right has Allah upon His servants? I said: Allah and His Messenger know best. He (Rasul) said: Verily the right of Allah over His servants is that they should worship Him, not associating anything with Him. He (Rasul) with Muadh behind him, moved along for a few minutes and said: Muadh: To which I replied: At your beck and call, and at your pleasure, Rasul! He (Rasul) said: Do you know what rights have servants upon Allah in case they do it (i.e they worship Allah without associating anything with Him)? I (Muadh) replied: Allah and His Messenger know best. (Upon this) he (Rasul) remarked: That He would not torment them (with the fire of Hell).

Bk 1, No.047:
Muadh reports: I was riding behind Rasul on an ass [donkey] known as 'Ufair. He (Rasul) said: Muadh, do you know what right has Allah over His servants and what right have His servants over Him? Muadh added: I replied: Allah and his Messenger know best. At this he said: The right of Allah over His servants is that they should worship Allah and should not associate anything with Him, and the right of His servants over Allah, Glorious and Sublime, is that He does not punish him who associates not anything with Him. He (Muadh) added: I said to Rasul: Should I then give the tidings to the people? He (Rasul) said: Do not tell them this good news, for they would trust in it alone.

Bk 1, No.048:
Muadh said Rasul said: Muadh, do you know the right of Allah over His servants? He (Muadh) said: Allah and His Rasul know best. He (Rasul) said: That Allah alone should be worshipped and nothing should be associated with Him. He (Rasul) said: What right have they (servants) upon Him in case they do it? He (Muadh) said: Allah and His Rasul know best. He (Rasul) said: That He would not punish them.

Bk 1, No.049:
Reports Aswad b. Hilal that he heard Muadh say this: Rasul called, me and I replied to him. He (Rasul) said: Do you know the right of Allah upon the people? and then followed the hadith (mentioned above).

Bk 1, No.050:
Reports Abu Huraira: We were sitting around Rasul. Abu Bakr and Umar were also there among the audience. In the meanwhile Rasul got up and left us, He delayed in coming back to us, which caused anxiety that he might be attacked by some enemy when we were not with him; so being alarmed we got up. I was the first to be alarmed. I, therefore, went out to look for Rasul and came to a garden belonging to the Banu an-Najjar, a section of the Ansar went round it looking for a gate but failed to find one. Seeing a rabi' (i.e streamlet) flowing into the garden from a well outside, drew myself together, like a fox, and slinked into (the place) where God's Messenger was. He (Rasul) said: Is it Abu Huraira? I (Abu Huraira) replied: Yes, Rasul. He (Rasul) said: What is the matter with you? replied: You were amongst us but got up and went away and delayed for a time, so fearing that you might be attacked by some enemy when we were not with you, we became alarmed. I was the first to be alarmed. So when I came to this garden, I drew myself together as a fox does, and these people are following me. He addressed me as Abu Huraira and gave me his sandals and said: Take away these sandals of mine, and when you meet anyone outside this garden who testifies that there is no god but Allah, being assured of it in his heart, gladden him by announcing that he shall go to Paradise. Now the first one I met was Umar. He asked: What are these sandals, Abu Huraira? I replied: These are the sandals of Rasul with which he has sent me to gladden anyone I meet who testifies that there is no god but Allah, being assured of it in his heart, with the announcement that he would go to Paradise. Thereupon Umar struck me on the breast and I fell on my back. He then said: Go back, Abu Huraira, So I returned to Rasul, and was about to break into tears. Umar followed me closely and there he was behind me. Rasul said: What is the matter with you, Abu Huraira? I said: I happened to meet Umar and conveyed to him the message with which you sent me. He struck me on my breast which made me fall down upon my back and ordered me to go back. Upon this Rasul said: What prompted you to do this, Umar? He said: Rasul, my mother and father be sacrificed to thee, did you send Abu Huraira with your sandals to gladden anyone he met and who testified that there is no god but Allah, and being assured of it in his heart, with the tidings that he would go to Paradise? He said: Yes. Umar said: Please do it not, for I am afraid that people will trust in it alone; let them go on doing (good) deeds. Rasul said: Well, let them.

Bk 1, No.051:
Reports Anas b. Malik that the Rasul addressed Muadh as he was riding behind him to which he replied: At thy beck and call, and at thy pleasure, Rasul. He again called out: Muadh, to which he (again) replied: At thy beck and call, and at thy pleasure. He (Rasul) addressed him (again): Muadh, to which he replied: At thy beck and call, and at thy pleasure, Rasul. Upon this he (Rasul) observed: If anyone testifies (sincerely from his heart) that there is no god but Allah, and that Muhammad is His servant and His messenger, Allah immuned him from Hell. He (Muadh) said: Rasul, should I not then inform people of it, so that they may be of good cheer? He replied: Then they would trust in it alone. Muadh told about it at the time of his death, to avoid sinning.

Bk 1, No.052:
Reports 'Itban b. Malik that he came to Medina and said: Something had gone wrong with my eyesight. I, therefore, sent (a message to Rasul): Verily it is my ardent desire that you should kindly grace my house with your presence and observe prayer there so, that I should make that corner a place of worship. He said: Rasul came there, and those amongst the Companions whom Allah willed also accompanied him. He entered (my place) and offered prayer at my residence and his Companions began to talk amongst themselves (and this conversation centered round hypocrites), and then the conspicuous one, Malik b. Dukhshum was made the target and they wished that he (Rasul) should curse him and he should die or he should meet some calamity. In the meanwhile Rasul completed his prayer and said: Does Malik b. Dukhshum not testify the fact that there is no god but Allah and verily I am Rasul. They replied: He makes a profession of it (no doubt) but does not do it out of (sincere) heart. He (Rasul) said: He who testifies that there is no god but Allah and I am Rasul would not enter Hell or its (flames) would not consume him. Anas said: This hadith impressed me very much and I told my son to write it down.

Bk 1, No.053:
Reports Anas that 'Itban b. Malik told him that he became blind. He sent a message to Rasul that he should come and mark a place of worship for him. Thereupon came Rasul and his people and then there was a discussion among them about a man who was known as Malik b. Dukhshum, and subsequently the narrator described the hadith of Sulaiman b. Mughira as stated above.

Chapter 12: HE RELISHED THE FLAVOR OF IMAN WHO WAS PLEASED WITH ALLAH AS HIS LORD

Bk 1, No.054:
Reports Abbas b. Abdul-Muttalib that he heard Rasul saying: He relished the flavor of faith (Iman) who became the book of faith pleased with Allah as Lord, with Islam as the code of life and with Muhammad as the Messenger (of Allah).

Chapter 13: CONCERNING THE BRANCHES OF IMAN

Bk 1, No.055:
Abu Huraira said Rasul said: Iman has over seventy branches, and modesty is a branch of Iman.

Bk 1, No.056:
Abu Huraira said Rasul said: Faith has over seventy branches or over sixty branches, the most excellent of which is the declaration that there is no god but Allah, and the humblest of which is the, removal of what is injurious from the path: and modesty is the branch of faith.

Bk 1, No.057:
Salim reported on the authority of his father that Rasul heard a man instruction his brother about modesty. At this Rasul said: Modesty is an ingredient of Iman (faith).

Bk 1, No.058:
Zuhri has narrated this hadith with the addition of these words: He (Rasul) happened to pass by a mass of Ansar who was instructing his brother (about modesty).

Bk 1, No.059:
Reports Imran b. Husain that Rasul said: Modesty brings forth nothing but goodness. Bushair b. Kab said: It is recorded in the books of wisdom, there lies sobriety in it and calmness of mind in it, Imran said: I am narrating to you the tradition of Rasul and you talk of your books.

Bk 1, No.060:
Reports Qatada. We were sitting with Imran b. Husain in a company and Bushair ibn Kab was also amongst us. Imran narrated to us that on a certain occasion Rasul said: Modesty is a virtue through and through, or said: Modesty is a goodness complete. Upon this Bushair ibn Kab said: Verily we find in certain books or books of (wisdom) that it is God-inspired peace of mind or sobriety for the sake of Allah and there is also a weakness in it. Imran was so much enraged that his eyes became red and he said: I am narrating to you the hadith of Rasul and you are contradicting it. He (the narrator) said: Imran reported the hadith, He (the narrator) said: Bushair repeated, (the same thing). Imran was enraged. He (the narrator) said: We asserted: Verily Bushair is one amongst us. Abu Nujaid! There is nothing wrong, with him (Bushair).

Bk 1, No.061:
Ishaq b. Ibrahim narrates this hadith of Rasul on the authority of Imran b. Husain, like the one narrated by Hammad b. Zaid.

Chapter 14: CONCERNING THE COMPREHENSIVE ATTRIBUTES OF ISLAM

Bk 1, No.062:
Reports Sufyan b. Abdulla al-Thaqafi that he said: I asked Rasul to tell me about Islam a thing which might dispense with the necessity of my asking anybody after you. In the hadith of Abu Usama the (words) are: other than you. He (Rasul) remarked: Say I affirm my faith in Allah and then remain steadfast to it.

Chapter 15: CONCERNING THE EMINENCE OF ISLAM AND OF THE AFFAIRS WHICH ARE EXCELLENT

Bk 1, No.063:
Abdullah bin Amr ibn al Ass said that a man asked Rasul which of the merits (is superior) in Islam. He (Rasul) remarked: That you provide food and extend greetings to one whom you know or do not know.

Bk 1, No.064:
Abdullah b. Amr b. Ass is reported to have said: Verily a person asked Rasul who amongst the Muslims was better. Upon this (Rasul) remarked: From whose hand and tongue the Muslims are safe.

Bk 1, No.065:
Reports Jabir said Rasul said: A Muslim is he from whose hand and tongue the Muslim's are safe.

Bk 1, No.066:
Reports Abu Musa Ash'ari: I asked Rasul which (attribute) of Islam is more excellent. Upon this he remarked: One in which the Muslims are safe, protected from the tongue and hand of (other Muslims). Ibrahim b. Saeedal-Jauhari has narrated this hadith with the same words in addition to these. Rasul was asked as to who amongst the Muslims is better, and the rest of the hadith was narrated like this.

Chapter 16: CONCERNING THE ATTRIBUTES BY WHICH ONE GETS THE RELISH OF IMAN

Bk 1, No.067:
Reports Anas that Rasul said: There are three qualities for which anyone who is characterised by them will relish the sweetness of faith: he to whom Allah and His Messenger are dearer than all else; he who loves a man for Allah's sake alone; and he who has as great an abhorrence of returning to unbelief after Allah has rescued him from it as he has of being cast into Hell.

Bk 1, No.068:
Reports Anas that Rasul said: There are three qualities for which any one who is characterised by them will relish the savour of faith: that he loves man and he does not love him but for Allah's sake alone; he is to whom Allah and His Messenger are dearer than all else; he who prefers to be thrown into fire than to return to unbelief after Allah has rescued him out of it.

Bk 1, No.069:
A similar hadith has been reported on the authority of Anas (with another chain of transmitters) with the exception of these words: that he again becomes a Jew or a Christian.

Chapter 17: IT IS OBLIGATORY TO LOVE RASUL MORE THAN THE MEMBERS OF ONE'S HOUSEHOLD: ONE'S CHILD, FATHER OR EVEN THE WHOLE OF HUMANITY

Bk 1, No.070:
Reports Anas that Rasul said: No servant believes, and, in the hadith narrated by Abdul Warith, no person believes, till I am dearer to him than the members of his household, his wealth and the whole of mankind.

Bk 1, No.071:
Reports Anas b. Malik that Rasul said: None of you is a believer till I am dearer to him than his child, his father and the whole of mankind.

Chapter 18: CONCERNING THE FACT THAT IT IS ONE OF THE CHARACTERISTICS OF IMAN THAT ONE SHOULD LIKE THE SAME THING FOR ONE'S BROTHER-IN-ISLAM AS ONE LIKES FOR ONE'S SELF

Bk 1, No.072:
It is arrested on the authority of Anas b. Malik that Rasul observed: one amongst you believes (truly) till one likes for his brother or for his neighbour that which he loves for himself.

Bk 1, No.073:
Reports Anas that Rasul observed: By Him in whose Hand is my life, no, servant (truly) believes till he likes for his neighbour, or he (Rasul) said: for his brother, whatever he likes for himself.

Chapter 19: CONCERNING THE PROHIBITION TO HARM NEIGHBOUR

Bk 1, No.074:
Abu Huraira said Rasul said: He will not enter Paradise whose neighbour is not secure from his wrongful conduct.

Chapter 20: CONCERNING EXHORTATION TO ACCORD HONOUR AND RESPECT TO THE NEIGHBOUR AND TO THE GUEST AND OBLIGATION TO OBSERVE SILENCE EXCEPT IN GOODNESS, AND ALL THESE QUALITIES COME WITHIN THE ORBIT OF IMAN

Bk 1, No.075:
Abu Huraira said Rasul said: He who believes in Allah and the Last Day should either utter good words or better keep silence; and he who believes in Allah and the Last Day should treat his neighbour with kindness and he who believes in Allah and the Last Day should show hospitality to his guest.

Bk 1, No.076:
Abu Huraira said Rasul said: He who believes in Allah and the Last Day does not harm is neighbour, and he who believes in Allah and the Last Day shows hospitality to his guest and he who believes in Allah and the Last Day speaks good or remains silent.

Bk 1, No.077:
Another hadith similar to one narrated (above) by Abu Husain is also reported by Abu Huraira with the exception of these words: He (Rasul) said: He should do good to the neighbour.

Bk 1, No.078:
Reports Abu Shuraih al-Khuzai' that Rasul observed: He who believes in Allah and the Last Day should do good to his neighbour and he who believes in Allah and the Last Day should show hospitality to the guest and he who believes in Allah and the Last Day should either speak good or better remain silent.

Chapter 21: CONCERNING THE FACTS THAT INTERDICTION AGAINST ABOMINABLE IS A PART OF FAITH, THAT FAITH INCREASES AND DIMINISHES; ENJOINING THAT WHICH IS GOOD AND FORBIDDING THAT WHICH IS ABOMINABLE ARE OBLIGATORY (ACTS)

Bk 1, No.079:
Reports Tariq b. Shihab: It was Marwan who initiated (the practice) of delivering khutbah (address) before the prayer on the Eid day. A man stood up and said: Prayer should precede khutbah. He (Marwan) remarked, This (practice) has been done away with. Upon this Abu Saeed remarked: This man has performed (his duty) laid on him. I heard Rasul as saying: He who amongst you sees something abominable should modify it with the help of his hand; and if he has not strength enough to do it, then he should do it with his tongue, and if he has not strength enough to do it, (even) then he should (abhor it) from his heart, and that is the least of faith.

Bk 1, No.080:
The same hadith of Rasul has been reported by Abu Saeed Kuzri in connection with the story of Marwan.

Bk 1, No.081:
Abdullah Ibn Masud said Rasul said: Never a Prophet had been sent before me by Allah towards his nation who had not among his people (his) disciples and companions who followed his ways and obeyed his command. Then there came after them their successors who said whatever they did not practise, and practised whatever they were not commanded to do. He who strove against them with his hand was a believer: he who strove against them with his tongue was a believer, and he who strove against them with his heart was a believer and beyond that there is no faith even to the extent of a mustard seed. Abu Rafi said: I narrated this hadith to Ibn Umar; he contradicted me. There happened to come Ibn Masud who stayed at Qanat, and Ibn Umar wanted me to accompany him for visiting him (as Ibn Masud was ailing), so I went along with him and as we sat (before him) I asked Ibn Masud about this hadith. He narrated it in the same way as I narrated it to Ibn Umar.

Bk 1, No.082:
The same hadith has been transmitted by another chain of narrators on the authority of Ibn Masud who observed: Never was there one among Rasuls who had had not disciples who followed his direction and followed his ways. The remaining part of the hadith is like that as narrated by Salih but the arrival of Ibn Masud and the meeting of Ibn Umar with him is not mentioned.

Chapter 22: PRECEDENCE OF THE BELIEVERS OVER ONE ANOTHER AND THE SUPERIORITY OF THE PEOPLE OF YEMEN IN THIS RESPECT

Bk 1, No.083:
Ibn Masud said Rasul pointed towards Yemen with his hand and said: Verily Iman is towards this side, and harshness and callousness of the hearts is found amongst the rude owners of the camels who drive them behind their tails (to the direction) where emerge the two horns of Satan, they are the tribes of Rabia and Mudar.

Bk 1, No.084:
Abu Huraira said Rasul said: There have come the people of Yemen; they are tender of hearts, the belief is that of the Yemenites, the understanding (of the faith) is that of the Yemenites and sagacity is that of the Yemenites.

Bk 1, No.085:
Abu Huraira reported the same hadith which is transmitted to us by another chain of transmitters, e. g. Muhammad b. al-Muthanna, Ishaq b. Yusuf Azraq, Ibn 'Aun, etc.

Bk 1, No.086:
Abu Huraira said: Rasul said: There came to you the people from Yemen; they are tender of hearts and mild of feelings, the understanding is Yemenite, the sagacity is Yemenite.

Bk 1, No.087:
Abu Huraira said Rasul said: The summit of unbelief is towards the East and the pride and conceitedness is found among the owners of horses and camels who are rude and uncivil, people of the tents, and tranquillity is found among those who rear goats and sheep.

Bk 1, No.088:
Abu Huraira said Rasul said: The belief is among the Yemenites, and the unbelief is towards the East, and tranquillity is among those who rear goats and sheep, and pride and simulation is among the uncivil and rude owners of horses and camels.

Bk 1, No.089:
Reports Abu Huraira: I heard Rasul saying this: Pride and conceitedness is found among the uncivil owners of the camels and tranquillity is found among the owners of sheep and goats.

Bk 1, No.090:
The same hadith has been narrated by Zuhri with the same chain of authorities with the addition: The belief is among the Yemenites, the sagacity is that of the Yemenites.

Bk 1, No.091:
Abu Huraira said: I heard Rasul saying: There came the people of Yemen, they are tender of feelings and meek of hearts. The belief is that of the Yemenites, the sagacity is that of the Yemenites, the tranquillity is among the owners of goats and sheep, and pride and conceitedness is among the uncivil owners of the camels, the people of the tents in the direction of sunrise.

Bk 1, No.092:
It is reporter on the authority of Abu Huraira that Rasul said: There came the people of Yemen who are soft of hearts, tender in feelings: the belief is that of the Yemenites, the sagacity is that of the Yemenites and the summit of unbelief is towards the East.

Bk 1, No.093:
Qutaiba b. Saeedand Zubair b. Harb say: Jarir narrated this on the authority of A'mash with the same chain of narrators (as mentioned above).

Bk 1, No.094:
Shuba narrated the hadith as reported by Jarir with the same chain of narrators with this addition: Pride and conceitedness is among the owners of the camels and tranquillity and sobriety is found amongst the owners of sheep.

Bk 1, No.095:
Reports Jabir that Rasul said: The callousness of heart and sternness is in the East and faith is among the people of the Hijaz.

Chapter 23: CONCERNING THE FACT THAT NO ONE WILL ENTER PARADISE EXCEPT BELIEVERS, THAT LOVE FOR BELIEVERS IS (A CHARACTERISTIC FEATURE OF) FAITH AND GIVING CURRENCY TO (THE PRACTICE OF PAYING SALUTATION BY SAYING) AS-SALAMuaLAIKUM (PEACE BE UPON YOU) IS THE MEANS TO ACHIEVE IT (FAITH)

Bk 1, No.096:
Abu Huraira said: Rasul said: You shall not enter Paradise so long as you do not affirm belief (in all those things which are the articles of faith) and you will not believe as long as you do not love one another. Should I not direct you to a thing which, if you do, will foster love amongst you: (i. e.) give currency to (the practice of paying salutation to one another by saying) as-salamu alaikum.

Bk 1, No.097:
Zuhair b. Harb said: Jarir reported on the authority of A'mash with this chain of transmitters that Rasul said: By him in Whose hand is my life, you shall not enter Paradise unless you believe. The rest of the hadith is the same as narrated by Abd Muaweya and Waki'.

Chapter 24: DIN IS SINCERITY AND GOOD-WILL

Bk 1, No.098:
Reports Tamim ad-Dari that Rasul said: Al-Din is a name of sincerity and well wishing. Upon this we said: For whom? He replied: For Allah, His Book, His Messenger and for the leaders and the general Muslims.

Bk 1, No.099:
Muhammad b. Hatim and others narrate the same hadith of Rasul on the authority of Tamim ad-Dari.

Bk 1, No.100:
Umayya b. Bistam narrates the same hadith of Rasul on the authority of Tamim ad-Dari.

Bk 1, No.101:
Reports Jarir that he observed I gave pledge of allegiance to Rasul on the observance of prayer, payment of Zakat, and sincerity and well-wishing for every Muslim.

Bk 1, No.102:
Sufyan narrated on the authority of Ziyad b. 'Ilaqa that he heard Jarir b. Abdullah saying: I pledged allegiance to Rasul on sincerity and well-wishing for every Muslim.

Bk 1, No.103:
Reports Jarir that he observed: I owed allegiance to Rasul on hearing ( is commands) and obeying (them) and Rasul) instructed me (to act) as lay in my power, and sincerity and goodwill for every Muslim.

Chapter 25: CONCERNING DIMINUTION OF BELIEF DUE TO SINS AND ITS SEPARATION FROM THE SINNER: NEGATION OF THE EXCELLENCE OF IMAN AT THE TIME OF COMMITTING SIN

Bk 1, No.104:
Abu Huraira reported that Rasul said: The fornicator who fornicates is not a believer so long as he commits it and no thief who steals is a believer as long as he commits theft, and no drunkard who drinks wine is a believer as long as he drinks it. Abdul-Malik b. Abi Bakr' narrated this on the authority of Abu Bakr b. Abdur-Rahman b. Harith and then said: Abu Huraira made this addition: No plunderer who plunders a valuable thing that attracts the attention of people is a believer so long as he commits this act.

Bk 1, No.105:
Abdul-Malik b. Shuaib narrated this hadith on the authority of Abu Huraira that he observed: Rasul said that a fornicator does not fornicate, and then narrated the hadith like this, and he also made mention of plundering too, but did not mention of a thin having value. Ibn Shihab said: Saeed b.al-Musayyib and Abu Salama narrated this hadith on the authority of Abu Huraira a hadith like that of Abu Bakr with the exception of (the mention) of plundering.

Bk 1, No.106:
Muhammad b. Mihran narrates this hadith on the authority of Abu Huraira and made mention of plundering but did not talk of (a thing) having value.

Bk 1, No.107:
Imam Muslim has reported this hadith by Hasan b. Ali al-Halwani and other traditions.

Bk 1, No.108:
Reports Qutaiba b. Saeedwho reported on the authority of Abu Huraira the hadith like that narrated from Zuhri with this exception that in the hadith narrated by 'Ala ' and Safwan b. Sulaim there is no mention of: People raise there eyes towards him, and in the hadith narrated by Hammam: The believers raise their eyes towards him, and such like words, so long as he plunders (is not) a believer, and these words were added: And no exploiter who makes an exploitation is a believer as long as he exploits It; therefore avoid and shun (these evils).

Bk 1, No.109:
Reports Abu Huraira: A fornicator who fornicates is not a believer as long as he commits fornication, and no one who steals is a believer as long as he commits theft, and no one who drinks wine is a believer as long as he drinks it, and repentance may be accepted after that.

Bk 1, No.110:
Muhammad b. Rafi, Abdur-Razzaq, Sufyan, A'mash narrated this hadith like one narrated by Shuba, on the authority of Abu Huraira tracing, it (right to Rasul).

Chapter 26: CONCERNING THE PECULIARITIES OF A HYPOCRITE

Bk 1, No.111:
Reports Abdullah b. Amr that Rasul observed: Four characteristics made anyone who possessed them, a sheer hypocrite; anyone who possessed one of them possessed a characteristic of hypocrisy till be abandons it: when he talked he lied, when he made a covenant he acted treacherously, and when he quarreled he deviated from the truth.

Bk 1, No.112:
Abu Huraira said Rasul said: Three are the signs of a hypocrite: when he spoke he told a lie, when he made a promise he acted treacherously against it, when he was trusted he betrayed.

Bk 1, No.113:
Abu Huraira reported that Rasul said: There are three characteristics of a hypocrite: when he spoke he told a lie, when he made promise he acted treacherously, and when he was trusted he betrayed.

Bk 1, No.114:
Uqba b. Mukarram al-'Ami reported that he heard 'Ala' b. Abdur-Rahman narrating this hadith with this chain of transmitters and he said: Three are the signs of a hypocrite, even if he observed fast and prayed and asserted that he was a Muslim.

Bk 1, No.115:
Abu Huraira said Rasul made observations like them embodied in the hadith narrated by Yahya b. Muhammad on the authority of 'Ala', and added to it: even if he observed fast and prayed and asserted that he was a Muslim.

Chapter 27: THE CONDITION OF THE FAITH OF ONE WHO CALLS HIS BROTHER MUSLIM AN UNBELIEVER

Bk 1, No.116:
Ibn Umar said Rasul said: When a man calls his brother an unbeliever, it returns (at least) to one of them.

Bk 1, No.117:
Ibn Umar that Rasul said: Any person who called his brother: or unbeliever (has in fact done an act by which this unbelief) would return to one of them. If it were so, as he asserted (then the unbelief of man was confirmed but if it was not true), then it returned to him (to the man who labeled it on his brother Muslim).

Chapter 28: THE CONDITION OF THE FAITH OF ONE WHO KNOWINGLY DENIES HIS TRUE PARENTAGE

Bk 1, No.118:
Abu Zarthat said Rasul said: No person who claimed knowingly anyone else as his father besides (his own) committed nothing but infidelity, and he who made a claim of anything, which (in fact) did not belong to him, is not amongst us; he should make his abode in Fire, and he who labeled anyone with unbelief or called him the enemy of Allah, and he was in fact not so, it rebounded on him.

Bk 1, No.119:
Abu Huraira said Rasul said: Do not detest your fathers; he who detested his father committed infidelity.

Bk 1, No.120:
Reports Saad b. Abi Waqqas: Both of my ears heard Rasul saying this: He who claimed the fatherhood of anyone else besides his real father knowingly (committed a great sin) ;Paradise is forbidden to him. Abu Bakra asserted that he too heard it from Rasul.

Bk 1, No.121:
Saad and Abu Bakra each one of them said: My ears heard and my hearing preserved it that Muhammad observed: He who claimed for another one his fatherhood besides his own father knowingly that he was not his father-to him Paradise is forbidden.

Chapter 29: ABUSING A MUSLIM IS AN OUTRAGE AND FIGHTING AGAINST HIM IS UNBELIEF

Bk 1, No.122:
Ibn Masud said Rasul said: Abusing a Muslim is an outrage and fighting against him is unbelief. Zubaid said: I asked Abu Wail: Did you hear it from Abdullah narrating if from Rasul? He replied: Yes. But there is mention of the talk between Zubaid and Abu Wail in the hadith narrated by Shuba.

Bk 1, No.123:
Abu Bakr b. Abu Shaiba narrated a hadith like this from Rasul on the authority of Abdullah.

Chapter 30: DON'T BECOME UNBELIEVERS AFTER ME BY STRIKING THE NECKS OF ONE ANOTHER

Bk 1, No.124:
Reports Jarir b. Abdullah that Rasul asked him on the occasion of the Farewell Pilgrimage to make the people silent and then said: Do not return to unbelief after me by striking the necks of one another.

Bk 1, No.125:
Abdullah b. Muadh narrated from Rasul a hadith like this on the authority on Ibn Umar.

Bk 1, No.126:
Ibn Umar said Rasul said at Farewell Pilgrimage Woe unto you distress unto you! Don't turn back as unbelievers after me by striking the necks of one another.

Bk 1, No.127:
Harmala b. Yahya, Abdullah b. Wahb, Umar b. Muhammad, Ibn Umar narrated like the hadith reported by Shuba on the authority of Waqid.

Chapter 31: THE USE OF THE WORD" UNBELIEF" IN CASE OF SLANDERING (ANYONE) OR ONE'S LINEAGE, AND LAMENTATION

Bk 1, No.128:
Abu Huraira said Rasul said: Two (things) are found among men which are tantamount to unbelief: slandering one's lineage and lamentation on the dead.

Chapter 32: CALLING THE FUGITIVE SLAVE AS INFIDEL

Bk 1, No.129:
Reports Jarir that he heard (Rasul) saying, The slave who fled from his master committed an act of infidelity as long as he would not return to him. Mansur observed: By God, this hadith was narrated from Rasul, but I do not like that this should be narrated on my authority here in Basra.

Bk 1, No.130:
Reports Jarir that Rasul said: The slave who fled from his master, responsibility with regard to him was absolved.

Bk 1, No.131:
Jarir b. Abdullah reported it from Rasul: When the slave runs away from his master, his prayer is not accepted.

Chapter 33: THE UNBELIEF OF ONE WHO SAID: WE GOT RAINFALL BY THE MOVEMENT (OF THE STARS)

Bk 1, No.132:
Reports Zaid b. Khalid al-Juhani: Rasul led the morning prayer at Hudaybiya. There were some marks of the rainfall during the night. At the conclusion of prayer he turned towards people and observed: Do you know what your Lord has said? They replied: Allah and His Messenger know best. Upon this he (Rasul) remarked: He (Allah) said: Some of My servants entered the morning as My believers and some as unbelievers. He who said: We have had a rainfall due to the Blessing and Mercy of Allah, he is My believer and a disbeliever of stars, and who said: We have had a rainfall due to the rising of such and such (star) disbelieved Me and affirmed his faith in the stars.

Bk 1, No.133:
Abu Huraira said Rasul said: Don't you know what your Lord said? He observed: I have never endowed My servants with a favor, but a section amongst them disbelieved it and said: Stars, it was due to the stars.

Bk 1, No.134:
Abu Huraira said Rasul said: Allah does not shower His blessings from the heaven that in the morning a group of men disbelieve it (to be a blessing from Allah). Allah sends down rain, but they (the disbelievers) say: Such and such star (is responsible for that).

Bk 1, No.135:
Ibn Abbas says there was (once) a downpour during the life of Rasul. Upon this Rasul observed: Some people entered the morning with gratitude and some with ingratitude (to Allah). Those who entered with gratitude said: This is the blessing of Allah, and those who entered with ingratitude said: Such and such asterism was right. It was upon this that the verse was revealed: I swear by the setting of the stars to the end and make your provision that you should disbelieve it.

Chapter 34: THE LOVE OF ANSAR (HELPERS) AND Ali (MAY ALLAH BE PLEASED WITH ALL OF THEM) IS (AN INGREDIENT) OF IMAN AND (ONE OF) ITS SIGNS, AND HATRED AGAINST THEM IS A SIGN OF DISSEMBLANCE

Bk 1, No.136:
Reports Anas that Rasul said: The sign of a hypocrite is the hatred against the Ansar and the sign of a believer is the love for the Ansar.

Bk 1, No.137:
Reports Anas that Rasul said: The love of the Ansar is the sign of faith and hatred against them is the sign of dissemblance.

Bk 1, No.138:
Al-Bara reported it from Rasul that he observed with regard to the Ansar, None but the believer loves them, none but the hypocrite hates them. He who loved them loved Allah and he who hated them hated Allah. I (the narrator) said: Did you hear this hadith from Al Bara? He said: To me, he narrated it.

Bk 1, No.139:
Abu Huraira said Rasul said: A person who believes in Allah and the Last Day never nurses a grudge against the Ansar.

Bk 1, No.140:
Reports Abu Saeed Khuzri that Rasul said: The person who believes in Allah and the Last Day never nurses a grudge against the Ansar.

Bk 1, No.141:
Zirr said: Ali observed: By Him Who split up the seed and created something living, Rasul gave me a promise that no one but a believer would love me, and none but a hypocrite would nurse grudge against me.

Chapter 35: DIMINUTION OF IMAN BY FAILING IN SUBMISSION AND THE USE OF THE WORD" KUFR" FOR THINGS BESIDES UNBELIEF OF ALLAH, FOR EXAMPLE UNGRATEFULNESS AND INGRATITUDE

Bk 1, No.142:
Reports Ibn Umar that Rasul said: O womenfolk, you should give charity and ask much forgiveness for I saw you in bulk amongst the dwellers of Hell. A wise lady among them said: Why is it, Rasul, that our folk is in bulk in Hell? Upon this Rasul said: You curse too much and are ungrateful to your spouses. I have seen none lacking in common sense and failing in religion but (at the same time) robbing the wisdom of the wise, besides you. Upon this the woman remarked: What is wrong with our common sense and with religion? He (Rasul) observed: Your lack of common sense (can be well judged from the fact) that the evidence of two women is equal to one man, that is a proof of the lack of common sense, and you spend some nights (and days) in which you do not offer prayer and in the month of Ramadan (during the days) you do not observe fast, that is a failing in religion. This hadith has been narrated on the authority of Abu Tahir with this chain of transmitters.

Bk 1, No.143:
A hadith like this as narrated by Ibn Umar has also been transmitted by Abu Huraira.

Chapter 36: APPLICATION OF THE WORD" KUFR" TO ONE WHO NEGLECTS PRAYER

Bk 1, No.144:
Abu Huraira said when, the son of Adam recites the Ayat of Sajdah (prostration) and then falls down in prostration, the Satan goes into seclusion and weeps and says: Alas, and in the narration of Abu Kuraib the words are: Woe unto me, the son of Adam was commanded to prostrate, and he prostrated and Paradise was entitled to him and I was commanded to prostrate, but I refused and am doomed to Hell.

Bk 1, No.145:
A'mash narrated this hadith with the same chain of transmitters, with this change of words that he (the Satan) said: I disobeyed and I am doomed to Hell.

Bk 1, No.146:
Reports Jabir that he heard Rasul saying. Verily between man and between polytheism and unbelief is the negligence of prayer.

Bk 1, No.147:
Reports Abu Zubair that he heard Jabir saying. I heard Rasul observing this: Between man and polytheism and unbelief is the abandonment of salat.

Chapter 37: BELIEF IN ALLAH IS THE BEST OF DEEDS

Bk 1, No.148:
Abu Huraira said: Rasul was asked about the best of deeds. He observed: Belief in Allah. He (the inquirer) said: What next? He (Rasul) replied: Jihad (struggle to the utmost) in the cause of Allah. He (the inquirer) again said: What next? He (Rasul) replied: Pilgrimage accepted into the grace of the Lord. In the. tradition narrated on the authority of Muhammad b. Jafar (the words are) that he (Rasul) said: Belief in Allah and His Messenger. Muhammad b. Rafi and Abd b. Humaid, Abdur-Razzaq and Ma'mar and Zuhri have narrated a hadith like this on the authority of the same chain of transmitters.

Bk 1, No.149:
Abu Zar said: I said: Rasul, which of the deeds is the best? He (Rasul) replied: Belief in Allah and Jihad in His cause. I again asked: Who is the slave whose emancipation is the best? He (Rasul) replied: One who is valuable for his master and whose price is high. I said: If I can't afford to do it? He (Rasul) replied: Help an artisan or make anything for the unskilled (labourer). I (Abu Zar) said: Rasul, you see that I am helpless in doing some of these deeds. He (Rasul) replied: Desist from doing mischief to the people. That is the charity of your person on your behalf.

Bk 1, No.150:
Muhammad b. Abu Rafi narrated the hadith on the authority of Abu Zarwith a slight difference.

Bk 1, No.151:
Reports Ibn Masud that he observed. I asked Rasul which deed was the best. He (Rasul) replied: Prayer at its appointed hour. I (again) said: Then what? He (Rasul) replied: Kindness to the parents. I (again) said: Then what? He replied: Earnest endeavour (Jihad) in the cause of Allah. And I would have not ceased asking more questions but out of regard (for his feelings).

Bk 1, No.152:
Ibn Masud said: I said: Rasul, which of the deeds (takes one) nearer to Paradise? He (Rasul) replied: Prayer at its proper time, I said: What next, Rasul? He replied: Kindness to the parents. I said: What next? He replied: Jihad in the cause of Allah.

Bk 1, No.153:
It was heard from Abu Amr Shaibani that, pointing towards the house of Abdullah, he said: The owner of this house told me that he asked Rasul: Which of the deeds are liked by Allah? He (Rasul) observed: Prayer at its proper time. I (again) said: What next? He replied: Then goodness to the parents. I (again) said: What then? He replied: Then Jihad in the cause of Allah. He (Abdullah) said: This is what I was told (by Rasul). Had I questioned further, he would have made additions for me.

Bk 1, No.154:
This hadith has been transmitted by Muhammad b. Bashshar, Muhammad b. Jafar Shuba with this chain of narrators, with the addition that he pointed towards the house of Abdullah, but he did not mention his name for us.

Bk 1, No.155:
Reports Abdullah that Rasul said: The best of' the deeds or deed is the (observance of) prayer at its proper time and kindness to the parents.

Chapter 38: POLYTHEISM IS THE MOST SHAMEFUL OF SINS AND THE MENTIONING OF THE GRAVEST SIN NEXT TO IT

Bk 1, No.156:
Abdullah said: I asked Rasul: Which sin is the gravest in the eye of Allah? He replied: That you associate a partner with Allah (despite the fact) that He has created you. The reporter said: I told him (Rasul): Verily it is indeed grave. The reporter said: I asked him what the next (gravest sin) was. He replied: That you kill your child out of fear that he shall join you in food. The reporter said: I asked what the next (gravest sin) was. He replied: Then (the next gravest sin) is that you commit adultery with the wife of your neighbour.

Bk 1, No.157:
Reports Ibn Masud that a man said: Rasul, which offence is the most grievous in the eye of Allah? He (Rasul) replied: That you associate a partner with Allah (despite the fact) that He created you. He (the man) said: What next? He (Rasul) replied: That you kill your child out of fear that he would join you in food. He (the inquirer) said (again): What next? He (Rasul) replied: That you commit adultery with the wife of your neighbour. And the Almighty and Exalted Lord testified it (with this verse):
All those who call not unto another god along with Allah, and slay not any soul which Allah has forbidden, except in the cause of justice, nor commit fornication, and he who does this shall meet a requital of sin (xxv. 68).

Chapter 39: MAJOR SINS AND THE GRAVEST AMONG THESE

Bk 1, No.158:
Reports Abdur-Rahman b. Abu Bakra that his father said: We were in the company of Rasul that he observed: Should I not inform you about the most grievous of the grave sins? (Rasul) repeated it three times, and then said: Associating anyone with Allah, disobedience to parents, false testimony or false utterance. Rasul was reclining, then he sat up, and he repeated it so many times that we wished that he should become silent.

Bk 1, No.159:
Anas narrated from Rasul about the major sins. He (Rasul) observed: Associating anyone with Allah, disobedience to parents, killing a person and false utterance.

Bk 1, No.160:
Ubaidullah b. Abu Bakr said: I heard Anas b. Malik saying: Rasul talked about the major sins, or he was asked about the major sins. Upon this he observed: Associating anyone with Allah, killing of a person, disobedience to parents. He (Rasul further) said: Should I not inform you about the gravest of the major sins, and (in this connection) observed: False utterance or false testimony. Shuba said. It was most probably" false testimony".

Bk 1, No.161:
Abu Huraira said Rasul said: Avoid the seven noxious things. It was said (by the hearers): What are they, Rasul? He (Rasul) replied: Associating anything with Allah, magic, killing of one whom God has declared inviolate without a just cause, consuming the property of an orphan, and consuming of usury, turning back when the army advances, and slandering chaste women who are believers, but unwary.

Bk 1, No.162:
Reports Abdullah b. Amr b. Ass that Rasul said: Abusing one's parents is one of the major sins. They (the hearers) said: Rasul, does a man abuse his parents too? He (Rasul) replied: Yes, one abuses the father of another man, who in turn abuses his father. One abuses his mother and he in turn abuses his (the former's) mother.

Bk 1, No.163:
This hadith has also been transmitted on the authority of Saad b. Ibrahim with this chain of narrators.

Chapter 40: FORBIDDANCE OF PRIDE

Bk 1, No.164:
Ibn Masud said Rasul said: He who has in his heart the weight of a mustard seed of pride shall not enter Paradise. A person (amongst his hearers) said: Verily a person loves that his dress should be fine, and his shoes should be fine. He (Rasul) remarked: Verily, Allah is Graceful and He loves Grace. Pride is disdaining the truth (out of self-conceit) and contempt for the people.

Bk 1, No.165:
Ibn Masud said Rasul said: None shall enter the Fire (of Hell) who has in his heart the weight of a mustard seed of Iman and none shall enter Paradise who has in his heart the weight of a mustard seed of pride.

Bk 1, No.166:
Reports Abdullah that Rasul said: He who as in his heart the weight of a mustard seed of pride shall not enter Paradise.

Chapter 41: HE WHO DIES ASSOCIATING NONE WITH ALLAH WOULD ENTER PARADISE AND HE WHO DIES AS A POLYTHEIST WOULD ENTER THE FIRE OF HELL

Bk 1, No.167:
Reports Ibn Masud that Waki told (him) that Rasul had observed and Ibn Numair asserted: I heard Rasul saying: He who dies associating anything with Allah would enter the Fire (of Hell). Ibn Masud said: I say that he who died without associating anything with Allah entered Paradise.

Bk 1, No.168:
Reports Jabir that a man came to Rasul and said: Rasul, what are the two things quite unavoidable? He replied: He who dies without associating anyone with Allah would (necessarily) enter Paradise and he who dies associating anything with Allah would enter the (Fire of) Hell.

Bk 1, No.169:
Reports Jabir bin Abdullah al Ansari: I heard Rasul saying: He who met Allah without associating anything with Allah entered Paradise and he who met Him associating (anything) with Him entered Fire.

Bk 1, No.170:
The same hadith has been narrated by Ishaq b. Mansur on the authority of Jabir with another chain of transmitters.

Bk 1, No.171:
I heard Abu Zar narrating it from Rasul that he observed: Gabriel came to me and gave me the tidings: Verily he who died amongst your Ummah without associating anything with Allah would enter Paradise. I (the narrator) said: Even if he committed adultery and theft. He (Rasul) said: (Yes), even if he committed adultery and theft.

Bk 1, No.172:
Abu Zar said,: I came to Rasul and he was asleep with a white mantle over him. I again came, he was still asleep, I came again and he had awakened. I sat by his side and (Rasul) observed: There is none among the servants who affirmed his faith in La illaha ill-Allah there is no God but Allah) and died in this state and did not enter Paradise. I (Abu Zar) said: Even if he committed adultery and theft? He (Rasul) replied: (Yes) even though he committed adultery and theft. I (again said): Even if he committed adultery and theft? He replied: (Yes) even though he committed adultery and theft. (Rasul repeated it three times) and said for the fourth time: In defiance of Abu Zar. Abu Zarthen went out and he repeated (these words): In defiance of Abu Zar.

Chapter 42: PROHIBITION OF THE KILLING OF AN INFIDEL AFTER HE SAYS:" THERE IS NO GOD BUT ALLAH"

Bk 1, No.173:
Reports Miqdad b. Aswad that he said. Rasul, you just see (here is a point): If I encountered a person amongst the infidels (in the battlefield) and he attacked me and struck me and cut off one of my hands with the sword. Then he (in order to protect himself from me) took shelter of a tree and said: I become Muslim for Allah's sake. Rasul, can I kill him after he had uttered this? Rasul said: Do not kill him. I (the narrator) said: Rasul, he cut off my hand and uttered this after amputating it; should I then kill him? Rasul said: Don't kill him, for I you kill him, verily he would be in a position where you had been before killing him and verily you would be in a position where he had been before uttering (kalima).

Bk 1, No.174:
The same hadith has been transmitted by the same chain of narrators. The hadith transmitted by Auza'i and Ibn Juraij contains these words: I embraced Islam for Allah's sake. and in the hadith narrated by Ma'mar the words are: I knelt down to kill him, that he said; There is no god but Allah.

Bk 1, No.175:
It is narrated by Miqdad, and he was an ally of B. Zuhra and was of those who participated in the Battle of Badr along with Rasul, that he said: Rasul, here is a point: If I happened to encounter a person amongst the infidels (in the battle). Then he narrated a hadith similar to the one transmitted by Laith.

Bk 1, No.176:
Reports Usama b. Zaid that Rasul sent us in a raiding party. We raided Huraqat of Juhaina in the morning. I caught hold of a man and he said: There is no god but Allah, I attacked him with a spear. It once occurred to me and I talked about it to Rasul. Rasul said: Did he profess" There is no god but Allah," and even then you killed him? I said: Rasul, he made a profession of it out of the fear of the weapon. He (Rasul) observed: Did you tear his heart in order to find out whether it had professed or not? And he went on repeating it to me till I wished I had embraced Islam that day. Saad said: By Allah, I would never kill any Muslim so long as a person with a heavy belly, i. e., Usama, would not kill. Upon this a person remarked: Did Allah not say this: And fight them until there is no more mischief and religion is wholly for Allah? Saad said: We fought so that there should be no mischief, but you and your companions wish to fight so that there should be mischief.

Bk 1, No.177:
Reports Usama b. Zaid: Rasul sent us to Huraqat, a tribe of Juhaina. We attacked that tribe early in the morning and defeated them and I and a man from the Ansar caught hold of a person (of the defeated tribe). When we overcame him, he said: There is no god but Allah. At that moment the Ansari spared him, but I attacked him with my spear and killed him. The news had already reached Rasul, so when we came back he (Rasul) said to me: Usama, did you kill him after he had made the profession: There is no god but Allah? I said. Rasul, he did it only as a shelter. Rasul said: Did you kill him after he had made the profession that there is no god but Allah? He (Rasul) went on repeating this to me till I wished I had not embraced Islam before that day.

Bk 1, No.178:
It is narrated by Safwan b. Muhriz that Jundab b. Abdullah al-Bajali during the stormy days of Ibn Zubair sent a message to 'As'as b. Salama: Gather some men of your family so that I should talk to them. He ('As'as) sent a messenger to them (to the members of his family). When they had assembled, Jundab came there with a yellow hooded cloak on him, He said: Talk what you were busy in talking. The talk went on by turns, till there came his (Jundab's) turn. He took off the hooded cloak from his head and said: I have come to you with no other intention but to narrate to you a hadith of your Rasul: Verily Rasul sent a squad of the Muslims to a tribe of the polytheists. Both the armies confronted one another. There was a man among the army of polytheists who (was so dashing that), whenever he intended to kill a man from among the Muslims, he killed him. Amongst the Muslims too was a man looking forward to (an opportunity of) his (the polytheist's) unmindfulness. He (the narrator) said: We talked that he was Usama b, Zaid. When he raised his sword, he (the soldier of the polytheists) uttered:" There is no god but Allah," but he (Usama b. Zaid) killed him. When the messenger of the glad tidings came to Rasul he asked him (about the events of the battle) and he informed him about the man (Usama) and what he had done He (Rasul) called for him and asked him why he had killed him. He (Usama) said: Rasul, he struck the Muslims and killed such and such of them. And he even named some of them. (He continued): I attacked him and when he saw the sword he said: There is no god but Allah. Rasul said: Did you kill him? He (Usama) replied in the affirmative. He (Rasul) remarked: What would you do with:" There is no god but Allah," when he would come (before you) on the Day of Judgment? He (Usama) said: Rasul, beg pardon for me (from your Lord). He (Rasul) said: What would you do with:" There is no god but Allah" when he would come (before you) on the Day of Judgment? He (Rasul) added nothing to it but kept saying: What would you do with:" There is no god but Allah," when he would come (before you) on the Day of Judgment?

Chapter 43: THE UTTERANCE OF Rasul: HE WHO TAKES, UP ARMS AGAINST US IS NOT OF US (i.e HE CEASES TO RE A MUSLIM)

Bk 1, No.179:
Reports Ibn Umar who narrates from Rasul who said: He who took up arms against us is not of us.

Bk 1, No.180:
Iyas b. Salama narrated from his father that Rasul observed: He who draws the sword against us is not of us.

Bk 1, No.181:
Reports Abu Musa Ash'ari: He who took up arms against us is not of us.

Chapter 44: THE UTTERANCE OF Rasul: HE WHO ACTED DISHONESTLY TOWARDS US IS NOT OF US (i.e HE IS NOT TO BE COUNTED AMONGST MUSLIMS)

Bk 1, No.182:
Abu Huraira said Rasul said: He who took up arms against us is not of us and he who acted dishonestly towards us is not of us.

Bk 1, No.183:
Abu Huraira said Rasul happened to pass by a heap of eatables (corn). He thrust his hand in that (heap) and his fingers were moistened. He said to the owner of that heap of eatables (corn): What is this? He replied: Rasul, these have been drenched by rainfall. He (Rasul) remarked: Why did you not place this (the drenched part of the heap) over other eatables so that the people could see it? He who deceives is not of me (is not my follower).

Chapter 45: BEATING OF THE CHEEKS, TEARING OF THE FRONT OPENING OF THE SHIRT, AND CALLING THE CALLS OF THE JAHILIYA (IGNORANCE) ARE FORBIDDEN

Bk 1, No.184:
Ibn Masud said Rasul said: He is not one of us (one among the Ummah of Islam) who beat the cheeks or tore the front opening of the shirt or uttered the slogans of (the days of) Jahiliya (ignorance). Ibn Numair and Abu Bakr said (instead of the word" au" (or) it is" wa" [and] the words are) and tore and uttered (the slogans) of Jahiliya without" alif".

Bk 1, No.185:
This hadith has been narrated by A'mash with the same chain of narrators and the transmitters said: He tore and called.

Bk 1, No.186:
Reports Abu Burda b. Abu Musa that Abu Musa was afflicted with grave pain and he became unconscious and his head was in the lap of a lady of his household. One of the women of his household walled. He (Abu Musa) was unable (because of weakness) to say anything to her. But when he was a bit recovered he said: I have no concern with one with whom Rasul has no concern, Verily Rasul has no concern with that woman who wails loudly, shaves her hair and tears (her garment in grief).

Bk 1, No.187:
Reports Abu Burda that Abu Musa fell unconscious and his wife Umm Abdullah came there and wailed loudly. When he felt relief he said: Don't you know? -and narrated to her: Verily Rasul said: I have no concern with one who shaved her hair, lamented loudly and tore (her clothes in grief).

Bk 1, No.188:
This hadith is narrated on the authority of Abu Musa with this change only: That (Rasul) did not say that he had no concern but said: He is not one of us.

Chapter 46: SERIOUS PROHIBITION OF TALE-CARRYING

Bk 1, No.189:
It is reported from Hudhaifa that news reached him (Rasul) that a certain man carried tales. Upon this Hudhaifa remarked: I heard Rasul saying: The tale-bearer shall not enter Paradise.

Bk 1, No.190:
Reports Hammam b, al-Harith that a man used to carry tales to the governor. We were sitting in the mosque. the people said: He is one who carries tales to the governor. He (the narrator) said: Then he came and sat with us. Thereupon Hudhaifa remarked: I heard Rasul saying: The beater of false tales would never enter heaven.

Bk 1, No.191:
Reports Hammam b. al-Harith: We were sitting with Hudhaifa in the mosque. A man came and sat along with us. It was said to Hudhaifa that he was the man who carried tales to the ruler. Hudhaifa remarked with the intention of conveying to him: I have heard Rasul saying: The tale-bearer will not enter Paradise.

Chapter 47: SERIOUS PROHIBITION OF LETTING DOWN THE LOWER GARMENT, OF LAYING OBLIGATION, OF SELLING GOODS BY FALSE OATHS, AND DESCRIPTION OF THOSE THREE- (PERSONS) WITH WHOM ALLAH WOULD NOT SPEAK ON THE DAY OF RESURRECTION, NOR WOULD HE SEE TOWARDS THEM NOR WOULD ABSOLVE THEM, AND FOR THEM IS A PAINFUL CHASTISEMENT

Bk 1, No.192:
Abu Zar said Rasul said: Three are the (persons) with whom Allah would neither speak on the Day of Resurrection, nor would look at them nor would absolve the and there is a painful chastisement for them. Rasul repeated it three times. Abu Zar remarked: They failed and they lost; who are these persons, Rasul? Upon this he said: They are: the dragger of lower garment, the recounter of obligation the seller of goods by false oath.

Bk 1, No.193:
Abu Zar said Rasul said: Three are the persons with whom Allah would not speak on the Day of Resurrection: the bestower of gift who does not give anything but by laying obligation on him, the seller of goods who sells them by taking false oath and one who hangs low his lower garment.

Bk 1, No.194:
Bishr b. Khalid has narrated this hadith on the authority of Sulaiman with the same chain of transmitters with this addition: Allah shall neither speak nor look at nor absolve then, and there is a tormenting punishment for them.

Bk 1, No.195:
Abu Huraira said Rasul said: Three (are the persons) with whom Allah would neither speak, nor would He absolve them on the Day of Resurrection. Abu Muaweya added: He would not look at them and there is grievous torment for them: the aged adulterer, the liar king and the proud destitute.

Bk 1, No.196:
Abu Huraira said Abu Bakr that Rasul said: Three are the persons with whom Allah would neither speak on the Day of Resurrection, nor would He look towards them, nor would purify them (from sins), and there would be a tormenting chastisement for them: a person who in the waterless desert has more water (than his need) and he refuses to give it to the traveller and a person who sold a commodity to another person in the afternoon and took an oath of Allah that he had bought it at such and such price and he (the buyer) accepted it to be true though it was not a fact, and a person who pledged allegiance to the Imam but for the sake of the world (material gains). And if the Imam bestowed on him (something) out of that (worldly riches) he stood by his allegiance and if he did not give him, he did not fulfil the allegiance.

Bk 1, No.197:
The same hadith has been transmitted by another chain of transmitters with the exception of these words: He offered for sale a commodity to another person.

Bk 1, No.198:
Abu Huraira said Rasul said: Three are the persons with whom Allah would neither speak (on the Day of Resurrection) nor would He look at them, and there would be a painful chastisement for them, a person who took an oath on the goods of a Muslim in the afternoon and then broke it. The rest of the hadith is the same as narrated by A'mash.

Chapter 48: SUICIDE IS THE GRAVEST SIN

Bk 1, No.199:
Abu Huraira said Rasul said: He who killed himself with steel (weapon) would be the eternal denizen of the Fire of Hell and he would have that weapon in his hand and would be thrusting that in his stomach for ever and ever, he who drank poison and killed himself would sip that in the Fire of Hell where he is doomed for ever and ever; and he who killed himself by falling from (the top of) a mountain would constantly fall in the Fire of Hell and would live there for ever and ever.

Bk 1, No.200:
This hadith has been narrated by another chain of transmitters.

Bk 1, No.201:
Thabit b. Dahhak reported that he pledged allegiance to Rasul under the Tree, and verily Rasul said:: He who took an oath of a religion other than Islam, in the state of being a liar, would became so, as he professed. He who killed himself with a thing would be tormented on the Day of Resurrection with that very thing. One is not obliged to offer votive offering of a thing which is not in his possession.

Bk 1, No.202:
Thabit b. al-Dahhak said Rasul said: None is obliged to give votive offering (of a thing) which is not in his possession and the cursing of a believer is tantamount to killing him, and he who killed himself with a thing in this world would be tormented with that (very thing) on the Day of Resurrection, and he who made a false claim to increase (his wealth), Allah would make no addition but that of paucity, and he who perjured would earn the wrath of God

Bk 1, No.203:
Thabit b. Dahhak said Rasul said: He who took deliberately a false oath on a religion other than Islam would become that which he had professed. And he who killed himself with anything Allah would torment him with that in the Fire of Hell.

Bk 1, No.204:
In the hadith narrated by Shuba the words are: Verily Rasul said: He who took an oath on a religion other than Islam as a liar would become so as he said, and he who slaughtered himself with a thing would be slaughtered with that on the Day of Resurrection.

Bk 1, No.205:
Reports Abu Huraira: We participated in the Battle of Hunain along with Rasul. He (Rasul) said about a man who claimed to be a Muslim that he was one of the denizens of the Fire (of Hell). When we were in the thick of the battle that man fought desperately and was wounded. It was said: Rasul, the person whom you at first called as the denizen of Fire fought desperately and died. At this Rasul said: He was doomed to the Fire (of Hell). Some men were on the verge of doubt (about his fate) when it was said that he was not dead but fatally wounded. When it was night he could not stand the (pain of his) wound and killed himself. Rasul was informed of that. He (Rasul) observed: Allah is Great, I bear testimony to the fact that I am the servant of Allah and His messenger. He then commanded Bilal to announce to the people that none but a Muslim would enter Paradise. Verily Allah helps this faith even by a sinful person.

Bk 1, No.206:
Reports Sahl b. Saad al-Saidi that there was an encounter between Rasul and the polytheists, and they fought (against one another). At the conclusion of the battle Rasul bent his steps towards his army and they (the enemies) bent their steps towards their army. And there was a person (his name was Quzman and he was one of the hypocrites) among the Companions of Rasul who did not spare a detached (fighter of the enemy) but pursued and killed him with the sword. They (the Companions of Rasul) said: None served us better today than this man At this Rasul said: Verily he is one of the denizens of Fire. One of the people (Muslims) said: I will constantly shadow him. Then this man went out along with him. He halted whenever he halted, and ran along with him whenever he ran. He (the narrator) said: The man was seriously injured. He (could not stand the pain) and hastened his own death. He placed the blade of the sword on the ground with the tip between his chest and then pressed himself against the sword and killed himself. Then the man (following him) went to Rasul and said: I bear testimony that verily thou art Rasul, He (Rasul) said: What is the matter? He replied: The person about whom you just mentioned that he was one among the denizens of Fire and the people were surprised (at this) and I said to them that I would bring (the news about him) and consequently I went out in search of him till I (found him ) to be very seriously injured. He hastened his death. He placed the blade of the sword upon the ground and its tip between his chest and then pressed himself against that and killed himself. Thereupon Rasul said: A person performs the deeds which to the people appear to be the deeds befitting the dweller of Paradise, but he is in fact one of the denizens of Hell. And verily a person does an act which in the eyes of public is one which is done by the denizens of Hell, but the person is one among the dwellers of Paradise.

Bk 1, No.207:
Reports Hasan: A person belonging to the people of the past suffered from a boil, when it pained him, he drew out an arrow from the quiver and pierced it. And the bleeding did not stop till he died. Your Lord said: I forbade his entrance into Paradise. Then he (Hasan) stretched his hand towards the mosque and said: By God, Jundab transmitted this hadith to me from Rasul in this very mosque.

Bk 1, No.208:
Reports Hasan: Jundab b. Abdullah al-Bajali narrated this hadith in this mosque which we can neither forget and at the same time we have no apprehension that Jundab could attribute a lie to Rasul. He (Rasul) observed: A person belonging to the people of the past suffered from a boil, and then the rest of the hadith was narrated.

Chapter 49: STRICT FORBIDDANCE OF ACTING DISHONESTLY IN RESPECT OF THE SPOILS OR BOOTY. THE BELIEVERS ALONE WOULD ENTER PARADISE

Bk 1, No.209:
Reports Umar bin Khatab that when it was the day of Khaibar a party of Companions of Rasul came there and said: So and so is a martyr, till they happened to pass by a man and said: So and so is a martyr. At this Rasul said: Nay, not so verily I have seen him in the Fire for the garment or cloak that he had stolen from the booty, Then Rasul said: Umar son of Khattab, go and announce to the people that none but the believers shall enter Paradise. He (Umar b. Khatab) narrated: I went out and proclaimed: Verily none but the believers would enter Paradise.

Bk 1, No.210:
Reports Abu Huraira: We went to Khaibar along with Rasul and Allah granted us victory. We plundered neither gold nor silver but laid our hands on goods, corn and clothes, and then bent our stops to a valley; along with Rasul there was a slave who was presented to him by one Rifa'a b. Zaid of the family of Judham, a tribe of Dubayb. When we got down into the valley the slave of Rasul stood up and began to unpack the saddle-bag and was suddenly struck by a (stray) arrow which proved fatal. We said: There is a greeting for him, Rasul, as he is a martyr. At this Rasul said: Nay, not so. By Him in Whose hand is the life of Muhammad, the small garment which he stole from the booty on the day of Khaibar but which did not (legitimately) fall to his lot is burning like the Fire (of Hell) on him. The people were greatly perturbed (on hearing this). A person came there with a lace or two laces and said: Rasul, I found (them) on the day of Khaibar. He (Rasul) remarked: This is a lace of fire or two laces of fire.

Chapter 50: ARGUMENT IN FAVOUR OF THE FACT THAT HE WHO KILLS HIMSELF DOES NOT BECOME UNBELIEVER

Bk 1, No.211:
Reports Jabir that Tufail son of Amr al-Dausi came to Rasul and said: Do you need strong, fortified protection? The tribe of Daus had a fort in the pre-Islamic days. Rasul declined this offer, since it (the privilege of protecting Rasul) had already been reserved for the Ansar. When Rasul migrated to Medina, Tufail son of Amr also migrated to that place, and there also migrated along with him a man of his tribe. But the climate of Medina did not suit him, and he fell sick. He felt very uneasy. So he took hold of an iron head of an arrow and cut his finger-joints. The blood streamed forth from his hands, till he died. Tufail son of Amr saw him in a dream. His state was good and he saw him with his hands wrapped. He (Tufail) said to him: What treatment did your Allah accord to you? He replied. Allah granted me pardon for my migration to Rasul: He (Tufail) again said: What is this that I see you wrapping up your hands? He replied: I was told (by Allah): We would not set right anything of yours which you damaged yourself. Tufail narrated this (dream) to Rasul. Upon this he prayed: O Allah I grant pardon even to his hands.

Chapter 51: CONCERNING THE WIND WHICH WOULD BLOW NEAR THE DAY OF RESURRECTION AND WOULD CAUSE TO DIE ANYONE HAVING ANKTHING LIKE FAITH IN HIS HEART

Bk 1, No.212:
Abu Huraira said Rasul said: Verily Allah would make a wind to blow from the side of the Yemen more delicate than silk and would spare none but cause him to die who, in the words of Abu Alqama, has faith equal to the weight of a grain; while Abdul-Aziz said: having faith equal to the weight of a dust particle.

Chapter 52: EXHORTATION TO BE PROMPT IN DOING GOOD DEEDS BEFORE THE APPEARANCE OF TURBULANCE

Bk 1, No.213:
Abu Huraira said Rasul said: Be prompt in doing good deeds (before you are overtaken) by turbulence which would be like a part of the dark night. During (that stormy period) a man would be a Muslim in the morning and an unbeliever in the evening or he would be a believer in the evening and an unbeliever in the morning, and would sell his faith for worldly goods.

Chapter 53: PERTAINING TO THE FEAR OF A BELIEVER LEST HIS DEEDS SHOULD BE LOST

Bk 1, No.214:
Reports Anas b. Malik that when this verse:" O ye who believe I raise not your voices above the voice of Rasul, nor shout loud unto him in discourse, as ye shout loud unto one another, lest your deeds should become null and void, while you perceive not" (xlix. 2-5), was revealed. Thabit b. Qais confined himself in his house and said: I am one of the denizens of Fire, and he deliberately avoided coming to Rasul. Rasul asked Saad b, Muadh about him and said, Abu Amr, how is Thabit? Has he fallen sick? Saad said: He is my neighbour, but I do not know of his illness. Saad came to him (Thabit), and conveyed to him the message of Rasul. Upon this Thabit said: This verse was revealed, and you are well aware of the fact that, amongst all of you, mine is the voice louder than that of Rasul, and so I am one amongst the denizens of Fire, Saad Informed Rasul about it. Upon this Rasul said: (Nay, not so) but he (Thabit) is one of the dwellers of Paradise.

Bk 1, No.215:
This hadith has been narrated on the authority of Anas b. Malik by another chain of transmitters in which these words are found: Thabit b. Qais was the orator of the Ansar, when this verse was revealed: the rest of the hadith is the same with the exception that there is no mention of Saad b. Muadh in it. This hadith is also transmitted by Ahmad b. Said, Habban, Sulaiman b. Mughira on the authority of Anas who said: When the verse was revealed:" Do not raise your voice louder than the voice of Rasul," no mention was made of Saad b, Muadh in it.

Bk 1, No.216:
This hadith is narrated on the authority of Anas by another chain of transmitters in which there is no mention of Saad b. Muadh, but the following words are there: We observed a man, one of the dwellers of Paradise, walking about amongst us.

Chapter 54: WOULD (PEOPLE) BE HELD RESPONSIBLE FOR THE DEEDS COMMITTED DURING THE STATE OF IGNORANCE?

Bk 1, No.217:
Reports Ibn Masud that some people said to Rasul: Rasul, would we be held responsible for our deeds committed in the state of ignorance (before embracing Islam)? Upon his he (Rasul) remarked: He who amongst you performed good deeds in Islam, He would not be held responsible for them (misdeeds which he committed in ignorance) and he who committed evil (even after embracing Islam) would be held responsible or his misdeeds that he committed in the state of ignorance as well as in that of Islam.

Bk 1, No.218:
Reports Ibn Masud: We once said: Rasul, would we be held responsible for our deeds committed in the state of ignorance? He (Rasul) observed: He who did good deeds in Islam would not be held responsible for what he did in the state of ignorance, but he who committed evil (after having come within the fold of Islam) would be held responsible for his previous and later deeds.

Bk 1, No.219:
This hadith has been transmitted by Minjab b. al-Harith Tamimi with the same chain of transmitters.

Chapter 55: ISLAM EFFACES ALL THE PREVIOUS MISDEEDS AND SO DO MIGRATION AND PILGRIMAGE

Bk 1, No.220:
Reports Ibn Shamasa Mahri that he said: We went to Amr ibn Ass and he was about to die. He wept for a long time and turned his face towards the wall. His son said: Did Rasul not give you tidings of this? Did Rasul not give you tidings of this? He (the narrator) said: He turned his face (towards the audience) and said: The best thing which we can count upon is the testimony that there is no god but Allah and that Muhammad is Rasul. Verily I have passed through three phases. (The first one) in which I found myself averse to none else more than I was averse to Rasul and there was no other desire stronger in me than the one that I should overpower him and kill him. Had I died in this state, I would have been definitely one of the denizens of Fire. When Allah instilled the love of Islam in my heart, I came to Rasul and said: Stretch out your right hand so that may pledge my allegiance to you. He stretched out his right hand, I withdrew my hand, He (Rasul) said: What has happened to you, O Amr? replied: I intend to lay down some condition. He asked: What condition do you intend to put forward? I said: should be granted pardon. He (Rasul) observed: Are you not aware of the fact that Islam wipes out all the previous (misdeeds)? Verily migration wipes out all the previous (misdeeds), and verily the pilgrimage wipes out all the (previous) misdeeds. And then no one as or dear to me than Rasul and none was more sublime in my eyes than he, Never could I, pluck courage to catch a full glimpse of his face due to its splendour. So if I am asked to describe his features, I cannot do that for I have not eyed him fully. Had I died in this state had every reason to hope that I would have bee among the dwellers of Paradise. Then we were responsible for certain things (in the light of which) I am unable to know what is in store for me. When I die, let neither female mourner nor fire accompany me. When you bury me, fill my grave well with earth, then stand around it for the time within which a camel is slaughtered and its meat is distributed so that I may enjoy your intimacy and (in your company) ascertain what answer I can give to the messengers (angels) of Allah.

Bk 1, No.221:
Ibn Abbas says some persons amongst the polytheist had committed a large number of murders and had excessively indulged in fornication. Then they came to Muhammad and said: Whatever you assert and whatever you call to is indeed good. But if you inform us that there is atonement of our past deeds (then we would embrace Islam). Then it was revealed:
And those who call not unto another god along with Allah and slay not any soul which Allah has forbidden except in the cause of justice, nor commit fornication; and he who does this shall meet the requital of sin. Multiplied for him shall be the torment on the Day of Resurrection, and he shall therein abide disgraced, except him who repents a believes and does good deeds. Then these! for the Allah shall change their vices into virtues. Verily Allah is Ever Forgiving, Merciful (xxv. 68-70).
Say thou: O my servants woo have committed extravagance against themselves despair not of the Mercy of Allah I Verily Allah will forgive the sins altogether. He is indeed the Forgiving, the Merciful (xxxix. 53).

Chapter 56: PERTAINING TO THE VIRTUOUS ACT OF A MAN BEFORE EMBRACING ISLAM

Bk 1, No.222:
Hakim b. Hizam reported to Urwa b. Zubair that he said to Rasul: Do you think that there is any thing for me (of he reward with the Lord) for the deed of religious purification that I did in the state of ignorance? Upon this he (Rasul) said to him: You accepted Islam with all the previous virtues that you practised.

Bk 1, No.223:
Hakim b. Hizam reported to Urwa b. Zubair that he said to Rasul: Rasul, do you think if there is any reward (of the Lord with me on the Day of Resurrection) for the deeds of religious purification that I performed in the state of ignorance, such as charity, freeing a slave, cementing of blood-relations? Upon this he (Rasul) said to him: You have accepted Islam with all the previous virtues that you had practised.

Bk 1, No.224:
It is narrate on the authority of Hakim b. Hizam: I said: Rasul, I did so some of the deeds in the state of ignorance. (One of the transmitters Hisham b. Urwa explained them as acts of piety. Upon this the Messenger, of Allah remarked: You have embraced Islam with all the previous acts of virtue. I said: By God, I would leave nothing undone in Islam the like of which I did in the state of ignorance.

Bk 1, No.225:
Hisham b. Urwa narrated it on the authority of his father: Hakim b. Hizam freed one hundred slave and donated one hundred camels (for the sake of Allah) during the state of ignorance. Then he freed one hundred slaves and donated one hundred camel (for the sake of Allah) after) he had embraced Islam. He subsequently came to Rasul. The rest of the hadith is the same as narrated above.

Chapter 57: THE VERACITY OF FAITH AND ITS SINCERITY

Bk 1, No.226:
Reports Abdullah (b. Masud) that when this verse was revealed:" It is those who believe and confound not their belief with wrongdoing" (vi. 82), the Companions of Rasul wore greatly perturbed. They said: Who amongst us (is so fortunate) that he does not wrong himself? At this Rasul said: It does not mean that which you presume It implies that which Luqman said to his son: O my son, do not associate anything with Allah, for indeed it is the gravest wrongdoing (xxxi. 13).

Bk 1, No.227:
This hadith is narrated by another chain of transmitters, (namely) lshaq b. Ibrahim. Ibn Idris says: My father transmitted it from Aban b. Taghlib who heard it from A'mash; then I heard it also from him (A'mash).

Chapter 58: CONCERNING THE WORDS OF ALLAH WHETHER YOU MANIFEST WHATEVER IS IN YOUR MIND OR HIDE IT

Bk 1, No.228:
Abu Huraira said when it was revealed to Rasul: To Allah belongs whatever is in the heavens and whatever is in the earth and whether you disclose that which is in your mind or conceal it, Allah will call you to account according to it. Then He forgives whom He pleases and chastises whom He Pleases; and Allah is over everything Potent" (ii. 284). the Companions of Rasul felt it hard and severe and they came to Rasul and sat down on their knees and said: Rasul, we were assigned some duties which were within our power to perform, such as prayer, fasting, struggling (in the cause of Allah), charity. Then this (the above-mentioned) verse was revealed unto you and it is beyond our power to live up to it. Rasul said: Do you intend to say what the people of two books (Jews and Christians) said before you:" We hear and disobey"? You should rather say:" We hear and we obey, (we seek) Thy forgiveness, our Lord! and unto Thee is the return." And they said:" We hear and we obey, (we seek) Thy forgiveness, Our Lord! and unto Thee is the return." When the people recited it and it smoothly flowed on their tongues, then Allah revealed immediately afterwards:" Rasul believes in that which is sent down unto him from his Lord, and so do the believers. Each one believes in Allah and His Angels and His Books and His Rasuls, saying: We differentiate not between any of His Rasuls and they say: We hearken and we obey: (we seek) Thy forgiveness, our Lord! and unto Thee is the return" (ii. 285). When they did that, Allah abrogated this (verse) and the Great, Majestic Allah revealed:" Allah burdens not a soul beyond its capacity. It gets every good that it earns and it suffers every ill that it earns. Our Lord, punish us not if we forget or make a mistake." (Rasul said: ) Yes, our Lord! do not lay on us a burden as Thou didst lay on those before us. (Rasul said: ) Yes, our Lord, impose not on us (burdens) which we have not the strength to bear (Rasul said: ) Yes, and pardon us and grant us protection! and have mercy on us. Thou art our Patron, so grant us victory over the disbelieving people" (ii. 286). He (the Lord) said: Yes.

Bk 1, No.229:
Reports Ibn Abbas : When this verse:" Whether you disclose that which is in your mind or conceal it, Allah will call you to account according to it" (ii 284), there entered in their minds something (of that fear) such as had never entered their hearts (before). Rasul observed: Say: We have heard and obeyed and submitted ourselves. He (the reporter) said: Allah instilled faith in their hearts and He revealed this verse:" Allah burdens not a soul beyond its capacity. It gets every good that it earns and it suffers every ill that it earns. Our Lord, call us not to account if we forget or make a mistake. He the (Lord) said: I indeed did it. Our Lord! do not lay on us a burden as Thou didst lay on those before us. He (our Lord) said: I indeed did it. And pardon us, have mercy on us. Thou art our Protector" (ii. 286). He said: I indeed did it.

Chapter 59: ALLAH DISREGARDS THE PREMONITION OR THE EVIL PROMPTINGS OF THE HEART SO LONG AS THEY DO NOT TAKE A FIRM ROOT

Bk 1, No.230:
Abu Huraira said Rasul said: Verily Allah forgave my people the evil promptings which arise within their hearts as long as they did not speak about them or did not act upon them.

Bk 1, No.231:
Abu Huraira said Rasul said: Verily the Great and Mighty Allah forgave my people the evil promptings arising in their minds, but they neither talked about them nor acted upon them.

Bk 1, No.232:
The same hadith has been narrated by Zuhair b. Harb, Waki, Ishaq b. Mansur, Husain b. Ali.

Chapter 60: WHENEVER A PERSON INTENDS TO DO A GOOD DEED, IT IS RECORDED BUT WHENEVER HE INTENDS TO COMMIT EVIL, IT IS NOT WRITTEN

Bk 1, No.233:
Abu Huraira said Rasul said: The Great and the Glorious Lord said (to angels): Whenever My servant intends to corn it an evil, do not record it against him, but if he actually commits it, then write it as one evil. And when he intends to do good but does not do it, then take it down is one act of goodness, but if he does it, then write down ten good deeds (in his record).

Bk 1, No.234:
Abu Huraira said Rasul said: Allah, the Great and Glorious, said: Whenever my servant intends to do good, but does not do it, I write one good act for him, but if he puts it into practice I wrote from ten to seven hundred good deeds in favour of him. When he intends to commit an evil, but does not actually do it, do not record it. But if he does it, I write only one evil.

Bk 1, No.235:
Abu Huraira reported that Muhammad, Rasul, said: When it occurs to my servant that he should do a good deed but he actually does not do it, record one good to him, but if he puts it into practice, I make an entry of ten good acts in his favour. When it occurs to him to do evil, but he does not commit it, I forgive that. But if he commits it, I record one evil against his name. Rasul observed. The angels said: That servant of Yours intends to commit evil. though His Lord is more Vigilant than he. Upon this He (the Lord) said: Watch him; if he commits (evil), write it against his name but if he refrains from doing it, write one good deed or him, for he desisted from doing it for My sake. Rasul said: He who amongst you is good of faith, all his good acts are multiplied from ten to seven hundred times (and are recorded in his name) and all the evils that he commits are recorded as such (i, e. without increase) till he meets Allah.

Bk 1, No.236:
Abu Huraira said Rasul said: He who intended to do good, but did not do it, one good was recorded for him, and he who intended to do good and also did it, ten to seven hundred good deeds were recorded for him. And he who intended evil, but did not commit it, no entry was made against his name, but if he committed that, it was recorded.

Bk 1, No.237:
Ibn Abbas says Rasul transmitted it from the Blessed and Great Lord: Verily Allah recorded the good and the evil and then made it clear that he who intended good but did not do it, Allah recorded one complete good in his favour, but if he intended it and also did it, the Glorious and Great Allah recorded ten to seven hundred virtues and even more to his credit. But it he intended evil, but did not commit it, Allah wrote down full one good in his favour. If he intended that and also committed it, Allah made an entry of one evil against him.

Bk 1, No.238:
This hadith has been narrated with another chain of transmitters with the addition of these words: Allah would even wipe out (the evil committed by a man) and Allah does not put to destruction anyone except he who is doomed to destruction.

Chapter 61: PERTAINING TO EVIIL SUGGESTION OR PROMPTING IN FAITH AND WHAT SHOULD BE SAID WHEN IT OCCURS TO THE MIND OF A MAN

Bk 1, No.239:
Abu Huraira said some people from amongst the Companions of Rasul came to him and said: Verily we perceive in our minds that which every one of us considers it too grave to express. He (Rasul) said: Do you really perceive it? They said: Yes. Upon this he remarked: That is the faith manifest.

Bk 1, No.240:
The same hadith has been transmitted by Muhammad b. Amr, Abu Baker b. Ishaq, Abul Jawwab, A'mash and Abu Huraira.

Bk 1, No.241:
Ibn Masud said Rasul was asked about evil prompting, to which he replied: It is pure faith.

Bk 1, No.242:
Abu Huraira said Rasul said: Men will continue to question one another till this is propounded: Allah created all things but who created Allah? He who found himself confronted with such a situation should say: I affirm my faith in Allah.

Bk 1, No.243:
This hadith has been transmitted by Mahmud b. Ghailan by another chain of transmitters (and the words are): Rasul said: The Satan will come to everyone of you and say: Who created the heaven, who created the earth? (And the man) replies: It is Allah, Then the remaining part of the hadith was narrated as mentioned above and the words 'His prophets" were added to it.

Bk 1, No.244:
Abu Huraira said Rasul said: The Satan comes to everyone. of you and says: Who created this and that? till he questions: Who created your Lord? When he comes to that, one should seek refuge in Allah and keep away (from such idle thoughts).

Bk 1, No.245:
This hadith is transmitted by Urwa b. Zubair on the authority of Abu Huraira (and the words are): The Satan comes to the servant (of Allah) and says: Who created this and that? The remaining part of the hadith is the same.

Bk 1, No.246:
Abu Huraira said Rasul said: People will constantly ask you questions pertaining to knowledge till they would say: Allah created us, but who created Allah? he (the narrator) says: he (Abu Huraira) was (at the time of narrating this hadith) catching hold of the hand of a man and he said: Allah and the Messenger told the truth. Two persons have already put me this question, and this is the third one, or he said: One man has put me this question and he is the second one.

Bk 1, No.247:
Abu Huraira said he said: The people will constantly, and the rest of the hadith is the same as that transmitted by Abdul-Warith with the exception that there is no mention of Rasul in that, but he observed at the end of the hadith: Allah and His Messenger told the truth.

Bk 1, No.248:
Abu Huraira said: Rasul said to me: they (the people) till constantly ask you, Abu Huraira, (about different things pertaining to religion) the they would say: Well, there is Allah, but after all who created Allah? He (Abu Huraira) narrated: Once we were in the mosque that some of the Bedouins came there and said: Well, there is Allah, but who created Allah? He (the narrator) said: I took hold of the pebbles in my fist and flung at them and remarked: Stand up, stand up (go away) my friend (Rasul) told the truth.

Bk 1, No.249:
Yazid b. al-Asamm said Abu Huraira said Rasul said: People will certainly ask you about everything till they will propound: Allah created every thing, but who created Allah?

Bk 1, No.250:
Anas b. Malik said Rasul said God says: Verily your people would constantly question about this and that till they would say: Well, it is Allah Who created the creation, but who created Allah?

Bk 1, No.251:
This hadith has been narrated by another chain of transmitters with the exception that Ishaq made no mention of this: Allah said: Verily your people.

Chapter 62: WARNING FOR ONE APPROPRIATING THE RIGHT OF A MUSLIM BY TAKING A FALSE OATH: THE FIRE (OF HELL) IS HIS CHASTISEMENT

Bk 1, No.252:
Reports Abu Umama that Rasul said: He who appropriated the right of a Muslim by (swearing a false) oath, Allah would make Hell-fire necessary for him and would declare Paradise forbidden for him. A person said to him: Rasul, even if it is something insignificant? He (Rasul) replied: (Yes) even if it is the twig of the arak tree.

Bk 1, No.253:
This hadith has been transmitted by another chain of narrators: Abu Bakr b. Abi Shaiba, Ishaq b. Ibrahim, Harun b. Abdullah, Abi Usama, Walid b. Kathir, Muhammad b. Kab, his brother Abdullah b. Kab and Abi Usama.

Bk 1, No.254:
Reports Abdullah (b. Umar) that Rasul said: He who perjured with a view to appropriating the property of a Muslim, and he is in fact a liar and would meet Allah in a state that He would be angry with him. He (the narrator) said: There came Ash'ath b. Qais and said (to the people): What does Abu Abdur-Rahman (the Kunya of Ibn Umar) narrate to you? They replied: So and so. Upon this he remarked: Abu Abdur-Rahman told the truth. This (command) has been revealed in my case. There was a piece of land in Yemen over which I and another person had a claim. I brought the dispute with him to Rasul (to decide) He (Rasul) said: Can you produce an evidence (in your support)? I said: No. He (Rasul) observed: (Then the decision would be made) on his oath. I said: He would readily take an oath. At this Rasul said: He who perjured for appropriating the wealth of a Muslim, whereas he is a liar, would meet Allah while He would be angry with him. This verse was then revealed:" Verily those who barter Allah's covenant and their oaths at a small price..." (iii 77).

Bk 1, No.255:
Reports Abdullah that he heard Rasul saying: He who took an oath in order to entitle himself (to the possession) of a property, whereas he is a liar, would meet Allah in a state that He would be very much angry with him. Then the remaining part of the hadith was narrated as transmitted by A'mash but with the exception of these words: There was a dispute between me and another person in regard to a well. We referred this dispute to Rasul. Upon this he remarked: Either (you should produce) two witnesses (to support your contention) or his oath (would be accepted as valid).

Bk 1, No.256:
Ibn Masud says: I heard Rasul observing: He who took an oath on the property of a Muslim without legitimate right would meet Allah and He would be angry, with him. Then Rasul in support of his contention recited the verse:" Verily those who barter Allah's covenant and their oaths at a small price.

Bk 1, No.257:
Reports Wail that there came a person from Hadramaut and another one from Kinda to Rasul. One who had come from Hadramaut said: Rasul, only this man has appropriated my land which belonged to my father. The one who had came from Kinda contended. This is my land and is in my possession: I cultivate it. There is no right for him in it. Rasul said to the Hadramite: Have you any evidence (to support you)? He replied in the negative. He (Rasul) said: Then your case is to be decided on his oath. He (the Hadramite) said: Rasul, he is a liar and cares not what he swears and has no regard for anything. Upon this he (Rasul) remarked: For you then there is no other help to it. He (the man from Kinda) set out to take an oath. When he turned his back Rasul said: If he took an oath on his property with a view to usurping it, he would certainly meet his Lord in a state that He would turn away from him.

Bk 1, No.258:
Wail reported it on the authority of his father Hujr: I was with Rasul that two men came there disputing over a piece of land. One of them said: Rasul, this man appropriated my land without justification in the days of ignorance. The (claimant) was Imru'l-Qais b. Abis al-Kindi and his opponent was Rabia b. 'Iban He (Rasul) said (to the claimant): Have you evidence (to substantiate your claim)? He replied: I have no evidence. Upon this he (Rasul) remarked: Then his (that is of the defendant) is the oath. He (the claimant) said: In this case he (the defendant) would appropriate this (the property). He (Rasul) said: There is than no other way left for you but this. He (the narrator) said: When he (the defendant) stood up to take oath, Rasul said: He who appropriated the land wrongfully would meet Allah in a state that He would be angry with him. Ishaq in his narration mentions Rabia b. Aidan (instead of Rabia b. 'Ibdan).

Chapter 63: CONCERNING THE FACT THAT VIOLABLE IS THE BLOOD OF ONE WHO MAKES AN ATTEMPT TO TAKE POSSESSION OF THE PROPERTY OF ANOTHER WITHOUT ANY LEGITIMATE RIGHT. IF SUCH MAN IS KILLED HIS ABODE IS FIRE AND HE WHO DIES IN PROTECTING HIS PROPERTY IS A MARTYR

Bk 1, No.259:
Abu Huraira said: A person came to Rasul and said: Rasul, what do you think if a man comes to me in order to appropriate my possession? He (Rasul) said: Don't surrender your possession to him. He (the inquirer) said: If he fights me? He (Rasul) remarked: Then fight (with him). He (the inquirer) again said: What do you think if I am killed? He (Rasul) observed: You would be a martyr. He (the inquirer) said: What do you think of him (Rasul) If I kill him. He (Rasul) said: he would be in the Fire.

Bk 1, No.260:
Reports Thabit, that when Abdullah b. Amr and 'Anbasa b. Abi Sufyan were about to fight against each other, Khalid b. Ass rode to Abdullah b. Amr and persuaded him (not to do so). Upon this Abdullah b. Amr said: Are you not aware that Rasul had observed:" He who died in protecting his property is a martyr."
This hadith has been narrated by Muhammad b. Hatim, Muhammad b. Bakr, Ahmad b. Uthman Naufali, Abu Asim, Ibn Juraij.

Chapter 64: THE RULER WHO, IS UNJUST TO HIS SUBJECTS DESERVES PUNISHMENT OF FIRE

Bk 1, No.261:
Hasan said: 'Ubaidullah b. Ziyad paid a visit to Ma'qil b. Yasar Muzani in his illness of which he (later on) died. (At this juncture) Ma'qil said: I am going to narrate to you a hadith which I have heard from Rasul and which I would not have transmitted if I knew that I would survive. Verily I have heard Rasul say: There is none amongst the servants who was entrusted with the affairs of his subjects and he died in such a state that he was dishonest in his dealings with those over whom he ruled that the Paradise is not forbidden for him.

Bk 1, No.262:
Hasan said: Ubaidullah b. Ziyad went to see Ma'qil b. Yasir and he was ailing. He ('Ubaidullah) inquired (about his health) to which he (Ma'qil) replied: I am narrating to you a hadith which I avoided narrating to you (before). Verily Rasul said: Allah does not entrust to his servant the responsibility of managing the affairs of his subjects and he dies as a dishonest (ruler) but Paradise is forbidden by Allah for such a (ruler). He (Ibn Ziyad) said: Why did you not narrate it to me before this day? He replied: I (in fact) did not narrate it to you as it was not (fit) for me to narrate that to you.

Bk 1, No.263:
Hasan said: We were with Ma'qil b. Yasar inquiring about his health that Ubaidullah b. Ziyad came there. Ma'qil said to him: Verily I am going to narrate to you a hadith which I heard from Rasul. Then he narrated the hadith like those two (mentioned above).

Bk 1, No.264:
Reports Abu Malih that Ubaidullah b. Ziyad visited Ma'qil b. Yasar in his illness. Ma'qil said to him: I am narrating to you a hadith which I would have never narrated to you had I not been in death-bed. I heard Rasul say: A ruler who has been entrusted with the affairs of the Muslims but he makes no endeavors ( for the material and moral uplift) and does not sincerely mean (their welfare) would not enter Paradise along with them.

Chapter 65: REMOVAL OF TRUSTWORTHINESS AND FAITH FROM SOME HEARTS AND APPEARANCE OF DISCORD THEREIN

Bk 1, No.265:
Hudhaifa said: Rasul narrated to us two ahadith. I have seen one (crystallized into reality), and I am waiting for the other. He told us: Trustworthiness descended in the innermost (root) of the hearts of people. Then the Koran was revealed and they learnt from the Koran and they learnt from the Sunnah. Then he (Rasul) told us about the removal of trustworthiness. He said: The man would have a wink of sleep and trustworthiness would be taken away from his heart leaving the impression of a faint mark. He would again sleep and trustworthiness would be taken away from his heart leaving an impression of a blister, as if you rolled down an ember on your foot and it was vesicled. He would see a swelling having nothing in it. He (Rasul) then took up a pebble and rolled it down over his foot and (said): The people would enter into transactions amongst one another and hardly a person would be left who would return (things) entrusted to him. (And there would be so much paucity of honest persons) till it would be said: There in such a such tribe is a trustworthy man. And they would also say about a person: How prudent he is, how broad-minded he is and how intelligent he is, whereas in his heart there would not be faith even to the weight of a mustard seed. I have passed through a time in which I did not care with whom amongst you I entered into a transaction, for if he were a Muslim his faith would compel him to discharge his obligations to me and it he were a Christian or a Jew, the ruler would compel him to discharge his obligations to me. But today I would not enter into a transaction with you except so and so.

Bk 1, No.266:
This hadith has been transmitted by another chain of transmitters: Ibn Numair, Waki', Ishaq b. Ibrahim, 'Isa b. Yunus on the authority of A'mash.

Bk 1, No.267:
Reports Hudhaifa: We were sitting in the company of Umar and he said: Who amongst you has heard Rasul talking about the turmoil? Some people said: It is we who heard it. Upon this be remarked: Perhaps by turmoil you presume the unrest of man in regard to his household or neighbour, they replied: Yes. He (Umar) observed: Such (an unrest) would be done away with by prayer, fasting and charity. But who amongst you has heard from Rasul describing that turmoil which would come like the wave of the ocean. Hudhaifa said: The people hushed into silence, I replied: It is I. He (Umar) said: Ye, well, your father was also very pious. Hudhaifa said: I heard Rasul observing: Temptations will be presented to men's hearts as reed mat is woven stick by stick and any heart which is impregnated by them will have a black mark put into it, but any heart which rejects them will have a white mark put in it. The result is that there will become two types of hearts: one white like a white stone which will not be harmed by any turmoil or temptation, so long as the heavens and the earth endure; and the other black and dust-coloured like a vessel which is upset, not recognizing what is good or rejecting what is abominable, but being impregnated with passion. Hudhaifa said: I narrated to him (Umar): There is between you and that (turmoil) a closed door, but there is every likelihood of its being broken. Umar said: Would it be broken? You have, been rendered fatherless. Had it been opened, it would have been perhaps closed also. I said: No, it would be broken, and I narrated to him: Verily that door implies a person who would be killed or die. There is no mistake in this hadith. Abu Khalid narrated: I said to Saad, O Abu Malik, what do you mean by the term" Aswad Murbadda"? He replied: High degree of whiteness in blackness. I said: What is meant by" Alkoozu Mujakhiyyan"? He replied: A vessel turned upside down.

Bk 1, No.268:
Reports Rib'i (b. Hirash). When Hudhaifa came from Umar he sat down to narrate to us and said: Verily yesterday when I was sitting with the Commander of the believers he asked his companions: When amongst you retains in his memory the utterance of Rasul with regard to the turmoil? -and he cited the hadith like the hadith narrated on the authority of Abu Khalid, but he did not mention the exposition of his words (Murbaddan) and (Mujakhiyyan).

Bk 1, No.269:
It is transmitted by Rib'i b. Hirash. who narrated it on the authority of Hudhaifa that verily Umar said: Who would narrate to us or who amongst you would narrate to us (and Hudhaifa was one amongst them) what Rasul had said about the turmoil? Hudhaifa said: I will, and recited the hadith like that transmitted by Abu Malik on the authority of Rib'i and he observed in connection with this hadith that Hudhaifa remarked: I am narrating to you a hadith and it has no mistake, and said: That it is transmitted from he Rasul.

Chapter 66: ISLAM WAS INITIATED AS SOMETHING STRANGE, AND IT WOULD REVERT TO ITS (OLD POSITION) OF BEING STRANGE, AND IT WOULD CONCENTRATE BETWERN THE TWO MOSQUES

Bk 1, No.270:
Abu Huraira said Rasul said: Islam initiated as something strange, and it would revert to its (old position) of being strange. so good tidings for the stranger.

Bk 1, No.271:
Reports Ibn Umar that Rasul said: Verily Islam started as something strange and it would again revert (to its old position) of being strange just as it started, and it would recede between the two mosques just as the serpent crawls back into its hole.

Bk 1, No.272:
Abu Huraira said Rasul said: Verily the faith would recede to Medina just as the serpent crawls back into its hole.

Chapter 67: THE EFFACING OF FAITH IN THE LATER AGE

Bk 1, No.273:
Reports Anas that verily Rasul said: The Hour (Resurrection) would not come so long as Allah is supplicated in the world.

Bk 1, No.274:
Reports Anas that Rasul said: The Hour (Resurrection) would not come upon anyone so long as he supplicates Allah.

Chapter 68: PERMISSIBILITY OF CONCEALING THE FAITH OF ONE WHO FEARS

Bk 1, No.275:
Hudhaifa said: We were in the company of Rasul when he said. Count for me those who profess Islam. We said: Rasul, do you entertain any fear concerning us and we are (at this time) between six hundred and seven hundred (in strength). He (Rasul) remarked: You don't perceive; you may be put to some trial, He (the narrator) said: We actually suffered trial so much so that some of our men were constrained to offer their prayers in concealment.

Chapter 69: TO HABITUATE THE HEART WITH FAITH WHICH DUE TO ITS WEAKNESS, IS SCARED AND THE FORBIDDANCE TO CALL POSITIVELY ONE A BELIEVER WITHOUT A DEFINITE PROOF

Bk 1, No.276:
Saad narrated it on the authority of his father (Abi Waqqas) that he observed: Rasul distributed shares (of booty among his Companions). I said: Rasul! Give it to so and so, for verily he is a believer. At this Rasul said: Or a Muslim. I (the narrator) repeated it (the word" believer" ) thrice and he (Rasul) turned his back upon me (and substituted the word)" Muslim," and then observed: I bestow it (this share) to a man out of apprehension lest Allah should throw him prostrate into the fire (of Hell) whereas in fact the other man is dearer to me than he.

Bk 1, No.277:
Reports Saad that Rasul bestowed upon a group of persons (things), and Saad was sitting amongst them. Saad said: Rasul ignored some of them. And he who was ignored seemed to be more deserving in my eyes (as compared with others). I (Saad) said: Rasul I why is it that you did not give to such and such (man)? Verily I see him a believer. Upon this Rasul said: Or a Muslim? I kept quiet for some time but I was again impelled (to express) what I knew about him. I said: Rasul why is it that you did not give it to such and such? Verily, by Allah, see him a believer. At this Rasul said: (Nay, not a believer) but a Muslim. He (Saad) said: I again kept quite for some time but what I knew about him again impelled me (to express my opinion) and I said: Why is it that you did not give (the share) to so and so: By Allah, verily I see him a believer. Rasul remarked; (Nay, not so) but a Muslim. Verily (at times) I give (a share) to a certain man apprehending that he may not be thrown prostrate in the Fire, whereas the other man (who is not given) is dearer to me (as compared with him).

Bk 1, No.278:
Saad said: Rasul bestowed upon a group of persons (booty) and I was sitting with them. The remaining part of the hadith is the same as mentioned (above) with the additionI stood up and went to Rasul and whispered to him: Why did you omit such and such a man?

Bk 1, No.279:
The same hadith has been narrated on the authority of Muhammad b Saad and these words (are also there): Rasul gave a stroke on my neck or between my two shoulders and said: Saad, do you fight with me simply because I gave (a share) to a man?

Chapter 70: THE HEART IS MORE SATISFIED ON SEEING EVIDENCE

Bk 1, No.280:
Abu Huraira said Rasul said: We have more claim to doubt than Ibrahim when he said: My Lord! Show me how Thou wilt quicken the dead. He said: Believeth thou not? He said: Yes! But that my heart may rest at ease. He (Rasul) observed: May Lord take mercy on Lot, that he wanted a strong support, and had I stayed (in the prison) as long as Yusuf stayed, I would have responded to him who invited me.

Bk 1, No.281:
Abdullah b. Muhammad narrated the same hadith on the authority of Abu Huraira and in the transmission by Malik the words are that he (Rasul) recited the verse:" but that my heart may rest at ease" and completed it.

Bk 1, No.282:
This hadith has also been narrated by Abd b. Humaid Ya'qub, i.e son of Ibrahim b. Saad, Abu Uwais, Zuhri, like the one narrated by Malik with the same chain of transmission and said: He recited this verse till he completed it.

Chapter 71: THE NECESSITY OF AFFIRMING RasulHOOD OF OUR Rasul MUHAMMAD WHO IS Rasul SENT TO THE WHOLE OF HUMANITY, AND THE ABROGATION OF OTHER RELIGIONS WITH HIS RELIGION

Bk 1, No.283:
Abu Huraira said Rasul said: There has never been a Prophet amongst Rasuls who was not bestowed with a sign amongst the signs which were bestowed (on the earlier prophets). Human beings believed in it and verily I have been conferred upon revelation (the Holy Koran) which Allah revealed to me. I hope that I will have the greatest following on the Day of Resurrection.

Bk 1, No.284:
Abu Huraira said Rasul said: By Him in Whose hand is the life of Muhammad, he who amongst the community of Jews or Christians hears about me, but does not affirm his belief in that with which I have been sent and dies in this state (of disbelief), he shall be but one of the denizens of Hell-Fire.

Bk 1, No.285:
Reports Sha'bi that one among the citizens of Khurasan asked him: 0 Abu! some of the people amongst us who belong to Khurasan say that a person who freed his bondswoman and then married her is like one who rode over a sacrificial animal. Sha'bi said: Abu Burda b. Abi Musa narrated it to me on the authority of his father that verily Rasul said: There are three (classes of persons) who would be given a double reward. One who is amongst the People of the Book and believed in his Rasul and (lived) to see the time of Rasul Muhammad and affirmed his faith in him and followed him and attested his truth, for him is the double reward; and the slave of the master who discharges all those obligations that he owes to Allah and discharges his duties that he owes to his master, for him there is a double reward. And a man who had a bondswoman and fed her and fed her well, then taught her good manners, and did that well and later on granted her freedom and married her, for him is the double reward. Then Sha'bi said: Accept this hadith without (giving) anything. Formerly a man was (obliged) to travel to Medina even for a smaller hadith than this.

Bk 1, No.286:
This hadith has been narrated by another chain of transmitters like Abu Bakr b. Abi Shaiba, Abda b. Sulaiman Ibn Abi Umar Sufyan, 'Ubaidullah b. Muadh, Shuba; all of them heard it from Salih b. Salih.

Chapter 72: THE DESCENT OF JESUS SON OF MARY, AND HE WILL JUDGE ACCORDING TO THE SHARIIAH OF OUR Rasul, MUHAMMAD

Bk 1, No.287:
Abu Huraira said Rasul said: By Him in Whose hand is my life, the son of Mary will soon descend among you as a just judge. He will break crosses, kill swine and abolish Jizya and the wealth will pour forth to such an extent that no one will accept it.

Bk 1, No.288:
The same hadith is transmitted from Zuhri with the same chain of transmission. But in the tradition narrated by Ibn 'Uyaina the words are:" impartial leader and just judge" and in the tradition narrated by Yunus: the" judge judging with justice" and" impartial leader" are not mentioned. And in the hadith narrated by Salih like the one transmitted by Laith the words are:" impartial judge". And in the hadith transmitted by Ziyad the words are:" Till one sajda is better than the worldand what it contains. Then Abu Huraira used to say," recite" if you like: Not one of the People of the Book will fail to believe in him before his death.

Bk 1, No.289:
Abu Huraira said the Messenger or Allah observed: I swear by Allah that the son of Mary will certainly descend as a just judge and he would definitely break the cross, and kill swine and abolish Jizya and would leave the young she-camel and no one would endeavour to (collect Zakat on it). Spite, mutual hatred and jealousy against one another will certainly disappear and when he summons people to accept wealth, not even one would do so.

Bk 1, No.290:
Abu Huraira said Rasul said: What will be your state when the son of Mary descends amongst you and there will be an Imam amongst you?

Bk 1, No.291:
Abu Huraira said he heard Rasul as saying: What would you do when the son of Mary would descend and lead you?

Bk 1, No.292:
Abu Huraira said Rasul said: What would you do when the son of Mary would descend amongst you and would lead you as one amongst you? Ibn Abi Dhi'b on the authority of Abu Huraira narrated: Your leader amongst you. Ibn Abi Dhi'b said: Do you know what the words:" He would lead as one amongst you" mean? I said: Explain these to me. He said: He would lead you according to the Book of your: Lord (hallowed be He and most exalted) and the Sunnah of your Rasul.

Bk 1, No.293:
Jabir said: I heard Rasul say: A section of my people will not cease fighting for the Truth and will prevail till the Day of Resurrection. He said: Jesus son of Mary would then descend and their (Muslims') commander would invite him to come and lead them in prayer, but he would say: No, some amongst you are commanders over some (amongst you). This is the honour from Allah for this Ummah.

Chapter 73: DESCRIPTION OF THE PERIOD IN WHICH IMAN WOULD NOT BE ACCEPTABLE TO ALLAH

Bk 1, No.294:
Abu Huraira said Rasul said: The (Last) Hour shall not came till the sun rises from the place of its setting And on the day when it rises from the place of its setting even if all the people together affirmed their faith, it would not be of any avail to one who did not believe previously and derived no good out of his belief.

Bk 1, No.295:
This hadith has been narrated by another chain of transmitters, Abu Bakr b. Abi Shaiba, Ibn Numair, Abu Kuraib, Ibn Fudail.

Bk 1, No.296:
Abu Huraira said Rasul said: When three things appear faith will not benefit one who has not previously believed or has derived no good from his faith: the rising of the sun in its place of setting, the Dajjal, and the beast of the earth.

Bk 1, No.297:
Reports Abu Zarthat Rasul one day said: Do you know where the sun goes? They replied: Allah and His Rasul know best. He (Rasul) observed: Verily it (the sun) glides till it reaches its resting place under the Throne. Then it falls prostrate and remains there until it is asked: Rise up and go to the place whence you came, and it goes back and continues emerging out from its rising place and then glides till it reaches its place of rest under the Throne and falls prostrate and remains in that state until it is asked: Rise up and return to the place whence you came, and it returns and emerges out from it rising place and the it glides (in such a normal way) that the people do not discern anything ( unusual in it) till it reaches its resting place under the Throne. Then it would be said to it: Rise up and emerge out from the place of your setting, and it will rise from the place of its setting. Rasul said. Do you know when it would happen? It would happen at the time when faith will not benefit one who has not previously believed or has derived no good from the faith.

Bk 1, No.298:
Reports Abu Zarthat Rasul one day said: Do you know where the sun goes? The remaining part of the hadith is the same.

Bk 1, No.299:
Abu Zar said: I entered the mosque and Rasul was sitting there. When the sun disappeared (from the sight) he said: O Abu Zar! Do you know where it goes? He (the narrator) said: Allah and His Rasul know best. He (Rasul) said. Verily it goes and begs permission, for prostration (to Allah) and the permission is granted to it. Once it would be said: Return to the place whence you came, and then it would rise from its setting place. Then he, after the recitation of Abdullah recited it: And that is its appointed term.

Bk 1, No.300:
Abu Zar said: I asked Rasul the (implication of the) words of Allah, the Exalted: The sun glides to its appointed resting place. He replied: Its appointed resting place is under the Throne.

Chapter 74: THE BEGINNING OF REVELATION TO RASUL

Bk 1, No.301:
Aisha, Wife, said: The first (form) with which was started the revelation to Rasul was the true vision in sleep. And he did not see any vision but it came like the bright gleam of dawn. Thenceforth solitude became dear to him and he used to seclude himself in the cave of Hira', where he would engage in tahannuth (and that is a worship for a number of nights) before returning to his family and getting provisions again for this purpose. He would then return to Khadija and take provisions for a like period, till Truth came upon him while he was in the cave of Hira'. There came to him the angel and said: Recite, to which he replied: I am not lettered. He took hold of me [Rasul said] and pressed me, till I was hard pressed; thereafter he let me off and said: Recite. I said: I am not lettered. He then again took hold of me and pressed me for the second time till I was hard pressed and then let me off and said: Recite, to which I replied: I am not lettered. He took hold of me and pressed me for the third time, till I was hard pressed and then let me go and said: Recite in the name of your Lord Who created, created man from a clot of blood. Recite. And your most bountiful Lord is He Who taught the use of pen, taught man what he knew not (al-Koran, xcvi. 1-4). Then Rasul returned therewith, his heart was trembling, and he went to Khadija and said: Wrap me up, wrap me up! So they wrapped him till the fear had left him. He then said to Khadija: O Khadija! what has happened to me? and he informed her of the happening, saying: I fear for myself. She replied: It can't be. Be happy. I swear by Allah that He shall never humiliate you. By Allah, you join ties of relationship, you speak the truth, you bear people's burden, you help the destitute, you entertain guests, and you help against the vicissitudes which affect people. Khadija then took him to Waraqa b. Naufal b. Asad b. Abdul 'Uzza, and he was the son of Khadija's uncle, i. e., the brother of her father. And he was the man who had embraced Christianity in the Days of Ignorance (i.e before Islam) and he used to write books in Arabic and, therefore, wrote Injil in Arabic as God willed that he should write. He was very old and had become blind Khadija said to him: O uncle! listen to the son of your brother. Waraqa b. Naufal said: O my nephew! what did you see? Rasul, then, informed him what he had seen, and Waraqa said to him: It is namus that God sent down to Musa. Would that I were then (during your prophetic career) a young man. Would that I might be alive when your people would expel you! Rasul said: Will they drive me out? Waraqa said: Yes. Never came a man with a like of what you have brought but met hostilities. If I see your day I shall help you wholeheartedly.

Bk 1, No.302:
This hadith has been narrated on the authority of Aisha with another chain of narrators like one transmitted by Yunus, i.e the first thing with which the revelation was initiated with Rasul except the words: By Allah, Allah would never humiliate you, and Khadija said: O son of my uncle! Listen to the son of your brother.

Bk 1, No.303:
This hadith has been reported from Aisha by another chain of transmitters and the words are: He (Rasul) came to Khadija an his heart was trembling. The rest of the hadith has been narrated like one transmitted by Yunus and Ma'mar, but the first part is not mentioned, i.e the first thing with which was started the revelation to Rasul was the true vision. And these words like those transmitted by Yunus are mentioned thus: By Allah, Allah would never humiliate you. And there is also a mention of the words of Khadija: O son of my uncle! Listen to the son of your brother.

Bk 1, No.304:
Jabir al Ansari who was one of the Companions of Rasul reported Rasul told about the intermission of revelation and narrated While I was walking I heard a voice from the sky, and raising my head I saw the angel who had come to me in Hira', sitting on a Throne between heaven and earth I was terror-stricken on that account and came back (to my family) and said: Wrap me up, wrap me up! So they wrapped me up, and the Blessed and Most Exalted Allah sent down:" You who are shrouded, arise and deliver warning, your Lord magnify, your clothes cleanse, and defilement shun," and" defilement" means idols; and then the revelation was followed continuously.

Bk 1, No.305:
Reports Jabir that he heard Rasul says: The wahi was intermitted for me for a small span of time and while I was walking, and then the hadith like the one narrated by Yunus was transmitted but with the exception of these words: I was terror-stricken till I fell on the ground. Abu Salama said: Defilement means idols. After this the revelation was speeded up and followed rapidly.

Bk 1, No.306:
This hadith, the like of one narrated by Yunus has also been transmitted by Ma'mar on the authority of al-Zuhri who narrated: Allah the Most Glorious and Exalted revealed this:" You who are shrouded, arise and deliver warning, your Lord magnify, your clothes cleanse and defilement shun," before making the prayer obligatory. I felt terror-stricken as narrated by Uqail.

Bk 1, No.307:
Yahya said: I asked Abu Salama what was revealed first from the Koran. He said:" 0, the shrouded one." I said: Or" Recite." Jabir said: I am narrating to you what was narrated to us by Rasul. He said: I stayed in Hira' for one month and when my stay was completed, I come down and went into the heart of the valley. Somebody called me aloud. I looked in front of me, behind me, on the right of my side and on my left, but I did not see any body. I was again called and I looked about but saw nothing. I was called again and raised my head, and there on the Throne in the open atmosphere he, i.e Gabriel was sitting. I began to tremble on account of fear. I came to Khadija and said: Wrap me up. They wrapped me up and threw water on me and God sent down this: you who are shrouded! arise and deliver warning, your Lord magnify, your clothes cleanse."

Bk 1, No.308:
Yahya b Abi Kathir has reported this hadith with the same chain of transmitters and narrated: And there he was sitting on the Throne between the heaven and the earth.

Chapter 75: NIGHT JOURNEY OF RASUL TO HEAVEN, AND THE PRAYER MADE OBLIGATORY

Bk 1, No.309:
Reports Anas b. Malik that Rasul said: I was brought al-Buraq Who is an animal white and long, larger than a donkey but smaller than a mule, who would place his hoof a distance equal to the range of version. I mounted it and came to the Temple (Bait Maqdis in Jerusalem), then tethered it to the ring used by Rasuls. I entered the mosque and prayed two rakas in it, and then came out and Gabriel brought me a vessel of wine and a vessel of milk. I chose the milk, and Gabriel said: You have chosen the natural thing. Then he took me to heaven. Gabriel then asked the (gate of heaven) to be opened and he was asked who he was. He replied: Gabriel. He was again asked: Who is with you? He (Gabriel) said: Muhammad. It was said: Has he been sent for? Gabriel replied: He has indeed been sent for. And (the door of the heaven) was opened for us and lo! we saw Adam. He welcomed me and prayed for my good. Then we ascended to the second heaven. Gabriel (asked the door of heaven to be opened), and he was asked who he was. He answered: Gabriel; and was again asked: Who is with you? He replied: Muhammad. It was said: Has he been sent for? He replied: He has indeed been sent for. The gate was opened. When I entered 'Isa b. Maryam and Yahya b. Zakariya (peace be upon both of them), cousins from the maternal side. welcomed me and prayed for my good Then I was taken to the third heaven and Gabriel asked for the opening (of the door). He was asked: Who are you? He replied: Gabriel. He was (again) asked: Who is with you? He replied Muhammad. It was said: Has he been sent for? He replied He has indeed been sent for. (The gate) was opened for us and I saw Yusuf who had been given half of (world) beauty. He welcomed me prayed for my well-being. Then he ascended with us to the fourth heaven. Gabriel asked for the (gate) to be opened, and it was said: Who is he? He replied: Gabriel. It was (again) said: Who is with you? He said: Muhammad. It was said: Has he been sent for? He replied: He has indeed been sent for. The (gate) was opened for us, and lo! Idris was there. He welcomed me and prayed for my well-being (About him) Allah, the Exalted and the Glorious, has said:" We elevated him (Idris) to the exalted position" (Koran xix. 57). Then he ascended with us to the fifth heaven and Gabriel asked for the (gate) to be opened. It was said: Who is he? He replied Gabriel. It was (again) said: Who is with thee? He replied: Muhammad. It was said Has he been sent for? He replied: He has indeed been sent for. (The gate) was opened for us and then I was with Harun (Aaron). He welcomed me prayed for my well-being. Then I was taken to the sixth heaven. Gabriel asked for the door to be opened. It was said: Who is he? He replied: Gabriel. It was said: Who is with thee? He replied: Muhammad. It was said: Has he been sent for? He replied: He has indeed been sent for. (The gate) was opened for us and there I was with Musa (Moses) He welcomed me and prayed for my well-being. Then I was taken up to the seventh heaven. Gabriel asked the (gate) to be opened. It was said: Who is he? He said: Gabriel It was said. Who is with thee? He replied: Muhammad. It was said: Has he been sent for? He replied: He has indeed been sent for. (The gate) was opened for us and there I found Ibrahim (Abraham) reclining against the Bait-ul-Ma'mur and there enter into it seventy thousand angels every day, never to visit (this place) again. Then I was taken to Sidrat-ul-Muntaha whose leaves were like elephant ears and its fruit like big earthenware vessels. And when it was covered by the Command of Allah, it underwent such a change that none amongst the creation has the power to praise its beauty.
Then Allah revealed to me a revelation and He made obligatory for me fifty prayers every day and night. Then I went down to Moses and he said: What has your Lord enjoined upon your Ummah? I said: Fifty prayers. He said: Return to thy Lord and beg for reduction (in the number of prayers), for your community shallnot be able to bear this burden. as I have put to test the children of Israel and tried them (and found them too weak to bear such a heavy burden). He (Rasul) said: I went back to my Lord and said: My Lord, make things lighter for my Ummah. (The Lord) reduced five prayers for me. I went down to Moses and said. (The Lord) reduced five (prayers) for me, He said: Verily thy Ummah shall not be able to bear this burden; return to thy Lord and ask Him to make things lighter. I then kept going back and forth between my Lord Blessed and Exalted and Moses, till He said: There are five prayers every day and night. O Muhammad, each being credited as ten, so that makes fifty prayers. He who intends to do a good deed and does not do it will have a good deed recorded for him; and if he does it, it will be recorded for him as ten; whereas he who intends to do an evil deed and does not do, it will not be recorded for him; and if he does it, only one evil deed will be recorded. I then came down and when I came to Moses and informed him, he said: Go back to thy Lord and ask Him to make things lighter. At this Rasul said: I returned to my Lord until I felt ashamed before Him.

Bk 1, No.310:
It is narrated on the the outhority of Anas b. Malik that Rasul said: (the angels) came to me and took me to the Zamzam and my heart was opened and washed with the water of Zamzam and then I was left (at my place).

Bk 1, No.311:
Anas b. Malik reported that Gabriel came to Rasul while he was playing with his playmates. He took hold of him and lay him prostrate on the ground and tore open his breast and took out the heart from it and then extracted a blood-clot out of it and said: That was the part of Satan in thee. And then he washed it with the water of Zamzam in a golden basin and then it was joined together and restored to it place. The boys came running to his mother, i.e his nurse, and said: Verily Muhammad has been murdered. They all rushed toward him (and found him all right) His color was changed, Anas said. I myself saw the marks of needle on his breast.

Bk 1, No.312:
Anas b. Malik, while recountig the Night journey of Rasul, from the mosque of Kabah, said: Three beings (angels) came to him in the osque of the Kabah, while he was sleeping in the sacred mosque before it (the Command of Night Journey and Accension) was revealed to him. The rest of the hadith is narrated like that of Thabit. However, some portions have occurred before and some of them have occurred after; some have been added and some deleted.

Bk 1, No.313:
Anas b. Malik said: Abu Zarused to relate that Rasul said: The roof of my house was cleft when I was in Mecca and Gabriel descended and opened my heart and then washed it with the water of Zamzam. He then brought a gold basin full of wisdom and faith and after emptying it into my breast, he closed it up. Then taking me by he hand, he ascended with me to th heaven, and when we came to the lowest heaven, Gabriel said to the guardian of the lowest heaven: Open. He asked who was there? He replied. It is Gabriel. He again asked whe he there was someone with him. He replied: Yes, it is Muhammad with me. He was asked if he had been sent for, He (Gabriel) said: Yes. Then he opened (the gate). When we ascended the lowest heaven (I saw) a man seated with parties on his right side and parties on his left side. When he looked up to his right, he laughed and when he looked to his left, he wept. He said: Welcome to the righteous Rasul and the righteous son. I asked Gabriel who he was and he replied: He is Adam and these parties on his right and on his left are the souls of his descendants. Those of them on his right are the inmates of Paradise and the parties which are on his left side are the inmates of Hell; so when he looked towards his right side, he laughed, and when he looked towards his left side, he wept. Then Gabriel ascended with me to the second heaven. He asked its guardian to open (its gate), and its guardian replied in the same way as the guardian of the lowest heaven had said. He (opened it). Anas b. Malik said: He (Rasul) mentioned that he found in the heavens Adam, Idris, Jesus, Moses and Abraham (may peace be on all of them), but he did not ascertain as to the nature of their abodes except that he had found Adam in the lowest heaven and Abraham in the sixth heaven. When Gabriel and Rasul passed by Idris he said: Welcome to the righteous Rasul and righteous brother. He (the narrator) said: He then proceeded and said: Who is he? Gabriel replied: It is Idris. Then I passed by Moses and he said: Welcome tothe righteous Rasul and righteous brother. I said to (Gabriel): Who is he? He replied: It is Moses. Then I passed by Jesus and he said: Welcome to the righteous Rasul and righteous brother. I said (to Gabriel): Who is he? He replied: Jesus, son of Mary. He (Rasul) said: Then I went to Ibrahim. He said: Welcome to the righteous Rasul and righteous son. I asked: Who is he? He (Gabriel) replied: It is Abraham. Ibn Shihab said: Ibn Hazm told me that Ibn Abbas and Abd Habba al-Ansari used to say that Rasul said: Thereafter he ascended with me till I was taken to such a height where I heard the scraping of the pens. Ibn Hazm and Anas told that Rasul said: Allah then made fifty prayers obligatory for my Ummah and I returned with that and passed by Moses. Moses, said: What has thy Lord enjoined on thy people? I said: Fifty prayers have been made obligatory on them. Moses said: Return to thy Lord, for thy Ummah would not be able to bear this burden. Then I came back to my Lord and He remitted a portion out of thut. I then again went to Moses and informed him about it He said: Return to thy Lord, for thy Ummah shall not be able to bear this burden. I then went back to my Lord and He said: They are five and at the same time fifty, and what has been said will not be changed. I then returned to Moses and he said: Go back to thy Lord. whereupon I said: I feel ashamed of my Lord. Gabriel then travelled with me till we came to the farthest lote-tree Many a colour had covered it which I do not know. Then I was admitted to Paradise and saw in it domes of pearls, and its soil of musk.

Bk 1, No.314:
Anas b. Malik reported on the authority of Malik b. Sa sa', perhaps a person of his tribe, that Rasul said: I was near the House (i.e Kabah) in a state between sleep and wakefulness when I heard someone say: He is the third among the two persons. Then he came to me and took me with him. Then a golden basin containing the water of Zamzam was brought to me and my heart was opened up to such and such (part). Qatada said: I asked him who was with me (i e. the narrator) and what he meant by such and such (part). He replied: (It means that it was opened) up to the lower part of his abdomen (Then the hadith continues): My heart was extracted and it was washed with the water of Zamzam and then it was restored in its original position, after which it was filled with faith and wisdom. I was then brought a white beast which is called al-Buraq, bigger than a donkey and smaller than a mule. Its stride was as long as the eye could reach. I was mounted on it, and then we went forth till we reached the lowest heaven. Gabriel asked for the (gate) to be opened, and it was said: Who is he? He replied: Gabriel. It was again said: Who is with thee? He replied: Muhammad. It was said: Has he been sent for? He (Gabriel) said: Yes. He (Rasul) said: Then (the gate) was opened for us (and it was said): Welcome unto him! His is a blessed arrival. Then we came to Adam. And he (the narrator) narrated the whole account of the hadith. (Rasul) observed that he met Jesus in the second heaven, Yahya (peace be on both of them) in the third heaven, Yusuf in the third, Idris in the fourth, Harun in the fifth (peace and blessings of Allah be upon them). Then we travelled on till we reached the sixth heaven and came to Moses and I greeted him and he said: Welcome unto righteous brother and righteous prophet. And when I passed (by him) he wept, and a voice was heard saying: What makes thee weep? He said: My Lord, he is a young man whom Thou hast sent after me (as a prophet) and his followers will enter Paradise in greater numbers than my followers. Then we travelled on till we reached the seventh heaven and I came to Ibrahim. He (the narrator) narrat- ed in this hadith that Rasul told that he saw four rivers which flowed from (the root of the lote-tree of the farthest limits): two manifest rivers and two hidden rivers. I said: ' Gabriel! what are these rivers? He replied: The two hidden rivers are the rivers of Paradise, and as regards the two manifest ones, they are the Nile and the Euphrates. Then the Bait-ul-Ma'mur was raised up to me. I said: O Gabriel! what is this? He replied: It is the Bait-ul-Ma'mur. Seventy thousand angels enter into it daily and, after they come out, they never return again. Two vessels were then brought to me. The first one contained wine and the second one contained milk, and both of them were placed before me. I chose milk. It was said: You did right. Allah will guide rightly through you your Ummah on the natural course. Then fifty prayers daily were made obligatory for me. And then he narrated the rest of the hadith to the end.

Bk 1, No.315:
Reports Malik b. Sa'sa' that Rasul narrated the hadith (mentioned above) and added to it: I was brought a gold basin full of wisdom and faith, and then the (part of the body) right from the upper end of the chest to the lower part of the abdomen was opened and it was washed with the water of Zamzam and then flled with wisdom and faith.

Bk 1, No.316:
Qatada reported that he heard Abu al-Aliya saying that the cousin of your Prophet, i.e Ibn Abbas, told him: Rasul, while narrating his night journey observed: Musa was a man of high stature as if he was of the people of the Shanua (tribe), and Jesus was a well-built person having curly hair. He also mentioned Malik, the guardian of Hell, and Dajjal.

Bk 1, No.317:
Abu al-Aliya said: Ibn Abbas, the son of your Prophet's uncle, told us that Rasul had observed: On the night of my night journey I passed by Moses b. Imran, a man light brown in complexion, tall. well-built as if he was one of the men of the Shanua, and saw Jesus son of Mary as a medium-statured man with white and red complexion and crisp hair, and I was shown Malik the guardian of Fire, and Dajjal amongst the signs which were shown to me by Allah. He (the narrator) observed: Then do not doubt his (i.e of Rasul) meeting with him (Moses). Qatada elucidated it thus: Verily Rasul, met Moses.

Bk 1, No.318:
Abu al-Aliya narrated it on the authority of Ibn Abbas that Rasul passed through the valley of Azraq, and he asked: Which valley is this? They said: This is the valley of Azraq, and he observed: (I perceive) as if I am seeing Moses coming down from the mountain track, and he is calling upon Allah loudly (saying: Here I am! at your service! ). Then he came to the mountain track of Harsha. He (Rasul) said: Which is this mountain track? They said: It is the mountain track of Harsha. He observed (I feel) as If I am seeing Yunus (Jonah) son of Matta on a well- built red dromedary, with a cloak of wool around him and the rein of his dromedary is made of the fibres of date-palm, and he is calling upon Allah (saying: Here I am! at your service, my Lord! ). Ibn Hanbal said in the hadith narrated by him: Hushaim said that the meaning of khulba was fibre of date-palm.

Bk 1, No.319:
Abu al-Aliya narrated it on the authority of Ibn Abbas that he said: We travelled with Rasul between Mecca and Medina and we passed by a valley. He (Rasul) asked: Which valley is this? They said: This is the valley of Azraq Upon this he (Rasul) remarked: (I feel) as if I am seeing Moses, and then he described something about his complexion and hair, which Diwud (the narrator) could not remember. He (Moses, as described by Rasul) was keeping his fingers in his ears and was responding loudly to Allah (saying: I am as Thy service, my Lord) while passing through that valley. We then travelled (further) till we came to the mountain trail. He (Rasul) said: Which mountain trail is this? They said: It is the Harsha or Lift. He (Rasul) said: (I perceive) as if I am seeing Yunus on a red camel, with a cloak of wool around him. The halter of his camel was that of the fibre of date-palm, and he was passing through the valley saying: I am at Thy service! my Lord.

Bk 1, No.320:
Reports Mujahid that he said: We were with Ibn Abbas and (the people) talked about al-Dajjal. (One of them remarked. There is written between his eyes (the word) Kafir (infidel). The narrator said: Ibn Abbas remarked: I did not hear him (Rasul) say it, but he said: So far as Ibrahim is concerned. you may see your companion and so far as Moses is concerned, he is a well-built man with wheat complexion (riding) on a red camel with its halter made of the fibre of date-palm (and I perceive) as if I am seeing towards him as he is going down in the valley saying: I am at Thy service! my Lord.

Bk 1, No.321:
Reports Jabir that Rasul said: There appeared before me Rasuls, and Moses was among men as if he was one of the people of Shanua, and I saw Jesus son of Mary and I saw nearest in resemblance with him was Urwa b. Masud, and I saw Ibrahim and I see your companions much in resemblance with him, i.e his personality, and I saw Gabriel and I saw Dihya nearest in resemblance to him; but in the narration of Ibn Rumh it is Dihya b. Khalifa.

Bk 1, No.322:
Abu Huraira said Rasul said: When I was taken for the night journey I met Moses. Rasul gave his description thus: He was a man, I suppose-and he (the narrator) was somewhat doubtful (that Rasul said): (Moses) was a man erect in stature with straight hair on his head as it he was one of the men of the Shanua; and I met Jesus and Rasul described him as one having a medium stature and a red complexion as if he had (just) come out of the bath He observed: I saw Ibrahim and amongst his children I have the greatest resemblance with him. He said: There were brought to me two vessels. In one of them was milk and in the other one there was wine. And it was said to me: Select any one you like. So I selected the vessel containing milk and drank it. He (the angel) said: You have been guided on al-fitra or you have attained al-fitra. Had you selected wine, your Ummah would have been misled.

Chapter 76: PERTAINING TO JESUS SON OF MARY AND AL-MASIH AL-DAJJAL

Bk 1, No.323:
Reports Ibn Umar that Rasul said: I found myself one night near the Kabah, and I saw a man with wheat complexion amongst the fair-complexioned men that you ever saw. He had a lock of hair the most beautiful of the locks that you ever saw. He had combed it. Water was trickling out of them. He was leaning on two men, or on the shoulders of two men, and he was circumscribing the Kabah. I asked, What is he? It was said: He is al-Masih son of Mary. Then I saw another person, stout and having too much curly hair, and blind in his right eye as if it was a full swollen grape. I asked Who is he? It was said: He is al-Masih al-Dajjal.

Bk 1, No.324:
Reports Abdulldh b. Umar that one day Rasul mentioned in the presence of people about al-Masih al-Dajjal. He said: Verily Allah (hallowed be He and High) is not blind of one eye. Behold, but the Masih al-Dajjal is blind of right eye as if his eye is like a swollen grape, and Rasul said: I was shown in a dream in the night that near the Kabah there was a man fair-complexioned, fine amongst the white-complexioned men that you ever saw, his locks of hair were falling on his shoulders. He was a man whose hair were neither too curly nor too straight, and water trickled down from his head. He was placing his bands on the shoulders of two persons and amidst them was making a circuit around the Kabah. I said: Who is he? They replied: Al-Masih son of Mary. And I saw behind him a man with intensely curly hair, blind of right eye. Amongst the persons I have ever seen Ibn Qatan has the greatest resemblance with him. He was making a circuit around the Kabah by placing both his hands on the shoulders of two persons. I said: Who is he? They said; It is al-Masih al-Dajjal.

Bk 1, No.325:
Reports Ibn Umar that Rasul said: I saw near the Kabah a man of fair complexion with straight hair, placing his hands on two persons. Water was flowing from his head or it was trickling from his head. I asked: Who is he? They said: He is Jesus son of Mary or al-Masih son of Mary. The narrator) says: I do not remember which word it was. He (Rasul) said: And I saw behind him a man with red complexion and thick curly hair, blind in the right eye. I saw in him the greatest resemblance with Ibn Qitan I asked: Who is he? They replied: It is al-Masih al-Dajjal.

Bk 1, No.326:
Reports Jabir that Rasul said: When the Quraish belied me, I was staying in Hatim and Allah lifted before me Bait-ul-Maqdis and I began to narrate to them (the Quraish of Mecca) its signs while I was in fact looking at it.

Bk 1, No.327:
Abdullah reported on the authority of his father Umar b. Khatab that he heard from Rasul say: I was sleeping when I saw myself making circuit around the Kabah, and I saw there a man of fair complexion with straight hair between two men. Water was flowing from his head or water was falling from his head. I said: Who is he? They answered: He is the son of Mary. Then I moved forward and cast a glance and there was a bulky man of red complexion with thick locks of hair on his head, blind of one eye as it his eye was a swollen grape. I asked: Who is he? They said: He is Dajjal. He had close resemblance with Ibn Qatan amongst men.

Bk 1, No.328:
Abu Huraira said Rasul said: I found myself in Hijr and the Quraish were asking me about my might journey. I was asked about things pertaining to Bait-ul-Maqdis which I could not preserve (in my mind). I was very much vexed, so vexed as I had never been before. Then Allah raised it (Bait-ul-Maqdis) before my eyes. I looked towards it, and I gave them the information about whatever they questioned me I also saw myself among the group of Rasuls. I saw Moses saying prayer and found him to be a well-built man as if he was a man of the tribe of Shanua. I saw Jesus son of Mary offering prayer, of all of men he had the closest resemblance with Urwa b. Masu'd al-Thaqafi. I saw Ibrahim offering prayer; he had the closest resemblance with your companion (Rasul himself) amongst people. When the time of prayer came I led them. When I completed the prayer, someone said: Here is Malik, the keeper of the Hell; pay him salutations. I turned to him, but he preceded me in salutation.

Chapter 77: CONCERNING SIDRAT-UL-MUNTAHA (REMOTEST LOTE-TREE)

Bk 1, No.329:
Reports Abdullah (b. Umar) that when Rasul was taken for the Night journey, he was taken to Sidrat-ul-Muntaha, which is situated on the sixth heaven, where terminates everything that ascends from the earth and is held there, and where terminates every- thing that descends from above it and is held there. (It is with reference to this that) Allah said:" When that which covers covered the lote-tree" (al-Koran, Iiii. 16). He (the narrator) said: (It was) gold moths. He (the narrator further) said: Rasul was given three (things): he was given five prayers, be was given the concluding verses of sura Baqara, and remission of serious Sins for those among his Ummah who associate not anything with Allah

Bk 1, No.330:
Al-Shaibini reported to us: I asked Zirr b. Hubaish about the words of Allah (the Mighty and Great):" So he was (at a distance) of two bows or nearer" (al-Koran, Iiii 8). He said: Ibn Masud informed me that, verily, Rasul saw Gabriel and he had six hundred wings.

Bk 1, No.331:
Al-Shaibani narrated on the authority of Zirr who narrated it on this authority of Abdullah that the (words of Allah):" The heart belied not what he saw" (al Koran, Iiii. 11) imply that he saw Gabriel and he had six hundred wings.

Bk 1, No.332:
Zirr b. Hubaish narrated it on the authority of Abdullah (that the words of Allah):" Certainly he saw of the greatest signs of Allah" (al-Koran, liii. 18) imply that he saw Gabriel in his (original) form and he had six hundred wings.

Bk 1, No.333:
Abu Huraira said the (words of Allah):" And certainly he saw him in another descent" (al-Koran, Iiii. 13) imply that he saw Gabriel.

Chapter 78: THE MEANING OF THE WORDS OF ALLAH:" HE SAW HIM IN ANOTHER DESCENT" (AL-Koran, LIII. 13). DID Rasul SEE HIS LORD ON THE NIGHT OF HIS JOURNEY (TO HEAVEN)?

Bk 1, No.334:
Ibn Abbas says he (Rasul) saw (Allah) with, his heart.

Bk 1, No.335:
Ibn Abbas says the words:" The heart belied not what he saw" (al-Koran, Iiii. 11) and" Certainly he saw Him in another descent" (al-Koran, Iiii. 13) imply that he saw him twice with his heart.

Bk 1, No.336:
Abu Bakr b. Abi Shaiba narrated it on the same authorities.

Bk 1, No.337:
Reports Masruq that he said: I was resting at (the house of) Aisha that she said: O Abu Aisha (kunya of Masruq), there are three things, and he who affirmed even one of them fabricated the greatest lie against Allah. I asked that they were. She said: He who presumed that Muhammad saw his Lord (with his ocular vision) fabricated the greatest lie against Allah. I was reclining but then sat up and said: Mother of the Faithful, wait a bit and do not be in a haste. Has not Allah (Mighty and Majestic) said:" And truly he saw him on the clear horizon" (al-Koran, lxxxi. 23) and" he saw Him in another descent" (al-Koran, iiii. 13)? She said: I am the first of this Ummah who asked Rasul about it, and he said: Verily he is Gabriel. I have never seen him in his original form in which he was created except on those two occasions (to which these verses refer) ; I saw him descending from the heaven and filling (the space) from the sky to the earth with the greatness of his bodily structure. She said: Have you not heard Allah saying." Eyes comprehend Him not, but He comprehends (all) vision. and He is Subtle, and All-Aware" (al-Koran, v. 104)? (She, i.e Aisha, further said): Have you not heard that, verily, Allah says:" And it is not vouchsafed to a human being that Allah should speak unto him otherwise than by revelation, or from behind a veil, or that He sendeth a messenger (angel), so that he revealth whatsoever He wills. Verily He is Exalted. Wise" (al. Koran, xii. 51) She said: He who presumes that the Messengerof Allah concealed anything, from the Book, of Allah fabricates the greatest lie against Allah. Allah says:" O Messenger! deliver that which has been revealed to thee from thy Lord, and if thou do (it) not, thou hast not delivered His message" (al-Koran, v. 67). She said: He who presumes that he would inform about what was going to happen tomorrow fabricates the greatest lie against Allah. And Allah says" Say thou (Muhammad): None in the heavens and the earth knoweth the unseen save Allah" (al-Koran, xxvii 65).

Bk 1, No.338:
Dawud reported on the same authorities the hadith as narrated above by Ibn 'Uliyya and added: She (Aisha) said: If Muhammad were to conceal anything which was sent to him, he would have certainly concealed this verse:" And when thou saidst to him on whom Allah had conferred favour and thou too had conferred favour: Keep thy wife to thyself and fear Allah, and thou wast concealing in thy heart that which Allah was going to disclose, and thou wast fearing men while Allah has a better right that thou shouldst fear Him."

Bk 1, No.339:
Masruq said: I asked Aisha if Muhammad had seen his Lord. She replied: Hallowed be Allah, my hair stood on end when you said this, and he (Masruq) narrated the hadith as narrated above. The hadith reported by Diwud is more complete and longer.

Bk 1, No.340:
Masruq said: I said to Aisha: What about the words of Allah:" Then he drew nigh and came down, so he was at a distance of two bows or closer still: so He revealed to His servant what He revealed" (al-Koran, liii. 8-10)? She said: It implies Gabriel. He used to come to him (Rasul) in the shape of men; but he came at this time in his true form and blocked up the horizon of the sky.

Chapter 79: PERTAINING TO HIS (PROPHET'S) WORDS: HE IS A LIGHT; HOW COULD I SEE HIM? -AND HIS WORDS: I SAW THE LIGHT

Bk 1, No.341:
Reports Abu Zar: I asked Rasul: Did you see thy Lord? He said: He is a Light;. bow could I see Him?

Bk 1, No.342:
Abdullah b. Shaqiq said: I said to Abu Zar: Had I seen Rasul, I would have asked him. He (Abu Zar) said: What is that thing that you wanted to inquire of him? He said: I wanted to ask him whether he had seen his Lord. Abu Zarsaid: I, in fact, inquired of him, and he replied: I saw Light.

Bk 1, No.343:
Abu Musa said: The Messenger ofallah was standing amongst us and he told us five things. He said: Verily the Exalted and Mighty God does not sleep, and it does not befit Him to sleep. He lowers the scale and lifts it. The deeds in the night are taken up to Him before the deeds of the day. and the deeds of the day before the deeds of the night. His veil is the light. In the hadith narrated by Abu Bakr (instead of the word" light" ) it is fire. If he withdraws it (the veil), the splendour of His countenance would consume His creation so far as His sight reaches.

Bk 1, No.344:
A'mash has narrated this hadith on the same authority and said: Rasul was standing amongst us and he told us four things. He then narrated the hadith like the one reported by Abu Muaweya, but did not mention the words" His creation" and said: His veil is the light.

Bk 1, No.345:
Abu Musa said: Rasul was standing amongst us and (he said) four (things): Verily Allah dock not sleep and it does not befit Him to sleep. He raises the scale and lowers it. The deeds of the day are presented to Him in the night and the deeds of the night in the day.

Chapter 80: IN PROOF OF THE FACT THAT THE BELIEVERS WOULD SEE THEIR LORD (HALLOWED BE HE AND EXALTED) ON THE LAST DAY

Bk 1, No.346:
Abdullah b. Qais transmitted on the authority of his father (Abu Musa Ash'ari) that Rasul said: There would be two gardens (in Paradise) the vessels and contents of which would be of silver, and two gardens whose vessels and contents would be of gold. The only thing intervening to hinder the people from looking at their Lord will be the mantle of Grandeur over His face in the Garden of Eden.

Bk 1, No.347:
Suhaib reported Rasul saying: When those deserving of Paradise would enter Paradise, the Blessed and the Exalted would ask: Do you wish Me to give you anything more? They would say: Hast Thou not brightened our faces? Hast Thou not made us enter Paradise and saved us from Fire? He (the narrator) said: He (God) would lift the veil, and of things given to them nothing would he dearer to them than the sight of their Lord, the Mighty and the Glorious.

Bk 1, No.348:
Hammad b. Salama narrated it on the same authority and added: He then recited the verse:" Those who do good will have the best reward and even more" (x. 26)

Chapter 81: THE WAY IN WHICH THE BELIEVERS WOULD SEE THE LORD

Bk 1, No.349:
Abu Haraira said: The people said to Rasul: Rasul, shall we see our Lord on the Day of Resurrection? Rasul said: Do you feel any trouble in seeing the moon on the night when it is full? They said: Rasul, no. He (the Messenger) further said: Do you feel any trouble in seeing the sun, when there is no cloud over it? They said: Rasul. no. He (Rasul) said: Verily you would see Him like this (as you see the sun and the moon). God will gather people on the Day of Resurrection and say: Let every people follow what they worshipped. Those who worshipped the sun would follow the sun, and those who worshipped the moon would follow the moon, and those who worshipped the devils would follow the devils. This Ummah (of Islam) alone would be left behind and there would be hypocrites too amongst it. Allah would then come to them in a form other than His own Form, recognisable to them, and would say: I am your Lord. They would say: We take refuge with Allah from thee. We will stay here till our Lord comes to us. and when our Lord would come we would recognise Him. Subsequently Allah would come to them in His own Form, recognisable to them, and say: I am your Lord. They would say: Thou art our Lord. And they would follow Him, and a bridge would be set over the Hell; and I (Rasul) and my Ummah would be the first to pass over it; and none but the messengers would speak on that day, and the prayer of the messengers on that day would be: O Allah! grant safety, grant safety. In Hell, there would be long spits like the thorns of Saadan He (Rasul) said: Have you seen Saadan? They replied: Yes, Rasul. He said: Verily those (hooks) would be like the thorns of Saadan, but no one knows their size except Allah. These would seize people for their misdeeds. Some of them would escape for their (good) deeds, and some would be rewarded for their deeds till they get salvation. When Allah would finish judging His servants and because of His mercy decide to take out of Hell such people as He pleases. He would command the angels to bring out those who had not associated anything with Allah; to whom Allah decided to show mercy. those who would say: There is no god but Allah. They (the angels) would recognise them in the Fire by the marks of prostration, for Hell-fire will devour everything (limb) of the sons of Adam except the marks of prostration. Allah has forbidden the fire to consume the marks of prostration. They will be taken out of the Fire having been burnt, and the water of life would be poured over them, and they will sprout as seed does In the silt carried by flood.
Then Allah would finish judging amongst His servants; but a man who will be the last to enter Paradise will remain facing Hell and will say: O my Lord I turn my face away from Hell, for its air has poisoned me ard its blaze has burnt me. He will then call to Allah as long as Allah would wish that he should call to Him. Then Allah, Blessed and Exalted, would say: If I did that, perhaps you would ask for more than that. He would say: I would not ask You more than this, and he would give his Lord covenants and agreements as Allah wished, and so He would turn his face away from the Fire When he turns towards the Paradise and sees it, he will remain silent as long as Allah wishes him to remain so. He will then say: O my Lord I bring me forward to the gate of the Paradise. Allah would say to him: Did you not give covenants and agreements that you would not ask for anything besides what I had given you. Woe to thee! O son of Adam, how treacherous you are! He would say: O my Lord! and would continue calling to Allah till He would say to him: If I grant you that, perhaps you will ask for more. He will reply: No, by Thy greatness, and he will give His Lord promises and covenants as Allah had wished. He would then bring him to the gate of the Paradise, and when he would stand at the gate of the Paradise, it would lay open before him. and he would see the bounty and the joy that there is in it. He would remain quiet as long as Allah would desire him to remain silent. He would then say: O my Lord, admit me to Paradise. Allah. Blessed and Exalted, would say: Did you not give covenants and agreements that you would not ask for anything more than what I had granted you? Woe to you! son of Adam, how treacherous you are! And he would say: O my Lord, I do not wish to be the most miserable of Thy creatures. He would continue calling upon Allah till Allah, Blessed and Exalted, would laugh. When Allah would laugh at him, He would say: Enter the Paradise. When he would enter, Allah would say: State your wish. He would express his wishes till Allah would remind him (the desire of) such and such (things). When his desires would be exhausted Allah would say: That is for thee and, besides it, the like of it also. Ata b. Yazid said: Abu Saeed Kuzri was with Abu Huraira and be did not reject anything from the hadith narrated by him, but when Abu Huraira narrated:" Allah said to that man; ind its like along with it," Abu Saeed said:" Ten like it along with it," O Abu Huraira. Abu Huraira said: I do not remember except the words:" That is for you and a similar one along with it." Abu Saeed said: I bear witness to the fact that I remembered from Rasul his words:" That is for thee and ten like it." Abu Huraira said: That man was the last of those deserving of Paradise to enter Paradise.

Bk 1, No.350:
Abu Huraira said: The people said to Rasul: Rasul I shall we see our Lord on the Day of Resurrection? The rest of the hadith was narrated according to the narration of Ibrahim b. Saad.

Bk 1, No.351:
Hammam b. Munabbih said: This is what Abu Huraira transmitted to us from Rasul, and he narrated many of them;- one of them was: Rasul said: The lowest in rank among you in Paradise would be asked: Desire (whatever you like). And he would express his desire and again and again express a desire. tHe would be asked: Have you expressed your desire? He would say: Yes. Then He (Allah) would say: For thee is (granted) what thou desirest, and the like of it along with it.

Bk 1, No.352:
Abu Saeed Kuzri said: Some people during the lifetime of Rasul said: Rasul! shall we see our Lord on the Day of Resurrection? Rasul said: Yes, and added: Do you feel any trouble in seeing the sun at noon with no cloud over it, and do you feel trouble in seeing the moon (open) in the full moonlit night with no cloud over it? They said: No, Rasul! He (Rasul) said: You will not feel any trouble in seeing Allah on the Day of Resurrection any more than you do in seeing any one of them. When the Day of Resurrection comes a Muadhdhin (a proclaimer) would proclaim: Let every people follow what they used to worship. Then all who worshipped idols and stones besides Allah would fall into the Fire, till only the righteous and the vicious and some of the people of the Book who worshipped Allah are left. Then the Jews would be summoned, and it would be said to them: What did you worship? They will say: We worshipped 'Uzair, son of Allah. It would be said to them: You tell a lie; Allah had never had a spouse or a son. What do you want now? They would say: We feel thirsty, O our Lord! Quench our thirst. They would be directed (to a certain direction) and asked: Why don't you go there to drink water? Then they would be pushed towards the Fire (and they would find to their great dismay that) it was but a mirage (and the raging flames of fire) would be consuming one another, and they would fall into the Fire. Then the Christians would be summoned and it would be said to them: What did you worship? They would say: We worshipped Jesus, son of Allah. It would be said to them: You tell a lie; Allah did not take for Himself either a spouse or a son. Then it would be said to them: What do you want? They would say: Thirsty we are, O our Lord! Quench our thirst. They would be directed (to a certain direction) and asked: Why don't you go there to get water? But they would be pushed and gathered together towards the Hell, which was like a mirage to them, and the flames would consume one another. They would fall Into the Fire, till no one is left except he who worshipped Allah, be he pious or sinful. The Lord of the Universe, Glorified and Exalted, would come to them in a form recognisable to them and say; What are you looking for? Every people follow that which they worshipped. They would say: Our Lord, we kept ourselves separate from the people in the world, though we felt great need of them; we, however, did not associate ourselves with them. He would say: I am your Lord. They would say: We take refuge with Allah from thee and do not associate anything with Allah. They would repeat it twice or thrice, till some of them would be about to return. It would be said: Is there any sign between you and Him by which you will recognise Him? They would say: Yes. and the things would be laid bare. Those who used to prostrate themselves before God of their own accord would be permitted by God to prostrate themselves. But there would remain none who used to prostrate out of fear (of people) and ostentation but Allah would make his back as one piece, and whenever he would attempt to prostrate he would fall on his back. Then they would raise their heads and He would assume the Form in which they had seen Him the first time and would say: I am your Lord. They would say: Thou art our Lord. Then the bridge would be set up over the Hell and intercession would be allowed and they will say: O God, keep safe, keep safe.
It was asked: Rasul, what is this bridge? He said: The void in which one Is likely to slip. There would be hooks, tongs, spits like the thorn that is found in Najd and is known as Saadan. The believers would then pass over within the twinkling of an eye, like lightning, like wind, like a bird, like the finest horses and camels. Some will escape and be safe, some will be lacerated and let go, and some will be pushed into the fire of Hell till the believers will find rescue from the Fire. By One in Whose hand is my life, there will be none among you more eager to claim a right than the believers on the Day of Resurrection for (saying their) brethren in the Fire who would say: O our Lord, they were fasting along with us, and praying and performing pilgrimage. It will be said to them: Take out those whom you recognise. Then their persons would be forbidden to the Fire; and they would take out a large number of people who had been overtaken by Fire up to the middle of the shank or up to the knees. They would then say: O our Lord I not one of those about whom Thou didst give us command remains in it. He will then say: Go back and bring out those in whose hearts you find good of the weight of a dinar Then they will take out a large number of people. Then they would say: O our Lord! we have not left anyone about whom You commanded us. He will then say: Go back and bring out those in whose hearts you find as much as half a dinar of good. Then they will take out a large number of people, and would say: O our Lord! not one of those about whom Thou commanded us we have left in it. Then He would say: Go back and in whose heart you find good to the weight of a particle bring him out. They would bring out a large number of people, and would then say: O our Lord, now we have not left anyone in it (Hell) having any good in him.
Abu Saeed Khuzri said: If you don't testify me in this hadith, then recite if you like:" Surely Allah wrongs not the weight of an atom; and if it is a good deed. He multiplies it and gives from Himself a great reward" (al-Koran, iv. 40). Then Allah, Exalted and Great, would say: The angels have interceded, Rasuls have interceded and the believers have interceded, and no one remains (to grant pardon) but the Most Merciful of the mercifuls. He will then take a handful from Fire and bring out from it people who never did any good and who had been turned into charcoal, and will cast them into a river called the river of life, on the outskirts of Paradise. They will come out as a seed comes cut from the silt carried by flood. You see it near the stone or near the tree. That which is exposed to the sun is yellowish or greenish and which is under the shade is white. They said: Rasul! it seems as if you had been tending a flock in the jungle. He (Rasul) said: They will come forth like pearls with seals on their necks. The inhabitants of Paradise would recognise them (and say): Those are who have been set free by the Compassionate One. Who has admitted them into Paradise without any (good) deed that they did or any good that they sent in advance Then He would say: Enter the Paradise; whatever you see in it is yours. They would say: O Lord, Thou hast bestowed upon us (favours) which Thou didst not bestow upon anyone else in the world. He would say: There is with Me (a favour) for you better than this. They would say: O our Lord! which thing is better than this? He would say: It is My pleasure. I will never be angry with you after this

Bk 1, No.353:
Reports Abu Saeed Kuzri: We said: Rasul, shall we see our Lord? Rasul said: Do you feel any trouble in seeing the sun on a cloudless day? We said: No. And the remaining part of the hadith has been narrated to the end like the hadith transmitted by Hafs b. Maisara with the addition of these words: Without the deed that they did or any good that they had sent before. It would be said to them: For you is whatever you see (in it) and with it the like of it. Abu Saeed said: I have come to know that the bridge would be thinner even than the hair and sharper than the sword; and in the hadith narrated by Laith these words are not found: They would say, O our Lord! Thou hast bestowed upon us (favours) which thou didst not bestow on anyone else in the world.

Bk 1, No.354:
Abu Bakr b. Abi Shaiba, Jafar b. Aun, Hisham b. Saad, Zaid b. Aslam narrated the hadith as transmitted by Hafs b. Maisara, with certain additions and omissions.

Chapter 82: AFFIRMATION OF INTERCESSION AND RESCUE FROM FIRE OF THE BELIEVERS IN ONENESS OF ALLAH

Bk 1, No.355:
Abu Saeed Kuzri said: Verily Rasul said: Allah will admit into Paradise those deserving of Paradise, and He will admit whom He wishes out of His Mercy, and admit those condemned to Hell into the Fire (of Hell). He would then say: See, he whom you find having as much faith in his heart as a grain of mustard, bring him out. They will then be brought out burned and turned to charcoal, and would be cast into the river of life, and they would sprout aj does a seed in the silt carried away by flood. Have you not seen that it comes out yellow (fresh) and intertwined?

Bk 1, No.356:
This hadith is transmitted by Amr b. Yahya with the same chain of transmitters who narrated: They would be cast into the river which is called (the river of) life, and (both the narrators) did not doubt the hadith. The text transmitted by Khalid is: just as seeds sprout beside the flood water; and in the hadith of Wuhaib it is: Just as the seed sprouts in the silt or deposit left by flood.

Bk 1, No.357:
It is reported by Abu Saeed that Rasul said: The (permanent) inhabitants of the Fire are those who are doomed to it, and verily they would neither die nor live in it (al-Koran, xx. 47; lxxxvii. 13). But the people whom the Fire would afflict (temporarily) on account of their sins, or so said (the narrator)" on account of their misdeeds," He would cause them to die till they would be turned into charcoal. Then they would be granted intercession and would be brought in groups and would be spread on the rivers of Paradise and then it would be said: O inhabitants of Paradise, pour water over them; then they would sprout forth like the sprouting of seed in the silt carried by flood. A man among the people said: (It appears) as if Rasul lived in the steppe.

Bk 1, No.358:
Abu Nadra narrated it from Abu Saeed Kuzri who reported it from Rasul a similar (hadith) up to the words:" in the mud of the flood," and he did not mention (the words narrated) after it.

Bk 1, No.359:
Ibn Masud said Rasul said: I know the last of the inhabitants of Fire to be taken out therefrom, and the last of the inhabitants of Paradise to enter it. A man will come out of the Fire crawling. Then Allah, the Blessed and Exalted will say to him: Go and enter Paradise. So he would come to it and it would appear to him as if it were full. He would go back and say: O my Lord! I found it full. Allah, the Blessed and Exalted, would say to him: Go and enter Paradise. He would come and perceive as if it were full. He would return and say: O my Lord! I found it full. Allah would say to him: Go and enter Paradise, for there is for you the like of the world and ten times like it, or for you is ten times the like of this world. He (the narrator) said. He (that man) would say: Art Thou making a fun of me? or Art Thou laughing at me. though Thou art the King? He (the narrator) said: I saw Rasul laugh till his front teeth were visible. And it was said: That would be the lowest rank among the inhabitants of Paradise.

Bk 1, No.360:
Ibn Masud said Rasul said: I recognise the last of the inhabitants of Fire to be taken out thereof. A man will come out of it crawling. It will be said to him: Go and enter Paradise. He (Rasul) said: He would go there to enter Paradise, but would find persons who have already occupied all its apartments. It would be said to him: Do you recall the time when you were in it (in the Hell)? He would say: Yes. It would be said to him: Express any desire. And he would express the desire. It would be said to him: For thee is that which thou desireth and ten times the world (worldly resources). He (Rasul) said: He would say: Art Thou making a fun of me, though Thou art the King? I saw Rasul laugh till his front teeth were visible.

Bk 1, No.361:
Ibn Masud said: Verily Rasul said: The last to enter Paradise would be a man who would walk once and stumble once and be burnt by the Fire once. Then when he gets beyond it, he will turn to it and say: Blessed is He Who has saved me from thee. Allah has given me something He has not given to any one of those in earlier or later times. Then a tree would be raised up for him and he will say: O my Lord I bring me near this tree so that I may take shelter in its shade and drink of its water. Allah, the Exalted and Great, would say: O son of Adam, if I grant you this, you will ask Me for something else. He would say: No. my Lord. And he would promise Him that he would not ask for anything else. His Lord would excuse him because He sees what he cannot help desiring; so He would bring him near it, and he would take shelter in its shade and drink of its water. Afterwards a tree more beautiful than the first would be raised up before him and he would say: O my Lord! bring me near this tree in order that I may drink of its water and take shelter in its shade and I shall not ask Thee for anything else. He (Allah) would say: O son of Adam, if I bring you near it you may ask me for something else. He would promise Him that he would not ask for anything else. His Lord will excuse him because He would see something he cannot help desiring. So He would bring him near it and he would enjoy its shade and drink its water. Then a tree would be raised up for him at the gate of the Paradise, more beautiful than the first two. He would say: O my Lord! bring me near this (tree) so that I may enjoy its shade and drink from its water. I shall not ask Thee for anything else. He (Allah) would say: O son of Adam! did you not promise Me that you would not ask Me anything else? He would say: Yes, my Lord, but I shall not ask Thee for anything else. His Lord would excuse him for He sees something the temptation of which he could not resist. He (Allah) would bring him near to it, and when He would bring him near it he would hear the voices of the inhabitants of the Paradise. He would say: O my Lord! admit me to it. He (Allah) would say: O son of Adam, what will bring an end to your requests to Me? Will it please you if I give you the whole world and a like one along with it? He will say: O my Lord! art Thou mocking at me, though Thou art the Lord of the worlds? Ibn Masud laughed and asked (the hearers): Why don't you ask me what I am laughing at. They (then) said: Why do you laugh? He said: It is in this way that Rasul laughed. They (the companions of Rasul) asked: Why do you laugh. Rasul? He said: On account of the laugh of the Lord of the universe, when he ldesirer of Paradise) sai Thou mocking at me though Thou art the Lord of the worlds? He would say: I am not mocking at you, but I have power to do whatever I will.

Chapter 83: THE LOWEST OF THE RANKS IN PARADISE

Bk 1, No.362:
It is transmitted from Abu Saeed Kuzri that, verily, Rasul said: Amongst the inhabitants of Paradise the lowest in rank will be the person whose face Allah would turn away from the Fire towards the Paradise, and make a shady tree appear before him. He would say: O my Lord! direct my steps to this tree so that I (should enjoy) its shade; and the rest of the hadith is like that narrated by Ibn Masud, but he did not mention:" He (Allah) would say: O son of Adam! what will bring an end to your making requests to Me" to the end of the tradition. In it, he added: Allah will remind him: Ask such and such, and when his expectations would be realised, Allah would say: That is for you, and ten times as much. He said that he would then enter his house and his two wives with large and dark eyes would enter after him. They will say: Praise be to Allah, Who has created you for us and us for you. He will say: No one has been given the like of what I have been given.

Bk 1, No.363:
Reports al-Mughira b. Shuba that Rasul said: Moses asked his Lord: Who amongst the inhabitants of Paradise is the lowest to rank? He (Allah) said: The person who would be admitted into Paradise last of all among those deserving of Paradise who are admitted to it. I would be said to him: Enter Paradise. He would gay: O my Lord! how (should I enter) while the people have settled in their apartments and taken the shares (portions)? It would be said to him: Would you be pleased if there be for you like the kingdom of a king amongst the kings of the world? He would say: I am pleased my Lord. He (Allah) would say: For you is that, and like that, and like that, and like that, and that. He would say at the fifth (point): I am well pleased. My Lord. He (Allah) would say: It is for you and, ten times like it, and for you is what your self desires and your eye enjoys. He would say: I am well pleased, my Lord. He (Moses) said: (Which is) the highest of their (inhabitants of Paradise) ranks? He (Allah) said: They are those whom I choose. I establish their honour with My own hand and then set a seal over it (and they would be blessed with Bounties) which no eye has seen, no ear has heard and no human mind has perceived: and this is sub- stantiated by the Book of Allah, Exalted and Great:" So no soul knows what delight of the eye is hidden for them; a reward for what they did" (xxxii. 17).

Bk 1, No.364:
Sha'bi reported he had heard al-Mughira b. Shuba say on the pulpit that Moses had asked Allah, Exalted and Great, about the reward of the lowest of the inhabitants of Paradise, and the remaining part of hadith is the same (as narrated) above.

Bk 1, No.365:
Abu Zar said that Rasul said: I know the last of the inhabitants of Paradise to enter it and the last of the inhabitants of Hell to come out of it. He is a man who would be brought on the Day of Resurrection and it will be said: Present his minor sins to him, and withhold from him his serious Sins. Then the minor sins would be placed before him, and it would be said: On such and such a day you did so and so and on such and such a day you did so and so. He would say: Yes. It will not be possible for him to deny, while he would be afraid lest serious sins chould be presented before him. It would be said to him: In place of every evil deed you will have good deed He will say: My Lord! I have done things I do not see here. I indeed saw Rasul laugh till his front teeth were exposed.

Bk 1, No.366:
This hadith is also narrated by another chain of narrators, i.e Ibn Numair, Abu Muaweya, Waki', Abu Bakr b. Abi Shaiba, Abu Kuraib, A'mash.

Bk 1, No.367:
Reports Abu Zubair that he heard from Jabir, who was asked about the arrival (of people on the Day of Resurrection). He said. We would come on the Day of Resurrection like this, like this, and see. carefully. that which concerns" elevated people". He (the narrator) said: Then the people would be summoned along with their idols whom they worshipped, one after another. Then our Lord would come to us and say: Whom are you waiting for? They would say: We are waiting for our Lord. He would say: I am your Lord. They would say: (We are not sure) till we gaze at Thee, and He would manifest Himself to them smilingly, and would go along with them and they would follow Him; and every person, whether a hypocrite or a believer, would be endowed with a light, and there would be spikes and hooks on the bridge of the Hell, which would catch hold of those whom Allah willed. Then the light of the hypocrites would be extinguished, and the believers would secure salvation. and the first group to achieve it would comprise seventy thousand men who would have the brightness of full moon on their faces, and they would not be called to account. Then the people immediately following them would have their faces as the brightest stars in the heaven. This is how (the groups would follow one after another). Then the stage of intercession would come, and they (who are permitted to intercede) would intercede, till he who had declared:" There is no god but Allah" and had in his heart virtue of the weight of a barley grain would come out of the Fire. They would be then brought in the courtyard of Paradise and the inhabitants of Paradise would begin to sprinkle water over them till they would sprout like the sprouting of a thing in flood water, and their burns would disappear. They would ask their Lord till they would be granted (the bounties) of the world and with it ten more besides it.

Bk 1, No.368:
Jabir reported that he had heard with his ears Rasul saying: Allah will bring out people from the Fire and admit them into Paradise.

Bk 1, No.369:
Hammad b. Zaid, said: I said to Amr b. Dinar: Did you hear Jabir narrating from Rasul that Allah would bring out people from the Fire through intercession. He said: Yes.

Bk 1, No.370:
Jabir repotted: Rasul said: Verily people would be brought out from the Fire, and they would be burnt except the exterior (surfaces, fronts) of their faces; and they would enter Paradise.

Bk 1, No.371:
Yazid al-Faqir said: This view of the Khwarij (i.e those who commit major sins and would be eternally doomed to Hell) had obsessed me, and we set out in a large group intending to perform the Haj and then going to the people (for the propagation of the views of the Khwarij). He (the narrator) said: We happened to past by Medina and found there Jabir sitting near a column narrating to the people (the ahadith of) Rasul. When he mentioned the inhabitants of Hell, I said: O companion of Rasul what is this that thou narrateth, whereas Allah sayeth:" Verily whomsoever Thou shall commit to the Fire, Thou indeed humillateth him" (al-Koran, iii. 192) ; and All those who endeavoured to get out of that would be thrown back into it" (al-Koran, xxxi i. 20)? So what is it that you say? He said: Have you read the Koran? I said: Yes. He said: Have you heard about' the (exalted) position of Muhammad, i.e to which Allah would raise, him? I said: Yes. He said: Verily the position of Muhammad is that of great glory and that is by which Allah would bring out whornsoever He would wish to bring out. He then described the Path (the Bridge) and the passing of the people over it, and said: I am afraid I may not have remembered (other things) but this much is still in my memory that people would come out of the Hell after having gone into it, and he said: They would come out of it as if they were the wood of the ebony tree. He (the narrator said: They would enter a river, one or the rivers of Paradise, and would bathe in it, and then come out as if they were (white like) paper. We then turned back and said: Woe be upon you! How can this old man tell a lie against Rasul? We turned back (from the views of the Khwarij), and by God every one of us abandoned this (band of Khwarij) except one man. A similar statement has been made by Abu Nuaim.

Bk 1, No.372:
Reports Anas b. Malik that Rasul said: Four persons would be brought out from the Fire and would be presented to Allah. One of them would turn (towards the He) ) ) and say: O my Lord, when Thou hast brought me out from it, do not throw me back into it, and Allah would rescue him from it.

Bk 1, No.373:
Anas b Malik said: Rasul said: Allah would gather people on the Day of Resurrection and they would be concerned about it, and Ibn Ubaid said. They would get a Divine inspiration about it, and would say: If we could seek intercession with our Lord, we may be relieved from this predicament of ours. He (Rasul) said: They would come to Adam andsay, Thou art Adam, the father of mankind. Allah created thee with His own hand and breathed unto thee of His Spirit and commanded the angels and they prostrated before thee. So intercede for us with thy Lords, that He may relieve us from this position of ours. He would say: I am not in a position to do this, and would recall his error, and would fight shy of his Lord on account of that; go to Noah the first messenger (after me) sent by Allah. He (Rasul) said: So they would come to Noah. He would say: I am not in a position to do that for you, and recall his fault which he had committed, and would fight shy of his Lord on account of that, (and would say): You better go to Ibrahim whom Allah took for a friend. They would come to Ibrahim and he would say: I am not in a position to do that for you, and would recall his fault that he had committed and would, therefore, fight shy of his Lord on that account (and would say): You better go to Moses with whom Allah conversed and con- ferred Torah upon him. He (Rasul) said: So they would come to Moses He would say: I am not in a position to do that for you, and would recall his fault that he had committed and would fight shy of his Lord on account of that (and would say): You better go to Jesus, the Spirit of Allah and His word He would say: I am not in a position to do that for you; you better go to Muhammad, a servant whose former and later sins have been forgiven. He (the narrator) said: The Messenger or Allah observed: So they would come to me and I would ask the permission of my Lord and it would be granted to me, and when I would see Him, I would fall down in prostration, and He (Allah) would leave me thus as long as He would wish, and then it would be said: O Muhammad, raise your head, say and you would be heard; ask and it would be granted; intercede and intercession would be accepted. Then I would raise my head and extrol my Lord with the praise which my Lord would teach me. I shall then inter- cede, but a limit would be set for me I would bring them out from the Fire and make them enter Paradise (according to the limit). I shall return then ard fall down in prostration and Allah would leave me (in that position) as long as He would wish to leave me it would be said: Rise, O Muhammad, say and you would be heard; ask and it would be conferred; intercede and intercession would be granted. I would raise my head and extrol my Lord with praise that He would teach me. I would theft intercede and a limit would be set for me. I would bring them out of the Fire (of Hell) and make them enter Paradise. He (the narrator) said: I do not remember whether he (Rasul) said at tLe third time or at the fourth time: O my Lord, none has been left in the Fire, but thise restrained by the Holy Koran, i e. those who were eternally doomed. Ibn Ubaid said in a narration: Qatada observed: whose everlasting stay was imperative".

Bk 1, No.374:
Anas said: Rasul said: The believers would gather on the Day of Resurrection, and they would be concerned about it, or would be made mindful of it (i.e the trjuble for it), (and the remaining part of the hadith would be narrated) like the one transmitted by Abu Uwana, and he said in the hadith: Then I would come for the fourth time, or I would return the fourth time, and would say: O my Lord, no one has been left but he whom the Holy Koran has restrained.

Bk 1, No.375:
Anas b. Malik said: Rasul said: Allah will gather the believers on the Day of Resurrection and they would be made mindful of it; and the rest (of the hadith) is like the one narrated above; and then he mentioned the fourth time: And I (Rasul) would say: O my Lord, no one is left in the Fire except he whom the Koran has restrained, i e. eternally doomed.

Bk 1, No.376:
Anas b. Malik said: Verily Rasul said: He who professed: There is no god but Allah, would be brought out of the Fire even though he has in his heart virtue equal to the weight of a barley grain. Then he who professed: There is no god but Allah, would come out of the Fire, even though he has in his heart virtue equal to the weight of a wheat grain. He would then bring out from the Fire he who professed: There is no god but Allah, even though he has in his heart virtue equal to the weight of an atom. Ibn Minhal has made an addition (of these words) in his narration: Yazid said: I met Shuba and narrated to him this hadith. Shuba said: Qatada transmitted to us this hadith from Anas b. Malik who heard it from Rasul with this alteration that he substituted the word Zurra (grain) in place of Zarra (atom). Yazid said: Abu Bistam has made a change in it.

Bk 1, No.377:
Ma'bad b. Hilal al 'Anazi said: We went to Anas b. Malik through Thabit and reached there (his house) while he was offering the forenoon prayer. Thabit sought permission for us and we entered, and he seated Thabit with him on his bedstead. He (Thabit) said to him (Anas b. Malik): O Abu Hamza (kunya of Anas b. Malik), your brothers from among the inhabitants of Basra ask you to narrate to them the hadith of intercession. He said: Muhammad narrated to us: When it would be the Day of Resurrection, some of the people would rush to one another in bewilderment. They would come to Adam and say: Intercede (with your Lord) for your progeny. He would say: I am not fit to do this, but go to Ibrabim for he is the Friend of Allah. They would come to Ibrahim, but he would say: I am not fit to do this, but go to Moses, for he is Allah's Interlocutor. They would come to Moses, but he would say: I am not fit to do this, but you should go to Jesus, for he is the Spirit of Allah and His word. They would come to Jesus, and he would say, I am not fit to do this; you better go to Muhammad. They would come to me, and I would say: I am in a position to do that, I would go and ask the permission of my Lord and it would be granted to me. I would then stand before Him and would extol Him with praises which I am not able to do now, but with which Allah would inspire me, then I would fall in prostration and it would be said to me: O Muhammad, raise thy head, and say and it would be listened to; ask and it would be granted, intercede and it would be accepted. I shall say: My Lord, my people, my people It would be said: Go, and bring forth from it (Hell) him who has in his heart faith equal to the weight of a wheat grain or a barley seed. I would go and do that; then I would return to my Lord and extol Him with those praises (taught to me by Allah), then I would fall in prostration. It would be said to me: O Muhammad, raise your head, and say and it would be heard; ask and it would be granted; intercede and intercession would be accepted. So I would say: My people. my people. It would be said to me: Go and take out from it (Hell) him who has in his heart faith equal to the weight of a mustard seed. I would go and do that. I would again return to my Lord and extol Him with those praises. I would then fall in prostration. It would be said to me: O Muhammad, raisevour head: say, and you would be listened to; ask and it would be granted; intercede and intercession would be accepted. I would say: My Lord, my people, my people. It would be said to me: Go, and bring out of the Fire him who has in his heart as much faith as the smallest, smallest, smallest grain of mustard seed. I would go and do that.
This is the hadith which Anas narrated to us. We went out of his (house) and when we reached the upper part of Jabban (graveyard) we said: Would that we meet Hasan and salute him and he was hiding in the house of Abu Khalifa. He (Ma'bad b. Hilal, the narrator) said: We went to him and greeted him and we said: O Abu Saeed, we come from your brother Abu Hamza (kunya of Anas), and we have never heard a hadith like this relating to intercession, which he has narrated to us. He said: Narrate it, we narrated the hadith. He said: Narrate it (still further). We said: He did not (narrate it) before us more than this. He said: He (Anas) had narrated it to us twenty years back, when he was strong and healthy. He has in fact missed something. I cannot make out whether the old man has forgotten or he has (intentionally) avoided to narrate it to you lest you should rely (absolutely) upon it (and abandon doing good deeds). We said to him: Relate that to us, and he laughed and said: There is haste in the nature of man. I did not make mention of it to you but for the fact that I wanted to narrate that to you (and added that Rasul said): I would then return to my Lord for the fourth time and extol Him with these praises. I would then fall in prostration. It would be said to me: O Muhammad, raise your head: say and it will be listened to; ask and it will be granted; intercede and intercession would be accepted. I would say: O my Lord, permit me regarding him who professed: There is no god but Allah. He (the Lord) would say: That is not for thee or that is not what lies with thee, but by My Honour, Glory, Greatness and Might, I would certainly take him out who professed it: There is no god but Allah. He (the narrator, Ma'bad) said: I hear testimony to the fact that the hadith transmitted to us-by Hasan was heard by him from Anas b. Malik and I can see that he reported it twenty years back, when he was hale and hearty.

Bk 1, No.378:
Abu Huraira said: Meat was one day brought to Rasul and a foreleg was offered to him, a part which he liked. He sliced with his teeth a piece out of it and said: I shall be the leader of mankind on the Day of Resurrection. Do you know why? Allah would gather in one plain the earlier and the later (of the human race) on the Day of Resurrection. Then the voice of the proclaimer would be heard by all of them and the eyesight would penetrate through all of them and the sun would come near. People would then experience a degree of anguish, anxiety and agony which they shall not be able to bear and they shall not be able to stand. Some people would say to the others: Don you see in which trouble you are? Don't you see what (misfortune) has overtaken you? Why don't you find one who should intercede for you with your Lord? Some would say to the others: Go to Adam. And they would go to Adam and say: O Adam, thou art the father of mankind. Allah created thee by His own Hand and breathed in thee of His spirit and ordered the angels to prostrate before thee. Intercede for us with thy Lord Don't you see in what (trouble) we are? Don't you see what (misfortune) has overtaken us? Adam would say: Verily, my Lord is angry, to an extent to which He had never been angry before nor would He be angry afterward. Verily, He forbade me (to go near) that tree and I disobeyed Him. I am concerned with my own self. Go to someone else; go to Noah. They would come to Noah and would say: O Noah, thou art the first of the Messengers (sent) on the earth (after Adam), and Allah named thee as a" Grateful Servant," intercede for us with thy Lord. Don't you see in what (trouble) we are? Don't you see what (misfortune) has overtaken us? He would say: Verily, my Lord is angry today as He had never been angry before, and would never be angry afterwards. There had emanated a curse from me with which I cursed my people. I am concerned with only myself, I am concerned only with myself; you better go to Ibrahim. They would go to Ibrahim and say: Thou art Rasul and His Friend amongst the inhabitants of the earth; intercede for us with thy Lord. Don't you see in which (trouble) we are? Don't you see what (misfortune) has overtaken us? Ibrahim would say to them: Verily, my Lord is today angry as He had never been angry before and would never be angry afterwards. and (Ibrahim) would mention his lies (and then say): I am concerned only with myself, I am concerned only with myself. You better go to someone else: go to Moses. They would come to Moses and say: O Moses, thou art Rasul, Allah blessed thee with His messengership and His conversation amongst people. Intercede for us with thy Lord. Don't you see in what (trouble) we are? Don't you see what (misfortune) has overtaken us? Moses would say to them: Verily. my Lord is angry as He had never been angry before and would never be angry afterwards. I, in fact, killed a person whom I had not been ordered to kill. I am concerned with myself, I am concerned with myself. You better go to Jesus. They would come to Jesus and would say: O Jesus, thou art Rasul and thou conversed with people in the cradle, (thou art) His Word which I-Ie sent down upon Mary. and (thou art) the Spirit from Him; so intercede for us with thy Lord. Don't you see (the trouble) in which we are? Don't you see (the misfortune) that has overtaken us? Jesus would say: Verily, my Lord is angry today as He had never been angry before or would ever be angry afterwards. He mentioned no sin of his. (He simply said: ) I am concerned with myself, I am concerned with myself; you go to someone else: better go to Muhammad.
They would come to me and say: O Mahammad, thou art Rasul and the last of Rasuls. Allah has pardoned thee all thy previous and later sins. Intercede for us with thy Lord; don't you see in which (trouble) we are? Don't you see what (misfortune) has overtaken us? I shall then set off and come below the Throne and fall down prostrate before my Lord; then Allah would reveal to me and inspire me with some of His Praises and Glorifications which He had not revealed to anyone before me. He would then say: Muhammad, raise thy head; ask and it would be granted; intercede and intercession would be accepted I would then raise my head and say: O my Lord, my people, my people. It would be said: O Muhammad, bring in by the right gate of Paradise those of your people who would have no account to render. They would share with the people some other door besides this door. Rasul then said: By Him in Whose Hand is the life of Muhammad, verify the distance between two door leaves of the Paradise is as great as between Mecca and Hajar, or as between Mecca and Busra.

Bk 1, No.379:
Abu Huraira said there was placed before Rasul a cup of soft bread, soup and meat. He took part of the foreleg which he liked most. He sliced (with his teeth) a slice (out of that) and said: I would be the leader of mankind on the Day of Resurrection. He then sliced (that meat) for the second time and said: I am the leader of mankind on the Day of Resurrection. When he saw that his companions did not ask him (about this assertion) he said: Why don't you say: How would that be? They said: How would be it, Rasul? He said: People would stand before the Lord of the worlds. And the rest of the hadith was narrated like the one transmitted by Abu Hayyan, on the authority of Abu Zur'a, and in the story of Ibrahim, this addition was made. He said and made mention of his words with regard to the star: This is my Lord. And his words with regard to their gods: But the big among them has done that. And his words: I am ailing. He (Rasul) said: By Him in Whose Hand is the life of Muhammad, the distance between two leaves of the door from their supporting frames is as the distance between Mecca and Hajar or Hajar and Mecca. I do not remember how he said it (whether Mecca and Hajar or Hajar and Mecca).

Bk 1, No.380:
Reports Abu Huraira and Hudhaifa that Rasul said: Allah, the Blessed and Exalted, would gather people. The believers would stand till the Paradise would be brought near them. They would come to Adam and say: O our father, open for us the Paradise. He would say: What turned ye out from the Paradise was the sin of your father Adam. I am not in a position to do that; better go to my son Ibrahim, the Friend of Allah. He (Rasul) said: He (Ibrahim) would say: I am not in a position to do that. Verily I had been the Friend (of Allah) from beyond, beyond; you better approach Moses with whom Allah conversed. They would come to Moses, but he would say: I am not in a position to do that; you better go to Jesus, the Word of Allah and His Spirit. Jesus would say: I am not in a position to do that. So they would come to Mubammad. He would then be permitted (to open the door of Paradise). Trust worthiness and kinship would be despatched, and these would stand on the right and left of the Path and the first of you would pass with (the swiftness) of lightning. He (the narrator) said: I said, O thou who art far dearer to me than my father and my mother I which thing is like the passing of lightning? He said: Have you not seen lightning, how it passes and then comes back within the twinkling of an eye? Then (they would pass) like the passing of the wind, then like the passing of a bird, and the hastening of persons would be according to their deeds, and your Rasul would be standing on the Path saying: Save, O my Lord, save. (The people would go on passing) till the deeds of the servants would be failing in strength, till a man would come who would find it hard to go along (that Path) but crawlingly. He (the narrator) said: And on the sides of the Path hooks would be suspended ready to catch anyone whom these would be required (to catch). There would be those who would somehow or other succeed in trasversing that Path and some would be piled up in Hell. By Him in Whose Hand is the life of Abu Huraira it would take one seventy years to fathom the depth of Hell.

Chapter 84: PERTAINING TO THE WORDS OF RASUL:" I WOULD BE THE FIRST AMONG PEOPLE TO INTERCEDE IN THE PARADISE AND AMONG RasulS I WOULD HAVE THE LARGEST FOLLOWING"

Bk 1, No.381:
Anas b. Malik said: Rasul said: I would be the first among people to intercede in the Paradise and amongst Rasuls I would have the largest following (on the Day of Resurrection).

Bk 1, No.382:
Anas b. Malik said: Rasul said: Amongst Rasuls I would have the largest following on the Day of Resurrec tion, and I would be the first to knock at the door of Paradise.

Bk 1, No.383:
Anas b. Malik said: Rasul said: I would be the first intercessor in the Paradise and no Rasul amongst Rasuls has been testified (by such a large number of people) as I have been testified. And verily there woald be an Rasul among Rasuls who would be testified to by only one man from his people.

Bk 1, No.384:
Anas b. Malik said: Rasul said: I will come to the gate of Paradise on the Day of Resurrection. and would seek its opening. and the keeper would say: Who art thou? I would say: Muhammad. He would then say: It is for thee that I have been ordered, and not to open it for anyone before thee.

Bk 1, No.385:
Abu Huraira said: Verity Rasul said: There is for every Rasul a (special) prayer with which he would pray. I wish I could reserve, my prayer for intercession of my Ummah on the Day of Resurrection.

Bk 1, No.386:
Abu Huraira said: Rasul said: There is for every Rasul a prayer, and I intend (if Allah so willed) that I would reserve my prayer for the intercession of my Ummah on the Day of Resurrection.

Bk 1, No.387:
Amr b. Abu Sufyan transmitted a hadith like this from Abu Huraira who narrated it from Rasul.

Bk 1, No.388:
Amr b. Abu Sufyan said: Abu Huraira said to Kab al-Ahbar that Rasul had said: For every Rasul there Is a (special) prayer by which he would pray (to his Lord). I, however, intend (if Allah so willed) that I would reserve my prayer for the intercession of my Ummah on the Day of Resurrection. Kab said to Abu Huraira: Did you hear this from Rasul? Abu Huraira said: Yes.

Bk 1, No.389:
Abu Huraira said: Rasul said: There is for every Rasul a prayer which is granted, but every prophet showed haste in his prayer. I have, however, reserved my prayer for the intercession of my Ummah on the Day of Resurrection, and it would be granted, if Allah so willed, in case of everyone amongst my Ummah provided he dies without associating anything with Allah.

Bk 1, No.390:
Abu Huraira said: Rasul said: Every Messenger is endowed with a prayer which is granted and by which he would (pray to his Lord) and it would he granted for him. I have, however, reserved my prayer for the intercession of my Ummah on the Day of Resurrection.

Bk 1, No.391:
Abu Huraira said: Rasul said: There was for every Rasul a prayer with which he prayed for his Ummah and it was granted to him; but I wish, if Allah so wills, to defer my prayer for the intercession of my Ummah on the Day of Resurrection.

Bk 1, No.392:
Anas b. Malik said: Verily Rasul said: There is for every Rasul a prayer with which he prays (to Allah) for his Ummah. I have reserved my prayer for the intercession of my Ummah on the Day of Resurrection.

Bk 1, No.393:
This hadith is narrated with the same chain of narrators by Qatada.

Bk 1, No.394:
Mis'ar transmitted it with the same chain of narrators from Qatada except that in the hadith narrated by Waki' (Rasul) said:" He was endowed," and in the hadith reported by Abu Usama (the words are):" It is reported from Rasul."

Bk 1, No.395:
Muhammad b. Abdul A'la reported it to me: Mu'tamir narrated to us on the authority of his father who transmitted it liom Anas that verity Rasul said, and then narrated the hadith like the one transmitted by Qatada on the authority of Anas.

Bk 1, No.396:
Abu Zubair heard Jabir reporting it from Rasul: For every Rasul was a prayer with which he prayed (to his Lord) for his Ummah, but I have reserved my prayer for the intercession of my Ummah on the Day of Resurrection.

Chapter 85: PRAYER OF Rasul FOR HIS UMMAH AND HIS BEING MOVED TO TEARS ON ACCOUNT OF HIS AFFECTION FOR THEM

Bk 1, No.397:
Abdullah b. Amr b. Ass said: Verily Rasul recited the words of Allah, the Great and Glorious, that Ibrahim uttered. My Lord! lo! they have led many of mankind astray:" But whoso followeth me, he verily is of me" (al-Koran, xiv. 35) and Jesus said:" If thou punisheth them, lo! they are Thy slaves, and if Thou forgiveth them-verily Thou art the Mighty, the Wise" (al-Koran, v 117). Then he raised his hands and said: O Lord, my Ummah, my Ummah, and wept; so Allah the High and the Exalted said: O Gabriel, go to Muhammad (though your Lord knows it fully well) and ask him: What makes thee weep? So Gabriel came to him and asked him, and Rasul informed him what he had said (though Allah knew it fully well). Upon this Allah said: O Gabriel, go to Muhammad any say: Verily We will please thee with regard to your Ummah and would not displease thee.

Chapter 86: HE WHO DIED WITH UNBELIEF WOULD BE (THROWN) INTO THE FIRE, INTERCESSION WOULD BE OF NO AVAIL TO HIM AND THE RELATIONSHIP OF HIS FAVOURITES WOULD NOT BENEFIT HIM

Bk 1, No.398:
Anas said: Verily, a person said: Rasul, where is my father? He said: (He) is in the Fire. When he turned away, he (Rasul) called him and said: Verily my father and your father are in the Fire.

Chapter 87: REGARDING THE WORDS OF ALLAH:" AND WARN THY NEAREST KINDRED"

Bk 1, No.399:
Abu Huraira said: When this verse was revealed:" And warn thy nearest kindred (al-Koran, xxvi. 214), Rasul called the Quraish; so they gathered and he gave them a general warning. Then he made a particular (reference to certain tribes) and said: O sons of Kab b. Luwayy, rescue yourselves from the Fire; O sons of Murra b. Kab, rescue yourselves from the Fire: O sons of Abd Shams, rescue yourselves from the Fire; 0 sons of Abd Manaf rescue yourselves from the Fire; O sons of Hashim, rescue yourselves from the Fire; 0 sons of Abdul Muttalib , rescue yourselves from the Fire; O Fatimah, rescue thyself from the Fire, for I have no power (to protect you) from Allah in anything except this that I would sustain relationship with you.

Bk 1, No.400:
The same hadith is narrated by Ubaidallah b. Umar al-Qawariri from Abu Uwana, who transmitted it to Abdul Malik b. Umair on the same chain of transmitter and the hadith of Jarir is more perfect and comprehensive.

Bk 1, No.401:
Reports Aisha that when this verse was revealed:" And warn thy nearest kindred," Rasul stood up on safa and said: O Fatima, daughter of Muhammad. O Safiya, daughter of Abdul Muttalib , O sons of Abdul Muttalib . I have nothing which can avail you against Allah; you may ask me what you want of my worldly belongings.

Bk 1, No.402:
Abu Huraira said: When (this verse) was revealed to him:" Warn your nearest kinsmen." Rasul said: O people of Quraish, buy yourselves from Allah, I cannot avail you at all against Allah; O sons of Abdul Muttalib . I cannot avail you at all against Allah; 0 Abbas b. Abdul Muttalib, I cannot avail you at all against Allah; O Safiya (aunt of Rasul), I cannot avail you at all against Allah; 0 Fatima, daughter of Muhammad, ask me whatever you like, but I cannot avail you at all against Allah.

Bk 1, No.403:
This hadith is narrated from Rasul by another chain of narrators, Amr al-Naqid, Muaweya b. Amr, Abdullah b. Dhakwan, A'raj on the authority of Abu Huraira.

Bk 1, No.404:
Qabisa b. al-Mukhariq and Zuhair b. Amr said: When this verse was revealed:" And warn thy nearest kindred," Rasul set off towards a rock of the hill and ascended the highest of the rocks and then called: 0 sons of Abd Manaf! I am a warner; my similitude and your similitude is like a man who saw the enemy and went to guard his people, but, being afraid they might get there before him, he shouted: Be on your guard!

Bk 1, No.405:
This hadith is narrated from Rasul by another chain of narrators, Muhammad b. Abdul A'la, Mu'tamir, Abu Uthman, Zuhair b. Amr, Qabisa b. Mukhariq.

Bk 1, No.406:
Ibn Abbas says when this verse was revealed:" And warn thy nearest kindred" (and thy group of selected people among them) Rasul set off till he climbed safa and called loudly: Be on your guard! They said: Who is it calling aloud? They said: Muhammad. They gathered round him, and he said: O sons of so and so, O sons of so and so, O sons of Abd Manaf, O sons of Abdul Muttalib , and they gathered around him. He (Rasul) said: If I were to inform you that there were horsemen emerging out of the foot of this mountain, would you believe me? They said: We have not experienced any lie from you. He said: Well, I am a warner to you before a severe torment. He (the narrator) said that Abu Lahab then said: Destruction to you! Is it for this you have gathered us? He (Rasul) then stood up, and this verse was revealed:" Perish the hands of Abu Lahab, and he indeed perished" (cxi. 1). A'mash recited this to the end of the Sura.

Bk 1, No.407:
This hadith was narrated by A'mash on the authority of the same chain of narrators and he said: One day Rasul climbed the hill of safa and said: Be on your guard, and the rest of the hadith was narrated like the hadith transmitted by Usama; he made no mention of the revelation of the verse:" Warn thy nearest kindred."

Chapter 88: INTERCESSION OF RASUL FOR ABU TALIB AND SOME REMISSION FOR HIM ON THIS ACCOUNT

Bk 1, No.408:
Reports Abbas b. Abdul Muttalib that he said: Rasul, have you benefited Abu Talib in any way for he defended you and was fervent in your defence? Rasul said: Yes; he would be in the most shallow part of the Fire: and but for me he would have been in the lowest part of Hell.

Bk 1, No.409:
Abdullah b. al-Harith said: I heard Abbas say: I said: Rasul, verily Abu Talib defended you and helped you; would it be beneficial for him? He (Rasul) said: Yes; I found him in the lowest part of the Fire and I brought him to the shallow part.

Bk 1, No.410:
This hadith is narrated from Rasul like one narrated by Abu Uwana on the authority of the chain of transmitters like Muhammad b. Hatim, Yahya b. Said, Abu Sufyan, Abbas b. Abdul Muttalib and others.

Bk 1, No.411:
Abu Saeed Kuzri said: A mention was made of his uncle Abu Talib before Rasul He said: My intercession may benefit him on the Day of Resurrection and he may be placed in the shallow part of the Fire which would reach his ankles and his brain would be boiling.

Bk 1, No.412:
Abu Saeed Kuzri said: Verily, Rasul said: The least tormented of the inhabitants of the Fire would be he who would wear two shoes of Fire and his brain would boil on account of the heat of the shoes.

Bk 1, No.413:
Ibn Abbas said: Rasul said: Among the inhabitants of the Fire Abu Talib would have the least suffering, and he would be wearing two shoes (of Fire) which would boil his brain.

Bk 1, No.414:
Numan b. Bashir was delivering an address and saying: I heard Rasul say: the least suffering for the inhabitants of Hell on the Day of Resurrection would be for the man under whose soles would be placed two embers and his brain would boil on account of them.

Bk 1, No.415:
Numan b. Bashir said: Rasul said: Verily the least suffering for the inhabitants of Fire would be for him who would have two shoes and two laces of Fire (on his feet), and with these would boil his brain as boils the cooking vessel, and he would think that he would not see anyone in a more grievous torment than him, whereas he would be in the least torment.

Chapter 89: PROOF IN SUPPORT OF THE FACT THAT HE WHO DIED IN UNBELIEF HIS DEED WOULD NOT BE OF ANY AVAIL TO HIM

Bk 1, No.416:
Aisha said: I said: Rasul, the son of Jud'an established ties of relationship, fed the poor. Would that be of any avail to him? He said: It would be of no avail to him as he did not ever say: O my Lord, pardon my sins on the Day of Resurrection.

Chapter 90: FRIENDSHIP WITH BELIEVERS AND DISSOCIATION WITH NON-BELIEVERS AND SEVERANCE FROM THEM

Bk 1, No.417:
Amr ibn Ass said: I heard it from Rasul quite audibly and not secretly: Behold! the posterity of my fathers, that is, so and so, are not my friends. Verily Allah and the pious believers are my friends.

Chapter 91: THE ADMITTANCE INTO PARADISE OF A GROUP OF MUSLIMS WITHOUT RENDERING ANY ACCOUNT AND SUFFERING PUNISHMENT (TORMENT)

Bk 1, No.418:
Abu Huraira said Rasul said: Seventy thousand (persons) of my Ummah would enter Paradise without rendering an account. Upon this a person said: Rasul. pray to Allah that He make me one of them. He (Rasul) said: O Allah! make him one of them. Then another stood up and said: Rasul, pray to Allah that He make me one of them. He (Rasul) said: 'Ukkasha has preceded you in this matter.

Bk 1, No.419:
Muhammad b. Ziyad said: I heard Abu Huraira narrate this: I heard it from Rasul saying a hadith like one narrated by al-Rabi'.

Bk 1, No.420:
Abu Huraira said: I heard it from Rasul saying: A group of my Ummah consisting of seventy thousand persons would enter Paradise; their faces would be as bright as the brightness of the full moon. Abd Huraira said: 'Ukkasha b. Mihsan al-Asadi then stood up wrapping the blanket around him and said: Rasul, supplicate (before) Allah that He should make me one among them. Upon this Rasul said: O Allah, make him among them. Then stood up a man from the Ansa and said: Rasul, pray to Allah that He should make me one among them. Rasul said: 'Ukkasha has preceded you in this matter.

Bk 1, No.421:
Abu Huraira said: Rasul said: Seventy thousand (persons) would enter Paradise as one group and among them (there would be people) whom faces would be bright like the moon.

Bk 1, No.422:
Reports Imran that Rasul said: Seventy thousand people of my Ummah would be admitted into Paradise without rendering any account. They (the companions) said: Who would be of those (fortunate persons)? He (Rasul) said: Those who do not cauterise and practise charm, but repose trust in their Lord, 'Ukkasha then stood up and said: Supplicate (before) Allah that He should make me one among them. He (Rasul) said: Thou art one among them He (the narrator) said: A man stood up and said: Rasul, supplicate (before) Allah that He should make me one among them. He (Rasul said: 'Ukkasha has preceded you (in this matter).

Bk 1, No.423:
Imran b. Husain said: Verily Rasul said: Seventy thousand men of my Ummah would enter Paradise without rendering account. They (the companions of Rasul) said: Who would be those, Rasul? He (Rasul) said: They would be those who neither practise charm, not take omens, nor do they cauterise, but they repose their trust in their Lord.

Bk 1, No.424:
Abu Hazim narrated it on the authority of Ibn Saad that Rasul said: Seventy thousand persons or seven hundred thousand persons (Abu Hazim does not remember the exact number) would enter Paradise holding and supporting one another, and the first among them would not enter till the last among them would enter (therein) ; (they would enter simultaneously) and their faces would be bright like the full moon.

Bk 1, No.425:
Husain b. Abdul Rahman said: I was with Saeed b.Jubair when he said: Who amongst you saw a star shooting last night? I said: It was I; then I said: I was in fact not (busy) in prayer, but was stung by a scorpion (and that is the reason why I was awake and had a glimpse of the shooting star). He said: Then what did you do? I said: I practised charm. He said: What urged you to do this? I said: (I did this according to the implied suggestion) of the hadith which al-Shuba narrated. He said: What did al-Shuba narrate to you? I said: Buraida b. Husaib al-Aslami narrated to us. The charm is of no avail except in case of the (evil influence) of an eye or the sting of a scorpion. He said: He who acted according to what he had heard (from Rasul) acted rightly, but Ibn Abbas narrated to us from Rasul that he said: There were brought before me the peoples and I saw an Rasul and a small group (of his followers) along with him, another (Rasul) and one or two persons (along with him) and (still another) Rasul having no one with him. When a very large group was brought to me I conceived as if it were my Ummah. Then it was said to me: It is Moses and his people. You should look at the horizon, and I saw a very huge group. It was again said to me: See the other side of the horizon, and there was (also) a very huge group. It was said to me: This is your Ummah, and amongst them there were seventy thousand persons who would be made to enter Paradise without rendering any account and without (suffering) any torment. He then stood up and went to his house. Then the people began to talk about the people who would be admitted to Paradise without rendering any account and without (suffering) any torment. Some of them said: They may be those who (have had the good fortune of living) in the company of Rasul and some of them said: They be those who were born in Islam and did not associate anything with Allah. Some people mentioned other things. Thereupon came forth Rasul before them and he said: What was that which you were talking about? They informed him. He said: They are those persons who neither practise charm, nor ask others to practise it, nor do they take omens, and repose their trust in their Lord. Upon this 'Ukkasha b. Mihsan stood up and said: Supplicate for me that He should make me one among them. Upon this he (Rasul) said: Thou are one among them. Then another man stood up and said: Supplicate before Allah that He should make me one among them. Upon this he said: 'Ukkisha has preceded you.

Bk 1, No.426:
Ibn Abbas said: Rasul said: Peoples would be presented to me (on the Day of Resurrection), and then the remaining part of the hadith was narrated like the one transmitted by Hushaim, but he made no mention of the first portion.

Chapter 92: THIS UMMAH (UMMAH OF ISLAM) WOULD CONSTITUTE HALF OF THE INHABITANTS OF PARADISE

Bk 1, No.427:
Ibn Masud said: Rasul addressing us said: Aren't you pleased that you should constitute one-fourth of the inhabitants of Paradise? He (the narrator) said: We glorified (our Lord, i.e we called aloud Allah-o Akbar, Allah is the Greatest). He, then, again said: Aren't you pleased that you should constitute one-third of the inhabitants of Paradise? He (the narrator) said: We glorified (our Lord) and he (Rasul) then again said: I hope that you would constitute half of the inhabitants of Paradise and I shall explain to you its (reason). The believers among the unbelievers would not be more than a white hair on (the body of a) black ox or a black hair on (the body of a) white ox.

Bk 1, No.428:
Abdullah (b. Masud) said: We, about forty men, were with Rasul in a camp when he said: Aren't you pleased that they should constitute one-fourth of the inhabitants of Paradise? He (the narrator) said: Yes. He (Rasul) again said: Aren't you pleased that you should constitute one-third of the inhabitants of Paradise? They said: Yes. Upon this he again said: By Him in Whose Hand is my life, I hope that you would constitute one-half of the inhabitants of Paradise and the reason is that no one would be admitted into Paradise but a believer and you are no more among the polytheists than as a white hair on the skin of a black ox or a black hair on the skin of a red ox.

Bk 1, No.429:
Abdullah b Masud said: Rasul addressed us and then supported his back (by reclining) against a leather tent and said: Behold, no one but a believing person would enter Paradise. O Allah, (see) have I conveyed (it not)? 0 Allah, be witness (to it that I have conveyed it). (Then addressing the companions) he said: Don't you like that you should constitute one-fourth of the inhabitants of Paradise? We said: Yes, Rasul. He again said: Don't you like that you should constitute one-third of the inhabitants of Paradise? They said: Yes, Rasul. He said: I hope that you would constitute one- half of the inhabitants of Paradise and you would be among the peoples of the world, like a black hair on (the body of) a white ox or like a white hair on the body of a black ox.

Bk 1, No.430:
Abu Saeed said: Rasul said: Allah, the High and Glorious, would say: O Adam I and he would say: At Thy service, at thy beck and call, O Lord, and the good is in Thy Hand. Allah would say: Bring forth the group of (the denizens of) Fire. He (Adam) would say: Who are the denizens of Hell? It would be said: They are out of every thousand nine hundred and ninety-nine. He (Rasul) said: It is at this juncture that every child would become white-haired and every pregnant woman would abort and you would see people in a state of intoxication, and they would not be in fact intoxicated but grievous will be the torment of Allah. He (the narrator) said: This had a very depressing effect upon them (upon the companions of Rasul) and they said: Rasul, who amongst us would be (that unfortunate) person (who would be doomed to Hell)? He said: Good tidings for you, Yajuj Majuj would be those thousands (who would be the denizens of Hell) and a person (selected for Paradise) would be amongst you. He (the narrator) further reported that he (Rasul) again said: By Him in Whose Hand is thy life, I hope that you would constitute one-fourth of the inhabitants of Paradise. We extolled Allah and we glorified (Him). He (Rasul) again said: BY Him in Whose Hand is my life, I wish you would constitute one-third of the inhabitants of Paradise. We extolled Allah and Glorified (Him). He (Rasul) again said: By Him in Whose Hand is my life, I hope that you would constitute half of the inhabitants of Paradise. Your likeness among the people is the likeness of a white hair on the skin of a black ox or a strip on the foreleg of an ass.

Bk 1, No.431:
The same hadith has been narrated from A'mash on the authority of the same chain of transmitters with the exception of these words: You would be no more among men (on the Day of Resurrection) but like a white hair on (the body of) a black ox, or like a black hair on (the body of) a white ox, and he made no mention of: a strip on the foreleg of an ass.


# Book: 2 Kitab Al-Taharah [ Book of Cleanliness ]


Chapter 1: MERIT OF WUDU

Bk 2, No.432:
Abu Malik at-Ash'ari said: Rasul said: Cleanliness is half of faith and al-Hamdu Liliah (Praise be to Allah) fills the scale, and Subhan Allah (Glory be to Allah) and al-Hamdu Liliah (Praise be to Allah) fill upwhat is between the heavens and the earth, and prayer is a light, and charity is proof (of one's faith) and endurance is a brightness and the Holy Koran is a proof on your behalf or against you. All men go out early in the morning and sell themselves, thereby setting themselves free or destroying themselves.

Chapter 2: PURIFICATION IS ESSENTIAL FOR PRAYER

Bk 2, No.433:
Musab b. Saad said: Abdullah son of Umar came to Ibn'Amir in order to inquire after his health as he was ailing. He said Ibn Umar, why don't you prayto Allah for me? He said: I heard of Rasul say: Neither the prayer is accepted without parification nor is charity accepted out of the ill-gotten (wealth), and thou wert the (governor) of Basra.

Bk 2, No.434:
A hadith like this is narrated from Rasul with the same chain of transmitters by Muhammad b. Muthanna, Ibn Bashshar, Muhammad b. Jafar, Shuba.

Bk 2, No.435:
Hammam b. Munabbih who is the brother of Wahb b. Munabbih. said: This is what has been transmitted to us by Abu Huraira from Muhammad, Rasul and then narrated a hadith out of them and observed that Rasul said: The prayer of none amongst you would be accepted in a state of impurity till he performs ablution.

Chapter 3: HOW TO PERFORM ABLUTION

Bk 2, No.436:
Humran, the freed slave of Uthman, said: Uthman b. Affan called for ablution water and this is how he performed the ablution. He washed his hands thrice. He then rinsed his mouth and cleaned his nose with water (three times). He then washed his face three times, then washed his right arm up to the elbow three times, then washed his left arm like that, then wiped his head; then washed his right foot up to the ankle three times, then washed his left foot like that, and then said: I saw Rasul perform ablution like this ablution of mine. Then Rasul said: He who performs ablution like this ablution of mine and then stood up (for prayer) and offered two rakas of prayer without allowing his thoughts to be distracted, all his previous sins are expiated. Ibn Shihab said: Our scholars remarked: This is the most complete of the ablutions performed for prayer.

Bk 2, No.437:
Humran, the freed slave of Uthman said: I saw Uthman call for a vessel (of water) and poured water over his hands three times and then washed them. Then he put his right hand in the vessel and rinsed his mouth and cleaned his nose. Then he washed his face three times and his hands up to the elbow three times; then wiped his head, then washed his feet three times. Then he said that Rasul had said: He who performed ablution like this ablution of mine and offered two raklahs of prayer without allowing his thoughts to be distracted, all his previous sins would be expiated.

Chapter 4: THE MERIT OF WUDU AND THAT OF PRAYER AFTER IT

Bk 2, No.438:
Humran. the freed slave of Uthman. said: I heard from Uthman b. Affan and he was in the courtyard of the mosque, when the Muadhdhin (announcer of the prayer) came to him at the time of afternoon prayer. So the (Uthman) called for the ablution water and performed ablution and then said: By Allah, I am narrating to you a hadith. If there were not a verse in the Book of Allah, I would have never narrated it to you. I heard Rasul say: If a Muslim performs ablution and does it well and offers prayer, all his (sins) daring the period from one prayer to another would be pardoned by Allah.

Bk 2, No.439:
This hadith is also narrated on the authority with the same chain of transmitters and in the hadith of Abu Usama the words are:" He who performed the ablution well and then offered the obligatory prayer."

Bk 2, No.440:
Humran reported when Uthman performed ablution he said: By Allah, I am narrating to you a hadith had there not been this verse in the Book of Allah. I would not have narrated it to you. Verily I heard Rasul say: Not a person is there who performed ablution, and did it well, then offered prayer, but his sins (which he committed) were not pardoned between the prayer that he offered and the next one. Urwa said: The verse is this:" Those who suppress the clear proofs and the guidance which We have sent down"... to His words:" the Cursers" (ii. 15).

Bk 2, No.441:
Amr b Saeedb al-As said: I was, with Uthman that he called for ablution water and said: I heard Rasul say: When the time for a prescribed prayer comees, if any Muslim perform ablution well and offers his prayer) with humility and bowing, it will be an expiation for his past sins, so long as he has not committed a major sin; and this applies to for all times.

Bk 2, No.442:
Humran, the freed slave of Uthman said: I brought for Uthman b. Affan the ablution water. He performed ablution and then said: Verily the people narrate from Rasul a hadith. I do not know what these are. but (I know this fact) that I saw Rasul perform ablution like this ablution of mine and then he said: He who performed ablution like this, all his previous sins would be expiated and his prayer and going towards the mosque would have an extra reward. In the tradition narrated by Ibn Abda (the words are):" I came to Uthman and he performed ablution."

Bk 2, No.443:
Abu Anas reported that Uthman performed ablution at Maqi'aid and said: Should I not show you the ablution performed by Rasul? And he then washed (the different parts of the body) three times. 4" Qutaiba has added in his narration the words:" There were with him (with Uthman) Companions of Rasul."

Bk 2, No.444:
Humran b. Abin said: I used to fetch water for Uthman for his purification. Never was there a day that he did not take a bath with a small quantity of water. And Uthman said: Rasul at the time of our returning from our prayer told us (certain things pertaining to purification). Mis'ar said: I find that it was afternoon prayer. He said: I do not know whether I should tell you a thing or keep quiet. We said: Rasul, tell us if it is good and if it is otherwise, Allah and His Rasul know better. Upon this he said: A Muslim who purifies (himself) and completes purification as enjoined upon him by Allah and then offers the prayers, that will be expiatious (of his sins he committed) between these (prayers).

Bk 2, No.445:
Jami' b. Shaddad said: I heard Humran b. Aban narrate to Abu Burda in this very mosque during the governorship of Bishr that Uthman b. Alfan said: Rasul said: He who completed ablution as Allah, the Exalted, enjoined upon him, his obligatory prayers would be explatious (for his minor sins that he would commit) during (the interval) between them. This hadith is transmitted by Ibn Muadh, and in the hadith narrated by Ghundar, the words" during the governorship of Bishr" are omitted and there is no mention of the obligatory prayers.

Bk 2, No.446:
Humran, the freed slave of Uthman said: One day Uthman b. Affan performed the ablution well, and then said: I saw Rasul perform ablution, the best ablution, and then observed: He who performed ablution like this and then went towards the mosque and nothing (but the love of) prayer urged him (to do so), all his previous (minor) sins would be expiated.

Bk 2, No.447:
Humran, the freed slave of Uthman b. Affan, reported on the authority of Uthman b. Affan that he heard Rasul say: He who performed ablution for prayer and performed it properly and then went (to observe) obligatory prayer and offered it along with people or with the congregation or in the mosque, Allah would pardon his sins.

Bk 2, No.448:
Abu Huraira said: Rasul said: Five prayers and from one Friday prayer to (the next) Friday prayer is an expiation (of the sins committed in between their intervals) if major sins are not committed.

Bk 2, No.449:
Abu Huraira said Rasul said: Five prayers and one Friday prayer to (the next) Friday prayer are expiatious (for the sins committed in the intervals) between them.

Bk 2, No.450:
Abu Huraira said: Verily Rasul said: Five (daily) prayers and from one Friday prayer to the (next) Friday prayer, and from Ramadhan to Ramadhan are expiatious for the (sins) committed in between (their intervals) provided one shuns the major sins.

Bk 2, No.451:
Uqba b. Amir said: We were entrusted with the task of tending the camels. On my turn when I came back in the evening after grazing them in the pastures, I found Rasul stand and address the people. I heard these words of his: If any Muslim performs ablution well, then stands and prays two rakas setting about them with his heart as well as his face, Paradise would be guaranteed to him. I said: What a fine thing is this! And a narrator who was before me said: The first was better than even this. When I cast a glance, I saw that it was Umair who said: I see that you have just come and observed: If anyone amongst you performs the ablution, and then completes the ablution well and then says: I testify that there is no god but Allah and that Muhammad is the servant of Allah and His Messenger, the eight gates of Paradise would be opened for him and he may enter by whichever of them he wishes.

Bk 2, No.452:
Uqba b. Amir al-Juhani said: Verily Rasul said and then narrated (the hadith) like one (mentioned above) except (this) that he said: He who performed ablution and said: I testify that there is no god but Allah, the One, there is no associate with Him and I testify that Muhammad is His servant and His Messenger.

Bk 2, No.453:
Abdullah b. Zaid b. Asim al-Ansari, who was a Companion (of Rasul), said: It was said to him (by people): Perform for us the ablution (as it was performed) by Rasul. He (Abdullah b. Zaid) called for a vessel (of water), and poured water from it on his hands and washed them three times. Then he inserted his hand (in the vessel) and brought it (water) out, rinsed his mouth and snuffed up water from the palm of one hand doing that three times, He again inserted his hand and brought it out and washed his face three times, then inserted his hand and brought it out and washed each arm up to the elbow twice, then inserted his hand and brought it out and wiped his head both front and back with his hands. He then washed his feet up to the ankles, and then said: This is how God's Messenger performed ablution.

Bk 2, No.454:
This hadith is narrated by Amr b. Yahya with the same chain of transmitters, but there is no mention of ankles.

Bk 2, No.455:
Malik b. Anas narrated it from Amr b. Yahya with the same chain of transmitters, transmitters and mentioned the rinsing (of mouth) and snuffing (of water into the nostrils) three times, but he did not mention" from one palm," and made this addition: He moved them (his hands) for wiping to the front of his head and then the nape of his neck, then bringing them back till he reached the place from which he had begun, after which he washed his feet.

Bk 2, No.456:
Babz said: This hadith has been narrated by Wuwb on the authority of Amr b. Yahyi with the same chain of transmitters and it has been mentioned therein: He rinsed his mouth. snuffed up water in nostrils and cleaned the nose with three handfuls and wiped his head moving (his hand) in front and then back once. Bahz said: Wuhaib narrated this hadith to me and Wuhaib said: Amr b. Yahya narrated to me this hadith twice.

Bk 2, No.457:
Abdullah b. Zaid b. Asim al-Mazini said: He saw Rasul perform the ablution. He rinsed his mouth then cleaned his nose, then washed his face three times, then washed his right hand thrice and then the other one, thrice. He then took fresh water and wiped his head and then washed his feet till he cleaned them.

Chapter 5: WHILE CLEANING THE NOSE AND USING OF PEBBLES IN TOILET, THE ODD NUMBER IS PREFERABLE

Bk 2, No.458:
Abu Huraira said Rasul said: When anyone wipes himself with pebbles (after answering the call of nature) he must make use of an odd number and when any one of you performs ablution he must snuff in his nose water and then clean it.

Bk 2, No.459:
Hammam b. Munabbih said: This is what Abu Huraira transmitted to us from Muhammad, Rasul, and he mentioned a number of a hadith, of which this is one: that Rasul said: When anyone amongst you (performs ablution) he must snuff his nostrils with water and then clean them.

Bk 2, No.460:
Abu Huraira said: Rasul said: When anyone performs ablution he must clean his nose and when anyone wipes himself with pebbles (after answering the call of nature) he must do that odd number of times.

Bk 2, No.461:
It has been transmitted by Abu Huraira and Abu Saeed Kuzri (both of them the reputed Companions of Rasul) that Rasul said like that.

Bk 2, No.462:
Abu Huraira said: Rasul said. When any one of you awakes up from sleep and performs ablution, he must clean his nose three times, for the devil spends the night in the interior of his nose.

Bk 2, No.463:
Jabir reported that he heard Rasul say: When anyone wipes himself with pebbles (after answering the call of nature) he should do this odd number of times.

Chapter 6: THE WASHING OF FEET PROPERLY IS AN INTEGRAL PART OF WUDU

Bk 2, No.464:
Salim, the freed slave of Shaddad, said: I came to Aisha, Wife, on the day when Saadb. Abi Waqqas died. Abdul Rahman b. Abu Bakr also came there and he performed ablution in her presence. She (Hadrat Aisha) said: Abdul Rahman , complete the ablution as I heard Rasul say: Woe to the heels because of hell-fire.

Bk 2, No.465:
Abdullah, the freed slave of Shahddad, came to Aisha and transmitted from her a hadith like this (which she narrated) from Rasul.

Bk 2, No.466:
Salim, the freed slave of Mahri, said: I and Abdul Rahman b. Abu Bakr went out (in order to join) the funeral procession of Saad b. Abi Waqqas and passed by the door of the residence of Aisha, and then he transmitted a hadith like this from her who (narrated it) from Rasul.

Bk 2, No.467:
Salim, the freed slave of Shaddad b. al-Had said: I was in the presence of Aisha, and then narrated on her authority a hadith like this from Rasul.

Bk 2, No.468:
Abdullah b. Amr said: We returned from Mecca to Medina with Rasul, and when we came to some water on the way, some of the people were in a hurry at the time of the afternoon prayer and performed ablution hurriedly; and when we reached them, their heels were dry, no water had touched them. Rasul said: Woe to (dry) heels, because of Hell-fire. Make your ablution thorough.

Bk 2, No.469:
In the hadith transmitted by Shuba these words are not there:" Complete the Wudu," and there is the name of Abu Yahya al-A'raj (a narrator).

Bk 2, No.470:
Abdullah b. Amr said: Rasul lagged behind us on a journey. We travelled (back) and be took him; and then came the time of the afternoon prayer, and as we were going to wipe our feet he (Rasul) called out: Woe to the heels because of Hell-fire.

Bk 2, No.471:
Abu Huraira said: Rasul saw a man who did not wash his heel and he remarked: Woe to the heels because of hell-fire.

Bk 2, No.472:
Abu Huraira said: He saw people perform ablution with the help of a water jar and he said: Complete the Wudu for i heard Abu al-Qasim say: Woe to the hamstrings because of hell-fire.

Bk 2, No.473:
Abu Huraira said: Rasul said: Woe to the heels because of hell-fire.

Chapter 7: IT IS OBLIGATORY TO WASH ALL PARTS OF THE BODY NECESSARY FOR PURIFICATION

Bk 2, No.474:
Jabir said: Umar b. Khatab said that a person performed ablution and left a small part equal to the space of a nail (unwashed). Rasul saw that and said: Go back and perform ablution well. He then went back (performed ablution well) and offered the prayer.

Chapter 8: PURGING OF SINS WITH ABLUTION WATER

Bk 2, No.475:
Abu Huraira said: Rasul said: When a servant-a Muslim or a believer-washes his face (in course of ablution), every sin he contemplated with his eyes, will be washed away from his face along with water, or with the last drop of water; when he washes his hands, every sin they wrought will be effaced from his hands with the water, or with the last drop of water; and when he washes his feet, every sin towards which his feet have walked will be washed away with the water or with the last drop of water with the result that he comes out pure from all sins.

Bk 2, No.476:
Uthman b. Affan said: Rasul said: He who performed ablution well, his sins would come out from his body, even coming out from under his nails.

Chapter 9: IT IS COMMENDABLE TO INCLUDE FOREHEAD IN WASHING THE FACE AND ELBOW AND ANKLE IN WASHING THE HANDS AND FEET, WHILE PERFORMING ABLUTION

Bk 2, No.477:
Nuaim b. Abdullah al-Mujmir said: I saw Abu Huraira perform ablution. He washed his face and washed it well. He then washed his right hand including a portion of his arm. He then washed his left hand including a portion of his arm. He then wiped his head. He then washed his right foot including his shank, and then washed his left foot including shank, and then said: This is how I saw Rasul perform his ablution. And (Abu Huraira) added that Rasul had observed: You shall have your faces hands and feet bright on the Day of Resurrection because of your perfect ablution. He who can afford among you, let him increase the brightness of his forehead and that of hands and legs.

Bk 2, No.478:
Nuaim b. Abdallah said: He saw Abu Huraira perform ablution. He washed his face and washed his hands up to the arms. He then washed his feet and reached up to the shanks and then said: I heard Rasul say: My people would come with bright faces and bright hands and feet on account of the marks of ablution, so he who can increase the lustre of his forehead (and that of his hands and legs) should do so.

Bk 2, No.479:
Abu Huraira said: Verily Rasul said: My Cistern has its dimensions wider than the distance between Aila and Aden, and its water is whiter than ice and sweeter than the honey diluted with milk, and its cups are more numerous than the numbers of the stars. Verily I shall prevent the (faithless) people therefrom just as a man prevents the camels of the people from his fountain. They said: Rasul, will you recognise us on that day? He said: Yes, you will have distinctive marks which nobody among the peoples (except you) will have; you would come to me with blazing forehead and bright hands and feet on account of the traces of ablution.

Bk 2, No.480:
Abu Huraira said Rasul said: My people would come to me on the Cistern and I would drive away persons (from it) just as a person drives away other people's camels from his camels. They (the hearers) said: Rasul, would you recognize us? He replied: Yea, you would have a mark which other people will not have. You would come to me with a white blaze on your foreheads and white marks on your feet because of the traces of ablution. A group among you would be prevented from coming to me, and they would not meet me, and I would say: O my Lord, they are my companions. Upon this an angel would reply to me saying: Do you know what these people did after you.

Bk 2, No.481:
Hudhaifa said: Rasul said: My Cistern is bigger than the space between Aila and Aden. By Him in Whose Hand is my life, I will drive away persons (from it) just as a person drives away unknown camels from his cistern. They (the companions) said: Messenger of Allab, would you recognise us? He said: Yes, you would come to me with white faces, and white hands and feet on account of the traces of ablution. None but you would have (this mark).

Bk 2, No.482:
Abu Huraira said: Rasul came to the graveyard and said: Peace be upon you! the abode of the believing people and we, if God so wills, are about to join you. I love to see my brothers. They (the hearers) said: Arn't we your brothers-Rasul? He said: You are my companions, and our brothers are those who have, so far, not come into the world. They said: Rasul, how would you recognise those persons of your Ummah who have not yet been born? He said: Supposing a man had horses with white blazes on fore- heads and legs among horses which were all black, tell me, would he not recognise his own horses? They said: Certainly. Rasul. He said: They would come with white faces and arms and legs owing to ablution, and I would arrive at the Cistern before them. Some people would be driven away from my Cistern as the stray camel is driven away. I would call out. Come. come. Then it would be said (to me): These people changed themselves after you, and I would say: Be off, be off.

Bk 2, No.483:
Abu Huraira said: Rasul went out to the graveyard and said: Peace be upon you, the abode of the believing people. and If Allah so wills we shall join you.... (and so on and so forth) like the hadith narrated by Ismail b. Jafar except the words of Malik: Then some persons would be driven away from my Cistern.

Bk 2, No.484:
Abu Hazim said: I was (standing) behind Abu Huraira and he was performing the ablution for prayer. He extended the (washing) of his hand that it went up to his armpit. I said to him: O Abu Huraira, what is this ablution? He said: O of the tribe of Faruukh, you are here; if I knew that you were here, I would have never performed ablution like this; I have heard my Friend say. In a believer adornment would reach the places where ablution reaches.

Bk 2, No.485:
Abu Huraira said: Rasul said: Should I not suggest to you that by which Allah obliterates the sins and elevates the ranks (of a man). They (the hearers) said: Yes, Rasul. He said: Performing the ablution thoroughly despite odds, tranverside of more paces towards the mosque, and waiting for the next prayer after observing a prayer, and that is mindfulness.

Bk 2, No.486:
This hadith has been narrated on the authority of Ali' b. Abdul Rahman with the same chain of transmitters and there is no mention of the word of al-Ribat in the hadith transmitted by Shuba and in the badith narrated by Malik" Ribat" has been mentioned twice. This is the" Ribat" for you, this is the" Ribat" for you.

Chapter 10: PERTAINING TO TOOTH-STICK (brushing the teeth)

Bk 2, No.487:
Abu Huraira said: Rasul said: Were it not that I might over-burden the believers-and in the hadith transmitted by Zuhair" people" -I would have ordered them to use toothstick at every time of prayer.

Bk 2, No.488:
Miqdam b. Shuraih narrated it from his father who said: I asked Aisha what Rasul did first when he entered his house, and she replied: He used tooth-stick (first of all).

Bk 2, No.489:
Aisha said: Whenever Rasul entered his house, he used tooth-stick first of all.

Bk 2, No.490:
Abu Musa said: I went to Rasul and found one end of the tooth-stick upon his tongue (i.e he was rinsing his mouth).

Bk 2, No.491:
Huddaifa said: Whenever Rasul got up for TaHajud prayer, he cleansed his mouth with the tooth-stick.

Bk 2, No.492:
This hadith is reported from Hudaifa by another chain of transmitters. Whenever he (Rasul) got up in the night, they (the transmitters) have not mentioned the words: for offering TaHajud prayer.

Bk 2, No.493:
(493) Hudaifa said: Whenever he (Rasul) got up for prayer during the night, he cleansed his mouth with the tooth-stick.

Bk 2, No.494:
Ibn Abbas reported that he spent a night at the house of Rasul, Rasul got up for prayer in the latter part of the night. He went out and looked towards the sky and then recited this verse (190th) of AI-i-Imran:" Verily in the creation of the heavens and the earth and the alternation of night and day." up to the (words)" save us from the torment of Hell." He then returned to his house, used the tooth-stick, performed the ablution, and then got up and offered the prayer. He than lay down on the bed. and again got up and went out and looked towards the sky and recited this verse (mentioned above), then returned, used the tooth-stick, performed ablution and again offered the prayer.

Chapter 11: CHARACTERISTICS OF FITRA

Bk 2, No.495:
Abu Huraira said: Five are the acts quite akin to the Fitra, or five are the acts of Fitra: circumcision, shaving the pubes, cutting the nails, plucking the hair under the armpits and clipping the moustache.

Bk 2, No.496:
Abu Huraira said: Five are the acts of fitra: circumcision, removing the pubes, clipping the moustache, cutting the nails, plucking the hair under the armpits.

Bk 2, No.497:
Anas said: A time limit has been prescribed for us for clipping the moustache, cutting the nails, plucking hair under the armpits, shaving the pubes, that it should not be neglected far more than forty nights.

Bk 2, No.498:
Ibn Umar said: Rasul said: Trim closely the moustache, and let the beard grow.

Bk 2, No.499:
Ibn Umar said: Rasul ordered us to trim the moustache closely and spare the beard.

Bk 2, No.500:
Ibn Umar said: Rasul said: Act against the polytheists, trim closely the moustache and grow beard.

Bk 2, No.501:
Abu Huraira said: Rasul said: Trim closely the moustache, and grow beard, and thus act against the fire-worshippers.

Bk 2, No.502:
Aisha said: Rasul said: Ten are the acts according to fitra: clipping the moustache, letting the beard grow, using the tooth-stick, snuffing water in the nose, cutting the nails, washing the finger joints, plucking the hair under the armpits, shaving the pubes and cleaning one's private parts with water. The narrator said: I have forgotten the tenth, but it may have been rinsing the mouth.

Bk 2, No.503:
This hadith has been narrated by Musab b. Shaiba with the same chain of transmitters except for these words:" His father said: I forgot the tenth one."

Chapter 12: HOW TO CLEANSE ONESELF AFTER RELIEVING ONESELF

Bk 2, No.504:
Salman reported that it was said to him: Your Rasul teaches you about everything, even about excrement. He replied: Yes, he has forbidden us to face the Qibla at the time of excretion or urination, or cleansing with right hand or with less than three pebbles, or with dung or bone.

Bk 2, No.505:
Salman said that (one among) the polytheists remarked: I see that your friend even teaches you about the excrement. He replied; Yes, he has in fact forbidden us that anyone amongst us should cleanse himself with his right hand, or face the Qibla. He has forbidden the use of dung or bone for it, and he has also instructed us not to use less than three pebbles (for this purpose).

Bk 2, No.506:
Jabir said: Rasul forbade the use of bone or the droppings of camels for wiping (after excretion).

Bk 2, No.507:
Abu Ayyub said: Rasul said: Whenever you go to the desert, neither turn your face nor turn your back towards the Qibla while answering the call of nature, but face towards the east or the west. Abu Ayyub said: When we came to Syria we found that the latrines already built there were facing towards the Qibla. We turned our faces away from them and begged forgiveness of the Lord. He said: Yes.

Bk 2, No.508:
Abu Huraira said: When any one amongst you squats for answering the call of nature, he should neither turn his face towards the Qibla nor turn his back towards it.

Bk 2, No.509:
Wasi' b. Habban said: I was offering my prayer in the mosque and Abdullah Ibn Umar was sitting there reclining with his back towards the Qibla. After completing my prayer. I went to him from one side. Abdullah said: People say when you go to the latrine, you should neither turn your face towards the Qibla nor towards Bait-ul-Maqdis. Abdullah said (farther): I went up to the roof of the house and saw Rasul squatting on two bricks for relieving himself with his face towards Bait-al-Maqdis.

Bk 2, No.510:
Ibn Umar said: I went up to the roof of the house of my sister Hafsa and saw Rasul relieving himself facing Syria. with his back to the Qibla.

Bk 2, No.511:
Abu Qatada reported it from his father: Rasul said: None of you should hold penis with his right hand while urinating, or wipe himself with his right hand in privy and should not breathe into the vessel (from which he drinks).

Bk 2, No.512:
Abu Qatada reported it from his father that Rasul said: When anyone amongst you enters the privy he should not touch his penis with his right hand.

Bk 2, No.513:
Aba Qatada said: Rasul forbade (us) to breathe into the venel, to touch the penis with the right hand and to wipe after relieving with right hand.

Chapter 13: STARTING FROM THE RIGHR HAND SIDE FOR ABLUTION, ETC

Bk 2, No.514:
Aisha said: Rasul loved to start from the right-hand side for performing ablution, for combing (the hair) and wearing the shoes.

Bk 2, No.515:
Aisha said: Rasul loved to start from the right-hand side in his every act i.e in wearing shoes, in combing (his hair) and in performing ablution.

Chapter 14: EASING IS FORBIDDEN IN THE STREETS AND UNDER THE SHADE

Bk 2, No.516:
Abu Huraira said: Rasul said: Be on your guard against two things which provoke cursing. They (the companions present there) said: Rasul, what are those things which provoke cursing? He said: Easing on the thoroughfares or under the shades (where they take shelter and rest).

Bk 2, No.517:
Anas b. Malik said: Rasul entered an enclosure while a servant was following him with a jar of water and he was the youngest amongst us and he placed it by the side of a lote-tree. When Rasul, relieved himself, he came out and had cleansed himself with water.

Bk 2, No.518:
Anas b. Malik said: When Rasul entered the privy, a servant and I used to carry a skin of water, and a pointed staff, and he would cleanse himself with water.

Bk 2, No.519:
Anas b. Malik said: Rasul went to a far-off place in the desert (hidden from the sight of human beings) for relieving himself. Then I brought water for him and he cleansed himself.

Chapter 15: WIPING OVER THE SOCKS

Bk 2, No.520:
Hummam said: Jarir urinated, then performed ablution and wiped over the socks. It was said to him: Do you do like this? He said: Yes, I saw that Rasul urinated, then performed ablution and then wiped over his shoes. A'mash said: Ibrahim had observed that this hadith was a surprise for them (the people) because Jarir had embraced Islam after the revelation of sura al-Ma'ida.

Bk 2, No.521:
This hadith is narrated on the same authority from A'mash by another chain of transmitters like one transmitted by Abu Muawyia. The hadith reported by 'Isa and Sufyan has these words also:" This hadith surprised the friends of Abdullab'" for Jarir had embraced Islam after the revelation of al-Ma'ida.

Bk 2, No.522:
Hudhaifa said: I was with Rasul when he came to the dumping ground of filth belonging to a particular tribe. He urinated while standing, and I went aside. He (Rasul) asked me to come near him and I went so near to him that I stood behind his heels. He then performed ablution and wiped over his socks.

Bk 2, No.523:
Abu Wail said: Abu Musa inflicted extreme rigour upon himself in the matter of urination and urinated in a bottle and said: When the skin of anyone amongst the people of Israel was besmeared with urine, he cut that portion with a cutter. Hudhaifa said: I wish that'your friend should not inflict such an extreme rigour. I and Rasul were going together till we reached the dumping ground of filth behind an enclosure. He stood up as one among you would stand up. and he urinated, I tried to turn away from him, but he beckoned to me, so I went to him and I stood behind him, till he had relieved himself.

Bk 2, No.524:
The son of Mughira b. Shuba said: Rasul went out for relieving himself. Mughira went with him carrying a jug full of water. When he (Rasul) came back after relieving himself, he poured water over him and he performed ablution and wiped over his socks; and in the narration of Ibn Rumh there is" till" instead of" when".

Bk 2, No.525:
This hadith has been transmitted with the same chain of transmitters by Yahya b. Saeedwith the addition of these words:" He washed his face and hands, and wiped his head and then wiped his socks."

Bk 2, No.526:
Mughira b. Shuba said: I was with Rasul one night. He came down (from the ride) and relieved himself. He then came and I poured water upon him from the jar that I carried with me. He performed ablution and wiped over his socks.

Bk 2, No.527:
Mughira b. Shuba said: I was in the company of Rasul on a journey when he said: Mughira take hold of this jar (of water). I took hold of it and I went out with him. (I stopped but) Rasul proceeded on till he was out of my sight. He relieved himself and then came back and he was wearing a tight-sleeved Syrian gown. He tried to get his forearms out. but the sleeve of the gown was very narrow, so he brought his hands out from under the gown. I poured water over (his hands) and he performed ablution for prayer, then wiped over his socks and prayed.

Bk 2, No.528:
Mughira b. Shuba said: Rasul went out for relieving himself. When he came back I brought for him a jar (of water) and poured water upon his hands and He washed his face. He tried to wash his forearms, but as the (sleeves of the) gown were tight. He, therefore, brought them out from under the gown. He then washed them, wiped his head, and wiped his socks and then prayed.

Bk 2, No.529:
Urwa b. Mughira reported his father having said: I was one night with Rasul on a journey. He said to me: Have you any water with you? I said: Yes. He (Rasul) came down from his ride and went on till he disappeared in the darkness of night. He then came back and I poured water for him from the jar. He washed his face, He had a woollen gown on him and he could not bring out his forearms from it (i.e from its sleeves) and consequently he brought them out from under his gown. He washed his forearms, wiped over his head. I then bent down to take off his socks. But he said: Leave them, for my feet were clean when I put them in, and he only wiped over them.

Bk 2, No.530:
Urwah al Mughira reported it from his father: He (Mughira) helped Rasul in performing the ablution, and he performed it and wiped over his shoes. He (Mughira) said to him (about the washing of the feet after putting them off), but he (Rasul) said: I put them (feet) in when these were clean.

Chapter 16: WIPING (OVER) THE FORELOCK AND TURBAN

Bk 2, No.531:
Urwa b. al Mughira b. Shuba reported it on the authority of his father that he said: Rasul lagged behind (in a journey) and I also lagged behind along with him. After having relieved himself he said: Have you any water with you? I brought to him a jar of water; he washed his palms, and face, and when he tried to get his forearms out (he could not) for the sleeve of the gown was tight. He, therefore, brought them out from under the gown and, throwing it over his shoulders, he washed his forearm. He then wiped his forelock and his turban and his socks. He then mounted and I also mounted (the ride) and came to the people. They had begun the prayer with Abd ar-Rabmin b. Anf leading them and had completed a raka. When he perceived the presence of Rasul he began to retire. He (Rasul) signed to him to continue and offered prayer along with them. Then when he had pronounced the salutation, Rasul got up and I also got up with him, and we offered the raka which had been finished before we came.

Bk 2, No.532:
Ibn Mughira narrated it from his father: Rasul wiped over his socks and over his forehead and over his turban.

Bk 2, No.533:
This hadith has been transmitted by Ibn Mughira on the authority of his father by another chain of transmitters.

Bk 2, No.534:
Bakr reported that he had heard from the son of Mughira that verily Rasul performed ablution and wiped over his forehead and wiped over his turban and over his socks.

Bk 2, No.535:
It is narrated from Bilal that Rasul wiped over the socks and turban, and in the hadith transmitted by 'Isa b. Yaunus the words are:" Bilal narrated it to me."

Bk 2, No.536:
This tradition is transmitted by A'mash with this addition;, I saw Rasul."

Chapter 17: TIME LIMIT FOR WIPING OVER THE SHOES

Bk 2, No.537:
Shuraih b. Hani said: I came to Aisha to ask her about wiping over the socks. She said: You better ask (Ali) son of Abu Talib for he used to travel with Rasul. We asked him and he said: Rasul stipulated (the upper limit) of three days and three nights for a traveller and one day and one night for the resident.

Bk 2, No.538:
This hadith is narrated by Ubaidullah b. Amr and Zaid b. Abu Unaisa with the same chain of transmitters.

Bk 2, No.539:
Shuraib b. Hani said: I asked Aisha about wiping over the shoes. She said: You better go to Ali, for he knows more about this than I. I, therefore, came to Ali and he narrated from Rasul like this.

Bk 2, No.540:
Sulaiman b. Buraida narrated it from his father that Rasul offered prayers with one ablution on the day of the Conquest (of Mecca) and wiped over the socks. Umar said to him: You have today done something that you have not been accustomed to before. He (Rasul) said: O Umar, I have done that on purpose.

Chapter 18: IT IS UNDESIRABLE TO PUT ONE'S HAND IN THE UTENSIL BEFORE WASHING IT

Bk 2, No.541:
Abu Huraira said: When anyone amongst you wakes up from sleep, he must not put his hand in the utensil till he has washed it three times, for he does not know where his hand was during the night.

Bk 2, No.542:
This hadith is transmitted from Abu Huraira by another chain of transmitters.

Bk 2, No.543:
Zahri and Ibn Musayyab have both transmitted a hadith like this from Abu Huraira who narrated it from Rasul.

Bk 2, No.544:
Abu Huraira said: Rasul said: When anyone amongst you wakes up from sleep, he should wash his hands three times before putting it in the utensil, for he does not know wher.. his hand was during the night.

Bk 2, No.545:
This hadith has been transmitted through other chains of transmitters on the authority of Abu Huraira in which it is reported that Rasul made a mention of washing the hand, and did not instruct to wash it three times. But the hadith narrated from Jabir and Ibn Musayyab. Abu Salama, and Abdullah b. Shaqiq, Abu Salih, Abla Razin, there is a mention of" three times".

Chapter 19: INSTRUCTIONS PERTAINING TO THE LICKING OF A DOG

Bk 2, No.546:
Abu Huraira said Rasul said: When a dog licks a utensil belonging to any one of you, (the thing contained in it) should be thrown away and then (the utensil) should be washed seven times.

Bk 2, No.547:
This hadith has been transmitted by another chain of transmitters in which there is no mention of" throwing away".

Bk 2, No.548:
Abu Huraira said: Rasul said: When a dog drinks out of a vessel belonging to any one of you, he must wash it seven times.

Bk 2, No.549:
Abu Huraira said: Rasul said: The purification of the utensil belonging to any one of you, after it is licked by a dog, lies in washing it seven times, using sand for the first time.

Bk 2, No.550:
Hammam b. Munabbih said: Of the a hadith narrated by Abu Huraira from Muhammad, Rasul, one is this: Rasul said: The purification of the utensil belonging to one amongst you, after it is licked by a dog, lies in washing it seven times.

Bk 2, No.551:
Ibn Mughaffal said: Rasul ordered killing of the dogs, and then said: What about them, i.e about other dogs? and then granted concession (to keep) the dog for hunting and the dog for (the security) of the herd, and said: When the dog licks the utensil, wash it seven times, and rub it with earth the eighth time.

Bk 2, No.552:
A hadith like this has been narrated from Shuba with the same chain of transmitters except for the fact that in the hadith transmitted by Yahya those words are:" He (Rasul) gave concession in the case of the dog for looking after the herd, for hunting and for watching the cultivated land," and there is no mention of this addition (i.e concession in case of watching the cultivated lands) except in the hadith transmitted by Yahya.

Chapter 20: IT IS FORBIDDEN TO URINATE IN STAGNANT WATER

Bk 2, No.553:
Jabir said: Rasul forbade to urinate in stagnant water.

Bk 2, No.554:
Abu Huraira said: Rasul said: None amongst you should urinate in standing water, and then wash in it.

Bk 2, No.555:
Hammam b. Munabbih said: Of the ahadith narrated to us by Abfi Huraira from Muhammad Rasul one is this: The Messenger or Allah said: You should not urinate in standing water, that is not flowing, then wash in it.

Chapter 21: IT IS FORBIDDEN TO WASH ONESELF IN STANDING WATER

Bk 2, No.556:
Abu Huraira said Rasul said: None of you must wash in standing water when he is in a state of Junub. And Abu Huraira was asked how it was to be done; he said: It was to be taken out in handfuls.

Chapter 22: IT IS OBLIGATORY TO CLEANSE THE MOSQUE WHEN THERE ARE IMPURITIES IN IT AND THE EARTH BECOMES CLEAN OF IMPURITIES WITH THE HELP OF WATER WITHOUT SCRAPING (THE PART OF IT)

Bk 2, No.557:
Anas said: A Bedouin urinated in the mosque. Some of the persons stood up (to reprimand him or to check him from doing so), but Rasul said: Leave him alone; don't interrupt him. He (the narrator) said: And when he had finished, he called for a bucket of water and poured it over.

Bk 2, No.558:
Anas b. Malik narrated that a desert Arab (Bedouin) stood in a corner of the mosque and urinated there. The people (the Companions of Rasul who were present there) shouted, but Rasul said: Leave him alone. When he had finished, Rasul ordered that a bucket (of water) should be brought and poured over it.

Bk 2, No.559:
Anas b. Malik said: While we were in the mosque with Rasul, a desert Arab came and stood up and began to urinate in the mosque. The Companions of Rasul said: Stop, stop, but Rasul said: Don't interrupt him; leave him alone. They left him alone, and when he finished urinating, Rasul called him and said to him: These mosques are not the places meant for urine and filth, but are only for the remembrance of Allah, prayer and the recitation of the Koran, or Rasul said something like that. He (the narrator) said that he (Rasul) then gave orders to one of the people who brought a bucket of water and poured It over.

Chapter 23: PERTAINING TO THE URINE OF THE SUCKLING BABE, AND HOW IT IS TO BE WASHED AWAY

Bk 2, No.560:
Aisha, Wife said: Babies were brought to Rasul and he blessed them, and after having chewed (something, e. g. dates or any other sweet thing) he rubbed there with their soft palates. A baby was brought to him and he passed water over him (over his garment), so he asked water to be brought and sprinkled it, but he did not wash it.

Bk 2, No.561:
Aisha said: A suckling babe was brought to Rasul and he urinated in his tap. He (Rasul) sent for water and poured it over.

Bk 2, No.562:
Hisham narrated the hadith like one transmitted by Ibn Numair (the above mentioned one) with the same chain of transmitters.

Bk 2, No.563:
Umm Qais daughter of Mihsan reported that she came to Rasul with her child. who was not yet weaned, and she placed him in his lap; and he urinated in his (Holy Prophet's) lap. He (Rasul) did nothing more than spraying water over it.

Bk 2, No.564:
This hadith has also been narrated from al-Zuhri with the same chain of narrators. (but for the words):" He (Rasul) sent for water and sprinkled it over."

Bk 2, No.565:
Ubaidullah b. Abdullah b. Utba b. Masud said: Umm Qais, daughter of Mihsan, was among the earliest female emigrants who took the oath of allegiance to Rasul, and she was the sister of 'Ukkasha b. Mihsan, one amongst the sons of Asad b. Khuzaima. He (the narrator) said: She (Umm Qais) told me that she came to Rasul with her son and he had not attained the age of eating food. He (the narrator, 'Ubaidullah), said: She told me that her son passed urine in the lap of Rasul. Rasul sent for water and sprayed it over his garment (over that part which was contaminated with the urine of the child) and he did not wash it thoroughly.

Chapter 24: WASHING AWAY OF'THE SEMEN FROM THE GARMENT AND ITS SCRAPING

Bk 2, No.566:
Alqama and Aswad said: A person stayed in the house of Aisha and in the morning began to wash his garment. Aisha said: In case you saw it (i.e drop of semen), it would have served the purpose (of purifying the garment) if you had simply washed that spot; and in case you did not see it, it would have been enough to sprinkle water around it, for when I saw that on the garment of Rasul. I simply scraped it off and he offered prayer, while putting that on.

Bk 2, No.567:
Al-Aawad and Hammam reported Aisha as saying: I used to scrape off the (drop of) semen from the garment of Rasul.

Bk 2, No.568:
Qutaiba b. Said, Ishaq b. Ibrahim, Ibn Abi 'Aruba, Abu Ma'shar, Abu Bakr b. Abu Shaiba, Mansur and Mughira have all transmitted from Ibrahim, who transmitted it on the authority of Aisha's narration pertaining to the scraping off of the (drop) of semen from the garment of Rasul like the hadith of Khalid on the authority of Abu Ma'shar.

Bk 2, No.569:
Hammam narrated the hadith from Aisha like the (above-mentioned) traditions.

Bk 2, No.570:
Amr b. Maimun said: I asked Sulaiman b. Yasir whether the semen that gets on to the garment of a person should be washed or not. He replied: Aisha told me: Rasul washed the semen, and then went out for prayer in that very garment and I saw the mark of washing on it.

Bk 2, No.571:
Abu Kuraib, Ibn al-Mubarak, Ibn Abu Zaida all of them narrated from Amr b. Maimun with the same chain of transmitters. Ibn Abu Zaida narrated as was transmitted from Ibn Bishr that Rasul washed semen, and in the hadith transmitted on the authority of Ibn Mabarak and Abdul Wahid the words are:" She (Aisha) said: I used to wash it from the garment of Rasul."

Bk 2, No.572:
Abdullah b. Shihab al-Khaulani said: I stayed in the house of Aisha and had a wet dream (and perceived its effect on my garment), so (in the morning) I dipped both (the clothes) in water. This (act of mine) was watched by a maid-servant of Aisha and she informed her. She (Hadrat Aisha) sent me a message: Whatprompted you to act like this with your clothes? He (the narrator) said: I told that I saw in a dream what a sleeper sees. She said: Did you find (any mark of the fluid) on your clothes? I said: No. She said: Had you found anything you should have washed it. Incase I found that (semen) on the garment of Rasul dried up, I scraped it off with my nails.

Chapter 25: THE IMPURITY OF THE BLOOD OF MENSES AND ITS WASHING

Bk 2, No.573:
Asma (daughter of Abu Bakr) said: A woman came to Rasul and said: What should one do if the blood of menses smears the garment of one amongst us? He (Rasul) replied: She should scrape it, then rub it with water, then pour water over it and then offer prayer in it.

Bk 2, No.574:
This tradition is narrated by Abu Kuraib, Ibn Numair, Abu Tahir, Ibn Wahb, Yahya b. Abdullah b. Salim, Malik b. Anas, Amr b. Harith on the authority of Hisham b. Urwa, with the same chain of transmitters like one transmitted by Yahya b. Saeedlike the above-mentioned.

Chapter 26: PROOF OF THE IMPURITY OF URINE AND THAT IT IS OBLIGATORY TO SAFEGUARD ONESELF FROM IT

Bk 2, No.575:
Ibn Abbas said: Rasul happened to pass by two graves and said: They (their occupants) are being tormented, but they are not tormented for a grievous sin. One of them carried tales and the other did not keep himself safe from being defiled by urine. He then called for a fresh twig and split it into two parts, and planted them on each grave and then said: Perhaps, their punishment way be mitigated as long as these twigs remain fresh.

Bk 2, No.576:
This hadith is transmitted from A'mash by Abmad b. Yusuf al-Azdi, Mualla b. Asad, Abdul Wahid, Sulaiman with the same chain of transmitters but for the words:" The other did not keep himself safe from being defiled by urine."


# Book: 3 Kitab Al-Haid [ Book of Menstruation ]


Chapter 1: LYING WITH ONE IN MENSTRUATION ABOVE THE WAIST-WRAPPER

Bk 3, No.577:
Aisha said: When anyone amongst us (amongst the wives of Rasul) menstruated, Rasul asked her to tie a waist-wrapper over her (body) and then embraced her.

Bk 3, No.578:
Aisha said: When anyone amongst us was menstruating Rasul asked her to tie waist-wrapper daring the time when the menstrual blood profusely flowed and then embraced her; and she (Aisha) observed: And who amongst you can have control over his desires as Rasul had over his desires.

Bk 3, No.579:
Maimuna (Wife) said: Rasul contacted and embraced his wives over the waist-wrapper when they were menstruating.

Bk 3, No.580:
Kuraibthe freed slave of Ibn Abbas, said: I heard it from Maimuna, Wife: Rasul used to lie with me when I menstruated, and there was a cloth between me and him.

Bk 3, No.581:
Umm Salama said: While I was lying with Rasul in a bed cover I menstruated, so I slipped away and I took up the clothes (which I wore) in menses. Upon this Rasul said: Have you menstruated? I said: Yes. He called me and I lay down

Chapter 2: THE MENSTRUATING WOMAN IS PERMITTED TO WASH THE HEAD OF HER HUSBAND, COMB HIS HAIR, AND HER LEFT-OVER AS CLEAN, AND ONE IS PERMITTED TO RECLINE IN HER LAP AND RECITE THE Koran

Bk 3, No.582:
Aisha said: When Rasul was in Itkaf [ramadan seclusion], he inclined his head towards me and I combedhis hair, and he did not enter the house but for the natural calls (for relieving himself).

Bk 3, No.583:
Amra daughter of Abdul Rahman said: Aisha, Wife said: When I was (in itkaf), I entered the house for the call of nature, and while passing I inquired after the health of the sick (in the. family), and when Rasul was (in itkaf), he put out his head towards me, while he himself was in the mosque, and I combed his hair; and he did not enter the house except for the call of nature so long as he was In itkaf; and Ibn Rumh stated: As long as they (Rasul and his wives) were among the observers of itkaf.

Bk 3, No.584:
Aisha, Wife said: Rasul put out from the mosque his head for me as he was in itkaf, and I washed it in the state that I was menstruating.

Bk 3, No.585:
Urwa reported it from Aisha that she observed: Rasul inclined his head towards me (from the mosque) while I was in my apartment and I combed it in a state of menstruation.

Bk 3, No.586:
Al-Aswad narrated it from Aisha that she observed: I used to wash the head of Rasul, while I was in a state of menstruation.

Bk 3, No.587:
Aisha said: Rasul said to me: Get me the mat from the mosque. I said: I am menstruating. Upon this he remarked: Your menstruation is not in your hand.

Bk 3, No.588:
Aisha said: Rasul ordered me that I should get him the mat from the mosque. I said: I am menstruating. He (Rasul) said: Do get me that, for menstruation is not in your hand.

Bk 3, No.589:
Abu Huraira said: While Rasul was in the mosque, he said: O Aisha, get me that garment. She said: I am menstruating. Upon this he remarked: Your menstruation is not in your hand, and she, therefore, got him that.

Bk 3, No.590:
Aisha said: I would drink when I was menstruating, then I would hand it (the vessel) to Rasul and he would put his mouth where mine had been, and drink, and I would eat flesh from a bone when I was menstruating, then hand it over to Rasul and he would put his mouth where mine had been. Zuhair made no mention of (Rasul's) drinking.

Bk 3, No.591:
Aisha said: Rasul would recline in my lap when I was menstruating, and recite the Koran.

Bk 3, No.592:
Thabit narrated it from Anas: Among the Jews, when a woman menstruated, they did not dine with her, nor did they live with them in their houses; so the Companions of Rasul asked Rasul, and Allah, the Exalted revealed:" And they ask you about menstruation; say it is a pollution, so keep away from woman during menstruation" to the end (Koran, ii. 222). Rasul said: Do everything except intercourse. The Jews heard of that and said: This man does not want to leave anything we do without opposing us in it. Usaid b. Hudair and Abbad b. Bishr came and said: Rasul, the Jews say such and such thing. We should not have, therefore, any contactwith them (as the Jews do). The face of Rasul underwent such a change that we thought he was angry with them, but when they went out, they happened to receive a gift of milk which was sent to Rasul. He (Rasul) called for them and gave them drink, whereby they knew that he was not angry with them.

Chapter 3: ON AL-MADHI

Bk 3, No.593:
Ali said: I was one whose prostatic fluid flowed readily and I was ashamed to ask Rasul about it, because of the position of his daughter. I, therefore, asked Miqdad. b. al-Asad and he inquired of him (Rasul). He (Rasul) said: He should wash his male organ and perform ablution.

Bk 3, No.594:
Ali said: I felt shy of asking about prostatic fluid from Rasul because of Fatimah. I, therefore, asked al-Miqdad (to ask on my behalf) and he asked. He (Rasul) said: Ablution is obligatory in such a case.

Bk 3, No.595:
Ibn Abbas reported it from Ali: We sent al-Miqdad b. al-Aswad to Rasul to ask him what must be done about prostatic fluid which flows from (the private part of) a person. Rasul said: Perform ablution and wash your sexual organ.

Chapter 4: WASHING OF FACE AND HANDS AFTER WAKING UP FROM SLEEP

Bk 3, No.596:
Ibn Abbas said: Rasul woke up at night; relieved himself, and then washed his face and hands and then again slept.

Chapter 5: IT IS PERMISSIBLE FOR A PERSON TO SLEEP AFTER SEXUAL INTERCOURSE (WITHOUT A BATH) AND THE DESIRABILITY OF ABLUTION FOR HIM, AND WASHING OF THE SEXUAL ORGAN AS HE INTENDS TO FAT, DRINK, OR SLEEP OR COHABIT

Bk 3, No.597:
Aisha said: Whenever Rasul intended to sleep after having sexual intercourse, he performed ablution as for the prayer before going to sleep.

Bk 3, No.598:
Aisha said: Whenever Rasul had sexual intercourse and intended to eat or sleep, he performed the ablution of prayer.

Bk 3, No.599:
This hadith has been transmitted by Shuba with the same chain of transmitters. Ibn at-Muthanna said in his narration: AI-Hakam narrated to us who heard from Ibrahim narrating that.

Bk 3, No.600:
Ibn Umar said: Umar said: Is one amongst us permitted to sleep in a state of impurity (i.e after having sexual intercourse)? He (Rasul) said: Yes, after performing ablution.

Bk 3, No.601:
Ibn Umar said: Umar asked the verdict of the Shari'ah from Rasul thus: Is it permissible for any one of us to sleep in a state of impurity? He (Rasul said: Yes, he must perform ablution and then sleep and take a bath when he desires.

Bk 3, No.602:
Ibn Umar said: Umar b. Khatab said to Rasul, that he became Junbi during the night. Rasul said to him: Perform ablution, wash your sexual organ and then go to sleep.

Bk 3, No.603:
Abdullah b. Abul Qais said: I asked Aisha about the Witr (prayer) of Rasul and made mention of a hadith, then I said: What did he do after having sexual intercourse? Did he take a bath before going to sleep or did he sleep before taking a bath? She said: He did all these. Some- times he took a bath and then slept, and sometimes he performed ablution only and went to sleep. I (the narrator) said: Praise be to Allah Who has made things easy (for human beings).

Bk 3, No.604:
This hadith has been transmitted with the same chain of transmitters from Muawyia b. Salih by Zuhair b. Harb, Abdul Rahman b. Mahdi, Harun b. Saeedal-'Aili and Ibn Wahb.

Bk 3, No.605:
Abu Saeed Kuzri said: Rasul said: When anyone amongst you has sexual intercourse with his wife and then he intends to repeat it, he should perform ablution. In the hadith transmitted by Abu Bakr. (the words are):" Between the two (acts) there should be an ablution," or he (the narrator) said:" Then he intended that it should be repeated."

Bk 3, No.606:
Anas said: Rasul used to have sexual intercourse with his wives with a single bath.

Chapter 6: BATHING IS OBLIGATORY FOR A WOMAN AFTER EXPERIENCING ORGASM IN DREAM

Bk 3, No.607:
Anas b. Malik said: Umm Sulaim who was the grandmother of Ishaq came to Rasul in the presence of Aisha and said to him: Rasul, in case or woman sees what a man sees in dream and she experiences in dream what a man experiences (i.e experiences orgasm)? Upon this Aisha remarked: O Umm Sulaim, you brought humiliation to women;may your right hand be covered with dust. He (Rasul) said to Aisha: Let your hand be covered with dust, and (addressing Umm Sulaim) said: Well, O Umm Sulaim, she should take a bath if she sees that (i.e she experiences orgasm in dream).

Bk 3, No.608:
Anas b. Malik reported that Umm Sulaim narrated it that she asked Rasul about a woman who sees in a dream what a man sees (sexual dream). Rasul said: In case a woman sees that, she must take a bath. Umm Sulaim said: I was bashful on account of that and said: Does it happen? Upon this Rasul said: Yes (it does happen), otherwise how can (a child) resemble her? Man's discharge (i.e sperm) is thick and white and the discharge of woman is thin and yellow; so the resemblance comes from the one whose genes prevail or dominate.

Bk 3, No.609:
Anas b. Malik said: A woman asked Rasul about a woman who sees in her dream what a man sees in his dream (sexual dream). He (Rasul) said: If she experiences what a man experiences, she should take a bath.

Bk 3, No.610:
Umm Salama said: Umm Sulaim went to Rasul and said: Rasul, Allah is not ashamed of the truth. Is bathing necessary for a woman when she has a sexual dream? Upon this Rasul said: Yes, when she sees the liquid (vaginal secretion). Umm Salama said: Rasul, does a woman have sexual dream? He (Rasul) said: Let your hand be covered with dust, in what way does her child resemble her?

Bk 3, No.611:
This hadith with the same sense (as narrated above) bus been transmitted from Hisham b. Urwa with the same chain of narrators but with this addition that she (Umm Salama) said:" You humiliated the women.

Bk 3, No.612:
Aisha Wife narrated: Umm Sulaim, the mother of Bani Abu Talha, came to Rasul, and a hadith (like that) narrated by Hisham was narrated but for these words. Aisha said: I expressed disapproval to her, saying: Does a woman see a sexual dream?

Bk 3, No.613:
Reports Aisha that a woman came to Rasul and inquired: Should a woman wash herself when she sees a sexual dream and sees (the marks) of liquid? He (Rasul) said: Yes. Aisha said to her: May your hand be covered with dust and injured. She narrated: Rasul said: Leave her alone. In what way does the child resemble her but for the fact that when the genes contributed by woman prevail upon those of man, the child resembles the maternal family, and when the genes of man prevail upon those of woman the child resembles the paternal family.

Chapter 7: THE CHARACTERISTIC OF THE MALE REPRODUCTIVE SUBSTANCE (SPERM) AND FEMALE REPRODUCTIVE SUBSTANCE (OVUM), AND THAT THE OFFSPRING IS PRODUCED BY THE CONTRIBUTION OF BOTH

Bk 3, No.614:
Thauban, the freed slave of Rasul, said: While I was standing beside Rasul one of the rabbis of the Jews came and said: Peace be upon you, O Muhammad. I pushed him backwith a push that he was going to fall. Upon this he said: Why do you push me? I said: Why don't you say: O Rasul? The Jew said: We call him by the name by which he was named by his family. Rasul said: My name is Muhammad with which I was named by my family. The Jew said: I have come to ask you (something). Rasul said: Should that thing be of any benefit to you, if I tell you that? He (the Jew) said: I will lend my ears to it. Rasul drew a line with the help of the stick that he had with him and then said: Ask (whatever you like). Thereupon the Jew said: Where would the human beings be on the Daywhen the earth would change into another earth and the heavens too (would change into other heavens)? Rasul said: They would be in darkness beside the Bridge. He (the Jew) again said: Who amongst people would be the first to cross (this bridge).? He said: They would be the poor amongst the refugees. The Jew said: What would constitute their breakfast when they would enter Paradise? He (Rasul) replied: A caul of the fish-liver. He (the Jew) said. What would be their food alter this? He (Rasul) said: A bullockwhich was fed in the different quarters of Paradise would be slaughtered for them. He (the Jew) said: What would be their drink? He (Rasul) said: They would be given drink from the fountain which is named" Salsabil". He (the Jew) said: I have come to ask you about a thing which no one amongst the people on the earth knows except an Rasul or one or two men besides him. He (Rasul) said: Would it benefit you if I tell you that? He (the Jew) said: I would lend ears to that. He then said: I have come to ask you about the child. He (Rasul) said: The reproductive substance of man is white and that of woman (i.e ovum central portion) yellow, and when they have sexual intercourse and the male's substance (chromosomes and genes) prevails upon the female's substance (chromosomes and genes), it is the male child that is created by Allah's Decree, and when the substance of the female prevails upon the substance contributed by the male, a female child is formed by the Decree of Allah. The Jew said: What you have said is true; verily you are an Rasul. He then returned and went away. Rasul said: He asked me about such and such things of which I have had no knowledge till Allah gave me that.

Bk 3, No.615:
This tradition has been narrated by Muawyia b. Salim with the same chain of transmitters except for the words: I was sitting beside Rasul" and some other minor alterations.

Chapter 8: BATHING AFTER SEXUAL INTERCOURSE OR SEMINAL EMISSION

Bk 3, No.616:
Aisha said: When Rasul bathed because of sexual intercourse, he first washed his hands: he then poured water with his right hand on his left hand and washed his private parts. He then performed ablution as is done for prayer'. He then took some water and put his fingers and moved them through the roots of his hair. And when he found that these had been properly mois- tened, then poured three handfuls on his head and then poured water over his body and subsequently washed his feet.

Bk 3, No.617:
This hadith is narrated by Abu Kuraib. Ibn Numair and others, all on the authority of Hisham with the same chain of transmitters, but in their narration these words are not there:" washed his feet."

Bk 3, No.618:
Hisham narrated it from his father, who narrated it on the authority of Aisha that when Rasul took a bath because of sexual inter-course, he first washed the palms of his hands three times, and then the whole hadith was transmitted like that based on the authority of Abu Muawyia, but no mention is made of the washing of feet.

Bk 3, No.619:
Urwa has narrated it on the authority of Aisha that when Rasul took a bath because of sexual intercourse, he first washed his hands before dipping one of them into the basin, and then performed ablu- tion as is done for prayer.

Bk 3, No.620:
Ibn Abbas reported it on the authority of Maimuna, his mother's sister, that she said: I placed water near Rasul to take a bath because of sexual intercourse. He washed the palms of his bands twice or thrice and then put his hand In the basin and poured water over his private parts and washed them with his left hand. He then struck his hand against the earth and rubbed it with force and then performed ablution for the prayer and then poured three handfuls of water on his head and then washed his whole body after which he moved aside from that place and washed his feet, and then I brought a towel (so that he may wipe his body). but he returned it.

Bk 3, No.621:
This hadith is narrated by A'mash with the same chain of transmitters, but in the hadith narrated by Yahya b. Yahya and Abu Kuraib there is no mention of:" Pouring of three handfuls of water on the head." and in the hadith narrated by Waki' all the features of ablution have been recorded: rinsing (of mouth), snuffing of water (in the nostrils) ; and in the hadith transmitted by Abu Muawyia, there is no mention of a towel.

Bk 3, No.622:
Ibn Abbas narrated It on the authority of Maimuna that Rasul was given a towel, but he did not rub (his body) with it, but he did like this with water, i.e he shook it off.

Bk 3, No.623:
Aisha said: When Rasul took a bath because of sexual intercourse, he called for a vessel and took a handful of water from it and first (washed) the right side of his head, then left, and then took a handful (of water) and poured it on his head.

Chapter 9: THE QUANTITY OF WATER THAT IS DESIRABLE FOR A BATH BECAUSE OF SEXUAL INTERCOURSE, BATHING OF THE MALE AND FEMALE WITH ONE VESSEL IN THE SAME CONDITION AND WASHING OF ONE OF THEM WITH THE LEFT-OVER OF THE OTHER

Bk 3, No.624:
Aisha said: Rasul washed himself with water from a vessel (measuring seven to eight seers) because of sexual intercourse.

Bk 3, No.625:
Aisha said: Rasul took a bath from the vessel (which contained seven to eight seers, i.e fifteen to sixteen pounds) of water And I and he (Rasul) took a bath from the same vessel. And in the hadith narrated by Sufyan the words are:" from one vessel". Qutaiba said: Al-Faraq is three Sa' (a cubic measuring of varying magnitude).

Bk 3, No.626:
Abu Salamab. Abdul Rahman said: I along with the foster brother of Aisha went to her and he asked about the bath of Rasul because of sexual intercourse. She called for a vessel equal to a Sa' and she took a bath. and there was a curtain between us and her. She poured water on her head thrice and he (Abu Salama) said: The wives of Rasul collectedhair on their heads and these lopped up to ears (and did rot go beyond that).

Bk 3, No.627:
Salama b. Abdul Rahman narrated it on the authority of Aisha that when Rasul took a bath, he started from the right hand and poured water over it and washed it, and then poured water on the impurity with the right band and washed it away with the help of the left hand. and after having removed it, he poured water on his head. Aisha said: I and Rasul took a bath from the same vessel, after sexual intercourse.

Bk 3, No.628:
Hafsa, daughter of Abdul Rahman b. Abu Bakr, reported that Aisha narrated to her that she and Rasul took a bath from the same vessel which contained water equal to three Mudds or thereabout.

Bk 3, No.629:
Aisha said: I and the Messenger took a bath from the same vessel and our hands alternated into it in the state that we had had sexual intercourse.

Bk 3, No.630:
Aisha said: I and Rasul took a bath from one vessel which was placed between me and him and he would get ahead of me, so that I would say: Spare (some water for) me, spare (some water for) me; and she said that they had had sexual intercourse.

Bk 3, No.631:
Ibn Abbas said: Maimuna (Wife) reported to me that she and Rasul took a bath from one vessel.

Bk 3, No.632:
Ibn Abbas reported that Rasul took a bath with the water left over by Maimuna.

Bk 3, No.633:
Zainab bint Umm Salama (Wife) reported that Umm Salama and Rasul took a bath from the same vessel.

Bk 3, No.634:
Anas reported that Rasul took a bath with five Makkuks of water and performed ablution with one Makkuk. Ibn Muthanna has used the words five Makakiyya, and Ibn Muadh narrated it from Abdullah b. Abdullah and he made no mention of Ibn Jabr.

Bk 3, No.635:
Anas said: Rasul performed ablution with one Mudd and took bath with a Sa' up to five Mudds.

Bk 3, No.636:
Safina said: Rasul took a bath with one g' of water because of sexual intercourse and performed ablution with one Mudd.

Bk 3, No.637:
Safina reported that Abd Bakr, the Companion of Rasul, observed: Rasul took a bath with one Sa' of water and performed ablution with one Mudd (of water) ; and in the hadith narrated by Ibn Hujr the words are: One Mudd sufficed for his (Holy Prophet's) ablution. And Ibn Hujr said that (his Shaikh) Ismail was much advanced in age, and it was because of this that he could not fully rely on him for this tradition.

Chapter 10: THE DESIRABILITY OF POURTNG WATER THRICE ON THE HEAD AND OTHER PARTS (OF THE BODY)

Bk 3, No.638:
Jubair b. Mut'im said: The people contended amongst themselves in the presence of Rasul with regard to bathing. Some of them said: We wash our heads like this and this. Upon this the Messenger said: As for me I pour three handfuls of water upon my head.

Bk 3, No.639:
Jubair b. Mut'im reported it from Rasul that a mention was made before him about bathing because of sexual intercourse and he said: I pour water over my head thrice.

Bk 3, No.640:
Jabir said: A delegation of the Thaqif said to Rasul: Our land is cold; what about our bathing then? He (Rasul) said: I pour water thrice over my head.

Bk 3, No.641:
Ibn Salim in his narration said:" The delegation of the Thaqif said: Rasul."

Bk 3, No.642:
Jabir said: When Rasul took a bath because of sexual intercourse, he poured three handfuls of water upon his head. Hasan b. Muhammad said to him (the narrator): My hair is thick. Upon this Jabir observed. I said to him: O son of my brother, the hair of Rasul was thicker than your hair and these were more fine (than yours).

Chapter 11: LAW OF SHARI'AH PERTAINING TO THE PLAITED HAIR OF THE WOMAN WHO TAKES A BATH

Bk 3, No.643:
Umm Salama said: I said: Rasul, I am a woman who has closely plaited hair on my head; should I undo it for taking a bath, because of sexual intercourse? He (Rasul) said: No, it is enough for you to throw three handfuls of water on your head and then pour water over yourself, and you shall be purified.

Bk 3, No.644:
This hadith has been narrated by Amr al-Naqid, Yazid b. Harun, Abd b. Humaid, Abdul Razzaq, Thauri, Ayyub b. Musa, with the same chain of transmitters. In hadith narrated by Abdul Razzaq there is a mention of the menstruation and of the sexual intercourse. The rest of the hadith has been transmitted like that of Ibn 'Uyaina.

Bk 3, No.645:
This hadith is narrated by the same chain of transmitters by Ahmad al. Darimi, Zakariya b. Adi, Yazid, i.e ' Ibn Zurai', Rauh b. al-Qasim, Ayyub b. Musa with the same chain of transmitters, and there is a mention of these words:" Should I undo the plait and wash it, because of sexual intercourse?" and there is no mention of menstruation.

Bk 3, No.646:
Ubaid b. Umair said: It was conveyed to Aisha that Abdullah b. Amr ordered the women to undo the (plaits) of hair on their heads. She said: How strange it is for Ibn Amr that he orders the women to undo the plaits of their head while taking a bath; why does he not order them to shave their beads? I and Rasul took bath from one vessel. I did no more than this that I poured three handfuls of water over my head.

Chapter 12: THE DESIRABILITY OF USING MUSK AT THE SPOT OF BLOOD WHILE BATHING AFTER MENSTRUATION

Bk 3, No.647:
Aisha said: A woman asked Rasul how to wash herself after menstruation. She mentioned that he taught her how to take bath and then told her to take a piece of cotton with musk and purify herself. She said: How should I purify myself with that? He (Rasul) said: Praise be to Allah, purify yourself with it, and covered his face, Sufyan b. 'Uyaina gave a demonstration by covering his face (as Rasul had done). Aisha said: I dragged her to my side for I had understood what Rasul intended and, therefore, said: Apply this cotton with musk to the trace of blood. Ibn Umar in his hadith (has mentioned the words of Aisha thus): Apply it to the marks of blood.

Bk 3, No.648:
Aisha said: A woman asked Rasul how he should wash herself after the menstrual period. He (Rasul) said: Take a cotton with musk and purity yourself, and the rest of the hadith was narrated like that of Sufyan.

Bk 3, No.649:
Aisha said: Asma (daughter of Shakal) asked Rasul about washing after menstruation. He said: Everyone amongst you should use water (mixed with the leaves of) the lote-tree and cleanse herself well, and then pour water on her head and rub it vigorously till it reaches the roots of the hair. Then she should pour water on it. Afterwards she should take a piece of cotton smeared with musk and cleanse herself with it. Asma' said: How should she cleanse herself with the help of that? Upon this he (Rasul) observed: Praise be to Allah, she should cleanse herself. Aisha said in a subdued tone that she should apply it to the trace of blood. She (Asma) then further asked about bathing after sexual intercourse. He (Rasul) said: She should take water and cleanse herself well or complete the ablution and then (pour water) on her head and rub it till it reaches the roots of the hair (of her) head and then pour water on her. Aisha said: How good are the women of Ansar (helpers) that their shyness does not prevent them from learning religion.

Bk 3, No.650:
This hadith is narrated by 'Ubaidullah b. Muadh with the same chain of transmitters (but for the words) that he (Rasul) said: Cleanse yourself with it, and he covered (his face on account of shyness).

Bk 3, No.651:
Aisha said: Asma' b. Shakal came to Rasul and said: Rasul, how one amongst us should take a bath after the menstruation, and the rest of the hadith is the same and there is no mention of bathing because of sexual intercourse.

Chapter 13: THE WOMAN WHO HAS A PROLONGED FLOW OF BLOOD, HER BATHING AND PRAYER

Bk 3, No.652:
Aisha said: Fatimah b. Abu Hubaish came to Rasul and said: I am a woman whose blood keeps flowing (even after the menstruation period). I am never purified; should I, therefore, abandon prayer? He (Rasul) said: Not at all, for that is only a vein, and is not a menstruation, so when menstruation comes, abandon prayer, and when it ends wash the blood from yourself and then pray.

Bk 3, No.653:
The hadith narrated by Waki' and with its chain of narrators has been transmitted on the authority of Hisham b. Urwa, but in the hadith narrated by Qutaiba on the authority of Jarir, the words are:" There came Fatimah b. Abu Hubaish, b. Abdul Muttalib b. Asad, and she was a woman amongst us," and in the hadith of Hammid b. Zaid there is an addition of these words:" We abandoned mentioning him."

Bk 3, No.654:
Aisha said: Umm Habiba b. Jahsh thus asked for a verdict from Rasul: I am a woman whose blood keeps flowing (after the menstrual period). He (Rasul) said: That is only a vein, so take a bath and offer prayer; and she took a bath at the time of every prayer. Laith b. Saad said: Ibn Shihab made no mention that Rasul had ordered her to take a bath at the time of every prayer, but she did it of her own accord. And in the tradition transmitted by Ibn Rumh there is no mention of Umm Habiba (and there is mention of the daughter of Jahsh only.)

Bk 3, No.655:
Aisha, Wife said: Umm Habiba b. Jahsh who was the sister-in-law of Rasul and the wife of Abdul Rahman b. Auf, remained mustahada for seven years, and she, therefore, asked for the verdict of Shari'ah from Rasul about it Rasul said: This is not menstruation, but (blood from) a vein: so bathe yourself and offer prayer. Aisha said: She took a bath in the wash-tub placed in the apartment of her sister Zainab b. Jahsh, till the redness of the blood came over the water. Ibn Shihab said: I narrated it to Abu Bakr b. Abdul Rahman b. al-Harith b. Hisham about it who observed: May Allah have mercy on Hinda! would that she listened to this verdict. By Lord, she wept for not offering prayer.

Bk 3, No.656:
This hadith has been thus reported by another chain of transmitters: Umm Habiba b. Jahsh came to Rasul and she had been a mustahada for seven years, and the rest of the hadith was narrated like that of Amr b. al-Harith up to the words:" There came the redness of the blood over water." and nothing was narrated beyond it.

Bk 3, No.657:
The hadith has been narrated by Aisha through another chain of transmitters (in these words): I The daughter of jahsh had been mustabida for seven years," and the rest of the hadith is the same (as mentioned above).

Bk 3, No.658:
On the authority of Aisha: Umm Habiba asked Rasul about the blood (which flows beyond the period of menstruation). Aisha said: I saw her wash-tub full of blood. Rasul said: Remain away (from prayer) equal (to the length of time) that your menses prevented you. After this (after the period of usual courses) bathe yourself and offer prayer.

Bk 3, No.659:
Aisha, Wife, said: Umm Habiba b. Jahsh who was the spouse of Abdul Rahman b. Auf made a complaint to Rasul about blood (which flows beyond the menstrual period). He said to her: Remain away (from prayer) equal (to the length of time) that your menstruation holds you back. After this, bathe yourself. And she washed herself before every prayer.

Chapter 14: IT IS OBLIGATORY FOR A MENSTRUATING WOMAN TO COMPLETE THE ABANDONED FASTS BUT NOT THE ABANDONED PRAYERS

Bk 3, No.660:
Muadha said: A woman asked Aisha: Should one amongst us complete prayers abandoned during the period of menses? Aisha said: Are you a Haruriya? When any one of us during the time of Rasul was in her menses (and abandoned prayer) she was not required to complete them.

Bk 3, No.661:
It is reported from Muadha that she asked Aisha: Should a menstruating woman complete the prayer (abandoned during the menstrual period)? Aisha said: Are you a Hurariya? The wives of Rasul have had their monthly courses, (but) did he order them to make compensation (for the abandoned prayers)? Muhammad b. Jafar said: (Compensation) denotes their completion.

Bk 3, No.662:
Muadha said: I asked Aisha: What is the reason that a menstruating woman completes the fasts (that she abandons during her monthly course). but she does not complete the prayers? She (Hadrat Aisha) said: Are you a Haruriya? I said: I am not a Haruriya, but I simply want to inquire. She said: We passed through this (period of menstruation), and we were ordered to complete the fasts, but were not ordered to complete the prayers.

Chapter 15: ONE SHOULD DRAW AROUND A CURTAIN WHILE TAKING A BATH

Bk 3, No.663:
Umm Hani daughter of Abu Talib said: I went to Rasul on the day of the conquest (of Mecca) and found him take a bath. while his daughter Fatimah was holding a curtain around him.

Bk 3, No.664:
Umm Hani bint Abu Talib said: It was the day of the conquest (of Mecca) that she went to Rasul and he was staying at a higher part (of that city). Rasul got up for his bath. Fatimah held a curtain around him (in order to provide him privacy). He then put on his garments and wrapped himself with that and then offered eight rakas of the forenoon prayer.

Bk 3, No.665:
This hadith is narrated by Saeed b. Abu Hind with the same chain of transmitters and said: His (Rasul's) daughter Fatimah provided him privacy with the help of his cloth, and when he had taken a bath he took it up and wrapped it around him and then stood and offered eight rakas of the forenoon prayer.

Bk 3, No.666:
Maimuna said: I placed water for Rasul and provided privacy for him, and he took a bath.

Chapter 16: IT IS FORBIDDEN TO SEE THE PRIVATE PARTS OF SOMEONE ELSE

Bk 3, No.667:
Abdul Rahman , the son of Abu Saeed Kuzri, reported from his father: Rasul said: A man should not see the private parts of another man, and a woman should not see the private parts of another woman, and a man should not lie with another man under one covering, and a woman should not lie with another woman under one covering.

Bk 3, No.668:
This hadith has been narrated by Ibn Abu Fudaik and Dabbik b. Uthman with the same chain of transmitters and they observed: Private parts of man are the nakedness (which is concealed).

Chapter 17: IT IS PERMISSIBLE TO TAKE A BATH NAKED IN COMPLETE PRIVACY

Bk 3, No.669:
Amongst the traditions narrated from Muhammad, Rasul on the authority of Abu Huraira, the one is that Banu Israel used to take a bath naked, and they looked at the private parts of one another. Moses, however, took a bath alone (in privacy) ; and they said (tauntingly): By Allah, nothing prohibits Moses to take a bath along with us, but sacrotal hernia. He (Moses) once went for a bath and placed his clothes on a stone and the stone moved on with his clothes. Moses ran after it saying: 0 stone, my clothes,0 stone, my clothes, and Banu Israel had the chance to see the private parts of Moses, and said: By Allah, Moses does not suffer from any ailment. The stone then stopped, till Moses had been seen by them, and he then took hold of his clothes and struck the stone. Abu Huraira said: By Allah, there are the marks of six or seven strokes made by Moses on the stone.

Chapter 18: UTMOST CARE FOR KEEPING-PRIVATE PARTS OF BODY CONCEALED

Bk 3, No.670:
Jabir said: When the Kaba was constructed Rasul and Abbas went and lifted stones. Abbas said to Rasul: Place your lower garment on your shoulder (so that you may protect yourself from the roughness and hardness of stones). He (Rasul) did this, but fell down upon the ground in a state of unconciousness and his eyes were turned towards the sky. He then stood up and said: My lower garment, my lower garment; and this wrapper was tied around him. In the hadith transmitted by Ibn Rafi, there is the word:" On his neck" and he did not say:" Upon his shoulder."

Bk 3, No.671:
Jabir said: Rasul was carrying along with them (his people) stones for the Kaba and there was a waist wrapper around him. His uncle," Abbas, said to him: 0 son of my brother! if you take off the lower garment and place it on the shoulders underneath the stones, it would be better. He (Rasul) took it off and placed it on his shoulder and fell down unconscious. He (the narrator) said: Never was he seen naked after that day.

Bk 3, No.672:
Al-Miswar b. Makhrama said: I was carrying a heavy stone and my lower garment was loose, and it, therefore, slipped off (so soon) that I could not place the stone (on the ground) and carry to its proper place. Upon this Rasul said: Return to your cloth (lower garment), take it (and tie it around your waist) and do not walk naked.

Chapter 19: CONCEALING ONE'S PRIVATE PARTS WHILE RELIEVING ONESELF

Bk 3, No.673:
Abdullah b. Jafar said: Rasul one day made me mount behind him and he confided to me something secret which I would not disclose to anybody; and Rasul liked the concealment provided by a lofty place or cluster of dates (while answering the call of nature), Ibn Asma' said in his narration: It implied an enclosure of the date-trees.

Chapter 20: EMISSION OF SEMEN MAKES BATH OBLIGATORY

Bk 3, No.674:
Abu Saeed Khuzri narrated it from his father: I went to Quba' with Rasul on Monday till we reached (the habitation) of Banu Salim. Rasul stood at the door of 'Itban and called him loudly. So he came out dragging his lower garnment. Upon this Rasul said: We have made this man to make haste 'Itban said: Rasul, if a man parts with his wife suddenly without seminal emission, what is he required to do (with regard to bath)? Rasul said: It is with the seminal emission that bath becomes obligatory.

Bk 3, No.675:
Abu al. 'Ala' b. al-Shikhkhir said: Rasul abrogated some of his commands by others, just as the Koran abrogates some part with the other.

Bk 3, No.676:
Abu Saeed Kuzri said: Rasul happened to pass by (the house) of a man amongst the Ansar, and he sent for him. He came out and water was trickling down from his head. Upon this he (Rasul) said: Perhaps we put you to haste. He said: Yes. Rasul. He (Rasul) said: When you made haste or semen is not emitted, bathing is not obligatory for you, but ablution is binding. Ibn Bashshir has narrated it with a minor alteration.

Bk 3, No.677:
Ubayy Ibn Kab said: I arked Rasul about a man who has sexual intercourse with his wife, but leaves her before orgasm. Upon this he (Rasul) said: He should wash the secretion of his wife, and then perform ablution and ofier prayer.

Bk 3, No.678:
Ubayy ibn Kab narrated it from Rasul that he said: If a person has sexual intercourse with his wife, but does not experience orgasm, he should wash his organ and perform an ablution.

Bk 3, No.679:
Abu Saeed Kuzri said: Rasul said: Bathing is obligatory in case of seminal emission.

Bk 3, No.680:
Zaid b. Khalid al-Jubani reported that he askad Uthman b. Affan: What is your opinion about the man who has sexual intercourse with his wife, but does not experience orgasm? Uthman said: He should perform ablution as he does for prayer, and wash his organ. Uthman also said: I have heard it from Rasul.

Bk 3, No.681:
Abu Ayyub reported that he had heard like this from Rasul.

Chapter 21: ABROGATION OF (THE COMMAND THAT) BATH IS OBLIGATORY (ONLY) BECAUSE OF SEMINAL EMISSION AND INSTEAD CONTACT OF THE CIRCUMCISED PARTS MAKES BATH OBLIGATORY

Bk 3, No.682:
Abu Huraira said: Rasul said: When a man has sexual intercourse, bathing becomes obligatory (both for the male and the female). In the hadith of Matar the words are: Even if there is no orgasm. Zuhair has narrated it with a minor alteration of words.

Bk 3, No.683:
This hadith is narrated by Qatida with the same chain of transmitters, but with minor alterations. Here instead of the word - (jahada, (ijtahada) has been used, and the words;" Even if there is no orgasm" have been omitted.

Bk 3, No.684:
Abu Musa said: There cropped up a difference of opinion between a group of Muhajirs (Emigrants and a group of Ansar (Helpers) (and the point of dispute was) that the Ansar said: The bath (because of sexual intercourse) becomes obligatory only-when the semen spurts out or ejaculates. But the Muhajirs said: When a man has sexual intercourse (with the woman), a bath becomes obligatory (no matter whether or not there is seminal emission or ejaculation). Abu Musa said: Well, I satisfy you on this (issue). He (Abu Musa, the narrator) said: I got up (and went) to Aisha and sought her permission and it was granted, and I said to her: 0 Mother, or Mother of the Faithful, I want to ask you about a matter on which I feel shy. She said: Don't feel shy of asking me about a thing which you can ask your mother, who gave you birth, for I am too your mother. Upon this I said: What makes a bath obligatory for a person? She replied: You have come across one well informed! Rasul said: When anyone sits amidst four parts (of the woman) and the circumcised parts touch each other a bath becomes obligatory.

Bk 3, No.685:
Aisha Wife reported. A person asked Rasul about one who has sexual intercourse with his wife and parts away (without orgasm) whether bathing is obligatory for him. Aisha was sitting by him. Rasul said: I and she (the Mother of the Faithful) do it and then take a bath.

Chapter 22: ABLUTION IS ESSENTIAL WHEN ONE TAIZES SOMETHING COOKED WITH THE HELP OF FIRE

Bk 3, No.686:
Zaid b Thabit said: I heard Rasul say this: Ablution is obligatory (for one who takes anything) touched by fire.

Bk 3, No.687:
Abdullah b. Ibrahim b. Qariz reported that he found Abu Huraira performing ablution in the mosque, who said: I am performing ablution because of having eaten pieces of cheese, for I heard Rasul say: Perform ablution (after eating anything) touched by fire.

Bk 3, No.688:
Urwa reported on the authority ofAisha, Wife, saying this: Rasul said. Perform ablution (after eating) anything touched by fire.

Chapter 23: ABROGATION OF THE HADITH THAT ABLUTION IS OBLIGATORY FOR HIM WHO TAKES SOMETHING COOKED WITH THE HELP OF FIRE

Bk 3, No.689:
Ibn Abbas said: Rasul took (meat of) goat's shoulder and offered prayer and did not perform ablution.

Bk 3, No.690:
Ibn Abbas said: Rasul took flesh from the bone or meat, and then offered prayer and did not perform ablution, and (in fact) he did not touch water.

Bk 3, No.691:
Jafar b. Amr b. Umayya al-Damari reported on the authority of his father who said: I saw Rasul take slices from goat's shoulder, and then eat them, and then offer prayer without having performed ablution.

Bk 3, No.692:
Jafar b. Amr b. Umayya al-Damari reported on the authority of his father who said: I saw Rasul take slices from goat's shoulder and then eat them. He was called for prayer and he got'up, leaving aside the knife, and offered prayer but did not perform ablution.

Bk 3, No.693:
Ibn Abbas reported it on the authority of Maimuana, Wife, that Rasul took (a piece of goat's) shoulder at her place, and then offered prayer but did not perform ablution.

Bk 3, No.694:
This hadith has been narrated by Ibn Abbas on the authority of Maimuna. Wife, by another chain of transmitters.

Bk 3, No.695:
Abu Rafi said: I testify that I used to roast the liver of the goat for Rasul and then he offered praver but did not perform ablution.

Bk 3, No.696:
Ibn Abbas said: Rasul took milk and then called for water and rinsed (his mouth) and said: It contains greasiness.

Bk 3, No.697:
This hadith has been narrated by another chain of transmitters.

Bk 3, No.698:
Ibn Abbas said: Rasul dressed himself, and then went out for prayer, when he was presented with bread and meat. He took three morsels out of that, and then offered prayer along with other people and did not touch water.

Bk 3, No.699:
This hadith is narrated by Muhammad b. Amr b. Ata with these words: I was with Ibn Abbas , and Ibn Abbas saw Rasul doing like this, and it is also said that the words are: He (Rasul) offered prayer; and the word" people" is not mentioned.

Chapter 24: THE QUESTION OF ABLUTION AFTER EATING THE FLESH OF THE CAMEL

Bk 3, No.700:
Jabir b. Samura said: A man asked Rasul whether he should perform ablution after (eating) mutton. He (Rasul) said: Perform ablution it you so desire, and if you do not wish, do not perform it. He (again) asked: Should I perform ablution (after eating) camel's flesh? He said: Yes, perform ablution (after eating) camel's flesh. He (again) said: May I say prayer in the sheepfolds? He (Rasul) said: Yes. He (the narrator) again said: May I say prayer where camels lie down? He (Rasul) said: No.

Bk 3, No.701:
This hadith is also narrated by another chain of transmitters.

Chapter 25: A MAN WHO IS SURE OF HIS PURIFICATION, BUT ENTERTAINS DOUBT OF ANYTHING BREAKING IT, CAN SAFELY OFFER PRAYER WITHOUT PERFORMING A NEW ABLUTION

Bk 3, No.702:
'Abbad b. Tamim reported from his uncle that a person made a complaint to Rasul that he entertained (doubt) as it something had happened to him breaking his ablution. He (Rasul) said: He should not return (from prayer) unless he hears a sound or perceives a smell (of passing wind). Abu Bakr and Zuhair b. Harb have pointed out in their narrations that it was Abdullah b. Zaid.

Bk 3, No.703:
Abu Huraira said: Rasul said: If any one of you has pain in his abdomen, but is doubtful whether or not anything has issued from him, be should not leave the mosque unless he hears a sound or perceives a smell.

Chapter 26: PURIFICATION OF THE SKINS OF THE DEAD ANIMALS BY TANNING THEM

Bk 3, No.704:
The freed slave-girl of Maimuna was given a goat in charity but it died. Rasul happened to pass by that (carcass). Upon this be said: Why did you not take off its skin? You could put it to use, after tanning it. They (the Companions) said: It was dead. Upon, this he (Rasul) said: Only its eating is prohibited. Abu bakr and Ibn Umar in their narrations said: It is narrated from Maimuna.

Bk 3, No.705:
Ibn Abbas said: Rasul saw a dead goat, which had been given in charity to the freed slave-girl of Maimuna. Rasul said: Why don't you make use of its skin? They (the Companions around Rasul) said: It is dead. Upon this he said: It is the eating (of the dead animal) which is prohibited.

Bk 3, No.706:
This hadith is narrated by Ibn Shihab with the same chain of transmitters as transmitted by Yunus.

Bk 3, No.707:
Ibn Abbas said: Rasul happened to pass by a goat thrown (away) which had been in fact given to the freed slave-girl of Maimuna as charity. Upon this Rasul said: Why did they not get its skin? They had better tan it and make use of it.

Bk 3, No.708:
Ibn Abbas reported on the authority of Maimuna that someone amongst the wives of Rasul had a domestic animal and it died. Upon this Rasul said: Why did you not take off its skin and make use of that?

Bk 3, No.709:
Ibn Abbas said: Rasul happened to pass by (the dead body) of the goat which belonged to the freed slave-girl of Maimuna and said: Why did you not make use of its skin?

Bk 3, No.710:
Ibn Abbas said: I heard Rasul say: When the skin is tanned it becomes purified.

Bk 3, No.711:
This hadith has been transmitted on the authority of Ibn Abbas by another chain of transmitters.

Bk 3, No.712:
Abu al-Khair said: I saw Ibn Wa'la al-Saba'i wear a fur. I touched it. He said: Why do you touch it? I asked Ibn Abbas saying: We are the inhabitants of the western regions, and there (live) with us Berbers and Magians. They bring with them rams and slaughter them, but we do not eat (the meat of the animals) slaughtered by them, and they come with skins full of fat. Upon this Ibn Abbas said: We asked Rasul about this and he said: Its tanning makes it pure.

Bk 3, No.713:
Ibn Wa'la al-Saba'i said: I asked Ibn Abbas saying: We are the inhabitants of the western regions. The Magians come to us with skins full of water and fat. He said: Drink. I said to him: Is it your own opinion? Ibn Abbas said: I heard Rasul say: Tanning purifies it (the skin).

Chapter 27: TAYAMMUM

Bk 3, No.714:
Aisha said: We went with Rasul on one of his journeys and when we reached the place Baida' or Dhat al-jaish, my necklace was broken (and fell somewhere). Rasul along with other people stayed there for searching it. There was neither any water at that place nor was there any water with them (the Companions of Rasul). Some persons came to my father Abu Bakr and said: Do you see what Aisha has done? She has detained Rasul and persons accompanying him, and there is neither any water here or with them. So Abu Bakr came there and Rasul was sleeping with his head on my thigh. He (Abu Bakr) said: You have detained Rasul and other persons and there is neither water here nor with them. She (Aisha) said: Abu Bakr scolded me and uttered what Allah wanted him to utter and nudged my hips with his hand. And there was nothing to prevent me from stirring but for the fact that Rasul was lying upon my thigh. Rasul slept till it was dawn at a waterless place. So Allah revealed the verses pertaining to tayammum and they (Rasul and his Companions) performed tayammum. Usaid b. al-Hudair who was one of the leaders said: This is not the first of your blessings,0 Family to Abu Bakr. Aisha said: We made the came) stand which was my mount and found the necklace under it.

Bk 3, No.715:
Aisha reported she had borrowed from Asma' (her sister) a necklace and it was lost. Rasul sent men to search for it. As it was the time for prayer, they offered prayer without ablution (as water was not available there). When they came to Rasul, they made a complaint about it, and the verses pertaining to tayammum were revealed. Upon this Usaid b. Hadair said (to Aisha): May Allah grant you a good reward! Never has been there an occasion when you were beset with difficulty and Allah did not make you come out of that and made it an occasion of blessing for the Muslims.

Bk 3, No.716:
Shaqiq said: I was sitting in the company of Abdullah and Abu Musa when Abu Musa said: 0 Abdul Rahman (kunya of Ibn Masud), what would you like a man to do about the prayer if he experiences a seminal emission or has sexual intercourse but does not find water for a month? Abdullah said: He should not perform tayammum even if he does not find water for a month. Abdullah said: Then what about the verse in Sura Ma'ida:" If you do not find water, betake yourself to clean dust"? Abdullah said: If they were granted concession on the basis of this verse, there is a possibility that they would perform tayammum with dust on finding water very cold for themselves. Abu Musa said to Abdullah: You have not heard the words of Ammar: Rasul sent me on an errand and I had a seminal emission, but could find no water, and rolled myself in dust just as a beast rolls itself. I came to Rasul then and made a mention of that to him and he (Rasul) said: It would have been enough for you to do thus. Then he struck the ground with his hands once and wiped his right hand with the help of his left hand and the exterior of his palms and his face. Abdullah said: Didn't you see that Umar was not fully satisfied with the words of Ammar only?

Bk 3, No.717:
This hadith is narrated by Shaqiq with the same chain of transmitters but with the alteration of these words: He (Rasul) struck hands upon the earth, and then shook them and then wiped his face and palm.

Bk 3, No.718:
Abdul Rabmin b. Abza narrated It on the authority of his father that a man came to Umar and said: I am (at times) affected by seminal emission but find no water. He (Umar) told him not to say prayer. Ammar then said. Do you remember,0 Commander of the Faithful, when I and you were in a military detachment and we had had a seminal emission and did not find water (for taking bath) and you did not say prayer, but as for myself I rolled in dust and said prayer, and (when it was mentioned before) Rasul said: It was enough for you to strike the ground with your hands and then blow (the dust) and then wipe your face and palms. Umar said: Ammar, fear Allah. He said: If you so like, I would not narrate it.
A hadith like this has been transmitted with the same chain of transmitters but for the words: Umar said: We hold you responsible for what you claim."

Bk 3, No.719:
Abdul Rahman b. Abza mnated it on the authority of his father that a man came to Umar and said: I have had a seminal emission but I found no water, and the rest of the hadith is the same but with this addition: Amr said: 0 Commander of the Faithful, because of the right given to you by Allah over me, if you desire, I would not narrate this hadith to anyone.

Bk 3, No.720:
Umair, the freed slave of Ibn Abbas , said: I and Abdul Rahmin b. Yasir, the freed slave of Maimuna, Wife. came to the house of Abul Jahm b. al-Harith al-Simma Ansari and he said: Rasul came from the direction of Bi'r Jamal and a man met him; he saluted him but Rasul made no response, till he (Rasul) came to the wall, wiped his face and hands and then returned his salutations.

Bk 3, No.721:
Ibn Umar said: A person happened to pass by Rasul when he was making water and saluted him, but he did not respond to his salutation.

Chapter 28: A MUSLIM IS NOT DEFILED

Bk 3, No.722:
Abu Huraira reported that he met Rasul on one of the paths leading to Medina in a state of (sexual) defilement and he slipped away and took a bath. Rasul searched for him and when he came, he said to him: 0 Abu Huraira, where were you? He said: Rasul, you met when I was (sexually) defiled and I did not like to sit in your company before taking a bath. Upon this Rasul said: Hallowed be Allah, verily a believer is never defiled.

Bk 3, No.723:
Hudhaifa said: Rasul happened to meet him and he was (sexually) defiled, and he slipped away and took a bath and then came and said: I was (sexually) defiled. Upon this he (Rasul) remarked: A Muslim is never defiled.

Chapter 29: REMEMBRANCE OF ALLAH EVEN IN A STATE OF SEXUAL DEFILEMENT

Bk 3, No.724:
Aisha said: Rasul used to remember Allah at all moments.

Chapter 30: IT IS PERMISSIBLE TO EAT WITHOUT ABLUTION AND THERE IS NO ABHORRENCE IN IT AND PERFORMING OF ABLUTION IMMEDIATELY (AFTER THAT) IS NOT ESSENTIAL

Bk 3, No.725:
Ibn Abbas said: Rasul came out of the privy, and he was presented with some food, and the people reminded him about ablution, but he said: Am I to say prayer that I should perform ablution?

Bk 3, No.726:
Ibn Abbas said: We were with Rasul and he had come out of the privy. Food was presented to him. It was said to him (by the Companions around him): Wouldn't you perform ablution? Upon this he said: Why, am I to say prayer that I should perform ablution?

Bk 3, No.727:
Ibn Abbas said: Rasul went to the privy and when he came back, he was presented with food. It was said to him; Rasul, wouldn't you perform ablution. He said: Why, am I to say prayer?

Bk 3, No.728:
Ibn Abbas, said: Rasul came out of the privy after relieving himself, and food was brought to him and he took it, and did not touch water. In another narration transmitted by Saeed b.al-Huwairith it is like this: It was said to Rasul You have not performed ablution. He said: I do not intend to say prayer that I should perform ablution.

Chapter 31: WHAT SHOULD BE UTIERED WHILE ENTERING THE PRIVY?

Bk 3, No.729:
Anas said: When Rasul entered the privy, and in the hadith transmitted by Hushaim (the words are): When Rasul entered the lavatory, be used to say: O Allah, I seek refuge in Thee from wicked and noxious things.

Bk 3, No.730:
This hadith is also transmitted by Abdul Aziz with the same chain of transmitters, and the words are: I seek refuge with Allah from the wicked and noxious things.

Chapter 32: ABLUTION DOES NOT BREAK BY DOZING IN A SITTING POSTURE

Bk 3, No.731:
Anas said: (The people) stood up for prayer and Rasul was whispering to a man, and in the narration of Abdul Warith (the words are): Rasul was having a private conversation with a man, and did not start the prayer till the people dozed off.

Bk 3, No.732:
Anas b. Malik said: (The people) stood up for prayer and Rasul was talking in whispers with a man, and he did not discontinue the conversation till his Companions dozed off; he then came and led the prayer.

Bk 3, No.733:
Qatida said: I heard Anas as saying that the Companion of Rasul dozed off and then offered prayer and did not perform ablution. He (the narrator) said: I asked him if he had actually heard it from Anas. He said: By Allah. yes.

Bk 3, No.734:
Anas said: (The people) stood up for the night prayer when a man spoke forth: I need to say something. Rasul entered into secret conversation with him, till the people dozed off or some of the people (dozed off), and then they said the prayer.


# Book: 4 Kitab As-Salat [ Book of Prayers ]


Chapter 1: THE BEGINNING OF ADHAN

Bk 4, No.735:
Ibn Umar said: When the Muslims came to Medina, they gathered and sought to know the time of prayer but no one summoned them. One day they discussed the matter, and some of them said: Use something like the bell of the Christians and some of them said: Use horn like that of the Jews. Umar said: Why may not a be appointed who should call (people) to prayer? Rasul said: O Bilal, get up and summon (the people) to prayer.

Bk 4, No.736:
Anas said: Bilal was commanded (by Rasul) to repeat (the phrases of) Adhan twice and once in Iqama. The narrator said: I made a men- tion of it before Ayyub who said: Except for saying: Qamat-is-Salat [the time for prayer has come].

Bk 4, No.737:
Anas b. Malik said: They (the Companions) discussed that they should know the timings of prayer by means of something recognized by all. Some of them said that fire should be lighted or a bell should be rung. But Bilal was ordered to repeat the phrases twice in Adhan, and once in Iqama.

Bk 4, No.738:
This hadith is transmitted by Khalid Hadhdha with the same chain of transmitters (and the words are): When the majority of the people discussed they should know, like the hadith narrated by al-Thaqafi (mentioned above) except for the words:" They (the people) should kindle fire."

Bk 4, No.739:
Anas said: Bilal was commanded (by Rasul) to repeat the phrases twice in Adhan, and once in Iqama.

Chapter 2: HOW ADHAN IS TO BE PRONOUNCED

Bk 4, No.740:
Abu Mahdhura said that Rasul taught him Adhan like this: Allah is the Greatest, Allah is the Greatest; I testify that there is no god but Allah, I testify that there is no god but Allah; I testify that Muhammad is Rasul of Allah, I testify that Muhammad is Rasul of Allah, and it should be again repeated: I testify that there is no god but Allah, I testify that there is no god but Allah; I testify that Muhammad is Rasul of Allah, I testify that Muhammad is Rasul of Allah. Come to the prayer (twice). Come to the prayer (twice). Ishaq added: Allah is the Greatest, Allah is the Greatest; there is no god but Allah.

Chapter 3: THERE CAN BE TWO PRONOUNCERS OF ADHAN FOR ONE MOSQUE

Bk 4, No.741:
Ibn Umar said: Rasul had two Muadhdhins, Bilal and Abdullah b. Umm Maktum, who (latter) was blind.

Bk 4, No.742:
This hadith has been narrated on the authority of Aisha by another chain of transmitters.

Bk 4, No.743:
Aisha said: Ibn Umm Maktum used to pronounce Adhan at the behest of Rasul (despite the fact) that he was blind.

Bk 4, No.744:
A hadith like this has been transmitted by Hisham.

Chapter 4: RASUL REFRAINED FROM ATTACKING PEOPLE LIVING IN DAR AL-KUFR ON HEARING ADHAN FROM THEM

Bk 4, No.745:
Anas b. Malik said: Rasul used to attack the enemy when it was dawn. He would listen to the Adhan; so if he heard an Adhan, he stopped, otherwise made an attack. Once on hearing a man say: Allah is the Greatest, Allah is the Greatest, Rasul said: He is following al-Fitra (Islam). Then hearing him say: I testify that there is no god but Allah. there is no god but Allah, Rasul said: You have come out of the Fire (of Hell). They looked at him and found that he was a goatherd.

Chapter 5: HE WHO HEARS THE ADHAN SHOULD RESPOND LIKE IT, INVOKE BLESSINGS UPON Rasul AND THEN BEG FOR HIM THE WASILA

Bk 4, No.746:
Abu Saeed Kuzri said: When you hear the call (to prayer), repeat what the Muadhdhin pronounces.

Bk 4, No.747:
Abdullah b. Amr b. Ass said Rasul said: When you hear the Muadhdhin, repeat what he says, then invoke a blessing on me, for everyone who invokes a blessing on me will receive ten blessings from Allah; then beg from Allah al-Wasila for me, which is a rank in Paradise fitting for only one of Allah's servants, and I hope that I may be that one. If anyone who asks that I be given the Wasila, he will be assured of my intercession.

Bk 4, No.748:
Umar b. Khatab said: Rasul said: When the Muadhdhin says: Allah is the Greatest, Allah is the Greatest, and one of you should make this response: Allah is the Greatest, Allah is the Greatest; (and when the Muadhdhin) says: I testify that there is no god but Allah, one should respond: I testify that there is no god but Allah, and when he says: I testify that Muhammad is Rasul, one should make a response: I testify that Muhammad is Rasul. When he (the Muadhdhin) says: Come to prayer, one should make a response: There is no might and no power except with Allah. When he (the Muadhdhin) says: Come to salvation, one should respond: There is no might and no power except with Allah, and when he (the Muadhdhin) says: Allah is the Greatest, Allah is the Greatest, then make a response: Allah is the Greatest, Allah is the Greatest. When he (the Muadhdhin) says: There is no god but Allah, and he who makes a re- sponse from the heart: There is no god but Allah, he will enter Paradise.

Bk 4, No.749:
Saad b. Abu Waqqas said: Rasul said: If anyone says on hearing the Muadhdhin: I testify that there is no god but Allah alone. Who has no partner, and that Muhammad is His servant and His Messenger, (and that) I am satisfied with Allah as my Lord, with Muhammad as Messenger. and with Islam as din (code of life), his sins would be forgiven. In the narration transmitted by Ibn Rumh the words are:" He who said on hearing the Muadhdhin and verity I testify." ' Qutaiba has not mentioned his words:" And I."

Chapter 6: THE EXCELLENCE OF ADHAN AND RUNNING AWAY OF THE SATAN ON HEARING IT

Bk 4, No.750:
Yahya narrated it on the authority of his uncle that he had been sitting in the company of Muaweya b. Abu Sufyan when the Muadhdhin called (Muslims) to prayer. Muaweya said: I heard Rasul saying The Muadhdhins will have the longest necks on the Day of Resurrection.

Bk 4, No.751:
Abu Sufyan reported it on the authority of Jabir that he had heard Rasul say: When Satan hears the call to prayer, he runs away to a distance like that of Rauha. Sulaimin said: I asked him about Rauha. He replied: It is at a distance of thirty-six miles from Medina.

Bk 4, No.752:
Abu Muaweya narrated it on the authority of A'mash with the same chain of transmitters.

Bk 4, No.753:
AbuHuraira said Rasul said: When Satan hears the call to prayer, he turns back and breaks the wind so as not to bear the call being made, but when the call is finished he turns round and distracts (the minds of those who pray), and when he bears the Iqama he again runs away so as not to hear its voice and when it subsides, he comes back and distracts (the minds of those who stand for prayer).

Bk 4, No.754:
Abu Huraira said: Rasul said: When the Muadhdhin calls to prayer, Satan runs back vehemently.

Bk 4, No.755:
Suhail reported that his father sent him to Banu Haritha along with a boy or a man. Someone called him by his name from an enclosure. He (thenarrator) said: The person with me looked towards the enclosure, but saw nothing. I made a mention of that to my father. He said: If I knew that you would meet such a situation I would have never sent you (there), but (bear in wind) whenever you hear such a call (from the evil spirits) pronounce the Adhan. for I have heard Abu Huraira say that Rasul said: Whenever Adhan is proclaimed, Satan runs back vehemently.

Bk 4, No.756:
Abu Huraira said: Rasul said When the call to prayer is made, Satan runs back and breaks wind so as not to hear the call being made, and when the call is finished. he turns round. When Iqama is proclaimed he turns his back, and when it is finished he turns round to distract a man, saying: Re- member such and such; remember such and such, referring to something the man did not have in his mind, with the result that he does not know how much he has prayed.

Bk 4, No.757:
A hadith like it has been narrated by Abu Huraira but for these words:" He (the man saying the prayer) does not know how much he has prayed.

Chapter 7: THE DESIRABILITY OF RAISING THE HANDS APPOSITE THE SHOULDERS AT THE TIME OF BEGINNING THE PRAYER AND AT THE TIME OF BOWING AND AT THE TIME OF RETURNING TO THE ERECT POSITION AFTER BOWING

Bk 4, No.758:
Salim narrated it on the authority of his father who said: I saw Rasul raising his hands apposite the shoulders at the time of beginning the prayer and before bowing down and after coming back to the position after bowing. but he did not raise them between two prostrations.

Bk 4, No.759:
Ibn Umar reported that Rasul, when he stood up for prayer, used to raise his hands apposite the shoulders and then recited takbir (Allah-o-Akbar), and when he was about to bow he again did like it and when he raised himself from the ruku (bowing posture) he again did like it, but he did not do it at the time of raising his head from prostration.

Bk 4, No.760:
This hadith has been transmitted with the same chain of transmitters by al. Zuhri as narrated by Ibn Juraij (who) said. When Rasul stood up for prayer, he raised hands (to the height) apposite the shoulders and then recited takbir.

Bk 4, No.761:
Abu Qilaba reported that he saw Malik b. Huwairith raising his hands at the beginning of prayer and raising his hands before kneeling down, and raising his hands after lifting his head from the state of kneeling, and he narrated that Rasul used to do like this.

Bk 4, No.762:
Malik b. Huwairith said: Rasul raised his hands apposite his ears at the time of reciting the takbir (i.e at the time of beginning the prayer) and then again raised his hands apposite the ears at the time of bowing and when he lifted his head after bowing he said: Allah listened to him who praised Him, and did like it (raised his hands up to the ears).

Bk 4, No.763:
This hadith has been transmitted by Qatada with the same chain of trans. mitters that he saw Rasul doing like this (i.e raising his hands) till they were apposite the lobes of cars.

Chapter 8: THE RECITING OF TAKBIR AT THE TIME OF BOWING AND RISING IN PRAYER EXCEPT RISING AFTER RUKU, WHEN IT IS SAID: ALLAH LISTENED TO HIM WHO PRAISED HIM

Bk 4, No.764:
Abu Salama said: Abu Huraira led prayer for them and recited takbir when he bent and raised himself (in ruku and sujud) and after completing (the prayer) he said: By Allah I say prayer which has the best resemblance with the prayer of Rasul amongst you.

Bk 4, No.765:
Abu Huraira said: When Rasul got up for prayer, he would say the takbir (Allah-o-Akbar) when standing, then say the takbir when bowing. then say:" Allah listened to him who praised him," when coming to the erect position after bowing, then say while standing:" To Thee, our Lord, be the praise", then recite the takbir when getting down for prostration, then say the takbir on raising his head, then say the takbir on prostrating himself, then say the takbir on raising his head. He would do that throughout the whole prayer till he would complete it, and he would say the takbir when he would get up at the end of two rakas after adopting the sitting posture. Abu Huraira said: My prayer has the best resemblance amongst you with the prayer of Rasul.

Bk 4, No.766:
Ibn al-Harith said: He had heard Abu Huraira say: Rasul recited takbir on standing for prayer, and the rest of the hadith is like that transmitted by Ibn Juraij (recorded above), but he did not mention Abu Huraira as saying:" My prayer has the best resemblance amongst you with the prayer of Rasul."

Bk 4, No.767:
Abu Salama b. Abdul Rahman reported.. When Marwan appointed Abu Huraira as his deputy in Medina, he recited takbir whenever he got up for obligatory prayer, and the rest of the hadith is the same as transmitted by Ibn Juraij (but with the addition of these words): On completing the prayer with salutation, and he turned to the people in the mosque and said....

Bk 4, No.768:
Abu Salama reported that Abu Huraira recited takbir in prayer on all occasions of rising and kneeling. We said: O Abu Huraira, what is this takbir? He said: Verily it is the prayer of Rasul.

Bk 4, No.769:
Suhail reported on the authority of his father that Abu Huraira used to recite takbir on all occasions of rising and bending (in prayer) and narrated that Rasul used to do like that.

Bk 4, No.770:
Mutarrif said: I and Imran b. Husain said prayer behind Ali b. Abu, Talib. He recited takbir when he prostrated, and he recited takbir when he raised his head and he recited takbir while rising up (from the sitting position at the end of two rakas). When we had finished our prayer, Imran caught hold of my hand and said: He (Hadrat Ali) has led prayer like Muhammad or he said: He in fact recalled to my mind the prayer of Muhammad.

Chapter 9: THE RECITING OF AL-FATIHA IN EVERY raka OF PRAYER IS OBLIGATORY

Bk 4, No.771:
'Ubada b. as-Samit reported from Rasul: He who does not recite Fatihat al-Kitab is not credited with having observed the prayer.

Bk 4, No.772:
Ubada b. as-Samit said: Rasul said: He who does not recite Umm al-Koran is not credited with having observed the prayer.

Bk 4, No.773:
Mahmud b. al-Rabi', on whose face Rasul squirted water from the well, reported on the authority of 'Ubada b. as- Samit that Rasul said: He who does not recite Umm al-Koran is not credited with having observed prayer.

Bk 4, No.774:
This hadith has also been transmitted by Ma'mar from al-Zuhri with the same chain of transmitters with the addition of these words:" and something more".

Bk 4, No.775:
Abu Huraira said: Rasul said: If anyone observes prayer in which he does not recite Umm al-Koran, It is deficient [he said this three times] and not complete. It was said to Abu Huraira: At times we are behind the Imam. He said: Recite it inwardly, for he had heard Rasul declare that Allah the Exalted had said: I have divided the prayer into two halves between Me and My servant, and My servant will receive what he asks. When the servant says: Praise be to Allah, the Lord of the universe, Allah the Most High says: My servant has praised Me. And when he (the servant) says: The Most Compassionate, the Merciful, Allah the Most High says: My servant has lauded Me. And when he (the servant) says: Master of the Day of judg- ment, He remarks: My servant has glorified Me. and sometimes He would say: My servant entrusted (his affairs) to Me. And when he (the worshipper) says: Thee do we worship and of Thee do we ask help, He (Allah) says: This is between Me and My servant, and My servant will receive what he asks for. Then, when he (the worshipper) says: Guide us to the straight path, the path of those to whom Thou hast been Gracious not of those who have incurred Thy displeasure, nor of those who have gone astray, He (Allah) says: This is for My servant, and My servant will receive what he asks for. Sufyan said: 'Ala b. Abdul Rahman b. Ya'qub narrated it to me when I went to him and he was confined to his home on account of illness, and I asked him about it.

Bk 4, No.776:
It is naratted on the authority of Abu Huraira that he had heard Rasul say: He who observed prayer but he did not recite the Umm al-Koran in it, and the rest of the hadith is the same as transmitted by Sufyan, and in this hadith the words are:" Allah the Most High said: the prayer is divided into two halves between Me and My servant. The half of it is for Me and the half of it is for My servant."

Bk 4, No.777:
Abu Huraira said: Rasul said: He who said his prayer, but did not recite the opening chapter of al-Kitab, his prayer is incomplete. He repeated it thrice.

Bk 4, No.778:
Abu Huraira said: Rasul said: One is not credited with having observed the prayer without the recitation (of al-Fatiha). So said Abu Huraira: (The prayer in which) Rasul recited in a loud voice, we also recited that loudly for you (and the prayer in which) he recited inwardly we also recited inwardly for you (to give you a practical example of the prayer of Rasul).

Bk 4, No.779:
Ata narrated on the authority of Abu Huraira who said that one should recite (al-Fatiha) in every (raka of) prayer. What we heard (i.e recitation) from Rasul, we made you listen to that. And that which he (recited) inwardly, we (recited) inwardly for you. A person said to him: If I add nothing to the (recitation) of the Umm al Koran (sura al-Fatiha), would it make the prayer incomplete? He (AbuHuraira) said: If you add to that (if you recite some of verses of the Koran along with sura at-Fatiha) that is better for you. But if you are contented with it (sura al-Fatiha) only, it is sufficient for you.

Bk 4, No.780:
Ata reported it on the authority of Abu Huraira who said: Recitation (of sura al-Fatiha) in every (raka) of prayer in essential. (The recitation) that we listened to from Rasul we made you listen to it. And that which he recited inwardly to us, we recited it inwardly for you. And he who recites Umm al-Koran, it is enough for him (to complete the prayer), and he who adds to it (recites some other verses of the Holy Koran along with sura al-Fatiha), it is preferable for him.

Bk 4, No.781:
Abu Huraira said: Rasul entered the mosque and a person also entered therein and offered prayer, and then came and paid salutation to Rasul. The Mes- senger of Allah returned his salutation and said: Go back and pray, for you have not offered the prayer. He again prayed as he had prayed before, and came to Rasul and saluted him. Rasul returned the salutation and said: Go back and say prayer, for you have not offered the prayer. This (act of repeating the prayer) was done three times. Upon this the person said: By Him Who hast sent you with Truth, whatever better I can do than this, please teach me. He (Rasul) said: When you get up to pray, recite takbir, and then recite whatever you conveniently can from the Koran, then bow down and remain quietly in that position, then raise your- self and stand erect; then prostrate yourself and remain quietly in that attitude; then raise yourself and sit quietly; and do that throughout all your prayers.

Bk 4, No.782:
Abu Huraira said: A person entered the mosque and said prayer while Rasul was sitting in a nook (of the mosque), and the rest of the hadith is the same as mentioned above, but with this addition:" When you get up to pray, perform the ablution completely, and then turn towards the Qibla and recite takbir (Allah o Akbar =Allah is the Most Great)."

Chapter 10: THE ONE LED IN PRAYER IS FORBIDDEN TO RECITE LOUDLY BEHIND THE imam

Bk 4, No.783:
lmrin b. Husain said: Rasul led us In Zuhr or Asr prayer (noon or the afternoon prayer). (On concluding it) he said: Who recited behind me (the verses): Sabbih Isma Rabbik al-a'la (Glorify the name of thy Lord, the Most High)? There upon a person said: It was I, but I in- tended nothing but goodness. I felt that some one of you was disputing with me in it (or he was taking out from my tongue what I was reciting), said Rasul.

Bk 4, No.784:
Imran b. Husain said: Rasul observed the Zuhr prayer and a person recited Sabbih Isma Rabbik al-a'la (Glorify the name of thy Lord, the Most High) behind him. When he (the Holy Pro- phet) concluded the prayer he said: Who amongst you recited (the above-mentioned verse) or who amongst you was the reciter? A person said: It was I. Upon this he (Rasul) observed: I thought as if someone amongst you was disputing with me (in what I was reciting).

Bk 4, No.785:
This hadith has been narrated by Qatada with the same chain of transmitters that Rasul observed Zuhr prayer and said: I felt that someone amongst you was disputing with me (in what I was reciting).

Chapter 11: ARGUMENT OF THOSE WHO SAY THAT HE (Rasul) DID NOT RECITE BISMILLAH (IN THE NAME OF ALLAH) LOUDLY

Bk 4, No.786:
Anas said: I observed prayer along with Rasul and with Abu Bakr, Umar and Uthma, but I never heard any one of them reciting Bismillah-ir-Rahman-ir-Rahim loudly.

Bk 4, No.787:
Shuba reported it with the same chain of transmitters. with she addition of these words:" I said to Qatada: Did you hear it from Anas? He replied in the affir- mative and added: We had inquired of him about it."

Bk 4, No.788:
Abda said: Umar b. Khatab used to recite loudly these words: Subhanak Allahumma wa bi hamdika wa tabarakasmuka wa ta'ala jadduka wa la ilaha ghairuka [Glory to Thee,0 Allah, and Thine is the Praise, and Blessed is Thy Name. and Exalted is Thy Majesty. and there is no other object of worship beside Thee]. Qatada informed in writing that Anas b. Malik had narrated to him: I observed prayer behind Rasul and Abu Bakr and Umar and Uthman. They started (loud recitation) with: AI-hamdu lillahi Rabb al-'Alamin [All Praise is due to Allah, the Lord of the worlds] and did not recite Bismillah ir- Rahman-ir-Rahim (loudly) at the beginning of the recitation or at the end of it.

Bk 4, No.789:
Reports Abu Talha that he had heard Anas b. Malik narrating this.

Chapter 12: ARGUMENT OF THOSE WHO ASSERT THAT BISMILLAH IS A PART OF EVERY SURA EXCEPT SURA TAUBA

Bk 4, No.790:
Anas said: One day Rasul was sitting amongst us that he dozed off. He then raised his head smilingly. We said: What makes you smile. Rasul? He said: A Sura has just been revealed to me, and then recited: In the name of Allah, the Compassionate, the Merciful. Verily We have given thee Kauthar (fount of abundance). Therefore turn to thy Lord for prayer and offer sacrifice, and surely thy enemy is cut off (from the good). Then he (Rasul) said: Do you know what Kauthar is? We said: Allah and His Messenger know best. Rasul said: It (Kauthar) is a canal which my Lord has promised me, and there is an abundance of good in it. It is a cistern and my people would come to it on the Day of Resurrection, and tumblers there would be equal to the number of stars. A servant would be turned away from (among the people gathered there). Upon this I would say: My Lord, he is one of my people, and He (the Lord) would say: You do not know that he innovated new things (in Islam) after you. Ibn Hujr made this addition in the hadith:" He (Rasul) was sitting amongst us in the mosque, and He (Allah) said: (You don't know) what he innovated after you"

Bk 4, No.791:
Mukhtar b. Fulful reported that he had heard Anas b. Malik say that Rasul dozed off, and the rest of the hadith is the same as transmitted by Mus-hir except for the words that he (Rasul) said: It (Kauthar) is a canal which my Lord the Exalted and the Glorious has promised me in Paradise. There is a tank over it, but he made no mention of the tumblers like the number of the stars.

Chapter 13: THE PLACING OF THE RIGHT HAND OVER THE LEFT HAND AFTER THE FIRST TAKBIR IN PRAYER (TAKBIR-I-TAHRIMA) BELOW THE CHEST AND ABOVE THE NAVEL AND THEN PLACING THEM APPOSITE THE SHOULDERS IN PROSTRATION

Bk 4, No.792:
Wail b. Hujr said: He saw Rasul raising his hands at the time of beginning the prayer and reciting takbir, and according to Hammam (the narrator), the hands were lifted opposite to ears. He (Rasul) then wrapped his hands in his cloth and placed his right hand over his left hand. And when he was about to bow down, he brought out his hands from the cloth, and then lifted them, and then recited takbir and bowed down, and when (he came back to the erect position) he recited:" Allah listened to him who praised Him." And when prostrates. he prostrated between the two palms.

Chapter 14: THE TASHAHHUD IN PRAYER

Bk 4, No.793:
Abdullah (b. Masud) said: While observing prayer behind Rasul we used to recite: Peace be upon Allah, peace be upon so and so. One day Rasul said to us: Verily Allah is Himself Peace. When any one of you sits during the prayer. he should say: All services rendered by words, by acts of worship, and all good things are due to Allah. Peace be upon you,0 Prophet, and Allah's mercy and blessings. Peace be upon us and upon Allah's upright servants, for when he says this it reaches every upright servant in heaven and earth (and say further): I testify that there is no god but Allah and I testify that Muhammad is His servant and Messenger. Then he may choose any supplication which pleases him and offer it.

Bk 4, No.794:
Shuba has narrated this on the authority of Mansur with the same chain of transmitters, but he made no mention of this:" Then he may choose any supplication which pleases him."

Bk 4, No.795:
This hadith has been narrated on the authority of Mansur with the same chain of transmitters and he made a mention of this:" Then he may choose any supplication which pleases him or which he likes."

Bk 4, No.796:
Ibn Masud said: We were sitting with Rasul in prayer, and the rest of the hadith is the same as narrated by Mansur He (also said): After (reciting tashahud) he may choose any prayer.

Bk 4, No.797:
Ibn Masud is reported to have said: Rasul taught me tashahhud taking my hand within his palms, in the same way as he taught me a Sura of the Koran, and he narrated it as narrated above.

Bk 4, No.798:
Ibn Abbas said: Rasul used to teach us tashahbud just as he used to teach us a Sura of the Koran, and he would say: All services rendered by., words, acts of worship. and all good thirgs are due to Allah. Peace be upon you,0 Prophet. and Allah's mercy and 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 Rasul. In the narration of Ibn Rumb (the words are):" As he would teach us the Koran."

Bk 4, No.799:
Tawus narrated it on the authority of Ibn Abbas that he said: Rasul used to teach us tashahhud as he would teach us a Sura of the Koran.

Bk 4, No.800:
Hattan b. Abdullah al-Raqiishi said: I observed prayer with Abu Musu al-Ash'ari and when he was in the qadah, one among the people said: The prayer has been made obligatory along with piety and Zakat. He (the narrator) said: When Abu Musa had finished the prayer after salutation he tuined (towards the people) and said: Who amongst you said such and such a thing? A hush fell on the people. He again said.. Who amongst you has said such and such a thing? A hush fell on the people. He (Abu Musa) said: Hattan, It is perhaps you that have uttered it. He (Hattan) said No. I have not uttered it. I was afraid that you might be annoyed with me on account of this. A person amongst the people said: It was I who said it, and In this I intended nothing but good. Abu Musa said: Don't you know what you have to recite in your prayers? Verily Rasul addressed us and explained to us all Its aspects and taught us how to observe prayer (properly). He (Rasul) said: When you pray make your rows straight and let anyone amongst you act as your Imim. Recite the takbir when he recites it and when be recites: Not of those with whom Thou art angry. nor of those who go astray, say: Amin. Allah would respond you. And when he (the Imim) recites the takbir, you may also recite the takbir, for the Imam bows before you and raises himself before you. Then Rasul said: The one is equivalent to the other. And when he says: Allah listens to him who praises Him, you should say: 0 Allah, our. Lord, to Thee be the praise, for God has vouchsafed (us) through the tongue of His Rasul that Allah listens to him who praises Him. And when he (the Imim) recites the takbir and prostrates, you should also recite the takbir and prostrate, for the Imim prostrates before you and raises himself before you. The Messenger' of Allah said: The one is equivalent to the other. And when he (the Imim) sits for Qada (for tashahhud) the first words of every one amongst you should be: All services rendered by words, acts of worship and all good things are due to Allah. Peace be upon you,0 Rasul, and Allah's mercy and blessings. Peace be upon us and upon the upright servants of Allah. I testify that there is no god but Allah, and I testify that Mubammad is His servant and His Messenger.

Bk 4, No.801:
Qatida has narrated a badith like this with another chain of transmitters. In the badith transmitted by Jarir on the authority of Sulaiman, Qatida's further words are: When (the Qur'in) is recited (in prayer), you should observe silence, and (the following words are) not found in the hadith narrated by anyone except by Abu Kamil who heard it from Abu Awina (and the words are): Verily Allah vouchsafed through the tongue of Rasul this: Allah listens to him who praises Him. Abu Ishaq (a student of Imam Muslim) said: Abu Bakr the son of Abu Nadr's sister has (critically) discussed this hadith. Imam Muslim said: Whom can you find a more authentic transmitter of badith than Sulaiman? Abu Bakr said to him (Imam Muslim): What about the hadith narrated by Abd Huraira, i.e the hadith that when the Qur'in is recited (in pray er) observe silence? He (Abu Bakr again) said: Then, why. have you not included it (in your compilation)? He (Imam Muslim) said: I have not included in this every hadith which I deem authentic; I have recorded only such ahadith on which there is an agreement (amongst the Muhaddithin apart from their being authentic).

Bk 4, No.802:
This hadith has been transmitted by Qatida with the same chain of transmitters (and the words are):" Allah, the Exalted and the Glorious, commanded it through the tongue of His Rasul: Allah listens to him who praises Him."

Chapter 15: BLESSINGS ON Rasul AFTER TASHAHHUD

Bk 4, No.803:
Abdullah b. Zaid-he who was shown the call (for prayer in a dream) narrated it on the authority of Mas'ad al-Ansiri who said: We were sitting in the company of Saeed b.'Ubida when Rasul came to us. Bashir b. S'ad said: Allah has commanded us to bless you. Rasul! But how should we bless you? He (the narrator) said: Rasul kept quiet (and we were so much perturbed over his silence) that we wished we had not asked him. Rasul then said: (For blessing me) say:" 0 Allah, bless Muhammad and the members of his household as Thou didst bless the mernbers of Ibrahim's household. Grant favours to Muhammad and the members of his household as Thou didst grant favours to the members of the household of Ibrahim in the world. Thou art indeed Praiseworthy and Glorious" ; and salutation as you know.

Bk 4, No.804:
Ibn Abi Laila said: Kab b. 'Ujra met me and said: Should I not offer you a present (and added): Rasul came to us and we said: We have learnt how to invoke peace upon you; (kindly tell us) how we should bless you. He (Rasul) said: Say:" O Allah: bless Muhammad and his family as Thou didst bless the family of Ibrahim. Verily Thou art Praiseworthy and Glorious, O Allah."

Bk 4, No.805:
A hadith like this has been narrated by Mis'ar on the authority of al-Hakam, but in the hadith transmitted by Mis'ar these words are not found:" Should I not offer you a present?"

Bk 4, No.806:
A hadith like this has been narrated by al-Hakam except that he said:" Bless Muhammad" and he did not say:" O Allah I

Bk 4, No.807:
Abu Humaid as-Saidi said: They (the Companions of Rasul) said: Rasul, how should we bless you? He (Rasul) observed: Say:" O Allah! bless Muhammad, his wives and his offspring as Thou didst bless Ibrahim, and grant favours to Muhammad, and his wives and his offspring as Thou didst grant favours to the family of Ibrahim; Thou art Praiseworthy and Glorious."

Bk 4, No.808:
Abu Huraira said: Rasul said: He who blesses me once, Allah would bless him ten times.

Chapter 16: THE RECITING OF TASMI' (ALLAH LISTENS TO HIM WHO PRAISES HIM), TABMID (O, OUR LORD, FOR THEE IS THE PRAISE), AND TAMIN (AMIN)

Bk 4, No.809:
Abu Huraira said: Rasul said: When the Imam says:" Allah listens to him who praises Him." you should say:" O Allah, our Lord for Thee is the praise." for if what anyone says synchronises with what the angels say, his past sins will be forgiven.

Bk 4, No.810:
A hadith like this is narrated by Abd Huraira by another chain of transmitters.

Bk 4, No.811:
Abu Huraira said: Rasul said: SayAmin when the Imam says Amin, for it anyone's utterance of Amin synchronises with that of the angels, he will be forgiven his past sins.

Bk 4, No.812:
Abu Huraira said: I heard from Rasul the hadith like one transmitted by Malik, but he made no mention of the words of Shibab.

Bk 4, No.813:
Abu Huraira said: Rasul said: When anyone amongst you utters Amin in prayer and the angels in the sky also utter Amin, and this (utterance of the one) synchronises with (that of) the other, all his previous sins are pardoned.

Bk 4, No.814:
Abu Harare said: Rasul said: When anyone amongst you utters Amin and the angels In the heaven also utter Amin and (the Amin) of the one synchronises with (that of) the other, all his previous sins are pardoned.

Bk 4, No.815:
'A hadith like this is transmitted by Ma'mar from Hammam b. Munabbih on the authority of Abu Huraira who reported it from Rasul.

Bk 4, No.816:
Abu Huraira said: Rasul said: When the reciter (Imam) utters:" Not of those on whom (is Thine) wrath and not the erring ones," and (the person) behind him utters Amin and his utterance synchronises with that of the dwellers of heavens, all his previous sins would be pardoned.

Chapter 17: THE MUQTADI (FOLLOWER) SHOULD STRICTLY FOLLOW THE IMAM IN PRAYER

Bk 4, No.817:
Anas b. Malik said: Rasul fell down from a horse and his right side was grazed. We went to him to inquire after his health when the time of prayer came. He led us in prayer in a sitting posture and we said prayer behind him sitting, and when he finished the prayer hesaid: The Imam is appointed only to be followed; so when he recites takbir, you should also recite that; when he prostrates, you should also prostrate; when he rises up, you should also rise up, and when he said" God listens to him who praises Him," you should say:" Our Lord, to Thee be the praise," and when he prays sitting, all of you should pray sitting.

Bk 4, No.818:
Anas b. Malik said: Rasul fell down from a horse and he was grazed and he led the prayer for us sitting, and the rest of the hadith is the same.

Bk 4, No.819:
Anas b. Malik said: Rasul fell down from a horse and his right side was grazed, and the rest of the hadith is the same with the addition of these words:" When he (the Imam) says prayer standing, you should also do so."

Bk 4, No.820:
Anas said: Rasul rode a horse and fell down from it and his right side was grazed, and the rest of the hadith is the same, and (these words) are found in it:" When he (the Imam) says prayer in an erect posture, you should also say it in an erect posture."

Bk 4, No.821:
Anas b. Malik said: Rasul fell down from his horse and his right side was grazed, and the rest of the hadith is the same. In this hadith there are no additions (of words) as transmitted by Yunus and Malik.

Bk 4, No.822:
Aisha said: Rasul fell ill and some of his Companions came to inquire after his health. Rasul said prayer sitting, while (his Companions) said it (behind him) standing. He (Rasul) directed them by his gesture to sit down, and they sat down (in prayer). After finishing the (prayer) lie (Rasul) said: The Imam is appointed so that be should be followed, so bow down when lie bows down, and rise rip when he rises up and say (prayer) sitting when he (the Imam) says (it) sitting.

Bk 4, No.823:
This hadith is narrated with the same chain of transmitters by Hisham b. Urwa.

Bk 4, No.824:
Jabir said: Rasul was ill and we said prayer behind him and he was sitting. And Abu Bakr was making audible to the people his takbir. As he paid his attention towards us he saw us standing and (directed us to sit down) with a gesture. So we sat down and said our prayer with his prayer in a sitting posture. After uttering salutation he said: You were at this time about to do an act like that of the Persians and the Romans. They stand before their kings while they sit, so don't do that; follow your Imams. If they say prayer standing, you should also do so, and if they say prayer sitting, you should also say prayer sitting.

Bk 4, No.825:
Jabir said: Rasul led the prayer and Abu Bakr was behind him. When Rasul recited the takbir, Abu Bakr also recited (it) in order to make it audible to us. And the rest of the hadith is like one transmitted by Laith.

Bk 4, No.826:
Abu Huraira said: Rasul said: The Imam is appointed, so that he should be followed, so don't be at variance with him. Recite takbir when he recites it; bow down when he bows down and when he says:" Allah listens to him who praises Him," say:" O Allah, our Lord, to Thee be the Praise." And when he (the Imam) prostrates, you should also prostrate, and when he says prayer sitting, you should all observe prayer sitting.

Bk 4, No.827:
A hadith like this has been transmitted by Hammam b. Munabbih from Rasul on the authority of Abu Huraira.

Bk 4, No.828:
Abu Huraira said: Rasul while teaching us (the principles of faith), said: Do not try to go ahead of the Imam, recite takbir when he recites it. and when he says:" Nor of those who err," you should say Amin, bow down when lie bows down, and when he says:" Allah listens to him who praises Him," say:" O Allah, our Lord, to Thee be the praise".

Bk 4, No.829:
Abu Huraira reported from Rasul (a hadith) like it, except the words:" Nor of those who err, say Amin" and added:" And don't rise up ahead of him."

Bk 4, No.830:
Abu Huraira said: Rasul said: Verily the Imam is a shield, say prayer sitting when he says prayer sitting. And when he says:" Allah listens to him who praises Him," say:" O Allah, our Lord, to Thee be the praise." and when the utterance of the people of the earth synchronises with that of the beings of heaven (angels), all the previous sins would be pardoned.

Bk 4, No.831:
Abu Huraira said Rasul said: The Imamis appointed to be followed. So recite takbir when he recites it, and bow down when he bows down and when he utters:" Allah listens to him who praises Him," say" O Allah, our Lordfor Thee be the praise." And when he prays, standing, you should pray standing. And when he prays sitting, all of you should pray sitting.

Chapter 18: THE IMAM IS AUTHORISED TO APPOINT ONE AS HIS DEPUTY WHEN THERE IS A VALID REASON FOR IT (FOR EXAMPLE, ILLNESS OR JOURNEY OR ANY OTHER), AND IF AN IMAM LEADS THE PRAYER SITTING AS HE CANNOT DO SO STANDING, HIS FOLLOWERS SHOULD SAY PRAYER STANDING PROVIDED THEY ARE ABLE TO DO IT AND THERE IS AN ABROGATION OF SAYING PRAYER SITTING BEHIND A SITTING IMAM

Bk 4, No.832:
Ubaidullah b. Abdullah said: I visited Aisha and asked her to tell about the illness of Rasul. She agreed and said: Rasul was seriously ill and he asked whether the people had prayed. We said: No, they are waiting for you, Rasul. He (Rasul) said: Put some water in the tub for me. We did accordingly and he (Rasul) took a bath;and, when he was about to move with difficulty, he fainted. When he came round, he again said: Have the people said prayer? We said: No, they are waiting for you, Rasul. He (Rasul) again said: Put some water for me in the tub. We did accordingly and he took a bag, but when he was about to move with difficultyhe fainted. When he came round, he asked whether the people had prayed. We said: No, they are waiting for you, Rasul. He said: Put some water for me in the tub. We did accordingly and he took a bath and he was about to move with difficulty when he fainted. When he came roundhe said: Have the people saidprayer? We said: No, they are waiting for you, Rasul. She (Aisha) said: The people were staying in the mosque and waiting for Rasul to lead the last (night) prayer. She (Aisha) said: Rasul sent (instructions) to Abu Bakr to lead the people in prayer. When the messenger came, he told him (Abd Bakr): Rasul has ordered you to lead the people in prayer. Abu Bakr who was a man of very tenderly feelings asked Umar to lead the prayer. Umar said: You are more entitled to that. Abu Bakr led the prayers during those days. Afterwards Rasul felt some relief and he went out supported by two men, one of them was Abbas, to the noon prayer. Abu Bakr was leading the people in prayer. When Abu Bakr saw him. he began to withdraw, but Rasul told him not to withdraw. He told his two (companions) to seat him down beside him (Abu Bakr). They seated him by the side of Abu Bakr. Abu Bakr said the prayer standing while following the prayer of Rasul and the people Bald prayer (standing) while following the prayer of Abu Bakr. Rasul was seated. Ubaidullah said: I visited Ibn Abbas, and said: Should I submit to you what Aisha had told about the illness of Rasul? He said: Go ahead. I submitted to him what had been transmitted by her (Aisha). He objected to none of it, only asking whether she had named to him the man who accompanied Abbas. I said: No. He said: It was Ali.

Bk 4, No.833:
Aisha said: It was in the house ofMaimuna that Rasul first fell ill. He asked permission from his wives to stay in her (Aisha's) house during his illness. They granted him permission. She (Aisha) narrated: He (Rasul) went out (for prayer) with his hand over al-Fadl b. Abbas and on the other hand there was another person and (due to weakness) his feet dragged on the earth. 'Ubaidullah said: I narrated this hadith to the Ibn Abbas and he said: Do you know who the man was whose name Aisha did not mention? It was Ali.

Bk 4, No.834:
Aisha, Wife, said: When Rasul fell ill and his illness became serious, he asked permission from his wives to stay in my house during his illness. They gave him permission to do so. He stepped out (of Aisha's apartment for prayer) supported by two persons. (He was so much weak) that his feet dragged on the ground and he was being supported by Abbas b. Abdul Muttalib and another person. 'Ubaidullah said: I informed Abdullah (b. Abbas) about that which Aisha had said. Ibn Abbas said: Do you know the man whose name Aisha did not mention? He said: No. Ibn Abbas said: It was Ali.

Bk 4, No.835:
Aisha, Wife, said: I tried to dissuade Rasul from it (i.e from appointing Abu Bakr as the Imam.) and my insistence upon it was not due to the fact that I entertained any apprehension in my mind that the people would not love the man who would occupy his (Prophet's) place (i.e who would be appointed as his caliph) and I feared that the people would be superstitious about one who would occupy his place. I, therefore, desired that Rasul should leave Abu Bakr aside in this matter.

Bk 4, No.836:
Aisha said: When Rasul came to my house, he said: Ask Abu Bakr to lead people in prayer. Aisha narrated: I said, Rasul, Abu Bakr is a man of tenderly feelings; as he recites the Koran, he cannot help shedding tears: so better command anyone else to lead the prayer. By Allah, there is nothing disturbing in it for me but the idea that the people may not takeevil omen with regard to one who is the first to occupy the place of Rasul. I tried to dissuade him (Rasul) twice or thrice (from appointing my father as an Imam in prayer), but he ordered Abu Bakr to lead the people in prayer and said: You women are like those (who had) surrounded Yusuf.

Bk 4, No.837:
Aisha said: When Rasul was confined to bed, Bilal came to him to summon him to prayer. He (Rasul) said: Ask Abu Bakr to lead the people in prayer. She (Aisha) said: I said: Rasul, Abu! Bakr is a tenderhearted man, go when ]be would stand at your place (he would be so overwhelmed by feelings) that he would not be able to make the people hear anything (his recitation would not be audible to the followers in prayer). You should better order Umar (to lead the prayer). He (Rasul) said: Ask Abu Bakr to lead people in- prayer. She (Aisha) said: I asked Hafsa to (convey) my impression to him (Rasul) that Abu Bakr was a tenderhearted man, so when he would stand at his place, he would not be able to make the people bear anything. He better order Umar. Hafsa conveyed this (message of Hadrat Aisha) to him (Rasul). Rasul said: (You are behaving) as if you are the females who had gathered around Yusuf. Order Abd Bakr to lead the people in prayer. She (Aisha) said: So Abu Bakr was ordered to lead the people in prayer. As the prayer began, Rasul felt some relief; he got up and moved supported by two persons and his feet dragged on earth (due to excessive weakness). Aisha said: As he (Rasul) entered the mosque. Abu Bakr perceived his (arrival). He was about to with. draw, but Rasul by the gesture (of This hand) told him to keep standing at his place. Rasul came and seated himself on the left side of Abu Bakr. She (Aisha) said: Rasul was leading people in prayer sitting. Abu Bakr was following the prayer of Rasul in a standing posture and the people were following the prayer of Abu Bakr.

Bk 4, No.838:
A'mash said: When Rasul suffered from illness of which he died, and in the hadith transmitted by Ibn Mus-hir, the words are: Rasul was brought till he was seated by his (Abu Bakr's) side and Rasul led the people in prayer and Abu Bakr was making takbir audible to them, and in the hadith transmitted by 'Isa the (words are):" Rasul sat and led the people in prayer and Abu Bakr was by his side and he was making (takbir) audible to the people."

Bk 4, No.839:
Aisha said: Rasul ordered Abu Bakr that he should lead people in prayer during his illness, and he led them In prayer. Urwa said: Rasul felt relief and went (to the mosque) and Abd Bakr was leading the people in prayer. When Abel Bakr saw him he began to withdraw, but Rasul signed him to remain where he was. Rasul sat opposite to Abu Bakr by his side. Abu Bakr said prayer following the prayer of Rasul, and the people said prayer following the prayer of Abu Bakr.

Bk 4, No.840:
Anas b. Malik reported, Abu Bakr led them in prayer due to the illness of Rasul of which be died. It was a Monday and they stood in rows for prayer. Rasul drew aside the curtain of (Aisha's) apartment and looked at us while he was standing, and his (Prophet's) face was (as bright) as the paper of the Holy Book. Rasul felt happy and smiled. And we were confounded with joy while in prayer due to the arrival (among our midst) of Rasul, Abu Bakr stepped back upon his heels to say prayer in a row perceiving that Rasul had come out for prayer. Rasul with the help of his hand signed to them to complete their prayer. Rasul went back (to his apartment) and drew the curtain. He (the narrator) said: Rasul breathed his last on that very day.

Bk 4, No.841:
Anas said: The last glance that I have had of Rasul (before his death) was that when he on Monday drew the curtain aside. The hadith transmitted by Salih is perfect and complete.

Bk 4, No.842:
This hadith is narrated on the authority of Anas b. Malik by another chain of transmitters.

Bk 4, No.843:
Anas said: Rasul did not come to us for three days. When the prayer was about to start. Abu Bakr stepped forward (to lead the prayer), and Rasul lifted the curtain. When the face of Rasul became visible to us, we (found) that no sight was more endearing to us than the face of Rasul as it appeared to us. Rasul with the gesture of his hand directed Abu Bakr to step forward (and lead the prayer). Rasul then drew the curtain, and we could not see him till he died.

Bk 4, No.844:
Abu Musa said: When Rasul became ill and illness became serious he ordered Abu Bakr to lead the people in prayer. Upon this Aisha said: Rasul, Abd Bakr is a man of tenderly feelings: when he would stand in your place (he would be so much overwhelmed -by grief that) he would not be able to lead the people in prayer. He (Rasul) said: You order Abu Bakr to lead the people in prayer, and added: You are like the female companions of Yusuf. So Abu Bakr led the prayer (during this period of illness) in the life of Rasul.

Chapter 19: IF THE IMAM ARRIVES LATE AND THERE IS NO DANGER OF AN UNPLEASANT HAPPENING, ANOTHER IMAM CAN BE APPOINTED TO LEAD THE PRAYER

Bk 4, No.845:
Sahl b. Saad al-Saidi said: Rasul went to the tribe of Bani Amr b. Auf in order to bring reconciliation amongst (its members), and It was a time of prayer. The Muadhdhin came to Abu Bakr and said: Would you lead the prayer in case I recite takbir (tahrima, with which the prayer begins)? He (Abu Bakr) said: Yes. He (the narrator) said: He (Abu Bakr) started (leading) the prayer. The people were engaged in observing prayer when Rasul happened to come there and made his way (through the people) till he stood in a row. The people began to clap (their hands), but Abu Bakr paid no heed (to it) in prayer. When the people clapped more vigorously, he (Abu Bakr) then paid heed and saw Rasul there. (He was about to withdraw when) Rasul signed to him to keep standing at his place. Abu Bakr lifted his hands and praised Allah for what Rasul had commanded him and then Abu Bakr withdrew himself till he stood in the midst of the row and Rasul stepped forward and led the prayer. When (the prayer) was over, he (Rasul) said: 0 Abu Bakr, what prevented you from standing (at that place) as I ordered you to do? Abu Bakr said: It does not become the son of Abu Quhafa to lead prayer before Rasul. Rasul said (to the people) around him: What is it that I saw you clapping so vigorously? (Behold) when anything happens in prayer, say: Subha Allah, for when you would utter it, it would attract the attention, while clapping of hands is meant for women.

Bk 4, No.846:
This hadith is transmitted by Sahl b. Saad in the same way as narrated by Malik, with the exception of these words:" Abu Bakr lifted his hands and praised Allah and retraced his (steps) till he stood in a row."

Bk 4, No.847:
Sahl b. Saad al-Saidi said: Rasul went to Bani Amr b. Auf in order to bring about reconciliation amongst them. The rest of the hadith is the same but with (the addition of these words):" Rasul came and made his way through the rows till he came to the first row and Abu Bakr retraced his steps."

Bk 4, No.848:
Mughira b. Shuba reported that he participated In the expedition of Tabuk along with Rasul. Rasul went out to answer the call of nature before the morning prayer. and I carried along with him a jar (full of water). When Rasul came back to me (after relieving himself). I began to pour water upon his hands out of the jar and he washed his hands three times, then washed his face three times. He then tried to tuck up the sleeves of his cloak upon his forearms but since the sleeves were tight he inserted his hands in the cloak and then brought out his forearms up to the elbow below the cloak, and then wiped over his shoes and then moved on. Mughira said: I also moved along with him till he came to the people and (he found) that they had been saying their prayer under the Imamah of Abdul Rahman b. Auf. Rasul could get one rak ah out of two and said (this) last raka along with the people. When Abdul Rahman b. Auf pronounced the salutation, Rasul got up to complete the prayer. This made the Muslims terrified and most of them began to recite the glory of the Lord. When Rasul finished his prayer, he turned towards them and then said: You did well, or said with a sense of joy: You did the right thing that you said prayer at the appointed hour.

Bk 4, No.849:
This hadith is narrated by Hamza b. Mughira by another chain of trans- mitters (but with the addition of these words): I made up my mind to hold Abdul Rahman b. Auf back, but Rasul said: Leave him."

Chapter 20: IF SOMETHING HAPPENS IN PRAYER, MEN SHOULD GLORIFY ALLAH AND WOMEN SHOULD CLAP HANDS

Bk 4, No.850:
Abu Huraira said: Rasul said: Glorification of Allah is for men and clapping of hands is meant for women (if something happens in prayer). Harmala added in his narration that Ibn Shihab told him: I saw some of the scholars glorifying Allah and making a gesture.

Bk 4, No.851:
This hadith is narrated on the authority of Abu Huraira by another chain of transmitters.

Bk 4, No.852:
This hadith is transmitted by Muhammad b. Rafi, Abu'I-Razzaq. Ma'mar, Hammam on the authority of Abu Huraira with the addition of (the word)" prayer".

Chapter 21: COMMAND TO OBSERVE PRAYER WELL, PERFECTING IT, AND DEVOTION IN IT

Bk 4, No.853:
Abu Huraira said: one day Rasul led the prayer. Then turning (towards his Companions) he said: 0 you, the man, why don't you say your prayer well? Does the observer of prayer not see how he is performing the prayer for he performs it for himself? By Allah, I see behind me as I see In front of me.

Bk 4, No.854:
Abu Huraira said: Rasul said: Do you find me seeing towards the Qibla only? By Allah, your bowing and your prostrating are not hidden from my view. Verily I see them behind my back.

Bk 4, No.855:
Anas b. Malik reported. Rasul said: Perform bowing and prostration well. By Allah. I see you even if you are behind me, or he said'. (1 see you) behind my back when you bow or prostrate.

Bk 4, No.856:
Anas said: Rasul said: Complete the bowing and prostration well. By Allah, 1 see you behind my back as to how you bow and prostrate or when you bow and prostrate.

Chapter 22: IT IS FORBIDDEN TO BOW AND PROSTRATE AHEAD OF THE IMAM

Bk 4, No.857:
Anas said: Rasul one day led us in the prayer. and when he completed the Prayer he turned his face towards us and said: 0 People, I am your Imam, so do not precede me in bowing and prostration and in standing and turning (faces, i.e In pronouncing salutation), for I see you in front of me and behind me, and then said: By Him in Whose hand Is the life of Muhammad, if you could see what I see, you would have laughed little and wept much more. They said: What did you see, Rasul? He replied: (I saw) Paradise and Hell.

Bk 4, No.858:
This hadith is narrated by Anas with another chain of transmitters, and in the hadith transmitted by Jarir there is no mention of" turning (faces)".

Bk 4, No.859:
Abu Huraira said: Rasul said: Does the man who lifts his head ahead of the Imam (from prostration) not fear that Allah may change his head into the head of an ass?

Bk 4, No.860:
Abu Huraira said: Rasul said: Does the man who lifts his head before the Imam not fear that Allah may change his face into that of an ass?

Bk 4, No.861:
This hadith has been narrated by Abu Huraira by another chain of transmitters except for the words narrated by Rabi' b. Muslim:" Allah may make his face like the face of an ass."

Chapter 23: IT IS FORBIDDEN TO LIFT ONE'S EYES TOWARDS THE SKY IN PRAYER

Bk 4, No.862:
Jabir b. Samura said: Rasul said: The people who lift their eyes towards the sky in Prayer should avoid it or they would lose their eyesight.

Bk 4, No.863:
Abu Huraira said: People should avoid lifting their eyes towards the sky while supplicating in prayer, otherwise their eyes would be snatched away.

Chapter 24: THE COMMAND TO OBSERVE PRAYER WITH TRANQUILLITY AND CALMNESS AND PROHIBITION OF MAKING GESTURES WITH HANDS AND LIFTING THEMWHILE PRONOUNCING SALUTATION, ANDTHE COMPLETING OF FIRST ROWSAND JOINING TOGETHER WELL IN THEM

Bk 4, No.864:
Jabir b. Samura said: Rasul came to us and said: How is it that I see you lifting your hands like the tails of headstrong horses? Be calm in prayer. He (the narrator) said: He then again came to us and saw us (sitting) in circles; he said: How is it that I see you in separate groups? He (the narrator) said: He again came to us and said: Why don't you draw yourselves up in rows as angels do in the presence of their Lord? We said: Rasul, bow do the angels draw themselves up in rows in the presence of their Lord? He (Rasul) said: They make the first rows complete and keep close together in the row.

Bk 4, No.865:
This hadith has been narrated by A'mash with the same chain of transmitters.

Bk 4, No.866:
Jabir b. Samura said: When we said prayer with Rasul, we pronounced: Peace be upon you and Mercy of Allah, peace be upon you and Mercy of Allah, and made gesture with the hand on both the sides. Upon this Rasul said: What do you point out with your hands as if they are the tails of headstrong horses? This is enough for you that one should place one's hand on one's thigh and then pronounce salutation upon one's brother on the right side and then on the left.

Bk 4, No.867:
Jabir b. Samura said: We said our prayer with Rasul and, while pronouncing salutations, we made gestures with our hands (indicating)" Peace be upon you, peace be upon you." Rasul looked towards us and said: Why is it that you make gestures with your hands like the tails of headstrong horses? When any one of you pro- nounces salutation (in prayer) he should only turn his face towards his companion and should not make a gesture with his hand.

Chapter 25: STRAIGHTENING OF ROWS AND THE EXCELLENCE OF THE FIRST ROW AND THEN OF THE SUBSEQUENT ROWS AND COMPETING AND VYING WITH ONE ANOTHER FOR THE FIRST ROW AND PRIORITY OF THE MEN OF VIRTUES AND THEIR NEARNESS TO THE IMAM

Bk 4, No.868:
Abu Masud said: Rasul used to touch our shoulders in prayer and say: Keep straight, don't be irregular, for there would be dissension in your hearts. Let those of you who are sedate and prudent be near me, then those who are next to them, then those who are next to them. Abu Masud said: Now-a-days there is much dissension amongst you.

Bk 4, No.869:
This hadith is narrated by Ibn Uyaina with the same chain of transmitters.

Bk 4, No.870:
Ibn Masud said: Rasul said: Let those who are sedate and prudent be near me, then those who are next to them (saying it tliree tinies), and beware of the tumult of the markets.

Bk 4, No.871:
Anas b. Malik said: Rasul said: Straighten your rows. for the straightening of a row is a part of the perfection of prayer.

Bk 4, No.872:
Anas b. Malik said: Rasul said: Complete the rows, for I can see you behind my back.

Bk 4, No.873:
Hammam b. Munabbih said: This is what was transmitted to us by Abu Huraira from Rasul and, while making a mention of a few ahadith, said: (The Messengerof Allah directed us thus): Establish rows in prayer, for the making of a row (straight) is one of the merits of prayer.

Bk 4, No.874:
Numan b. Bashir said: I heard Rasul say: Straighten your rows, or Allah would create dissension amongst you.

Bk 4, No.875:
Numan b. Bashir said: Rasul used to straighten our rows as it lie were straightening an arrow with their help until be saw that we had learnt it from him. One day he came out, stood up (for prayer) and was about to say: Allah is the Greatest, when he saw a man, whose chest was bulging out from the row, so he said: Servants of Allah, you hint straighten your rows or Allah would create dissension amongst you.

Bk 4, No.876:
Abu Awana reported this hadith with the same chain of transmitters.

Bk 4, No.877:
Abu Huraira said: Rasul said: If the people were to know what excellence is there in the Adhan and in the first row, and they could not (get these opportunities) except by drawing lots, they would have definitely done that. And if they were to know what excellence lies in joining the prayer in the first takbir (prayer), they would have vied with one another. And if they were to know what excellence lies in the night prayer and morning prayer, they would have definitely come even if crawling (on their knees).

Bk 4, No.878:
Abu Saeed Kuzri said: Rasul saw (a tendency ) among his Companions to go to the back, so he said to them: Come forward and follow my lead, and let those who come after you follow your lead. People will continue to keep back till Allah will put them at the back.

Bk 4, No.879:
Abu Saeed Kuzri said: Rasul saw people at the end of the mosque, and then the (above-mentioned hadith) was narrated.

Bk 4, No.880:
Abu Huraira said: Rasul said: If you were to know, or if they were to know, what (excellence) lies in the first rows, there would have been drawing of lots (for filling them) ; and Ibn Harb said: For (occupying) the first row there would have been drawing of lots.

Bk 4, No.881:
Abu Huraira said: The best rows for men are the first rows, and the worst ones the last ones, and the best rows for women are the last ones and the worst ones for them are the first ones.

Bk 4, No.882:
This hadith is narrated by Suhail with the same chain of transmitters.

Chapter 26: THE PRAYING WOMEN HAVE BEEN COMMANDED NOT TO PRECEDE MEN IN LIFTING THEIR HEADS FROM PROSTRATION

Bk 4, No.883:
Sahl b. Saad said: I saw men having tied (the ends) of their lower garments around their necks, like children, due to shortage of cloth and offering their prayers behind Rasul. One of the proclaimers said: O womenfolk, do not lift your heads till men raise (them).

Chapter 27: WOMEN COMING OUT (FROM THEIR HOUSES) FOR GOING TO THE MOSQUE WHEN THERE IS NO APPREHENSION OF WICKEDNESS, BUT THEY SHOULD NOT COME OUT SCENTED

Bk 4, No.884:
Salim narrated it from his father (Ibn Umar) that Rasul said: When women ask permission for going to the mosque, do not prevent them.

Bk 4, No.885:
Ibn Umar said: I heard Rasul say: Don't prevent your women from going to the mosque when they seek your permission. Bilal b. Abdullah said: By Allah, we shall certainly prevent them. On this Ibn Umar turned towards him and reprimanded him to harshly as I had never heard him do before. He (Ibn Umar) said: I am narrating to you that which comes from Rasul and you (have the audicity) to say: By Allah, we shall certainly prevent them.

Bk 4, No.886:
Ibn Umar said: 'Rasul said: Do not prevent the maid-servants of Allah from going to the mosque.

Bk 4, No.887:
lbn Umar said: I heard the Messeinger of Allah say: When your women seek your permission for going to the mosque, you grant them (permission).

Bk 4, No.888:
Ibn Umar said: Rasul said: Do not prevent women from going to the mosque at night. A boy said to Ibn Umar: We would never let them go out, that they may not be caught in evil. He (the narrator) said: Ibn Umar reprimanded him and said.. I am saying that Rasul said this, but you say: We would not allow!

Bk 4, No.889:
A hadith like this has been narrated by A'mash with the same chain of transmitters.

Bk 4, No.890:
Ibn Umar said: Grant permission to women for going to the mosque in the night. His son who was called Waqid said: Then they would make mischief. He (the narrator) said: He thumped his (son's) chest and said: I am narrating to you the hadith of Rasul, and you say: No!

Bk 4, No.891:
Ibn Umar said: Rasul said: Do not deprive women of their share of the mosques, when they seek permission from you. Bilal said: By Allah, we would certainly prevent them. Abdullah said: I say that Rasul said it and you say: We would certainly prevent them!

Bk 4, No.892:
Zainab Thaqafiya said: Rasul said: When any one of you (women) participates in the Isha prayer, she should not perfume herself that night.

Bk 4, No.893:
Zainab, the wife of Abdullah (b. Umar), said: Rasul said to us: When any one of you comes to the mosque, she should not apply perfume.

Bk 4, No.894:
Abu Huraira said: Rasul said: Whoever (woman) fumigates herself with perfume should not join us in the Isha prayer.

Bk 4, No.895:
Amra, daughter of Abdul Rahmin, said: I heard Aisha, Wife. say: If Rasul had seen what new things the women have introduced (in their way of life) he would have definitely prevented them from going to the mosque, as the women of BaniIsrael were prevented.

Bk 4, No.896:
This hadith has been narrated by Yahya b. Saeedwith the same chain of transmitters.

Chapter 28: MODERATION BETWEEN LOUD AND LOW RECITATION IN JAHRI PRAYER, WHEN THERE IS A FEAR OF TURMOIL IN RECITING LOUDLY

Bk 4, No.897:
Ibn Abbas said: The word of (Allah) Great and Glorious: 'And utter not thy prayer loudly, nor be low in it" (xvii. 110) was revealed as Rasul was hiding himself in Mecca. When he led his Companions in prayer he raised his voice (while reciting the) Koran. And when the polytheists heard that, they reviled the Koran and Him Who revealed it and him who brought it. Upon this Allah, the Exalted, said to His Rasul: Utter not thy prayer so loudly that the polytheists may hear thy recitation and (recite it) not so low that it may be inaudible to your Companions. Make them hear the Koran, but do not recite it loudly and seek a (middle) way between these. Recite between loud and low tone.

Bk 4, No.898:
Aisha reported that so far as these words of (Allah) Glorious and High are concerned:" And utter not thy prayer loudly, not be low in it" (xvii. 110) relate to supplication (dua').

Bk 4, No.899:
A hadith like this has been narrated by Hisham with the same chain of transmitters.

Chapter 29: LISTENING TO THE RECITATION OF THE Koran

Bk 4, No.900:
Ibn Abbas reported with regard to the words of Allah, Great and Glorious:" Move not thy tongue therewith" (Ixxv. 16) that when Gabriel brought revelation to him (Rasul) he moved his tongue and lips (with a view to committing it to memory instantly). This was something hard for him and it was visible (from his face). Then Allah, the Exalted. revealed this a" Move not thy tongue therewith to make haste (in memorising it). Surely on us rests the collecting of it and the reciting of it" (ixxv. 16), i.e Verily it rests with Us that We would preserve it in your heart and (enable you) to recite it You would recite it when We would recite it and so follow its recitation, and He (Allah) said:" We revealed it, so listen to it attentively. Verily its exposition rests with Us. i.e We would make it deliver by your tongue." So when Gabriel came to him (to Rasul), he kept silence, and when he went away he recited as Allah had promised him.

Bk 4, No.901:
Ibn Abbas reported with regard to the words:" Do not move thy tongue there with to make haste," that Rasul felt it hard and he moved his lips. Ibn Abbas said to me (Saeed b.Jubair): I move them just as Rasul moved them. Then said Said: I move them just as Ibn Abbas moved them, and he moved his lips. Allah, the Exalted, revealed this:" Do not move your tongue therewith to make haste. It is with US that its collection rests and its recital" (al-Koran, ixxv. 16). He said: Its preservation in your heart and then your recital. So when We recite it, follow its recital. He said: Listen to it, and be silent and then it rests with Us that you recite it. So when Gabriel came to Rasul, he listened to him attentively, and when Gabriel went away, Rasul recited as he (Gabriel) had recited it.

Chapter 30: RECITATION OF THE KORAN LOUDLY IN THE' DAWN PRAYER

Bk 4, No.902:
Ibn Abbas said: Rasul neither recited the Koran to the Jinn nor did he see them. Rasul went out with some of his Companions with the intention of going to the bazaar of 'Ukaz And there had been (at that time) obstructions between satans and the news from the Heaven, and there were flung flames upon them. So satan went back to their people and they said: What has happened to you? They said: There have been created obstructions between us and the news from the Heaven. And there have been flung upon us flames. They said: It cannot happen but for some (important) event. So traverse the eastern parts of the earth and the western parts and find out why is it that there have been created obstructions between us and the news from the Heaven. So they went forth and traversed the easts of the earth and its wests. Some of them proceeded towards Tihama and that is a nakhl towards the bazaar of 'Ukaz and he (Rasul) was leading his Companions in the morning prayer. So when they heard the Koran. they listened to it attentively and said: It is this which has caused obstruction between us and news from the Heaven. They went back to their people and said: O our people, we have heard a strange Koran which directs us to the right path; so we affirm our faith in it and we would never associate anyone with our Lord. And God revealed to His Rasul Muhammad:" It has been revealed to me that a party of Jinn listened to it" (Koran, lxxii. 1).

Bk 4, No.903:
Dawud reported from 'Amir who said: I asked 'Alqama if Ibn Masud was present with Rasul on the night of the Jinn (the night when Rasul met them). He (Ibn Mas'uad) said: No, but we were in the company of Rasul one night and we missed him. We searched for him in the valleys and the hills and said. He has either been taken away (by jinn) or has been secretly killed. He (the narrator) said. We spent the worst night which people could ever spend. When it was dawn we saw him coming from the side of Hiri'. He (the narrator) reported. We said: Rasul, we missed you and searched for you, but we could not find you and we spent the worst night which people could ever spend. He (Rasul) said: There came to me an inviter on behalf of the Jinn and I went along with him and recited to them the Koran. He (the narrator) said: He then went along with us and showed us their traces and traces of their embers. They (the Jinn) asked him (Rasul) about their provision and he said: Every bone on which the name of Allah is recited is your provision. The time it will fall in your hand it would be covered with flesh, and the dung of (the camels) is fodder for your animals. Rasul said: Don't perform istinja with these (things) for these are the food of your brothers (Jinn).

Bk 4, No.904:
This hadith has been reported by Dawud with the same chain of transmitters up to the word (s):" The traces of their embers." Sha'bi said: They (the Jinn) asked about their provision, and they were the Jinn of al-jazira, up to the end of the hadith, and the words of Sha'bi have been directly transmitted from the hadith of Abdullah.

Bk 4, No.905:
This hadith has been narrated on the authority of Abdullah from Rasul up to the words:" The traces of the embers," but he made no mention of what followed afterward.

Bk 4, No.906:
Abdullah (b. Masud) said: I was not with Rasul but I wish I were with him.

Bk 4, No.907:
Ma'n reported.. I heard it from my father who said: I asked Masruq who informed Rasul about the night when they heard the Koran. He said: Your father, Ibn Masud, narrated it to me that a tree informed him about that.

Chapter 31: RECITATION IN THE NOON AND AFTERNOON PRAYERS

Bk 4, No.908:
Abu Qatada said: Rasul led us in prayer and recited in the first two rakas of the noon and afternoon prayers sura al-Fitiha and two (other) surahs. And he would sometimes recite loud enough for us the verses. He would prolong the first raka more than the second. And he acted similarly in the morning prayer.

Bk 4, No.909:
Abu Qatada reported it on the authority of his father: Rasul would recite in the first two rakas of the noon and afternoon prayers the opening chapter of the Book and another surah. He would sometimes recite loud enough to make audible to us the verse and would recite in the last two rakas sura al-Faitiha (only).

Bk 4, No.910:
Abu Saeed Kuzri said: We used to estimate how long Rasul stood in the noon and afternoon prayers, and we estimated hat he stood in the first two rakas of the noon prayer as long as it takes to recite Alif Lam Mim, Tanzil, i.e as-Sajda. We estimated that he stood half that time in the last two rakas; that he stood in the first two of the afternoon as long as he did in the last two at noon; and in the last two of the afternoon prayer about half that time.
Abu Bakr in his narration has made no mention of Alif Lam Mim, Tanzil, but said: As long as it takes to recite thirty verses.

Bk 4, No.911:
Abu Saeed Kuzri said: Rasul used to recite in every raka of the first two rakas of the noon prayer about thirty verses and in the last two about fifteen verses or half (of the first raka) and in every raka of the Asr prayer of the first two rakas about fifteen verses and in the last two verses half (of the first ones).

Bk 4, No.912:
Jabir b. Samura said: The people of Kufa complained to Umar b. Khattab about Saeedand they made a mention of his prayer. Umar sent for him. He came to him. He (Umar) totd him that the people had found fault with his prayer. He said: I lead them in prayer in accorance with the prayer of Rasul. I make no decrease in it. I make them stand for a longer time in the first two (rakas) and shorten it in the last two. Upon this Umar remarked: This is what I deemed of thee, O Abu Ishaq

Bk 4, No.913:
This hadith his been narrated by 'Abu al-Malik with the same chain of transmitters.

Bk 4, No.914:
Jabir b. Samura said: Umar said to Saad: They complain against you in every matter, even in prayer. He (Saad) said: I prolong (standing) in the first two (rakas) and shorten it in the last two, and I make no negligence in following the prayer of Rasul. He (Umar) remarked: This is what is expected of you, or, that is what I deemed of you.

Bk 4, No.915:
This hadith is narrated by Jabir b. Samura but with the addition of these words:" (Saad said): These bedouins presume to teach me prayer."

Bk 4, No.916:
Abu Saeed Kuzri said: The noon prayer would start and one would go to al-Baqi' and after having relieved himself he would perform ablution and then come, while Rasul would be in the first raka, because he would prolong it so much.

Bk 4, No.917:
Qaz'a said: I came to Abu Saeed Kuzri and he was surrounded by people. When the people departed from him I said: I am not going to ask you what these people have been asking you. I want to ask you about the prayer of Rasul. He (Abu Saeed) said: There is no good for you in this. He (Qaz'a), however, repeated (his demand). He then said: The noon prayer would start and one of us would go to Baqi' and, having relieved himself, would come to his home, then perform ablution and go to the mosque, and (he would find) Rasul in the first raka.

Chapter 32: RECITATION IN THE MORNING PRAYER

Bk 4, No.918:
Abdullah b. Saeed reported: Rasul led us in the morning prayer in Mecca and began Sarat al-Mu'minin (xxiii ) but when he came to the mention of Moses and Aaron (verse. 45) or to the mention of Jesus (verse 50), a cough got the better of him, and he bowed. Abdullah b. Sa'ib was present there, and in the hadith narrated by Abdul Razzaq (the words are): He cut short (the recitation) and bowed.

Bk 4, No.919:
Amr b. Huwairith said: I heard Rasul recite in the morning prayer" Wa'l-lail-i-idhd 'As'asa" (ixxxi. 17).

Bk 4, No.920:
Qutba b. Malik said: I said prayer and Rasul led it and he recited" Qaf. (I.). By the Glorious Koran," till he recited" and the tall palm trees" (l. 10). I wanted to repeat it but I could not follow its significance.

Bk 4, No.921:
Qutba b. Malik reported that he had heard Rasul reciting in the morning prayer this:" And the tall palm trees having flower spikes piled one above another" (l. 10).

Bk 4, No.922:
Ziyad b. 'Ilaqa reported it on the authority of his uncle that he said the morning prayer with Rasul and he recited in the first raka:" And the tall palm trees having flower spikes piled one above another (l. 10) or perhaps Sarah Qaf.

Bk 4, No.923:
Jabir b. Samura said: Rasul used to recite in the morning prayer" Qaf. By the Glorious Koran." and his prayer afterward shortened.

Bk 4, No.924:
Simak asked Jabir b. Samura about the prayer of Rasul. He said: He (Rasul) shortened the prayer and he did not pray like these people then, and he informed me that Rasul used to recite" Qaf. By the (Glorious) Koran," and a passage of similar length.

Bk 4, No.925:
Jabir b. Samura said: Rasul used to recite in the noon prayer:" By the night when it envelopes" (xcii.), and in the afternoon like this, but he prolonged the morning prayer as compared to that (noon and afternoon prayers).

Bk 4, No.926:
Jabir b. Samura said: Rasul used to recite in the noon prayer:" Glorify the name of thy Most High Lord in the morning prayer longer than this" (lxxxvii.)

Bk 4, No.927:
Abu Barza said: Rasul used to recite in the morning prayer from sixty to one hundred verses.

Bk 4, No.928:
Abu Barza Aslami said: Rasul used to recite from sixty to one hundred verses in the morning prayer.

Bk 4, No.929:
Ibn Abbas said: Umm al-Fadl daughter of al-Harith heard him reciting:" By those sent forth to spread goodness" (lxxvii.). (Upon this) she remarked: O my son, you reminded me by the recitation of this sura (the fact) that it was the last sura that I heard from Rasul and he recited it in the evening prayer.

Bk 4, No.930:
This hadith has been narrated by Zuhri with the same chain of transmitters but with this addition:" And he did not lead the player after this till his death."

Bk 4, No.931:
Jubair b. Mut'im said: I heard Rasul reciting sura al-Tur (Mountain) (lii) in the evening prayer.

Bk 4, No.932:
This hadith has been narrated by Zuhri with the same chain of transmitters.

Chapter 33: RECITATION IN THE NIGHT PRAYER

Bk 4, No.933:
Adi said: I heard Al Bara narrating it from Rasul that while in a journey he said the night prayer and recited in one of the two rakas:" By the Fig and the Olive" (Su'rah xcv.).

Bk 4, No.934:
Al Bara b. Azib reported that he said prayer with Rasul and he recited:" By the Fig and the Olive."

Bk 4, No.935:
Al Bara b. Azib said: I heard Rasul reciting in the night prayer:" By the Fig and the Olive," and I have never heard anyone with a sweeter voice than he.

Bk 4, No.936:
Jabir reported that Muadh used to pray with Rasul, then came and led his people in prayer. One night he said the night prayer with Rasul. He then came to his people and led them in prayer beginning with Sura Baqara. A man turned aside, pronounced the taslim (salutation for concluding the prayer), then prayed alone and departed. The people said to him: Have you become a hypocrite, so and so? He said: I swear by Allah that I have not, but I will certainly go to Rasul and will inform (him) about this. He then came to Rasul and said: Rasul, we look after camels used for watering and work by day. Muidh said the night prayer with you. He then came and began with Sura Baqara. Rasul then turned to Muadh and said: Are you there to (put the people) to trial? Recite such and recite such (and such a surah). It is transmitted on the authority of Jabir, as told by Sufyan, that he (Rasul) had said:" By the Sun and its morning brightness" (Sarah xci.)," By brightness" (Surah xciii)" By the night when it spreads" (Surah xcii.), and" Glorify the name of thy most high Lord" (Surah lxxxii.).

Bk 4, No.937:
Jabir said: Muadh led his companions in the night prayer and prolonged it for them. A person amongst us said prayer (after having separated himself from the congregation). Muadh was informed of this, and he remarked that he wasa hypocrite. When it (the remark) was conveyed to the man, he went to Rasul and informed him of what Muadh had said. Upon this Rasul said to him: Muadh, do you want to become a person putting (people) to trial? When you lead people in prayer, recite:" By the Sun and its morning brightness" (Surah xci.)," Glorify the name of thy most high Lord" (Surah lxxxvi.) and" Read in the name of Lord" (Surah xcvi.), and" By the night when it spreads" (Surah xcii.).

Bk 4, No.938:
Jabir said: Muadh said the night prayer with Rasul and then returned to his people and then led them in this prayer.

Bk 4, No.939:
Jabir said: Muadh said the night prayer with Rasul. He then came to the mosque of his people and led them in prayer.

Chapter 34: THE DUTY OF THE IMAM IS TO BE BRIEF AND PERFECT IN PRAYER

Bk 4, No.940:
Abu Masud al-Ainsari said: A person came to Rasul and said: I keep away from the morning prayer on account of such and such (a man), because; he keeps us so long. I never saw God's Messenger more angry when giving an exhortation than he was that day. He said: 0 people, some of you are scaring people away. So whoever of you leads the people in prayer he must be brief, for behind him are the weak, the aged, and the people who have (argent) business to attend.

Bk 4, No.941:
This hadith like one narrated by Hashalm has been narrated from Ismail with the same chain of transmitters.

Bk 4, No.942:
Abu Huraira said: Rasul said: When any one of you leads the people in prayer, he should be brief for among them are the young and the aged, the weak and the sick. But when one of you prays by himself, he may (prolong) as he likes.

Bk 4, No.943:
Hammam b. Munabbih said: This is what Abu Huraira transmitted to us from Muhammad Rasul, and he narrated (some) ahadith out of (these narrations and one of them is this): Rasul said: When any one of you stands to lead people In prayer, he should shorten it, for amongst them are the aged, and amongst them are the weak, but when he prays by himself, he may prolong his prayer as he likes.

Bk 4, No.944:
Abu Huraira said: Rasul said: When any one of you leads people in prayer, he must shorten it for among them are the weak, the infirm and those who have business to attend.

Bk 4, No.945:
Abu Bakr b. Abdul Rahman reported that he had heard Abu Huraira say that Rasul said like it, but he substituted" the aged" for 'the infirm".

Bk 4, No.946:
Uthman b. Abul Ass at-Thaqafi said: Rasul said to him: Lead your people in prayer. I said: Rasul. I perceive something (disturbing) in my soul. He (Rasul) asked me to draw near him and making me sit down in front of him he placed his hand on my breast between my nipples. and then, telling me to turn round, he placed it on my back between my shoulders. He then said: Act as an Imam for your people. He who acts as Imam of the people, he must be brief, for among them are the aged, among them are the sick, among them are the weak, and among them are the people who have business to attend. But when any of you prays alone, he may pray as he likes.

Bk 4, No.947:
Uthman b. Abul Ass said: The last thing which Rasul instructed me was: When you lead the people in prayer, be brief.

Bk 4, No.948:
Anas said: Rasul used to be brief and perfect in prayer.

Bk 4, No.949:
Anas said: Rasul was among those whose prayers was brief and perfect.

Bk 4, No.950:
Anas said: I never prayed behind an Imam who was more brief and more perfect in prayer than Rasul.

Bk 4, No.951:
Anas said: Rasul would listen to the crying of a lad in the company of his mother, in prayer, and he would recite a short sura or a small surah.

Bk 4, No.952:
Anas b. Malik said Rasul said: When I begin the prayer I Intend to make it long, but I hear a boy cry. ing; I then shorten it because of his mother's feelings.

Chapter 35: MODERATION IN THE ARTICLES OF PRAYER AND THEIR SHORTENING AND PERFECTION

Bk 4, No.953:
Al Bara b. Azib said: I noticed the prayer of Muhammad and saw his Qiyam (standing), his bowing, and then going back to the standing posture after bowing, his prostration, his sitting between the two prostrations, and his prostration and sitting between salutation and going away, all these were nearly equal to one another.

Bk 4, No.954:
Hakam said: There dominated in Kufa a man whose name was men- tioned as Zaman b. al-Ash'ath, who ordered Abu Ubaidah b. Abdullah to lead people in prayer and he accordingly used to lead them. Whenever he raised his head after bowing, he stood up equal to the time that I can recite (this supplication): O Allah! our Lord! unto Thee be the praise which would fill the heavens and the earth, and that which will please Thee besides them I Worthy art Thou of all praise and glory. None can prevent that which Thou bestowest, and none can bestow that whichthou preventest. And the greatness of the great will not avail him against Thee. Hakam (the narrator) said: I made a mention of that to Abdul Rahman ibn Abi Laila who said: I heard Al Bara b. Azib say that the prayer of Rasul and his bowing, and when he lifted his head from bowing, and his prostration, and between the two prostrations (all these acts) were nearly proportionate. I made a mention of that to 'Ar b. Murrah and he said: I saw Ibn Abi Laili (saying the prayer), but his prayer was not like this.

Bk 4, No.955:
Hakam said: When Matar b. Najiya dominated Kufa he ordered Abu Ubaida to lead people in prayer, and the rest of the hadith is the same.

Bk 4, No.956:
Thabit reported it on the authority of Anas: While leading you in prayer I do not shorten anything in the prayer. I pray as I saw Rasul leading us. He (Thabit) said: Anas used to do that which I do not see you doing; when he lifted his head from bowing he stood up (so long) that one would say: He has forgotten (to baw down in prostration). And when he lifted his head from prostration, he stayed in that position, till someone would say: He has forgotten (to bow down in prostration for the second sajda).

Bk 4, No.957:
Thabit reported it on the authority of Anas: I have never said such a light and perfect prayer as I said behind Rasul. The prayer of the Messenger. of Allah was well balanced. And so too was the prayer of Abu Bakr well balanced. When it was the time of Umar b. Khatab he prolonged the morning prayer. When Rasul said: Allah listened to him who praised Him, he stood erect till we said: He has forgotten. He then prostrated and sat between two prostration till we said: He has forgotten.

Chapter 36: FOLLOWING THE IMAM AND ACTING AFTER HIM

Bk 4, No.958:
Al Bara (b. Azib), and he was no liar (but a truthful Companion of Rasul), said: They used to say prayer behind Rasul. I never saw anyone bending his back at the time when he (Rasul) raised his head, till Rasul placed his forehead on the ground. They then fell in prostration after him.

Bk 4, No.959:
Al Bara reported, and he was no liar: When Rasul said: Allah listened to him who praised Him, none of us bent his back till he (Rasul) prostrated; we then, afterwards, went down in prostration.

Bk 4, No.960:
Al Bara said: They (the Companions) said prayer with Rasul, and they bowed when he (Rasul) bowed. and when he raised his head after bowing, he pronounced:" Allah listened to him who praised Him," and we kept standing till we saw him placing his face on the ground and then we followed him.

Bk 4, No.961:
Al Bara said: When we were (in prayer) with Rasul Allah none of us benfft his back till we saw he prostrated. Zuhair and others said:" till we saw him prostrating".

Bk 4, No.962:
Amr b. Huraith said: I said the dawn prayer behind Rasul of and heard him reciting: 'Nay. I call to witness the stars, running their courses and setting" (al-Koran, lxxxi. 15-16) and Done of us bent his back till he completed prostration.

Bk 4, No.963:
(Abdullah b ) Ibn Abi Aufa said: When Rasul raised his back from the rukd' he pronounced: Allah listened to him who praised Him. O Allah! our Lord! unto Thee be praise that would fill the heavens and the earth and fill that which will please Thee besides them.

Bk 4, No.964:
Abdullah b. Aufa said: Rasul used to recite this supplication: O Allah! our Lord, unto Thee be praise that would fill the heavens and the earth and fill that which will please Thee besides them.

Bk 4, No.965:
Abdullah b. Abu Aufa reported that Rasul used to recite (this supplication): O Allah! our Lord, unto Thee be praise that would fill the heavens and the earth and fill that which will please Thee besides (them). O Allah! purify me with snow, (water of) hail and with cold water; O Allah. cleanse me from the sins and errors just as a white garment is cleansed from dirt.

Bk 4, No.966:
This hadith with the same chain of transmitters has been narrated by Shuba, and in the narration of Muadh the words are:" just as the white garment is cleansed from filth," and in the narration of Yazid:" from dirt".

Bk 4, No.967:
Abu Saeed Kuzri said: When Rasul raised his head after bowing, he said: O Allah! our Lord, to Thee be the praise that would fill all the heavens and the earth, and all that it pleases Thee besides (them). O, thou art worthy of praise and glory, most worthy of what a servant says, and we all are Thy servants, no one can withhold what Thou givest or give what Thou withholdest, and riches cannot avail a wealthy person against Thee.

Bk 4, No.968:
Ibn Abbas said: When Rasul raised his head after bowing, he said: Allah! our Lord, to Thee be the praise that would fill the heavens and the earth and that which is between them, and that which will please Thee besides (them). Worthy art Thou of all praise and glory. No one can withhold what Thou givest, or give what Thou withholdest. And the greatness O! the great availeth not against Thee.

Bk 4, No.969:
Ibn Abbas reported from Rasul the words:" And that would fill that which will please Thee besides (them)!" and he did not mention the subsequent (portion of supplication).

Bk 4, No.970:
Ibn Abbas said: Rasul drew aside the curtain (of his apartment) and (he saw) people in rows (saying prayer) behind Aba Bakr. And he said: Nothing remains of the glad tidings of Rasulhood, except good visions which a Muslim sees or someone is made to see for him. And see that I have been forbidden to recite the Koran in the state of bowing and prostration. So far as Ruk'u is concerned, extol in it the Great and Glorious Lord, and while prostrating yourselves be earnest in supplication, for it is fitting that your supplications should be answered.

Bk 4, No.971:
Ibn Abbas said: Rasul drew aside the curtain and his head was bandaged on account of illness in which he died. He said: O Allah, have I not delivered (Thy Message)? (He repeated it) three times. Nothing has been left out of the glad tidings of Rasulbood, but good vision. which a pious servant (of Allah) sees or someone else is made to see for him. He then narrated like the hadith transmitted by Sufyan.

Bk 4, No.972:
Ali ibn Abu Talib said: Rasul forbade me to recite (the Koran) in a state of bowing and prostration.

Bk 4, No.973:
Ali ibn Abu Talib said: Rasul forbade to recite the Koran, while I am in the state of bowing and prostration.

Bk 4, No.974:
Ali ibn Abu Talib said: Rasul forbade me from the recitation (of the Koran) in bowing and prostration and I do not say that he forbade you.

Bk 4, No.975:
Ali said: My loved one (Rasul) forbade me that I should recite (the Koran) in a state of bowing and prostration.

Bk 4, No.976:
This hadith has been narrated by some other narrators, Ibn Abbas and others, and they all reported that Ali said: Rasul forbade me to recite the Koran while I am in a state of bowing and prostration, and in their narration (there is a mention of) forbiddance from that (recital) in the state of prostration as it has been transmitted by Zuhri, Zaid b. Aslam, al-Wahid b. Kathir, and Dawud b. Qais.

Bk 4, No.977:
This hadith is transmitted on the authority of Ali, but he made no mention of" while in prostration".

Bk 4, No.978:
Ibn Abbas said: I was forbidden to recite (the Koran) while I was bowing, and there is no mention of Ali in the chain of transmitters.

Chapter 37: WHAT IS TO BE RECITED IN BOWING AND PROSTRATION

Bk 4, No.979:
Abu Huraira said: Rasul said: The nearest a servant comes to his Lord is when he is prostrating himself, so make supplication (in this state).

Bk 4, No.980:
Abu Huraira said: Rasul used to say while prostrating himself: O Lord, forgive me all my sins, small and great, first and last, open and secret.

Bk 4, No.981:
Aisha said: Rasul often said while bowing and prostrating himself:" Glory be to Thee, O Allah, our Lord, and praise be to Thee, O Allah, forgive me," thus complying with the (command in) the Koran.

Bk 4, No.982:
Aisha reported that Rasul before his death recited often: Hallowed be Thou, and with Thy praise, I seek forgiveness from Thee and return to Thee. She said: I said: Rasul, what are these words that I find you reciting? He said: There has been made a sign for me in my Ummah; when I saw that, I uttered them (these words of glorification for Allah), and the sign is:" When Allah's help and victory..... to the end of the surah.

Bk 4, No.983:
Aisha said: Never did I, see Rasul after the revelation (of these verses):" When Allah's help and victory came." observin- his prayer without making (this supplication) or he said in it (supplication): Hallowed be Thee, my Lord, and with Thy praise, O Allah, forgive me.

Bk 4, No.984:
Aisha said: Rasul recited often these words: Hallowed be Allah and with His praise, I seek the forgiveness of Allah and return to Him. She said: I asked: Rasul, I see that you often repeat the saying" subhan allahi bihamdihi astag firullahi watubuilaih" whereupon he said: My Lord informed me that I would soon see a sign in my Ummah, so when I see it I often recite (these) words: Hallowed be Allah and with His Praise, I seek forgiveness of Allah and return to Him. Indeed I saw it (when this verse) was revealed:" When Allah's help and victory came, it marked the victory of Mecca, and you see people entering into Allah's religion in troops, celebrate the praise of Thy Lord and ask His forgiveness. Surely He is ever returning to Mercy."

Bk 4, No.985:
Ibn Juraij said: I asked Ata : What do you recite when you are in a state of bowing (in prayer)? He said:" Hallowed be Thou, and with Thy praise, there is no god but Thou." Son of Abd Mulaika narrated to me on the anthority of Aisha (who reported): I missed one night Rasul (from his bed). I thought that he might have gone to one of his other wives. I searched for him and then came back and (found him) in a state of bowing, or prostration, saying: Hallowed be Thou and with Thy praise; there is no god but Thou. I said: With my father mayest thou be ransomed and with my mother. I was thinking of (another) affair, whereas you are (occupied) in another one.

Bk 4, No.986:
Aisha said: One night I missed Rasul from the bed, and when I sought him my hand touched the soles of his feet while he was in the state of prostration; they (feet) were raised and he was saying:" O Allah, I seek refuge in Thy pleasure from Thy anger, and in Thy forgiveness from Thy punishment, and I seek refuge in Thee from Thee (Thy anger). I cannot reckon Thy praise. Thou art as Thou hast lauded Thyself."

Bk 4, No.987:
Aisha reported that Rasul used to pronounce while bowing and prostrating himself: All Glorious, All Holy, Lord of the Angels and the Spirit.

Bk 4, No.988:
This hadith has been narrated on the authority of Aisha by another chain of transmitters.

Chapter 38: THE EXCELLENCE OF PROSTRATION AND EXHORTATION TO OBSERVE IT

Bk 4, No.989:
Madan b. Talha said: I met Thauban, the freed slave. of Rasul, and asked him to tell me about an act for which, if I do it, Allah will admit me to Paradise, or I asked about the act which was loved most by Allah. He gave no reply. I again asked and he gave no reply. I asked him for the third time, and he said: I asked Rasul about that and he said: Make frequent prostrations before Allah, for you will not make one prostration without raising you a degree because of it, and removing a sin from you, because of it. Madan said that then lie met Abu al-Darda and when he asked him, he received a reply similar to that given by Thauban.

Bk 4, No.990:
Rabia b. Kab said: I was with Rasul one night. and I brought him water and what he required. He said to me: Ask (anything you like). I said: I ask your company in Paradise. He (Rasul) said: Or anything else besides it. I said: That is all (what I require). He said: Then help me to achieve this for you by deyoting yourself often to prostration.

Chapter 39: HOW THE LIMBS SHOULD WORK IN PROSTRATION AND FORBIDDANCE TO FOLD CLOTHING AND HAIR AND PLAITING OF HAIR IN THE PRAYER

Bk 4, No.991:
Ibn Abbas said: Rasul had been commanded that he should prostrate on the seven (bones) and he was forbidden to fold back the hair and clothing. And in the narration transmitted by Abu Rabi' (the words are):" on the seven bones and I was forbidden to fold back the hair and clothing". According to Abul Rabi' (the seven bones are): The hands, the knees, and the (extremities) of the feet and the forehead.

Bk 4, No.992:
Ibn Abbas reported from Rasul: I was commanded to prostrate myself on seven bones and not to fold back clothing or hair.

Bk 4, No.993:
Ibn Abbas said: Rasul had been commanded to prostrate on seven (bones) and forbidden to fold back hair and clothing.

Bk 4, No.994:
Ibn Abbas said Rasul said: I have been commanded to prostrate myself on seven bones:" forehead," and then pointed with his hand towards his nose, hands, feet, and the extremities of the feet; and we were forbidden to fold back clothing and hair.

Bk 4, No.995:
Ibn Abbas said: Rasul said: I was commanded to prostrate myself on the seven (bones) and forbidden to fold back hair and clothing. (The seven bones are): forehead, nose, bands, knees and feet.

Bk 4, No.996:
Ibn Abbas reported that he saw Abdullah b. al-Harith observing the prayer and (his hair) was plaited behind his head. He (Ibn Abbas) stood up and unfolded them. While going back (from the prayer) he met Ibn Abbas and said to him: Why is it that you touched my head? He (Ibn Abbas ) replied: (The man who observes prayer with plaited hair) is like one who prays with his hands tied behind.

Chapter 40: MODERATION IN PROSTRATION, PLACING THE PALMS ON THE EARTH (GROUND) AND KEEPING AWAY ELBOWS FROM THE SIDES AND THE BELLY FROM THE THIGHS WHILE PROSTRATING

Bk 4, No.997:
Anas said: Rasul said: Observe moderation in prostration, and let none of you stretch out his forearms (on the ground) like a dog.

Bk 4, No.998:
This hadith has been narrated by Shuba with the same chain of transmitters. And in the hidith transmitted by Ibn Jafar (the words are):" None of you should stretch out his forearms like the stretching out of a dog."

Bk 4, No.999:
Al-Bira' (b. Azib) said: Rasul said. When you prostrate yourself, place the palms of your hands on the ground and raise your elbows.

Bk 4, No.1000:
Abdullah b. Malik ibn Bujainah said: When Rasul prostrated, lie spread out his arms so that the whiteness of his armpits was visible.

Bk 4, No.1001:
This hadith has been narrated by Jafar b. Rabi' with the same chain of transmitters. And in the narration transmitted by Amr b. al-Harith (the words are):" When Rasul prostrated, he spread out his arms so that the whiteness of his armpits was visible." And in the narration transmitted by al-Laith (the words are:" When Rasul prostrated. he spread his hands from the armpits so that I saw their whiteness."

Bk 4, No.1002:
Maimuna said: When Rasul prostrated himself, if a lamb wanted to pass between his arms, it could pass.

Bk 4, No.1003:
Maimuna, Wife, said: When Rasul prostrated himself, he spread his arms, i.e he separated them so much that the whiteness of his armpits became visible from behind and when he sat (for Jalsa) he rested on his left thigh.

Bk 4, No.1004:
Maimuna daughter of Harith said: When Rasul prostrated, he kept his hands so much apart from each other that when it was seen from behind the armpits became visible. Waki' said: That is their whiteness.

Chapter 41: THE EXCELLENCE OF THE PRAYER AND THE WAY IT IS BEGUN AND THE EXCELLENCE OF RUKU AND MODERATION IN IT, AND PROSTRATION AND MODERATION IN IT, ETC.

Bk 4, No.1005:
Aisha said: Rasul used to begin prayer with takbir (saying Allih-o-Akbar) and the recitation:" Praise be to Allah, the Lord of the Universe." When he bowed he neither kept his head up nor bent it down, but kept it between these extremes; when he raised his bead after bow- ing he did not prostrate himself till he had stood erect; when he raised his head after prostration he did not prostrate himself again till he satup. At the end of every two rakas he recited the tahiyya; and he used to place his left foot flat (on the ground) and raise up the right; he prohibited the devil's way of sitting on the heels, and he forbade people to spread out their arms like a wild beast. And he used to finish the prayer with the taslim.

Chapter 42: SUTRA FOR PRAYER

Bk 4, No.1006:
Musa b. Talha reported it on the authority of his father: Rasul said: When one of you places in front of him so me. thing such as the back of a saddle, he should pray without caring who passes on the other side of it.

Bk 4, No.1007:
Musa b. Talha reported on the authority of his father: We used to say prayer and the animals moved in front of us. We mentioned it to Rasul and he said: If anything equal to the back of a saddle is in front of you, then what walks in front, no harm would come to him. Ibn Numair said: No harm would come whosoever walks in front.

Bk 4, No.1008:
Aisha said: Rasul was asked about sutra of a worshipper; he said: Equal to the back of the saddle.

Bk 4, No.1009:
Aisha said: Rasul was asked in the expedition of Tabuk about the sutra the worshipper; he said: Like the back of the saddle.

Bk 4, No.1010:
Ibn Umar said: When Rasul went out on the Eid day, he ordered to carry a spear-and it was fixed in front of him, and he said prayer towards its (direction), and the people were behind him. And he did it in the journey, and that is the reason why the Amirs carried it.

Bk 4, No.1011:
Ibn Umar said: Rasul set up (sutra), and Abu Bakr said: He implanted iron-tipped spear and said prayer towards its direction. Ibn Abu Shaiba made this addition to it:" Ubaidullah said that it was a spear."

Bk 4, No.1012:
Ibn Umar said: Rasul used to place his camel (towards the Kaba) and said prayer in its direction.

Bk 4, No.1013:
Ibn Umar said: Rasul used to say prayer towards his camel. Ibn Numair said: Rasul said prayer towards the camel.

Bk 4, No.1014:
Abu Juhaifa reported it on the authority of his father: I came to Rasul in Mecca and he was (at that time) at al- Abtah in a red leather tent. And Bilal stepped out with ablution water for him. (And what was left out of that water) some of them got it (whereas others could not get it) and (those who got it) rubbed themselves with it. Then Rasul stepped out with a red mantle on him and I was catching a glimpse of the whiteness of his shanks. The narrator said: He (Rasul) performed the ablution. and Bilal pronounced Adhan and I followed his mouth (as he turned) this side and that as he said on the right and the left:" Come to prayer, come to success." ' A spear was then fixed for him (on the ground). He stepped forward and said two rakas of Zuhr, while there passed in front of him a donkey and a dog, and these were not checked. He then said two rakas of the Asr prayer, and he then continued saying two rakas till he came back to Medina.

Bk 4, No.1015:
Abu Juhaifa reported on the authority of his father: I saw Rasul (in Mecca at al-Abtah) in a red leather tent. and I saw Bilal take the ablution water (left by Rasul), and I saw the people racing, with one another to get that ablution water. If anyone got some of it, he rubbed himself with it, and anyone who did not get any got some of the moisture from his companion's hand. I then saw Bilal take a staff and fix it in the ground, after which Rasul came out quickly in a red mantle and led the people in two rakas facing the staff, and I saw people and animals passing in front of the staff.

Bk 4, No.1016:
'Aun b. Abu Juhaifa narrated from Rasul on the authority of his father a hadith like that of Sufyan, and Umar b. Abu Zaida made this addition: Some of them tried to excel the others (in obtaining water), and in the hadith transmitted by Malik b. Mighwal (the words are): When it was noon, Bilal came out and summoned (people) to (noon) prayer.

Bk 4, No.1017:
Abu Juhaifa said: Rasul went at noon towards al-Batha', he performed ablution, and said two rakas of the Zuhr prayer and two of the Asr prayer, and there was a spear in front of him. Shuba said and Aun made this addition to it on the authority of his father Abu Juhaifa: And the woman and the donkey passed behind it.

Bk 4, No.1018:
Shuba narrated the same on the basis of two authorities and in the hadith transmitted by Hakam (the words are): The people began to get water that was left out of his (Rasul's) ablution.

Bk 4, No.1019:
Ibn Abbas said: I came riding on a she-ass, and I was on the threshold of maturity, and Rasul was leading people in prayer at Mina. I passed in front of the row and got down, and sent the she-ass for grazing and joined the row, and nobody made any objection to it.

Bk 4, No.1020:
Ibn Abbas reported that he came riding on a donkey, and Rasul was leading the people in prayer at Mina on the occasion of the Farewell Pilgrimage and (the narrator) said: The donkey passed in front of the row and then he got down from it And joined the row along with the people.

Bk 4, No.1021:
This hadith has been narrated by Ibn 'Uyaina on the authority of al-Zuhri with the same chain of transmitters and he said: Rasul was leading prayer at Arafa.

Bk 4, No.1022:
This hadith has been reported by Ma'mar on the authority of al-Zuhri with the came chain of transmitters, but here no mention has been made of Mina or Arafa, and he said: It was in the Farewell Pilgrimage or on the Day of Victory.

Bk 4, No.1023:
Abu Saeed Kuzri said Rasul said: When any one of you prays he should not let anyone pass in front of him (if there is no sutra), and should try to turn him away as far as possible, but if he refuses to go, he should turn him away forcibly for he is a devil.

Bk 4, No.1024:
Abu Salih al-Samman said: I narrate to you what I heard and saw from Abu Saeed Kuzri: One day I was with Abu Saeed and he was saying prayer on Friday turning to a thing which concealed him from the people when a young man from Banu Muait came there and he tried to pass in front of him; he turned him back by striking his chest. He looked about but finding no other way to pass except in front of Abu Saeed, made a second attempt. He (Abu Saeed) turned him away by Striking his chest more vigorously than the first stroke. He stood up and had a scuffle with Abu Saeed. Then the people gathered there He came out and went to Marwan and complained to him what had happened to him. Abu Saeed too came to Marwan. Marwin said to him: What has happened to you and the son of your brother that he came to complain against you? Abu Saeed said: I heard from Rasul saying: When any one of you prays facing something which conceals him from people and anyone tries to pass in front of him, he should be turned away, but if he refuses, he should be forcibly restrained from it, for he is a devil.

Bk 4, No.1025:
Ibn Umar said Rasul said: When any one of you prays, he should not allow anyone to pass before him, and if he refuses, he should be then forcibly resisted, for there is a devil with him.

Bk 4, No.1026:
This hadith has been narrated by Ibn Umar by another chain of transmitters.

Bk 4, No.1027:
Busr b Saeedreported that Zaid b Khalid al-Juhani sent him to Abu Juhaim in order to ask him what he had heard from Rasul with regard to the passer in front of the worshipper. Abu Juhaim said Rasul said: If anyone who passes in front of a man who is praying knew the responsibility he incurs, he would stand still forty (years) rather than to pass in front of him Abu Nadr said: I do not know whether he said forty days or months or years.

Bk 4, No.1028:
This hadith has been narrated from Abu Juhaim Ansari by another chain of transmitters.

Bk 4, No.1029:
Sahl b. Saad al-Siidi said: Between the place of worship where Rasul prayed and the wall, there was a gap through which a goat could pass.

Bk 4, No.1030:
Salama b. Akwa' said: He sought the place (in the mosque) where the copies of the Koran were kept and glorified Allah there, and the narrator made a mention that Rasul sought that place and that was between the pulpit and the qibla-a place where a goat could pass.

Bk 4, No.1031:
Yazid said: Salama sought to say prayer near the pillar which was by that place where copies of the Koran were kept. I said to him: Abu Muslim. I see you striving to offer your prayer by this pillar. He said: I saw Rasul seeking to pray by its side.

Bk 4, No.1032:
Abu Zar said: The Messenger of 'Allah said: When any one of you stands for prayer and there is a thing before him equal to the back of the saddle that covers him and in case there is not before him (a thing) equal to the back of the saddle, his prayer would be cut off by (passing of an) ass, woman, and black Dog. I said: O Abu Zar, what feature is there in a black dog which distinguish it from the red dog and the yellow dog? He said: O, son of my brother, I asked Rasul as you are asking me, and he said: The black dog is a devil.

Bk 4, No.1033:
This hadith has been transmitted by Humaid b. Hilal on the authority of Yunus.

Bk 4, No.1034:
Abu Huraira said: Rasul said: A woman, an ass and a dog disrupt the prayer, but something like the back of a saddle guards against that.

Bk 4, No.1035:
Aisha said: Rasul used to pray at night while I lay interposed between him and the Qibla like a corpse on the bier.

Bk 4, No.1036:
Aisha said: Rasul said his whole prayer (TaHajud prayer) during the night while I lay between him and the Qibla. When he intended to say Witr (prayer) he awakened me and I too said witr (prayer).

Bk 4, No.1037:
Urwa b. Zubair said: Aisha asked: What disrupts the prayer? We said: The woman and the ass. Upon this she remarked: Is the woman an ugly animal? I lay in front of Rasul like the bier of a corpse and he said prayer.

Bk 4, No.1038:
Masruq said: It was mentioned beforeAisha that prayer is invalidated (in case of passing) of a dog, an ass and a woman (before the worshipper, when he is not screened). Upon this Aisha said: You likened us to the asses and the dogs. By Allah I saw Rasul saying prayer while I lay on the bedstead interposing between him and the Qibla. When I felt the need, I did not like to wit to front (of Rasul) and perturb Rasul and quietly moved out from under its (i.e of the bedstead) legs.

Bk 4, No.1039:
Al-Aswad reported that Aisha said: You have made us equal to the dogs and the asses, whereas I lay on the bedstead and Rasul came there and stood in the middle of the bedstead and said prayer. I did not like to take off the quilt from me (in that state), so I moved away quietly from the front legs of the bedstead and thus came out of the quilt.

Bk 4, No.1040:
Aisha said: I was sleeping in front of the Mcsseinger ef Allah with my legs between him and the Qibla. When he prostrated himself he pinched me and I drew up my legs, and when be stood up, I stretched them out. She said: At that time there were no lamps in the houses.

Bk 4, No.1041:
Maimuna, Wife, said: Rasul said prayer and I (lay) opposite to him while I was in menses. Sometimes his clothes touched me when he prostrated.

Bk 4, No.1042:
Aisha said: Rasul said prayer at night and I was by his side in a state of meanses and I had a sheet pulled over me a portion of which was on his side.

Chapter 43: PRAYER IN A SINGLE GARMENT

Bk 4, No.1043:
Abu Huraira said: An inquirer asked Rasul about the prayer in a single garment. He (Rasul) add: Has everyone of you two garments?

Bk 4, No.1044:
A hadith like this has been narrated by Abu Huraira with another chain of transmitters.

Bk 4, No.1045:
Abu Huraira said: A person addressed Rasul and said to him: Can any one of us say prayer in one garment? He said: Do all of you possess two garments?

Bk 4, No.1046:
Abu Huraira said: Rasul said: None of you must pray in a single garment of which no part comes over his shoulders.

Bk 4, No.1047:
Umar b. Abu Salama said: I saw Rasul praying in Umm Salama's house in a single garment, placing its two ends over his shoulders.

Bk 4, No.1048:
This hadith has been narrated by Hisham b. Urwa with the same chain of transmitters except (with this difference) that the word mutawashshihan was used and not the word mushtamilan.

Bk 4, No.1049:
Umar b. Abu Salama said: I saw Rasul saying prayer in the house of Umm Salama in a single garment with its extremities crossing each other.

Bk 4, No.1050:
Umar b. Abu Salama said: I saw Rasul praying in a single garment with its ends crossing each other. 'Isa b. Hammad added:" placing on his shoulders".

Bk 4, No.1051:
Jabir said: I saw Rasul praying in a single garment crossing the two ends.

Bk 4, No.1052:
This hadith has been narrated by Sufyan with the same chain of transmitters and in the hadith transmitted by Numair the words are: I called upon Rasul."

Bk 4, No.1053:
Abu Zubair reported that he saw Jabir praying in a single garment crossing Its ends even though he had the garments, and Jabir said: He saw Rasul doing like this.

Bk 4, No.1054:
Abu Saeed Kuzri said: I visited Rasul and saw him praying on a reed mat on which he was prostrating himself. And I saw him praying in a single garment with ends crossed with each other.

Bk 4, No.1055:
This hadith has been narrated by A'mash with the came chain of transmitters, and in the narration of Abu Karaib the words are:" Placing its (mantle's) ends on his shoulders" ; and the narration transmitted by Abu Bakr and Suwaid (the words are):" the ends crossing with each other".

Chapter 44: MOSQUES AND THE PLACE OF WORSHIP

Bk 4, No.1056:
Abu Zar said: I said: Rasul, which mosque was set up first on the earth? He said: Al-Masjid al-Haram (the sacred). I (again) said: Then which next? He said: It was the Masjid Aqsa. I (again) said: How long the space of time (between their setting up)? He (Rasul) said: It was forty years. And whenever the time comes for prayer, pray there, for that is a mosque; and in the hadith transmitted by Abu Kamil (the words are):" Whenever time comes for prayer, pray, for that is a mosque (for you)."

Bk 4, No.1057:
Ibrahim b. Yazid al-Tayml said: I used to read the Koran with my father in the vestibule (before the door of the mosque). When I recited the ayat (verses) concerning prostration, he prostrated himself. I said to him: Father, do you prostrate yourself in the path? He said: I heard Abu Zarsaying: I asked Rasul about the mosque that was first set up on the earth. He said: Masjid Harim. I said: Then which next? He said: The Masjid al-Aqsa. I said: How long is the space of time between the two? He said: Forty years. He (then) further said: The earth is a mosque for you, so wherever you are at the time of prayer, pray there.

Bk 4, No.1058:
Jabir al-Ansari said: Rasul said: I have been conferred upon five (things) which were not granted to anyone before me (and these are): Every Rasul wassent particularly to his own people, whereas I have been sent to all the red and the black the spoils of war have been made lawful for me, and these were never made lawful to anyone before me, and the earth has been made sacred and pure and mosque for me, so whenever the time of prayer comes for any one of you he should pray whenever he is, and I have been supported by awe (by which the enemy is overwhelmed) from the distance (which one takes) one month to cover and I have been granted intercession.

Bk 4, No.1059:
Jabir related that Rasul said, and he related like this.

Bk 4, No.1060:
Hudhaifa said: Rasul said: We have been made to excel (other) people in three (things): Our rows have been made like the rows of the angels and the whole earth has been made a mosque for us, and its dust has been made a purifier for us in case water is not available. And he mentioned another characteristic too

Bk 4, No.1061:
Hudhaifa said: Rasul said like this.

Bk 4, No.1062:
Abu Huraira said Rasul said: I have been given superiority over the other prophets in six respects: I have been given words which are concise but comprehensive in meaning; I have been helped by terror (in the hearts of enemies): spoils have been made lawful to me: the earth has been made for me clean and a place of worship; I have been sent to all mankind and the line of prophets is closed with me.

Bk 4, No.1063:
Abu Huraira said: Rasul said: I have been commissioned with words which are concise but comprehensive in meaning; I have been helped by terror (in the hearts of enemies): and while I was asleep I was brought the keys of the treasures of the earth which were placed in my hand. And Abfi Huraira added: Rasul has left (for his heavenly home) and you are now busy in getting them.

Bk 4, No.1064:
Abu Huraira said: I heard Rasul saying a hadith like that of Yunus.

Bk 4, No.1065:
This hadith has been narratted by Abu Huraira by another chain of transmitters.

Bk 4, No.1066:
Abu Huraira said: Rasul said: I have been helped by terror (in the heart of the enemy) ; I have been given words which are concise but comprehensive in meaning; and while I was asleep I was brought the keys of the treasures of the earth which were placed in my hand.

Bk 4, No.1067:
Hammam b. Munabbih said: That is what Abu Huraira reported to us from Rasul and he narrated (some) ahadith one of which is that Rasul said: I have been helped by terror (in the hearts of enemies) and I have been given words which are concise but comprehensive in meaning.

Chapter 45: BUILDING OF RASUL'S MOSQUE IN MEDINA

Bk 4, No.1068:
Anas b. Malik said: Rasul came to Medina and stayed in the upper part of Medina for fourteen nights with a tribe called Banu Amr b 'Auf. He then sent for the chiefs of Banu al-Najir, and they came with swords around their inecks. He (the narrator) said: I perceive as if I am seeing Rasul on his ride with Abu Bakr behind him and the chiefs of Banu al-Najjar around him till he alighted in the courtyard of Abu Ayyub. He (the narrator) said: Rasul said prayer when the time came for prayer, and he prayed in the fold of goats and sheep. He then ordered mosques to be built and sent for the chiefs of Banu al-Najjar, and they came (to him). He (Rasul) said to them: O Banu al-Najjar, sell these lands of yours to me. They said: No, by Allah. we would not demand their price, but (reward) from the Lord. Anas said: There (in these lands) were trees and graves of the polytheists, and ruins. Rasul ordered that the trees should be cut, and the graves should be dug out, and the ruins should be levelled. The trees (were thus) placed in rows towards the qibla and the stones were set on both sides of the door, and (while building the mosque) they (the Companions) sang rajaz verses along with Rasul:
O Allah: there is no good but the good of the next world, So help the Ansar and the Muhajirin.

Bk 4, No.1069:
Anas said: Rasul used to pray in the folds of the sheep and goats before the mosque was built.

Bk 4, No.1070:
Abu al-Tiyyah said: I heard from Anas a narration like this from Rasul.

Chapter 46: CHANGE OF QIBLA FROM BAIT-UL-MAQDIS TO KABA

Bk 4, No.1071:
Al Bara b. Azib said: I said prayer with Rasul turning towards Bait-ul-Maqdis for sixteen months till this verse of sura Baqara wis revealed:" And wherever you are turn your faces towards it" (ii. 144). This verse was revealed when Rasul had said prayer. A person amongst his people passed by the people of Ansar as they were engaged in prayer. He narrated to them (this command of Allah) and they turned their faces towards the Kaba.

Bk 4, No.1072:
Abu Ishaq said: I heard Al Bara saying: We prayed with Rasul (with our faces) towards Bait-ul-Maqdis for sixteen months or seventeen months. Then we were made to change (our direction) towards the Kaba.

Bk 4, No.1073:
Ibn Umar said: As the people were praying at Quba' a man came to them and said: It has been revealed to file Rasul during the night and he has been directed to turn towards the Kaba. So turn towards it. Their faces were towards Syria and they turned round towards Kaba.

Bk 4, No.1074:
Ibn Umar said: As the people were engaged in the morning prayer a man came to them. The rest of the hadith is the same.

Bk 4, No.1075:
Anas said: Rasul used to pray towards Bait-ul-Maqdis, that it was revealed (to him):" Indeed We see the turning of the face to heaven, wherefore We shall assuredly cause thee to turn towards Qibla which shall please thee. So turn thy face towards the sacred Mosque (Kaba)" (ii. 144). A person from Banu Salama was going; (he found the people) in ruk'u (while) praying the dawn prayer and they had said one raka. He said in a loud voice: Listen! the Qibla has been changed and they turned towards (the new) Qibla (Kaba) in that very state.

Chapter 47: FORBIDDANCE TO BUILD MOSQUES ON THE GRAVES AND DECORATING THEM WITH PICTURES AND FORBIDDANCE TO USE THE GRAVES AS MOSQUES

Bk 4, No.1076:
Aisha said: Umm Habiba and Umm Salama made a mention before Rasul of a church which they had seen in Abyssinia and which had pictures in it. Rasul said: When a pious person amongst them (among the religious groups) dies they build a place of worship on his grave, and then decorate it with such pictures. They would be the worst of creatures on the Day of judgment in the sight of Allah.

Bk 4, No.1077:
Aisha said: They (some Companions of Rasul) were conversing with one another in the presence of Rasul (during his last) illness. Umm Salama and Umm Habiba made a mention of the church and then (the hadith was) narrated.

Bk 4, No.1078:
Aisha said: The wives of Rasul made a mention of the church which they had seen in Abyssinia which was called Marya, and the rest of the hadith is the same.

Bk 4, No.1079:
Aisha said: Rasul said during his illness from which he never recovered: Allah cursed the Jews and the Christians that they took the graves of their prophets as mosques. She (Aisha) said: Had it not been so, his (Prophet's) grave would have been in an open place, but it could not be due to the fear that it may not be taken as a mosque.

Bk 4, No.1080:
Abu Huraira said: Rasul said: Let Allah destroy the Jews for they have taken the graves of their Rasuls as places of worship.

Bk 4, No.1081:
Abu Huraira said: Rasul said: Let there be curse of Allah upon the Jews and the Christians for they have taken the graves of their Rasuls as places of worship.

Bk 4, No.1082:
Aisha and Abdullah said: As Rasul was about to breathe his last, he drew his sheet upon his face and when he felt uneasy, he uncovered his face and said in that very state: Let there be curse upon the Jews and the Christians that they have taken the graves of their Rasuls as places of worship. He in fact warned (his men) against what they (the Jews and the Christians) did.

Bk 4, No.1083:
Jundub said: I heard from Rasul five days before his death and he said: I stand acquitted before Allah that I took any one of you as friend, for Allah has taken me as His friend, as he took Ibrahim as His friend. Had I taken any one of my Ummah as a friend, I would have taken Abu Bakr as a friend. Beware of those who preceded you and used to take the graves of their prophets and righteous men as places of worship, but you must not take graves as mosques; I forbid you to do that.

Chapter 48: THE VIRTUE OF BUILDING THE MOSQUES AND EXHORTATION TO IT

Bk 4, No.1084:
Ubaidullah al-Khaulini said: Uthman b. Affan listened to the opinion of the people (which was not favourable) when he rebuilt the mosque of Rasul. Thereupon he said: You have not been fair to me for I have heard from Rasul saying: He who built a mosque for Allah, the Exalted, Allah would build for him a house in Paradise. Bukair said: I think he (Rasul) said: While he seeks the pleasure of Allah (by building the mosque). And in the narration of Ibn 'Isa (the words are):" (a house) like that (mosque) in Paradise."

Bk 4, No.1085:
Mahmud b. Labid said: When Uthman b. Affan intended to build the mosque (of Rasul) the people did not approve of it. They liked that it should be kept in the same state. Thereupon he said: I heard the Messtnger of Allah say: He who built a mosque for Allah, Allah would build a house for him like it in Paradise.

Chapter 49: CONCERNING THE COMMAND OF PLACING ONE'S HANDS ON THE KNEES WHILE IN RUKU AND ABROGATION OF AL-TATBIQ

Bk 4, No.1086:
Al-Aswad and 'Alqama said: We came to the house of Ibn Masud. He said: Have these people said prayer behind you? We said: No. He said: Then stand up and say prayer. He neither ordered us to say Adhan nor Iqama. We went to stand behind him. He caught hold of our hands and mode one of us stand on his right hand and the other on his left side. When we bowed, we placed our hands on our knees. He struck our hands and put his hands together, palm to palm, then put them between his thighs. When he completed the prayer he said. There would soon come your Amirs, who would defer prayers from their appointed time and would make such delay that a little time is left before sunset. So when you see them doing so, say prayer at its appointed time and then say prayer along with them as (Nafl), and when you are three, pray together (standing in one row), and when you are more than three, appoint one amongst you as your Imam. And when any one of you bows he must place his hands upon hie thighs and kneel down. and putting his palms together place (them within his thighs). I perceive as if I am seeing the gap between the fingers of Rasul.

Bk 4, No.1087:
This hadith is narrated on the authority of Alqama and Aswad by another chain of transmitters and in the hadith transmitted by Ibn Mus-hir and Jabir the words are:" I perceive as if I am seeing the gap between the fingers of Rasul as he was bowing."

Bk 4, No.1088:
'Alqama and Aswad reported that they went to Abdullah. He said: Have (people) behind you said prayer? They said: Yes. He stood between them ('Alqama and Aswad). One was on his right aide and the other was on his left. We then bowed and placed our hands on our knees. He struck our hands and then putting his hands together, palm to palm, placed them between his thighs. When he completed the prayer he said: This is how Rasul used to do.

Bk 4, No.1089:
Musab b. Saad said: I said prayer by the side of my father and placed my hands between my knees. My father said to me: Place your hands on your knees. I repeated that (the previous act) for the second time, and he struck at my hands and said: We have been forbidden to do so and have been commanded to place our palms on the knees.

Bk 4, No.1090:
This hadith has been narrated by Abu Ya'fur with the same chain of transmitters up to these words: We have been forbidden from it and no mention of that has been made what follows it.

Bk 4, No.1091:
Ibn Saad said: I bowed and my hands were in this state, i.e they were put together, palm to palm, and were placed between his thighs. My father said: We used to do like this but were later on commanded to place them on the knees.

Bk 4, No.1092:
Musab b. Saad b. Abu Waqqas said: I said prayer by the side of my father. When I bowed I intertwined my fingers and placed them between my knees. He struck my hands. When he completed the prayer he said: We used to do that but then were commanded to lift (our palms) to the knees.

Chapter 50: SITTING ON THE BUTTOCKS

Bk 4, No.1093:
Tawus said: We asked Ibn Abbas about sitting on one's buttocks (in prayer). (ala alqad mein) He said: It is sunnah. We said to him: We find it a sort of cruelty to the foot. Ibn Abbas said: It is the sunnah of your Rasul.

Chapter 51: FORBIDDANCE OF TALKING IN PRAYER AND ABROGATION OF WHAT WAS PERMISSIBLE

Bk 4, No.1094:
Muaweya b. Hakam said: While I was praying with Rasul, a man in the company sneezed. I said: Allah have mercy on you! The people stared at me with disapproving looks, so I said: Woe be upon me, why is it that you stare at me? They began to strike their hands on their thighs, and when I saw them urging me to observe silence (I became angry) but I said nothing. When Rasul had said the prayer (and I declare that neither before him nor after him have I seen a leader who gave better instruction than he for whom I would give my father and mother as ransom). I swear that he did not scold, beat or revile me but said: Talking to persons is not fitting during the prayer, for it consists of glorifying Allah, declaring his Greatness. and recitation of the Koran or words to that effect. I said: Rasul. I was till recently a pagan, but Allah has brought Islam to us; among us there are men who have recourse to Kahins. He said, Do not have recourse to them. I said. There are men who take omens. That is something which they find in their breasts, but let it not turn their way (from freedom of action). I said: Among us there are men who draw lines. He said: There was a prophet who drew lines, so if they do it as they did, that is allowable. I had a maid-servant who tended goats by the side of Uhud and Jawwaniya. One day I happened to pass that way and found that a wolf had carried a goat from her flock. I am after all a man from the posterity of Adam. I felt sorry as they (human beings) feel sorry. So I slapped her. I came to Rasul and felt (this act of mine) as something grievous I said: Rasul, should I not grant her freedom? He (Rasul) said: Bring her to me. So I brought her to him. He said to her: Where is Allah? She said: He is in the heaven. He said: Who am I? She said: Thou art Rasul. He said: Grant her freedom, she is a believing woman.

Bk 4, No.1095:
This hadith has been narrated by Yahya b. Abu Kathir with the same chain of transmitters.

Bk 4, No.1096:
Abdullah (b. Masu'd) said: We used to greet Rasul while he was engaged in prayer and he would respond to our greeting. But when we returned from the Negus we greeted him and he did not respond to us; so we said: Rasul. we used to greet you when you were engaged in prayer and you would respond to us. He replied: Prayer demands whole attention.

Bk 4, No.1097:
This hadith has been reported by A'mash with the same chain of transmitters.

Bk 4, No.1098:
Zaid b. Arqam said: We used to talk while engaged in prayer and a person talked with a companion on his side in prayer till (this verse) was revealed:" And stand before Allah in devout obedience" (ii, 238) and we were commanded to observe silence (in prayer) and were forbidden to speak.

Bk 4, No.1099:
A hadith like this has been transmitted by Ismail b. Abu Khalid.

Bk 4, No.1100:
Jabir said: Rasul sent me on an errand. I (having done the business assigned to me came back and) joined him as he was going (on a ride). Qutaiba said that he was saying prayer while he rode. I greeted him. He gestured to me. When he completed the prayer. he called me and said: You greeted me just now while I was engaged in prayer. (Qutaiba said): His (Prophet's face) was towards the east, as he was praying.

Bk 4, No.1101:
Jabir said: Rasul sent me (on an errand) while he was going to Banu Mustaliq. I came to him and he was engaged in prayer on the back of his camel. I talked to him and he gestured to me With his hand, and Zuhair gestured with his hand. I then again talked and he again (gestured to me with his hand). Zuhair pointed with his hand towards the ground. I heard him (Rasul) reciting the Koran and making a sign with his head. When he com- pleted the prayer he Said: What have you done (with regard to that business) for which I sent you? I could not talk with you but for the fact that I was engaged in prayer. Zuhair told that Abu Zubair was sitting with his face turned towards Qibla (as he transmitted this hadith). Abu Zuhair pointed towards Banu Mustaliq with his hand and the direction to which he pointed with his hand was not towards the Kaba.

Bk 4, No.1102:
Jabir said: We were in the company of Rasul, and he sent me on an errand, and when I came back (I saw him) saying prayer on his ride and his face was not turned towards Qibla. I greeted him but he did not respond to me. As he completed the prayer, he said: Nothing prevented me from responding to your greeting but the fact that I was praying.

Bk 4, No.1103:
This hadith that Rasul sent Jabir on an errand has been reported by him through another chain of transmitters.

Chapter 52: IT'IS ALLOWABLE TO CURSE SATAN DURING PRAYER AND SEEK THE PROTECTION (OF THE LORD) AND MINOR ACTS (OF COMMISSION) IN PRAYER

Bk 4, No.1104:
Abu Huraira reported that he heard Rasul saying: A highly wicked one amongst the Jinn escaped yesternight to interrupt my prayer, but Allah gave me power over him, so I seized him and intended to tie him to one of the pillars of the mosque in order that you, all together or all, might look at him, but I remembered the supplication of my brother Sulaiman:" My Lord, forgive me, give me such a kingdom as will not be possible for anyone after me" (Koran, xxxvii. 35).

Bk 4, No.1105:
This hadith has been transmitted by Ibn Abi Shaiba.

Bk 4, No.1106:
Abu Darda said: Rasul stood up (to pray) and we heard him say:" I seek refuge in Allah from thee." Then said:" curse thee with Allah's curse" three times, then he stretched out his hand as though he was taking hold of something. When he finished the prayer, we said: Rasul, we heard you say something during the prayer which we have not heard you say before, and we saw you stretch out your hand. He replied: Allah's enemy Iblis came with a flame of fire to put it in my face, so I said three times:" I Seek refuge in Allah from thee." Then I said three times:" I curse thee with Allah's full curse." But he did not retreat (on any one of these) three occasions. Thereafter I meant to seize him. I swear by Allah that had it not been for the supplication of my brother Sulaiman he would have been bound, and made an object of sport for the children of Medina.

Chapter 53: PERMISSIBILITY OF CARRYING CHILDREN IN PRAYER

Bk 4, No.1107:
Abu Qatadi said: I saw Rasul saying the prayer while he was carrying Umama, daughter of Zainab, daughter of Rasul. and Abul Ass b. al-Rabi'. When he stood up, he took her up and when he prostrated he put her down, Yahya said: Malik replied in the affirmative.

Bk 4, No.1108:
Abu Qatada al-Ansari said: I saw Rasul leading the people in prayer with Umima, daughter of Abul Ass and Zainab, daughter of Rasul, on his shoulder. When he bowed, he put her down, and when he got up after prostration, he lifted her again.

Bk 4, No.1109:
Abu Qatada said: I saw Rasul leading the people in prayer with Umama daughter of Abul Ass on his neck; and when he prostrated he put her down.

Bk 4, No.1110:
Abu Qatada said: As we were sitting in the mosque, Rasul came to us, and the rest of the hadith is the same except that he made no mention that he led people in this prayer.

Chapter 54: THE PERMISSIBILITY OF MOVING TWO STEPS IN THE PRAYER

Bk 4, No.1111:
Abu Hazim is reported on the authority of his father: Some people came to Sahl b. Saad and began to differ about the wood of which the (Prophet's pulpit was made. He (Sahl b. Saad) said: By Allah, I know of which wood it is made and who made it, and the day when I saw Rasul seated himself on it on the first day. I said to him: O Abu Abbas (kunyah of Sabl b. Saad), narrate to us (all these facts), He said: Rasul sent a person to a woman asking her to allow her slave, a carpenter, to work on woods (to prepare a pulpit) so that I should talk to the people (sitting on it). Abu Hazim said: He (Sahl b. Saad) pointed out the name of (that lady) that day. So he (the carpenter) made (a pulpit) with these three steps. Then the Messengerof Allah commanded it to be placed here (where it is lying now). It was fashioned out of the wood of al-Ghaba. And I saw Rasul standing upon it and glorifying Allah and the people also glorified Allah after him, while he was on the pulpit. He then raised (his head from prostration) and stepped back (on his heels) till he prostrated himself at the base of pulpit, and then returned (to the former place and this movement of one or two steps continued) till the prayer was complete. He then turned towards the people and said: O people, I have done it so that you should follow me and learn (my mode of) prayer.

Bk 4, No.1112:
Abu Hazim said: They (the people) came to Sahl b. Saad and they asked him of what thing the pulpit of Rasul was made, and the rest of the hadith is the same.

Chapter 55: IT IS NOT ADVISABLE TO SAY PRAYER WHILE KEEPING ONE'S HAND ON ONE'S WAIST

Bk 4, No.1113:
Abu Huraira reported from Rasul that he forbade keeping one's hand on one's waist while praying, and in the narration of Abu Bakr (the words are): Rasul forbade to do so.

Chapter 56: IT IS FORBIDDEN TO REMOVE PEBBLES AND SMOOTH THE GROUND WHILE ENGAGED IN PRAYER

Bk 4, No.1114:
Muaiqib quoted Rasul mentioning the removal of pebbles from the ground where he prostrated himself. He (Rasul) said: It you must do so, do it only once.

Bk 4, No.1115:
Muaiqib said: They asked Rasul about the removal of (pebbles) in prayer, whereupon he said: If you do it, do it only once.

Chapter 57: FORBIDDANCE TO SPIT IN THE MOSQUE WHILE ENGAGED IN PRAYER

Bk 4, No.1116:
Ibn Umar said: Rasul saw spittle on the wall towards Qibla, and scratched it away and then turning to the people said: When any one of you prays, he must not spit in front of him, for Allah is in front of him when he is engaged in prayer.

Bk 4, No.1117:
Ibn Umar reported that Rasul saw sputum sticking to the Qibla wall of the mosque, the rest of the hadith is the same.

Bk 4, No.1118:
Abu Saeed Kuzri said: Rasul saw sputum sticking to the Qibla of the mosque. He scratched it off with a pebble and then forbade spitting on the right side or in front, but (it is permissible) to spit on the left side or under the left foot.

Bk 4, No.1119:
Abu Huraira and Abu Saeed narrated that Rasul saw sputum, and the rest of the hadith is the same.

Bk 4, No.1120:
Aisha said: Rasul saw spittle or snot or sputum, sticking to the wall towards Qibla and scratched it off.

Bk 4, No.1121:
Abu Huraira reported that Rasul saw some sputum in the direction of the Qibla of the mosque. He turned towards people and said: How Is it that someone amongst you stands before his Lord and then spits out in front of Him? Does any one of you like that he should be made to stand in front of someone and then spit at his face? So when any one of you spits, he must spit on his left side under his foot. But if he does not find (space to spit) he should do like this. Qasim (one of the narrators) spat in his cloth and then folded it and rubbed it.

Bk 4, No.1122:
Abu Huraira said: I perceive as if I am looking at Rasul folding up a part of his cloth with another one.

Bk 4, No.1123:
Anas b. Malik said: Rasul said: When any one of you is engaged in prayer, he is holding intimate conversation with his Lord, so none of you must spit in front of him, or towards his right side, but towards his left side under his foot.

Bk 4, No.1124:
Anas b. Malik said: Rasul said: Spitting in a mosque is a sin, and its expiation is that it should be buried.

Bk 4, No.1125:
Shuba said: I asked Qatada about spitting, in the mosque. He said: I heard Anas b. Malik say: I heard Rasul say: Spitting in the mosque is a sin, and its expiation is that it should be buried.

Bk 4, No.1126:
Abu Zar said: Rasul said: The deeds of my people, good and bad, were presented before me, and I found the removal of something objectionable from the road among their good deeds, and the sputum mucus left unburied in the mosque among their evil deeds.

Bk 4, No.1127:
Abdullah b. Shakhkhir reported on the authority of his father that he said: I said prayer with Rasul and saw him spitting and rubbing it off with his shoe.

Bk 4, No.1128:
Abdullah b. Shakhkhir narrated it on the authority of his father that he said prayer with Rasul, and he spat and then rubbed it off with his left shoe.

Chapter 58: PERMISSIBILITY OF WEARING SHOES IN PRAYER

Bk 4, No.1129:
Saad b. Yazid said: I said to Anas b. Malik: Did Rasul pray while putting on the shoes? He said: Yes.

Bk 4, No.1130:
Saad b. Yazid Abu Mas'ama said: I said to Anas like (that mentioned above).

Chapter 59: IT IS NOT ADVISABLE TO PRAY WEARING A CLOTH WHICH HAS DESIGNS OR MARKINGS OVER IT

Bk 4, No.1131:
Aisha said: Rasul prayed in a garment which had designs over it, so he (Rasul) said: Take it to Abu Jahm and bring me a plain blanket from him, because its designs have distracted me.

Bk 4, No.1132:
Aisha said: Rasul stood for prayer with a garment which had designs over it. He looked at these designs and after completing the prayer said: Take this garment to Abu Jahm b. Hudhaifa and bring me a blanket for it has distracted me just now.

Bk 4, No.1133:
Aisha said: Rasul had a garment which had designs upon it and this distracted him in prayer. He gave it to Abu Jahm and took a plain garment in its place which is known anbijaniya.

Chapter 60: WHEN FOOD IS BROUGHT BEFORE A MAN AND HE IS INCLINED TO TAKE IT, HE SHOULD NOT SAY PRAYER BEFORE EATING IT AND UNDESIRABILITY OF PRAYING WHILE FEELING THE CALL OF NATURE

Bk 4, No.1134:
Anas b. Malik said Rasul said: When the supper is brought and the prayer begins, one, should first take food.

Bk 4, No.1135:
Anas b. Malik said: Rasul said: When the supper is brought before you, and it is also the time to say prayer, first take food before saying evening prayer and do not hasten (to prayer, leaving aside the food).

Bk 4, No.1136:
This hadith has been narrated on the authority of Anas by another chain of transmitters.

Bk 4, No.1137:
Ibn Umar said: Rasul said: When the supper is served to any one of you and the prayer also begins. (in such a case) first take supper, and do not make haste (for prayer) till you have (taken the food).

Bk 4, No.1138:
A hadith like this has been narrated from Rasul on the authority of Ibn Umar with another chain of transmitters.

Bk 4, No.1139:
Ibn Atiq said: Al-Qasim was in the presence of Aisha that I narrated a hadith and Qasim was a man who committed errors in (pronouncing words) and his mother was a freed slave-girl. Aisha said to him: What is the matter with you that you do not narrate as this son of my brother narrated (the ahaditb)? Well I know from where you picked it up. This is how his mother brought him up and how your mother brought you up. Qasim felt angry (on this remark of Hadrat Aisha) and showed bitterness towards her. When he saw that the table had been spread for Aisha, he stood up, Aisha, said: Where are you going? He said: (I am going) to say prayer. She said: Sit down (to take the food). He said: I must say prayer. She said: Sit down, ) faithless, for I have heard Rasul say: No prayer can be (rightly said) when the food is there (before the worshipper), or when he is prompted by the call of nature.

Bk 4, No.1140:
Abdullah b. Atiq narrated from Rasul on the authority of Aisha, but he made no mention of the account of Qasim.

Chapter 61: FORBIDDANCE TO EAT GARLIC, ONIONS, AND ANYTHING OF OFFENSIVE SMELL WHILE COMING TO THE MOSQUE

Bk 4, No.1141:
Ibn Umar said: Rasul said during the battle of Khaybar: He who ate of this plant, i.e garlic, should not come to the mosques. In the narration of Zubair, there is only a mention of" battle" and not of Khaybar.

Bk 4, No.1142:
Ibn Umar said: The Messenuer of Allah said: He who eats of this (offensive) plant must not approach our mosque, till its odour dies: (plant signifies) garlic.

Bk 4, No.1143:
Ibn Suhaib said: Anas was asked about the garlic; he stated that Rasul had said: He who eats of this plant (garlic) should not approach us and pray along with us.

Bk 4, No.1144:
Abu Huraira said: Rasul said: He who eats of this plant (garlic) should not approach our mosque and should not harm us with the odour of garlic.

Bk 4, No.1145:
Jabir said: Rasul forbade eating of onions and leek. When we were overpowered by a desire (to eat) we ate them. Upon this he (Rasul) said: He who eats of this offensive plant must not approach our mosque, for the angels are harmed by the same things as men.

Bk 4, No.1146:
Jabir said: Rasul said: He who eats garlic or onion should remain away from us or from our mosque and stay in his house. A kettle was brought to him which had (cooked) vegetables in it, He smelt (offensive) odour in it. On asking he was informed of the vegetables (cooked in it). He said: Take it to such and such Companion. When he saw it, he also disliked eating it. (Upon this). he (Rasul) said: You may eat it, for I converse wkh one with whom you do not converse.

Bk 4, No.1147:
Jabir reported Rasul mying: He who eats of this (offensive) plant, i. e garlic, and sometirres he said: He who eats onion and garlic and leek, should not approach our mosque for the angels are harmed by the same things as the children of Adam.

Bk 4, No.1148:
Ibn Juraij has narrated it with the same chain of transmitters: He who eats of this plant, i.e garlic, should not come to us in our mosque, and he made no mention of onions or leek.

Bk 4, No.1149:
Abu Saeed said: We made no transgression but Khaybar was conquered. We, the Companions of Rasul, fell upon this plant. i e. garlic. because the people were hungry. We ate it to our heart's content and then made our way towards the mosque. Rasul sensed its odour and he said: He who takes anything of this offensive plant must not approach us in the mosque. The people said: Its (use) has been forbidden; its (use) bu been forbidden. This reached Rasul and he said: O people, I cannot forbid (the use of a thing) which Allah has made lawful, but (this garlic) is a plant the odour of which is repugnant to me.

Bk 4, No.1150:
Abu Saeed Kuzri said: Rasul along with his Companions happened to pass by a field in which onions were sown. The people stopped there and ate out of that, but some of them did not eat. Then they (Propbet's Companions) went to him. He (first) called those who had not eaten the onions and kept the others (who had taken onions) waiting till its odour vanished.

Bk 4, No.1151:
Madan b. Talha said: Umar b. Khatab, delivered the Friday sermon and he made a mention of Rasul and Abu Bakr. He (further) said: I saw in a dream that a cock pecked me twice, and I perceive that my death is near. Some people have suggested me to appoint my successor. And Allah would not destroy His religion. His caliphate and that with which He sent His Rasul If death approaches me soon, the (issue) of Caliphate (would be decided) by the consent of these six men with whom Rasul remained well pleased till his death. And I know fully well that some people would blame me that I killed with these very hands of mine some persons who apparently professed (Islam). And if they do this (blame me) they are the enemies of Allah, and are non-believers and have gone astray. And I leave not after me anything which to my mind seems more important than Kalala. And I never turned towards Rasul (for guidance) more often than this Kalala, and he (Rasul) was not annoyed with me on any other (issue) than this: (And he was so perturbed) that he struck his fingers on my chest and said: Does this verse. that is at the end of sura al-Nisa'. which was revealed in the hot season not suffice you? And if I live longer I would decide this (problem so clearly) that one who reads the Koran, or one who does not read it, would be able to take (correct), decisions (under its light). He (Umar) further said: Allah! I call You witness on these governors of lands, that I sent them to (the peoples of these lands) so that they should administer justice amongst them, teach them their religion and the Sunnah of Rasul, and distribute amongst them the spoils of war and refer to me that which they find difficult to perform. O people. you eat 'these two plants and these are onions and garlic. and I find them nothing but repugnant for I saw that when Rasul sensed the odour of these two from a person in a mosque, he was made to go to al-Baqi'. So he who eats it should (make its odour) die by cooking it well.

Bk 4, No.1152:
This hadith has been narrated by Qatada with the same chain of transmitters.

Chapter 62: IT IS FORBIDDEN TO CRY OUT FOR FINDING OUT THE LOST THING IN THE MOSQUE

Bk 4, No.1153:
Abu Huraira said: Rasul said: If anyone bears a man crying out in the mosque about something lie has lost, he should say: May Allah not restore it to you, for the mosques were not built for this.

Bk 4, No.1154:
Abu Huraira said Rasul said like this.

Bk 4, No.1155:
Sulaiman b. Buraida narrated it on the authority of his father that a man cried out in the mosque saying: Who had called out for the red camel? Upon this Rasul said: May it not be restored to you! The mosques are built for what they are meant.

Bk 4, No.1156:
Sulaiman b. Buraida reported on the authority of his father that when Rasul had said prayer a man stood up and said: Who called for a red camel? (Upon this) Rasul said: May it not be restored to you! The mosques are built for what they are meant.

Bk 4, No.1157:
Ibn Buraida narrated it on the authority of his father that a Bedouin came when Rasul had completed the morning prayer. He thrust his head in the door of the mosque, and then the hadith (as narrated above) was narrated.

Bk 4, No.1158:
This hadith has been reported by another chain of transmitters.

Chapter 63: FORGETFULNESS IN PRAYER AND PROSTRATION AS COMPENSATION FOR IT

Bk 4, No.1159:
Abu Huraira said: Rasul said: When any one of you stands up to pray. the devil comes to him and confuses him to that he does not know how much he has prayed. If any one of you h" such an experience he should perform two prostrations while sitting down (in qada).

Bk 4, No.1160:
This hadith has been narrated by al-Zubri with the same chain of transmitters.

Bk 4, No.1161:
Abu Huraira said: Rasul said: When there is a call to prayer the devil runs back breaking the wind so that he may not hear the call, and when the call is complete he comes back. And when the takbir is pronounced he again runs back, and when takbir is over he comes back and distracts a man saying: Remember such and such, remember such and such, referring to something the man did not have in his mind. with the result that he does not know how much he has prayed; so when any one of you is not sure how much he has prayed. he should perform two prostrations while sitting (qada).

Bk 4, No.1162:
Abu Huraira said: Rasul said: The devil takes to his heels breaking wind when the prayer begins. and the rest is the same but with this addition:" He (the devil) makes him think of pleasant things (or things productive of enjoyment) and of the things wished for, and reminds him of such needs which he had forgotten."

Bk 4, No.1163:
Abdullah b. Buhaina said: Rasul led us two rakas of prayer in one of the (obligatory) prayers and then got up and did not sit. and the people stood up along with him. When he finished the prayer and we expected him to pronounce salutation. he said:" Allah is Most Great" while sitting and made two prostrations before salutation and then pronounced (the, final) salutation.

Bk 4, No.1164:
Abdullah b. Buhaina al-Asadi, the ally of Abdul Muttalib, said: Rasul stood up in the noon prayer (though) he hadith sit (after the two rakas). When he completed the prayer he performed two prostrations and said," Allah is the Most Great" in each prostration, while he was sitting before pronouncing salutation, and the people performed prostration along with him. That was a compensation for he had forgotten to observe jalsa (after two rakas).

Bk 4, No.1165:
Abdullah b. Malik ibn Buhaina al-Asadi said: Rasul stood up (at the end of two rakas) when he had to sit and proceeded on with the prayer. But when he was at the end of the prayer, he performed a prostration before the salutation and then pronounced the salutation.

Bk 4, No.1166:
Abu Saeed Kuzri said: Rasul said: When any one of you is in doubt about his prayer and he does Dot know how much he has prayed, three or four (rakas). he should cast aside his doubt and base his prayer on what he is sure of. then perform two prostrations before giving salutations. If he has prayed five rakas, they will make his prayer an even number for him, and if he has prayed exactly four, they will be humiliation for the devil.

Bk 4, No.1167:
This hadith has been narrated by Zaid b. Aslam with the same chain of transmitters and he said: He should perform two prostrations before the salutation, as it was mentioned by Sulaiman b. Bilal.

Bk 4, No.1168:
'Alqama narrated It on the authority of Abdullah (b. Masud) who said: Rasul said the prayer; (the narrator added): He made some act of omission or commission when he pronounced salutation; it was said to him: Rasul, is there something new about (he prayer? He (Rasul) said: What is it? They said: You said prayer in such and such away. He (the narrator) said: He (Rasul) turned his feet and faced the Qibla and performed two prostrations and then pronounced salutations, and then turned his face towards us and said: If there is anything new about prayer (new command from the Lord) I informed you of that. But I am a human being and I forget as you for. get, so when I forget, remind me, and when any one of you is in doubt about his prayer. he should aim at what Is correct. and complete his prayer in that respect and then make two prostrations.

Bk 4, No.1169:
This hadith has been narrated by Mansur with the same chain of transmitters, with a slight modification of words.

Bk 4, No.1170:
This hadith is reported by Mansur with the same chain of transmitters, but with these words:" He should aim at correct (prayer) and it is advisable."

Bk 4, No.1171:
This hadith has been narrated by Mansur with the same chain of transmitters with the words: I, He should aim at what is correct and complete."

Bk 4, No.1172:
This hadith has been narrated by Mansur with the same chain of transmitters and said:" He should aim at correctness and that is right."

Bk 4, No.1173:
This hadith has been reported by Mansur with the same chain of transwitters and he said:" He should aim at what is according to him correct."

Bk 4, No.1174:
This hadith has been narrated by Mansur and he said:" He should aim at correctness."

Bk 4, No.1175:
Abdullah (b. Masud) said: Rasul said five rakas of the noon prayer and when he completed the prayer, It was said to him: Has there been (commanded) an addition In prayer? He said: What is it? They said: You have said five rakas, so he performed two prostrations.

Bk 4, No.1176:
Alqama said: He (Rasul) had led them five rakas in prayer.

Bk 4, No.1177:
Ibrahim b. Suwaid said: 'Alqama led us in the noon prayer and be offered five rakas; when the prayer was complete, the people said to him: Abu Shibl, you have offered five rakas. He said: No, I have not done that. They said: Yes (you said five rakas). He (the narrator) said: And I was sitting in a corner among people and I was just a boy. I (also) said: Yes, you have offered five (rakas). He said to me: O, one-eyed, do you say the same thing? I said: Yes. Upon this he turned (his face) and performed two prostrations and then gave salutations, and then reported Abdullah as saying: Rasul led us in prayer and offered five rakas. And as he turned away the people began to whisper amongst themselves. He (Rasul) said: What is the matter with you? They said: Has the prayer been extended? He said: No. They said: You have in fact said five rakas. He (Rasul) then turned his back (and faced the Qibla) and performed two prostrations and then gave salutations and further said: Verily I am a human being like you, I forget just as you forget. Ibn Numair made this addition:" When any one of you forgets, he must perform two prostrations."

Bk 4, No.1178:
Abdullah (b. Masud) said: Rasul led us five (rakas in prayer). We said: Rasul, has the prayer been extended? He said: What is the matter? They said: You have said five (rakas). He (Rasul) said: Verily I am a human being like you. I remember as you remember and I forget just as you forget. He then performed two prostrations as (compensation of) forgetfulness.

Bk 4, No.1179:
Abdullah (b. Masud) said: Rasul said prayer and he omitted or committed (something). Ibrahim (one of the narrators of this hadith) said: It is my doubt, and it was said: Rasul, has there been any addition to the prayer? He (Rasul) said: Verily I am a human being like you. I forget just as you forget so when any one of you forgets, he must perform two prostrations, and he (Rasul) was sitting and then Rasul turned (his face towards the Qibla) and performed two prostrations.

Bk 4, No.1180:
Ibn Masud said: Rasul performed two prostrations for forgetfulness after salutation and talking.

Bk 4, No.1181:
Abdullah said: We prayed along with Rasul and he committed or omitted (something). Ibrahim said: By Allah, this is a misgiving of mine only. We said: Rasul, is there something new about the prayer? He (Rasul) said: No. We told him about what he had done. He (Rasul) said: When a man commits or omits (something in prayer), he should perform two prostrations, and he then himself performed two prostrations.

Bk 4, No.1182:
Ibn Sirin reported Abu Huraira as saying: Rasul led us in one of the two evening prayers, Zuhr or Asr, and gave salutations after two rakas and going towards a piece of wood which was placed to the direction of the Qibla in the mosque, leaned on it looking as if he were angry. Abu Bakr and Umar were among the people and they were too afraid to speak to him and the people came out in haste (saying): The prayer has been shortened. But among them was a man called Dhu'I-Yadain who said: Rasul, has the prayer been shortened or have you forgotten? Rasul looked to the right and left and said: What was Dhu'I-Yadain saying? They said: He is right. You (Rasul) offered but two rakas. lie offered two (more) rakas and gave salutation, then said takbir and prostrated and lifted (his head) and then said takbir and prostrated, then said takbir and lifted (his head). He (the narrator) says: It has been reported to me by Imran b. Husain that he said: He (their) gave salutation.

Bk 4, No.1183:
Abu Huraira said: Rasul led us in one of the evening prayers. And this hadith was narrated like one transmitted by Sufyan.

Bk 4, No.1184:
Abu Huraira said: Rasul led us in the Asr prayer and gave salutation after two rakas. Dhul-Yadain (the possessor of long arms) stood up and said: Rasul, has the prayer been shortened or have you forgotten? Rasul said: Nothing like this has happened (neither the prayer has been shortened nor have I forgotten). He (Dhul-Yadain) said: Rasul, something has definitely happened. Rasul turned towards people and said: Is Dhul-Yadain true (in his assertion)? They said: Rasul, he is true. Then Rasul completed the rest of the prayer. and then performed two prostrations while he was sitting after salutation.

Bk 4, No.1185:
Abu Huraira said: Rasul said two rakas of the noon prayer and then gave salutation when a man from Band Sulaim came to him and said: Rasul. has the prayer been shortened, or have you forgotten? -and the rest of the hadith is the same.

Bk 4, No.1186:
Abu Huraira said: I offered with Rasul the noon prayer and Rasul gave salutation after two rakas. A person from Bani Sulaim stood up, and the rest of the hadith was narrated as mentioned above.

Bk 4, No.1187:
Imran b. Husain said: Rasul said the afternoon prayer and gave the salutation. at the end of three rakas and then went into his house. A man called al-Khirbaq, who bad long aims, got up and went to him, and addressed him as Rasul and mentioned to him what he had done. He came out angrily trailing his mantle, and when he came to the people he said: Is this man telling the truth? They said: Yes. He then said one raka and then gave salutation and then performed two prostrations and then gave salutation.

Bk 4, No.1188:
Imran b. Husain said: Rasul said three rakas of the Asr prayer and then got up and went to his apartment. A man possessing large arms stood up and said: Rasul, bias the player been shortened? He came out angrily, and said the raka which he had omitted and then gave salutation. then performed two prostrations of forgetfulness and then gave salutation.

Chapter 64: PROSTRATION WHILE RECITING THE KORAN

Bk 4, No.1189:
Ibn Umar said: Rasul while reciting the Koran recited its scarab containing sajda, and he performed prostration and we also prostrated along with him (but we were so overcrowded) that some of us could not find a place for our forehead (when prostrating ourselves).

Bk 4, No.1190:
Ibn Umar said: Sometimes Rasul recited the Koran, and would pass by (recite) the verse of sajda and performed prostration and he did this along with us, but we were so crowded in his company that none of us could find a place for performing prostration. (and it was done on occasions) other than prayer.

Bk 4, No.1191:
Abdullah (b. Umar) said: Rasul recited (Surat) al Najm and performed prostration during its recital and all those who were along with him also prostrated themselves except one old man who took a handful of pebbles or dust in his palm and lifted it to his forehead and said: This is sufficient for me. Abdullah said: 1 saw that he was later killed in a state of unbelief.

Bk 4, No.1192:
'ta' b. Yasar reported that he had asked Zaid b. Thabit about recital along with the Imam, to which he said: There should be no recital along with the Imam in anything, and alleged that he recited:" By the star when it sets" (Surah Najm) before Rasul and he did not prostrate himself.

Bk 4, No.1193:
Abu Salama b. Abual-Rahman said: Abu Huraira recited before them:" hen the heaven burst asunder" (al-Koran, lxxxiv. 1) and performed prostration. After completing (the prayer) he informed them that Rasul has prostrated himself at it (this verse).

Bk 4, No.1194:
A hadith like this has been narrated by AbuSalama on the authority of Abu Huraira.

Bk 4, No.1195:
Abu Huraira said: We performed prostration along with Rasul (as he recited these verses: )" When the heaven burst asunder" and" Read in the name of Thy Lord" (al-Koran, xcvi. 1).

Bk 4, No.1196:
Abu Huraira said: Rasul prostrated himself (while reciting these verses)." When the heaven burst asunder" ;" Read in the name of Thy Lord".

Bk 4, No.1197:
A hadith like this has been transmitted by Abual-Rahman al-Araj on the authority of Abu Huraira.

Bk 4, No.1198:
Abu Rafi said: I said the night prayer along with Abu Huraira and -as he recited:" When the heaven burst asunder," he performed prostration. Isaid to him: What prostration is this? He said: I prostrated myself (on this occasion of recital) behind Abu'I-Qasim (Muhammad), and Iwould go on doing this till I meet him (in the next world). Ibn 'Abu al-A'la said: (Abu Huraira uttered this: ) I would not abandon performing prostration.

Bk 4, No.1199:
This hadith has been narrated by Tamimi with the same chain of transmitters except for this that they made no mention of:" Behind Abul Qasim".

Bk 4, No.1200:
Abu Rafi said: I saw Abu Huraira performing prostration (while reciting this verse: )" When the heaven burst asunder." I said to him: Do you prostrate yourself (while reciting) i? He said: Yes, I saw my best Friend prostrating himself on (the recital of this verse) and I shall continue prostrating till I meet him. Shuba asked: Do you mean (by Friend) Rasul? He said: Yes.

Chapter 65: HOW JALSA IS TO BE OBSERVED

Bk 4, No.1201:
Abdullah b. Zubair narrated on the authority of his father: When Rasul sat in prayer. he placed the left foot between his thigh and shank and stretched the right foot and placed his left hand or his left knee and placed his right hand on his right thigh, and raised his finger.

Bk 4, No.1202:
Abdullah b. Zubair narrated on the authority of his father that when Rasul sat for supplication, i.e tashahhud (blessing and supplication), he placed his right hand on his right thigh and his left hand on his left thigh, and pointed with his forefinger, and placed his thumb on his (milddle) finger, and covered his knee with the palm of his left hand..

Bk 4, No.1203:
Ibn Umar reported that when Rasul sat for tashahhud he placed his left hand on his left knee. and his right hand on his right knee. and he raised his right finger, which is next to the thumb, making supplication in this way, and he stretched his left hand on his left knee. Another version on the authority of Ibn Umar says: When Rasul sat for tashahhud, he placed his left hand on his left knee and placed his right hand on his right knee, and he formed a ring like (fifty-three) and pointed with his finger of attestation.

Bk 4, No.1204:
Ali b. Abual-Rahman al-Muawi said: Ibn Umar saw me playing with pebbles during prayer. After finishing the prayer he forbade me (to do it) and said: Do as Rasul used to do. I said: How did Rasul do? He said that he (Rasul) sat at tashahhud, placed his right palm on the right thigh and closed all his fingers and pointed with the help of finger next to the thumb, and placed his left palm on his right thigh.

Bk 4, No.1205:
This hadith has been narrated by another chain of transmitters.

Chapter 66: TASLIM AT THE COMPLETION OF THE PRAYER

Bk 4, No.1206:
Abu Ma'mar said: There was an Amir in Mecca who pronounced taslim twice. Abdullah said: Where did he get this sunnah? Al-Hakam said: There is a hadith to the effect that Rasul did like It.

Bk 4, No.1207:
Abdullah said: An Amir or a person pronounced taslim twice. Abdullah said: Where did he get this sunnah?

Bk 4, No.1208:
Amir b. Saad said: I saw Rasul pronouncing taslim on his right and on his left till I saw the whiteness of his cheek.

Chapter 67: DHIKR AFTER THE PRAYER

Bk 4, No.1209:
Ibn Abbas said: We used to know that Rasul had finished his prayer when we heard the takbir (Allah-O-Akbar).

Bk 4, No.1210:
Ibn Abbas said: We knew the finishing of the prayer of Rasul through takbir. Amr (b. Dinar) said: I made a mention of it to Abu Masud. hue he rejected it and said: I never narrated it to you. Amr said: He did narrate it before this.

Bk 4, No.1211:
Ibn Abbas said: Dhikr (mentioning the name of Allah) in a loud voice after obligatory prayers was (a common practice) during the lifetime of Rasul ; and when I heard that I came to knew that they (the people) had finished the prayer.

Chapter 68: DESIRABILITY OF SEEKING REFUGE FROM THE TORMENT OF THE GRAVE

Bk 4, No.1212:
Aisha said: Rasul entered my house when a Jewess was with me and she was saying: Do you know that you would be put to trial in the grave? Rasul trembled (on hearing this) and said: It is the Jews only who would-be put to trial. Aisha said: We passed some nights and then Rasul said: Do you know that it has been revealed to me:" You would be put to trial in the grave"? Aisha said: 1 heard Rasul seeking refuge from the torment of the grave after this.

Bk 4, No.1213:
Abu Huraira reported. I heard Rasul seeking refuge from the torment of the grave after this (after the revelation).

Bk 4, No.1214:
Aisha said: There came to me two old women from the old Jewesses of Medina and said: The people of the grave are tormented in their graves. I contradicted them and I did not deem it proper to testify them. They went away and Rasul came to me and I said to him: Rasul I there came to me two old women from the old Jewesses of Medina and asserted that the people of the graves would be tormented therein. He (Rasul) said: They told the truth; they would be tormented (so much) that the animals would listen to it. She (Aisha) said: Never did I see him (Rasul) afterwards but seeking refuge from the torment of the grave in prayer.

Bk 4, No.1215:
Masruq reported this hadith on the authority of Aisha who said: Never did he (Rasul) say prayer after this in which I did not hear him seeking refuge from the torment of the grave.

Bk 4, No.1216:
Aisha said: 1 heard Rasul seeking refuge from the trial of Dajjal (Antichrist) in prayer.

Bk 4, No.1217:
Abu Huraira said: Rasul said: When any one of you utters tashahhud (in prayer) he must seek refuge with Allah from four (trials) and should thus say:" O Allah! I seek refuge with Thee from the torment of the Hell, from the torment of the grave, from the trial of life and death and from the evil of the trial of Masih al-Dajjal" (Antichrist).

Bk 4, No.1218:
Aisha, Wife said: Rasul used to supplicate in prayer thus:" O Allah! I seek refuge with Thee from the torment of the grave, and I seek refuge with Thee from the trial of the Masih al-Dajjal (Antichrist) and I seek refuge with Thee from the trial of life and death. O Allah! I seek refuge with Thee from sin and debt." She (Aisha) said: Someone said to him - (Rasul): Rasul! why is it that you so often seek refuge from debt? He said: When a (person) incurs debt, (he is obliged) to tell lies and break promise.

Bk 4, No.1219:
Abu Huraira said: Rasul said: When any one of you completes the last tashahhud. he should seek refuge with Allah from four (trials). i.e from the torment of Hell, from the torment of grave, from the trial of life and death. -and from the mischief of Masih at-Dajjal (Antichrist). This hadith has been narrated by al-Auza'i with the same chain of transmitters but with these words:" When any one of you completes the tashahhud" and he made no mention of the words" the last".

Bk 4, No.1220:
Abu Huraira said: Rasul said: O Allah! I seek refuge with Thee from the torment of the grave, and the torment of Hell, and the trial of life and death and the mischief of Masih al-Dajjal.

Bk 4, No.1221:
Abu Huraira said Rasul said: Seek refuge with Allah from the torment of Hell, seek refuge with Allah from the torment of the grave, and seek refuge with Allah from the trial of Masih al-Dajjal and seek refuge with Allah from the trial of life and death.

Bk 4, No.1222:
A hadith like this has been transmitted by Ibn Tawus from his father on the authority of AbuHuraira.

Bk 4, No.1223:
A hadith like this has been transmitted by A'raj on the authority of Abu Huraira.

Bk 4, No.1224:
Abu Huraira reported that Rasul use (t to seek refuge from the torment of the grave, torment of Hell and the trial of Dajjal.

Bk 4, No.1225:
Ibn Abbas reported that Rasul used to teach them this supplication (in the same spirit) with which he used to teach them a sura of the Koran. He would thus instruct us:" Say, O Allah I we seek refuge with Thee from the torment of Hell, and I seek refuge with Thee from the torment of the grave, and I seek refuge with Thee from the trial of Masih al-Dajjal. and I seek refuge with Thee from the trial of life and death." Muslim b. Hajaj said: It has reached me that Tawus said to his son: Did you make this supplication in prayer? He said: No. (Upon this) he (Tawus) said: Repeat the prayer. Tawus has narrated this hadith through three or four (transmitters) with words to the same effect.

Chapter 69: EXCELLENCE OF DHIKR AFTER PRAYER AND ITS DESCRIPTION

Bk 4, No.1226:
Thauban said: When Rasul finished his prayer. he begged forgiveness three times and said: O Allah! Thou art Peace, and peace comes from Thee; Blessed art Thou, O Possessor of Glory and Honour. Walid said: I said to Auza'i: How Is the seeking of forgiveness? He replied: You should say:, I beg forgiveness from Allah, 1 beg forgiveness from Allah."

Bk 4, No.1227:
Aisha said: When Rasul pronounced salutation, he salutation longer than it took him to say: O Allah: Thou art Peace, and peace comes from Thee, blessed art Thou, Possessor of Glory and ]Honour; and in the narration of Ibn Numair the words are:" O Possessor of Glory and Honour."

Bk 4, No.1228:
Ibn Numair narrated it with the same chain of transmitters and said: O Possessor of Glory and Honour.

Bk 4, No.1229:
A hadith like this has been transmitted by Abdullah b. Harith on the authority of Aisha except for the words that he (Rasul) used to say:" 0 Possessor of Glory and Honour."

Bk 4, No.1230:
Mughira b. Shuba wrote to Muaweya: When Rasul finished the prayer and pronounced salutation he uttered (this supplication):" There is no god but Allah. He is alone, Who has no partner. To Him belongs the sovereignty and to Him praise is due and He is Potent over every. thing. O Allah! no one can withhold what Thou givest, or give what Thou withholdest, and the riches cannot avail a wealthy person with Thee."

Bk 4, No.1231:
A hadith like this has been narrated by Mughira b. Shuba with another chain of transmitters. Abu Bakr and Abu Kuraib narrated in their narration (that Warrad reported): Mughira gave me dictation of it and 1 wrote it to Muaweya.

Bk 4, No.1232:
Warrad, the freed slave of Mughira b. Shuba, said: Mughira b. Shuba wrote to Muaweya (it was Warrad who wrote this letter for him, i.e Mughira): I heard Rasul saying:" When the salutation is pronounced." and the rest of the hadith is the same except this that he made no mention of:" He is Potent over everything."

Bk 4, No.1233:
Warrad, the scribe of Mughira b. Shuba, said: Muaweya wrote to Mughira (the contents) of the hadith as transmitted by Mansur and A'mash.

Bk 4, No.1234:
Warrad, the scribe of Mughira b. Shuba, said: Muaweya wrote to Mughira: Write to me anything which you heard from Rasul. So he (Mughira) wrote to him (Muaweya): I heard Rasul uttering (these words) at the completion of prayer:" There is no god but Allah. He is alone and there is no partner with Him. Sovereignty belongs to Him and to Him is praise due and He is Potent over everything. O Allah! no one can withhold what Thou givest, or give what Thou withholdest, and riches cannot avail a wealthy person with Thee."

Bk 4, No.1235:
Abu Zubair said: Ibn Zubair uttered at the end of every prayer after pronouncing salutation (these words):" There is no god but Allah. He is alone. There is no partner with Him. Sovereignty belongs to Him and He is Potent over everything. There is no might or power except with Allah. There is no god but Allah and we do not worship but Him alone. To Him belong all bounties, to Him belongs all Grace, and to Him is worthy praise accorded. There is no god but Allah, to Whom we are sincere in devotion, even though the unbelievers should disapprove it." (The narrator said): He (Rasul) uttered it at the end of every (obligatory) prayer.

Bk 4, No.1236:
Abu Zubair said: Abdullah b Zubair used to say La ilaha il-Allah at the end of every prayer like the hadith narrated by Ibn Numair and he reported it in the end, and then reported Ibn Zubair saying: Rasul uttered La ilaha il-Allah at the end of every prayer.

Bk 4, No.1237:
Abu Zubair said: I heard Abdullah b. Zubair addressing (people) on the pulpit and saying: When Rasul pronounced salutation at the end of the prayer or prayers, and then he made a mention of the hadith as transmitted by Hisham b. Urwa.

Bk 4, No.1238:
Abu Zubair al-Makki reported that he had heard Abdullah b. Zubair uttering (the words) like that of the hadith (narrated above) at the end of the prayer after pronouncing salutation. He at the conclusion also said that he was making a mention of that from Rasul.

Bk 4, No.1239:
Abu Huraira said: The poor amongst the emigrants came to Rasul and said: The possessors of great wealth have obtained the highest ranks and the lasting bliss. lie (Rasul) said: How Is that? They said: They pray as we pray, and they observe fast as we observe fast, and they give charity but we do not give charity, and they set slaves free but we do not set slaves free. Upon this Rasul said: Shall A not teach you something by which you will catch upon those who have preceded you, and get ahead of those who come after you, only those who do as you do being more excellent than you? They said: Yes, Rasul. He (Rasul) said: Extol Allah, declare His Greatness, and Praise Him thirty-three times after every prayer. Abu Salih said: The poor amongst the emigrants returned to Rasul saying: Our brethren, the possessors, of property have heard what we have done and they did the same. So Rasul said: This is Allah's Grace which He gives to whom He wishes. Sumayy said: I made a mention of this hadith to some members of my family (and one of them) said: You have forgotten; he (Rasul) had said (like this):." Extol Allah thirty-three time. praise Allah thirty-three times and declare His Greatness thirty-three times. Ibn 'Ajjan said: 1 made a mention of this hadith to Raja' b. Haiwata and he narrated to me a hadith like this from AbuSalih from Rasul on the authority of Abu Huraira.

Bk 4, No.1240:
Abu Huraira narrated it from Rasul that they (the poor among the emigrants) said: Rasul, the possessors of great wealth have obtained the highest ranks and lasting bliss, and the rest of the hadith is the same as transmitted by Qutaiba on the authority of Laith except that he inserted the words of Abu Salih in the narration of Abu Huraira that" the poor of the emigrants came back," to the end of the hadith,, but this addition was made that Suhail said (that every part of the supplication, i.e Glorification of Allah, His Praise and declaration of His Greatness) should be uttered eleven times making the total as thirty-three.

Bk 4, No.1241:
Kab b. 'Ujra said Rasul said: There are certain ejaculations, the repeaters of which or the performers of which after every prescribed prayer will never be caused disappointment:" Glory be to Allah" thirty-three times." Praise be to Allah" thirty-three times, and" Allah is most Great" thirty-four times.

Bk 4, No.1242:
Kab b. 'Ujra said Rasul said: There are certain ejaculations, the repeaters of which or the performers of which at the end of every prayer will never be caused disappointment:" Glory be to Allah" thirty-three times," Praise be to Allah" thirty-three times, and" Allah is most Great" thirty-four times.

Bk 4, No.1243:
Abu Huraira said Rasul said: If anyone extols Allah after every prayer thirty-three times, and praises Allah thirty-three times, and declares His Greatness thirty-three times, ninety-nine times in all, and says to complete a hundred:" There is no god but Allah, having no partner with Him, to Him belongs sovereignty and to Him is praise due, and He is Potent over everything," his sins will be forgiven even If these are as abundant as the foam of the sea.

Bk 4, No.1244:
This hadith has been narrated by Abu Huraira by another chain of transmitters.

Chapter 70: WHAT IS TO BE RECITED BETWEEN TAKBIR TAHRIMA AND RECITATION OF THE Koran

Bk 4, No.1245:
Abu Huraira reported that Rasul used to observe, silence for a short while between the takbir (at the time of opening the prayer) and the recitation of the Koran. I said to him: Rasul, for whom I would give my father and mother in ransom, what do you recite during your period of silence between the takbir and the recitation? He said: I say (these words):" O Allah, remove my sins from me as Thou hast removed the East from the West. O Allah purify me from sins as a white garment is purified from filth. O Allah! wash away my sins with water, snow and hall."

Bk 4, No.1246:
Abu Huraira reported that when Rasul stood up for the second raka he opened it with the recitation of the praise of Allah, the Lord of universe (al-Fatiha), and he did not observe silence (before the recitation of al-Fatiha).

Bk 4, No.1247:
Anas said: A man came panting and entered the row of worshippers and said: Praise be to Allah, much praised and blessed. When Rasul finished the prayer he said: Who amongst you uttered these words? The people remained silent. He (Rasul again said) -: Who amongst you uttered these words? He said nothing wrong. Then a man said: I came and had a difficulty in breathing, so I uttered them. He replied: I saw twelve angels facing one another as to who will take them up (to Allah).

Bk 4, No.1248:
Ibn Umar said: While we said prayer with Rasul, one among the people said: Allah is truly Great, praise be to Allah in abundance. Glory be to Allah in the morning and the evening. Rasul said: Who uttered such and such a word? A person among the people said: It is I, Rasul (who have recited these words). He (Rasul) said: It (its utterance) surprised me, for the doors of heaven were opened for It. Ibn Umar said: I have not abandoned them (these words) since I heard Rasul saying this.

Chapter 71: DESIRABILITY OF GOING TO PRAYER WITH DIGNITY AND TRANQUILLITY AND FORBIDDANCE OF GOING TO IT IN HOT HASTE

Bk 4, No.1249:
Abu Huraira said: I heard Rasul saying: When the Iqama has been pronounced for prayer, do not go running to it, but go walking in tranquillity and pray what you are in time for, and complete what you have missed.

Bk 4, No.1250:
Abu Huraira said Rasul said: When the words of Iqama are pronounced, do not come to (prayer) running, but go with tranquillity, and pray what you are in time for, and complete (what you have missed) for when one of you is preparing for prayer he is in fact engaged in prayer.

Bk 4, No.1251:
Abu Huraira reported ahadith from Rasul, and one of them is that Rasul, said: When the call is made for prayer come to it walking with tranquillity, and pray what you are in time for, and complete what you have missed.

Bk 4, No.1252:
Abu Huraira said: Rasul said: When the words of Iqama are pronounced, none of you should run to it (to join the prayer) but walk with tranquillity and dignity, and pray what you are in time for and complete what has gone before (what the Imam has completed).

Bk 4, No.1253:
Abdullah b. Abu Qatada reported on the authority of his father: While we said our prayer with Rasul he heard tumult. (At the end of the prayer) he (Rasul) said: What is the matter with you? They said: We hastened to prayer. He (Rasul) said: Don't do that; when you come for prayer, there should be tranquillity upon you. Pray (along with the Imam) what you can find and complete what preceded you.

Bk 4, No.1254:
This hadith has been narrated by Shaiban with the same chain of transmitters

Chapter 72: WHEN SHOULD THE PEOPLE STAND UP FOR PRAYER

Bk 4, No.1255:
Abu Qatada said: Rasul said: When the Iqama is pronounced do not get up till you see me Ibn Hatim was in doubt whether it was said:" When the Iqama is pronounced" or" When call is made".

Bk 4, No.1256:
Abu Salama son of Abdul Rahman b. Auf reported Abu Huraira as saying: Iqama was pronounced and we stood up and made rows straight till he (Rasul) stood at his place of worship (the place ahead of the rows where he stood to lead the prayer) before takbir tahrima. He reminded to (himself something) and went back saying that we should stand at our places and not leave them. We waited, till he came back to us and he had taken a bath and water trickled out of his head and then led us in prayer.

Bk 4, No.1257:
Abu Salama reported Abu Huraira as saying: Iqama was pronounced. ant the people had formed themselves into rows. Rasul came out and stood at his place, and then pointed out with his hand that we should stand at our places. He then went away and took a bath and water trickled from his head and then led them in prayer.

Bk 4, No.1258:
Abu Salama reported on the authority of Abu Huraira that when Iqama was pronounced for Rasul, the people occupied their places in the rows before Rasul stood up at his place.

Bk 4, No.1259:
Jabir b. Samura said: Bilal summoned to prayer as the sun declined but did not pronounce Iqama till Rasul came out and the Iqama was pronounced on seeing him.

Chapter 73: HE WHO CAME UP WITH THE RAKIAH, HE IN FACT CAME UP WITH THE PRAYER (LED IN CONGREGATION WITH THE IMAM)

Bk 4, No.1260:
Abu Huraira said Rasul said: He who finds a raka of the prayer, he in fact finds the prayer.

Bk 4, No.1261:
Abu Huraira said Rasul said: He who finds one raka of the prayer with the Imam, he in fact finds the prayer.

Bk 4, No.1262:
This hadith has been narrated on the authority of Malik and there is no mention of" along with the Imam" and In the hadith transmitted by Abdullah the words are:" he in fact finds the entire prayer".

Bk 4, No.1263:
Abu Huraira said: Rasul said: He who finds one raka at dawn before the rising of the sun, he in fact finds the dawn prayer. and he who finds one raka of the afternoon prayer before sunset, he in fact finds the afternoon prayer.

Bk 4, No.1264:
Aisha said: Rasul said: He who finds a prostration before sunset or at dawn (prayer) before the rising (of the sun) he Id fact finds that (prayer), and prostration implies a raka.

Bk 4, No.1265:
This hadith is narrated by Abu Huraira with another chain of transmitters.

Bk 4, No.1266:
Abu Huraira said: Rasul said: He who finds (gets) a raka of the afternoon (prayer) before the setting of the sun, he in fact gets (the full prayer), and he who gets a raka of the morning (prayer) before the rising of the sun he in fact gets (the full prayer).

Bk 4, No.1267:
This hadith has been reported by Ma'mar with another chain of transmitters.

Chapter 74: TIMES OF PRAYER

Bk 4, No.1268:
Ibn Shibab said: Umar b. Abdul Aziz deferred the afternoon prayer somewhat and Urwa said to him: Gabriel came down and he led Rasul in prayer. Umar said to him: O Urwa, are you aware of what you are saying? Upon this he (Urwa) said: I heard Bashir b. Abu Masud say that he heard Abu Masud say that he heard Rasul say: Gabriel came down and acted as my Imam, then I prayed with him, then I prayed with him, then I prayed with him. then I prayed with him. then I prayed with him. reckoning with his fingers five times of prayer.

Bk 4, No.1269:
Ibn Shibab said: Umar b. Abdul Aziz one day deferred the prayer. Urwa b. Zubair came to him and informed him that one day as Mughira b. Shuba was in Kufa (as its governor), he deferred the prayer, Abu Masud al-Ansari came to him and said: What is this, O Mughira? Did you know that it was Gabriel who came and said prayer and (then) Rasul said the prayer (along with him), then (Gabriel) prayed and Rasul also prayed, then (Gabriel) prayed and Rasul also prayed, then (Gabriel) prayed and Rasul prayed (along with him). then Gabriel prayed and Rasul also prayed (along with him) and then said: This is how I have been ordered to do. Umar (b. Abdul Aziz) said. O Urwa be mindful of what you are saying that Gabriel taught Rasul the times of prayer. Upon this Urwa said: This is how Bashir b. Abu Masud narrated on the authority of his father and (also said): Aisha?, Wife. narrated it to me that Rasul used to say the afternoon prayer, when the light of the sun was there in her apartment before it went out (of it).

Bk 4, No.1270:
Aisha said: Rasul said the afternoon" prayer as the sun shone in my apartment, and the afternoon shadow did not extend further. Abu Bakr said: The afternoon shadow did not appear to extend further.

Bk 4, No.1271:
Aisha, Wife, said that Rasul said the afternoon prayer (at the time) when the sun shone in her apartment and its shadow did not extend beyond her apartment.

Bk 4, No.1272:
Aisha said: Rasul said the afternoon prayer (at a time) when the (light) of the sun was there in my apartment.

Bk 4, No.1273:
Abdullah b. Amr reported Rasul saying: The time of the noon prayer (lasts) as long as it is not afternoon, and the time of the afternoon prayer (lasts) as long as the sun does not turn pale and the time of the evening prayer (lasts) as long as the spreading appearance of the redness above the horizon after sunset does not sink down, and the, time of the night prayer (lasts) by midnight and the time of the morning prayer (lasts) as long as the sun dots not rise.

Bk 4, No.1274:
Abu Bakr b Abu Shaiban and Yahya b Abu Bukair both of them narrated this hadith with the same chain of transmitters.

Bk 4, No.1275:
Abdullah b. Amr said: Rasul said: The time of the noon prayer is when the sun passes the meridian and a man's shadow is the same (length) as his height, (and it lasts) as long as the time for the afternoon prayer has not come; the time for the afternoon prayer is as long as the sun has not become pale; the time of the evening prayer is as long as the twilight has not ended; the time of the night prayer is up to the middle of the average night and the time of the morning prayer is from the appearance of dawn, as long as the sun has not risen; but when the sun rises, refrain from prayer for it rises between the horns of the devil.

Bk 4, No.1276:
Abdullah b. Amr said: Rasul was asked about the times of prayers. He said: The time for the morning prayer (lasts) as long as the first visible part of the rising sun does not appear and the time of the noon prayer is when the sun declines from the zenith and there is not a time for the afternoon prayer and the time for the afternoon prayer is so long as the sun does not become pale and its first visible part does not set, and the time for the evening prayer is that when the sun disappears and (it lasts) till the twilight is no more and the time for the night prayer is up to the midnight.

Bk 4, No.1277:
Abdullah narrated it on the authority of his father Yahya: Knowledge cannot be acquired with sloth.

Bk 4, No.1278:
Sulaiman b. Buraida narrated it on the authority of his father that a person asked Rasul about the time of prayer. Upon this he said: Pray with us these two, meaning two days. When the sun passed the meridian. he gave command to Bilal who uttered the call to prayer. then lie commanded him and pronounced Iqama for noon prayer (Then at the tine of the afternoon prayer) he again commanded and Iqama for the afternoon prayer was pronounced when the sun was high, white and clear. He then commanded and Iqama for the evening prayer was pronounced, when the sun had set. He then commanded him and the Iqama for the night prayer was pronounced When the twilight had disappeared. He then commanded him and the Iqama for the morning prayer was pronounced, when the dawn had appeared. When it was the next day, he commanded him to delay the noon prayer till the extreme heat had passed and he did so, and he allowed it to be delayed till the extreme heat had passed. He observed the afternoon prayer when the sun was high, delaying it beyond the time he had previously observed it. He observed the evening prayer before the twilight had vanished; he observed the night prayer when a third of the night had passed; and he observed the dawn prayer when there was clear daylight. He (Rasul) then said: Where is the man who inquired about the time of prayer? He (the inquirer) said: Rasul I here I am. He (Rasul) said: The time for your prayer is within the limits of what you have seen.

Bk 4, No.1279:
Buraida narrated on the authority of his father that a man came to Rasul and asked about the times of prayer. He said: You observe with us the prayer. He commanded Bilal, and he uttered the call to prayer in the darkness of night preceding daybreak and he said the morning prayer till dawn had appeared. He then commanded him (Bilal) to call for the noon prayer when the sun had declined from the zenith. He then commanded him (Bilal) to call for the afternoon prayer when the sun was high. He then commanded him for the evening prayer when the sun had set. He then commanded him for the night prayer when the twilight had disappeared. Then on the next day he commanded him (to call for prayer) when there was light in the morning. He then commanded him (to call) for the noon prayer when the extreme heat was no more. He then commanded him for the afternoon prayer when the sun was bright and clear and yellowness did not blend with it. He then commanded him to observe the sunset prayer. He then commanded him for the night prayer when a third part of the night bad passed or a bit less than that. Harami (the narrator of this hadith) was in doubt about that part of the mentioned hadith which concerned the portion of the night. When it was dawn, he (Rasul) said: Where is the inquirer (who inquired about the times of prayer and added): Between (these two extremes) is the time for prayer.

Bk 4, No.1280:
Abu Musa narrated on the authority of his father that a person came to Rasul for inquiring about the times of prayers. He (Rasul) gave him no reply (because he wanted to explain to him the times by practically observing these prayers). He then said the morning player when it was daybreak, but the people could hardly recognise one another. He then commanded and the Iqama for the noon prayer was pronounced when the tan had passed the meridian and one would say that it was midday but he (Rasul) knew batter than them. He then again commanded and the Iqama for the afternoon prayer was pronounced when the sun was high. He then commanded and Iqama for the evening prayer was pronounced when the sun had sunk. He then commanded and Iqama for the night prayer was pronounced when the twilight had disappeared. He then delayed the morning prayer on the next day (so much so) that after returning from it one would say that the sun had risen or it was about to rise. He then delayed the noon prayer till it was near the time of afternoon prayer (as it was observed yesterday). He then delayed the afternoon prayer till one after returning from it would say that the sun had become red. He then delayed the evening prayer till the twilight was about to disappear. He then delayed the night prayer till it was one-third of the night. He then called the inquirer in the morning and said: The time for prayers is between these two extremes).

Bk 4, No.1281:
Abu Musa reported on the authority of his father that an Inquirer came to Rasul and asked him about the times of prayers, and the rest of the hadith is the same (as narrated above) but for these words:" On the second day he (Rasul) observed the evening prayer before the disappearance of the twilight."

Chapter 75: DESIRABILITY OF SAYING THE NOON PRAYER WHEN THE EXTREME HEAT IS OVER

Bk 4, No.1282:
Abu Huraira said Rasul said: When it is very hot, say (the noon prayer) when the extreme beat passes away, for intensity of beat is from the exhalation of Hell.

Bk 4, No.1283:
Another hadith like this has been transmitted by Abu Huraira.

Bk 4, No.1284:
Abu Huraira said: Rasul said: When it is a hot day, (delay) the prayer till the extreme heat passes away, for the intensity of heat is from the exhalation of Hell.

Bk 4, No.1285:
Abu Huraira said: Refrain from saying (the noon prayer) till the extreme heat passes away, for the Intensity of heat is from the exhalation of Hell.

Bk 4, No.1286:
Abu Huraira narrated this hadith from Rasul by another chain of transmitters.

Bk 4, No.1287:
Abu Huraira said Rasul said: This heat is from the exhalation of Hell-fire, so delay the prayer till it is cool.

Bk 4, No.1288:
Hammam b. Munabbih said: This is what Abu Huraira narrated to us from Rasul and he transmitted some ahadith-one of them was that Rasul said: Let the heat become less severe before prayer, for the intensity of heat is from the exhalation of Hell.

Bk 4, No.1289:
Abu Zar said: The Muadhdbin (the announcer of the hour of prayer) of Rasul called for the noon prayer. Upon this Rasul said: Let it cool down, let it cool down, or he said: Wait, wait for the intensity of heat is from the exhalation of Hell. When the heat is intense, delay the prayer till it becomes cooler. Abu Zarsaid: (We waited) till we saw the shadow of the mounds.

Bk 4, No.1290:
Abu Huraira said: Rasul said: The Fire made a complaint before the Lord saying." O Lord, some parts of mine have consumed the others." So it was allowed to take two exhalations, one exhalation in winter and the other exhalation in summer. That is why you find extreme heat (in summer) and extreme cold (in winter).

Bk 4, No.1291:
Abu Huraira said: Rasul said: When it is hot, make delay (in the noon prayer) till it cools down, for the intensity of beat is from the Exhalation of Hell; and lie also mentioned that the Hellfire complained to the Lord (about the congested atmosphere) and so it was permitted to take two exhalation during the whole year, one exhalation during the winter and one exhalation during the summer.

Bk 4, No.1292:
Abu Huraira said Rasul said: The Fire said to the Lord: O Lord! some parts of mine have consumed the others, so allow me to exhale (in order to find some relief from this congestion). It was granted permission to take two exhalations, one exhalation during the winter and the other exhalation during the summer So whatever you perceive in the form of intense cold or hurting cold is from the exhalation of Hell. And whatever you perceive in the form of extreme heat or intense beat is from the exhalation of Hell.

Chapter 76: DESIRABILITY OF OBSERVING THE NOON PRAYER AT THE EARLIER HOUR (OF TIMES PRESCRIBED FOR IT) WHEN THERE IS NO INTENSE HEAT

Bk 4, No.1293:
Jabir b. Samura said: Rasul used to offer the noon prayer when the sun declined.

Bk 4, No.1294:
Khabbab said: We complained to Rasul (the difficulty of) saying prayer on the intensely heated (ground or sand), but he paid no heed to our complaint.

Bk 4, No.1295:
Khabbab said: We came to Rasul and we complained to Rasul about (saying prayer) on the extremely heated ground (or sand), but he paid no heed to us. Zuhair said: I asked Abu Ishaq whether it was about the noon prayer. He said: Yes. I again said whether it concerned the (offering) of the noon (prayer) in earlier hours. He said: Yes. I said: Did it concern expediting it? He said: Yes.

Bk 4, No.1296:
Anas b. Malik said: We used to say (the noonprayer) with Rasul in the intense heat, but when someone amongst us found it hard to place his forehead on the ground, he spread his cloth and prostrated on it.

Chapter 77: PREFERENCE FOR SAYING THEAsr PRAYER AT THE COMMENCEMENT OF THE PRESCRIBED TIME

Bk 4, No.1297:
Anas b. Malik reported that Rasul used to pray the afternoon prayer when the sun was high and bright, then one would go off to al-'Awali and get there while the sun was still high. Ibn Qutaiba made no mention of" one would go off to al-'Awali".

Bk 4, No.1298:
This hadith that Rasul used to offer the afternoon prayer like the one narrated above has been transmitted by Anas b. Malik by another chain of transmitters.

Bk 4, No.1299:
Anas b. Malik said: We used to offer the Asr prayer, then one would go to Quba' and reach there and the sun would be still high.

Bk 4, No.1300:
Anas b. Malik said: We used to offer the afternoon prayer (at such a time) that a person would go to Bani Amr b. Auf and he would find them busy offering the afternoon prayer.

Bk 4, No.1301:
'Ala' b. Abdul Rahman reported that they came to the house of Anas b. Malik in Basra after saying the noon prayer. His (Anas) house was situated by the side of the mosque. As revisited him he (Anas) said: Have you said the afternoon prayer? We said to him: It is just a few minutes before that we finished the noon prayer. He said: Offer the afternoon prayer. So we stood up and said our prayer. And when we completed it, he said: I have heard Rasul saying: This is how the hypocrite prays: he sits watching the sun, and when it is between the horns of devil, he rises and strikes the ground four times (in haste) mentioning Allah a little during it.

Bk 4, No.1302:
Abu Umama b. Sahl said: We offered the noon prayer with Umar b. Abdul Aziz. We then set out till we came to Anas b. Malik and found him busy in saying the afternoon prayer. I said to him: O uncle! which is this prayer that you are offering? He said: It is the afternoon prayer and this is the prayer of Rasul that we offered along with him.

Bk 4, No.1303:
Anas b. Malik said: Rasul led us in the afternoon prayer. When he completed it, a person from Bani Salama came to him and said: Rasul, we intend to slaughter our came and we are desirous that you should also be present there (on this occasion). He (Rasul) said: Yes. He (the person) went and we also went along with him and we found that the camel had not been slaughtered yet. Then it was slaughtered, and it was cut into pieces and then some of those were cooked, and then we ate (them) before the setting of the sun. This hadith has also been narrated by another chain of transmitters.

Bk 4, No.1304:
Rafi b. Khadij said: We used to say the afternoon prayer with Rasul, and then the camel was slaughtered and ten parts of it were distributed; then it was cooked and then we ate this cooked meat before the sinking of the sun.

Bk 4, No.1305:
This hadith has been reported by 'Auza'i with the same chain of transmitters: We used to slaughter the camel during the lifetime of Rasul after the Asr prayer, but he made no mention of:" We used to pray along with him."

Chapter 78: THE SEVERITY (OF PUNISHMENT) IN MISSING THE ASR PRAYER

Bk 4, No.1306:
Ibn Umar said Rasul said: He who misses the afternoon prayer, it is as though he has been deprived of his family and his property.

Bk 4, No.1307:
This hadith has been narrated as Marfu by another chain of transmitters.

Bk 4, No.1308:
Abdullah relates on the authority of his father. He who missed his afternoon prayer it is as though he was deprived of his family and property.

Bk 4, No.1309:
Ali said: When it was the day (of the Battle) of Ahzab, Rasul said: May Allah fill their graves and houses with fire, as they detained us and diverted us from the middle prayer, till the sun set.

Bk 4, No.1310:
This hadith has been narrated by Hisham with the same chain of transmitters.

Bk 4, No.1311:
Ali said: Rasul said: On the day (of the Battle) of Ahzab we were diverted from the middle prayer, till the sun set. May Allah fill their graves or their houses, or their stomachs with fire. The narrator is in doubt about" houses" and" stomachs".

Bk 4, No.1312:
This hadith has heed narrated by Qatada with the same chain of transmitters. And he said: Their houses and their graves (be filled with fire), and did not express doubt over the words," houses" and" graves".

Bk 4, No.1313:
Yahya heard Ali saying that Rasul said on the day (of the Battle) of Ahzab, while sitting in one of the openings of the ditch: They (the enemies) have diverted us from the middle prayer till the sun set. May Allah fill their graves and their houses with fire, or their graves and stomachs with fire.

Bk 4, No.1314:
Ali said: Rasul said on the day (of the Battle) of Ahzab: They diverted us from saying the middle prayer, i.e the Asr prayer. May Allah fill their houses and graves with fire; he then observed this prayer between the evening prayer and the night prayer.

Bk 4, No.1315:
Abdullah (b. Masud) reported that the polytheists detained Rasul from observing the afternoon prayer till the sun became red or it became yellow. Upon this Rasul said: They have diverted us from (offering) the middle prayer. i.e the Asr prayer. May Allah fill their bellies and their graves with fire, or he said: May Allah stuff their bellies and their graves with fire.

Bk 4, No.1316:
Abu Yunus, the freed slave of Aisha said: Aisha ordered me to transcribe a copy of the Koran for her and said: When you reach this verse:" Guard the prayers and the middle prayer" (ii. 238), inform me; so when I reached it, I informed her and she gave me dictation (like this): Guard the prayers and the middle prayer and the afternoon prayer, and stand up truly obedient to Allah. Aisha said: This is how I have heard from Rasul.

Bk 4, No.1317:
Al Bara b. Azib said: This verse was revealed (in this way):" Guard the prayers and the Asr prayer." We recited it (in this very way) so long as Allah desired. Allah, then, abrogated it and it was revealed:" Guard the prayers, and the middle prayer." A person who was sitting with Shaqiq (one of the narrators in the chain of transmitters) said: Now it implies the Asr prayer. Upon this Al Bara said: I have already informed you how this (verse) was revealed and how Allah abrogated it, and Allah knows best. Imam Muslim said: Ashja'i narrated it from Sufyan al-Thauri, who narrated it from al-Aswad b. Qais, who narrated it from Uqba, who narrated it from Al Bara b. Azib who said: We recited with Rasul (the above-mentioned verse like this, i.e instead of Salat al- Wusta, Salat al-Asr) for a certain period. as It has been mentioned (in the above-quoted hadith).

Bk 4, No.1318:
Jabir reported that Umar b. Khatab had been cursing the pagans of the Quraish an the day (of the Battle) of Khandaq (Ditch). (He came to Rasul) and said: Rasul, by God, I could not say. the Asr prayer till the sun set. Upon this the Messenger said: By Allah I, too, have not observed it. So we went to a valley. Rasul performed ablution and we too performed ablution, and then Rasul said the Asr prayer after the sun had set. and then said the evening prayer after it.

Bk 4, No.1319:
This hadith has been reported by Yahya b. Abd Kathir with the same chain of transmitters.

Chapter 79: MERIT OF THE MORNING AND AFTERNOON PRAYERS AND EXHORTATION TO GUARD THEM

Bk 4, No.1320:
Abu Huraira said: Rasul said: Angels take turns among you by night and by day, and they all assemble at the dawn and afternoon prayers. Those (of the angels) who spend the night among you, then, ascend, and their Lord asks them, though He is the best informed about them: How did you leave My servants? -they say: We left them while they were praying and we came to them while they were praying.

Bk 4, No.1321:
Abu Huraira said Rasul said: Angels take turns among you by night and by day, and the rest of the hadith is the same.

Bk 4, No.1322:
Jarir b. Abdullah is reported to have said: We were sitting with Rasul that he looked at the full moon and observed: You shall see your Lord as you are seeing this moon, and you will not be harmed by seeing Him. So if you can, do not let -yourselves be overpowered in case of prayer observed before the rising of the sun and its setting, i.e the Asr prayer and the morning prayer. Jarir then recited it:" Celebrate the praise of thy Lord before the rising of the sun and before Its setting" (xx. 130).

Bk 4, No.1323:
Waki' reported (this hadith) with the same chain of transmitters (that Rasul) said: You will be soon presented before your Lord, and you will see Him as you are seeing this moon, and then recited (the above-mentioned verse). But (in this hadith) no mention is made of Jarir.

Bk 4, No.1324:
Umara b. Ruwaiba is reported to have said on the authority of his father: I heard Rasul saying: He who observed prayer before the rising of the son and its setting, i.e the dawn prayer and the afternoon prayer, would not cater the (Hell) fire. A person belonging to Basra said to him: Did you yourself bear it from Rasul? He said: Yes. The person (from Basra) said: I bear witness that I heard it from Rasul ; my ears heard it and my heart retained it.

Bk 4, No.1325:
Umara b. Ruwaiba reported on the authority of his father that Rasul said: He who said prayer before the rising of the sun and its setting would not enter the fire (of Hell), and there was a man from Basra (sitting) beside him who said: Did you hear it from Rasul? He said: Yes, I bear witness to it. The man from Basra said: I bear witness that I did hear from Rasul saying it from the place that you heard from him.

Bk 4, No.1326:
Abu Bakr reported on the authority of his father that Rasul said: He who observed two prayers at two cool (hours) would enter Paradise.

Bk 4, No.1327:
This hadith has been narrated by the same chain of transmitters by Hammam, and said about Abu Bakr that he was Ibn Abu Musa.

Chapter 80: COMMENCEMENT OF THE TIME FOR THE EVENING PRAYER IS IMMEDIATELY AFTER SUNSET

Bk 4, No.1328:
Salama b. al-Akwa' reported that Rasul used to say the evening prayer when the sun had set and disappeared (behind the horizon).

Bk 4, No.1329:
Rafi b. Khadij said: We used to observe the evening prayer with Rasul and then one of us would go away and he could see the (distant) place where his arrow would fall.

Bk 4, No.1330:
A hadith like this, i. e." We used to observe evening prayer...." so on and so forth, has been narrated by Rafi b. Khadij by another chain of transmitters.

Chapter 81: TIME FOR THE NIGHT PRAYER AND ITS DELAY

Bk 4, No.1331:
Aisha. Wife, said: Rasul deferred one night the 'Isya' prayer. And this is called 'Atama. And Rasul did not come out till Umar b. Khattab told (him) that the women and children had gone to sleep. So Rasul came out towards them and said to the people of the mosque: None except you from the people of the earth waits for it (for the night prayer at this late hour), and it was before Islam had spread amongst people. And in the narration transmitted by Ibn Shihab Rasul is reported to have said: It is not meant that you should compel Rasul for prayer. And (this he said) when Umar b. Khatab called (Rasul) in a loud voice.

Bk 4, No.1332:
A hadith like this has been narrated by Ibn Shihab with the same chain of transmitters, but therein no mention has been made of the words of al-Zuhri: It was narrated to me, and that which followed.

Bk 4, No.1333:
Aisha said: Rasul one night delayed (observing the 'Isya' prayer) till a great part of the night was over and the people in the mosque had gone to sleep. He (Rasul) then came out and observed prayer and said: This is the proper time for it; were it not that I would impose a burden on my people (I would normally pray at this time). In the hadith transmitters by Abdul Razzaq (the words are):" Were it not that it would impose burden on my people."

Bk 4, No.1334:
Ibn Umar said: We waited one night in expectation of Rasul for the last prayer of the night, and he came out to us when a third of the night had passed even after that. We do not know whether he had been occupied with family business or something else. When he came cut he said: You are waiting for prayer, for which the followers of no other religion wait. except you. Were it not a burden for my Ummah, I would have led them (in the 'Isya' prayer) at this hour. He then ordered the Muadhdbin (to call for prayer) and then stood up for prayer and observed prayer.

Bk 4, No.1335:
Ibn Umar reported that Rasul was one night occupied (in some work) and he delayed it ('Isya' prayer) till we went to sleep in the mosque. We then woke up and again went to sleep and again woke up. Rasul then came to us and said: None among the people of the earth except you waits for prayer in the night.

Bk 4, No.1336:
Thabit said: They (the believers) asked Anas about the ring of Rasul and he said: One night Rasul delayed (observing) the 'Isya' prayer up to the midnight or midnight was about to be over. He then came and said: (Other) people have offered prayers and slept, but you are constantly in prayer as long as you wait for prayer. Anas said: I perceive as if I am seeing the lustre of his silver ring, and lifted his, small left finger (in order to show how Rasul had lifted it).

Bk 4, No.1337:
Anas b. Malik said: We waited for Rasul one night, till it was about midnight. He (Rasul) came and observed prayer and then turned his face towards us, as it I was seeing the lustre of the silver ring on his finger.

Bk 4, No.1338:
This hadith has been narrated by Qurra with the same chain of transmitters, but therein he did not mention:" He turned his face towards us."

Bk 4, No.1339:
Abu Musa said: I and my companions who had sailed along with me in the boat landed with me in the valley of Buthan while Rasul was staying in Medina. A party of people amongst them went to Rasul every night at the time of the 'Isya' prayer turn by turn. Abu Musa said: (One night) we (I and my companions) went to Rasul and he was occupied in some matter till there was a delay in prayer so much so that it was the middle of the night. Rasul then came out and led them (Musa's companions) in prayer. And when he had observed his prayer he said to the audience present: Take it easy, I am going to give you information and glad tidings that it is the blessing of Allah upon you for there is none among the people, except you, who prays at this hour (of the night), or he said: None except you observed prayer at this. (late) hour. He (i.e the narrator) said: I am not sure which of these two sentences he actually uttered. Abu Musa, said: We came back happy for what we heard from Rasul.

Bk 4, No.1340:
Ibn Juraij said: I said to Ata: Which time do you deem fit for me to say the 'Isya' prayer, -as an Imam or alone, -that time which is called by people 'Atama? He said: I heard Ibn Abbas saying: Rasul one night delayed the 'Isya' prayer till the people went to sleep. They woke up and again went to sleep and again woke up. Then Umar b. Khatab stood up and said (loudly)" Prayer." Ata further reported that Ibn Abbas said: Rasul came out, and as if I am still seeing him with water trickling from his head, and with his hand placed on one side of the head, and he said: Were it not hard for my Ummah, I would have ordered them to observe this prayer like this (i.e at late hours). I inquired from Ata how Rasul placed his hand upon his head as Ibn Abbas had informed. So Ata spread his fingers a little and then placed the ends of his fingers on the side of his head. He then moved them like this over his head till the thumb touched that part of the ear which is near the face and then it (went) to the earlock and the part of the heard. It (the bind) neither held nor caught anything but this is how (it moved oil). I said to Ata: Was it mentioned to you (by Ibn Abbas) how long did Rasul delay it (the prayer) during that eight? He said: I do not know (I cannot give you the exact time). Ali' said: I love that I should say prayer, whether as an Imam or alone at delayed hours as Rasul said that night, but if It is hard upon you in your individual capacity or upon people in the congregation and you are their Imam, then say prayer ('Isya') at the middle hours neither too early nor too late.

Bk 4, No.1341:
Jabir b. Samura reported that Rasul postponed the last 'Isya' prayer.

Bk 4, No.1342:
Jabir b. Samura said: Rasul used to observe prayers like your prayers, but he would delay the prayer after nightfall to a little after the time you observed it, and he would shorten the prayer.

Bk 4, No.1343:
Ibn Umar said: I heard Rasul as saying: Let the bedouin not gain upper hand over you in regard to the name of your prayer. See I (The night prayer should be called) 'Isya' (and the bedouins call it Atama (because) they milk their camels late.

Bk 4, No.1344:
Ibn Umar said: Rasul said: Let the bedouin not gain upper band over you In regard to the name of your prayer, i.e night prayer, for it is mentioned 'Isya' in the Book of Allah (i.e the Koran). (The bedouin call it 'Atama because) they make delay in milling their she-camels.

Chapter 82: DESIRABILITY OF OBSERVING THE MORNING PRAYER AT EARLIER HOUR AND THAT IS THE TIME WHEN THERE IS DARKNESS BEFORE DAWN AND THE INFORMATION REGARDING THE LENGTH OF RECITATION IN IT

Bk 4, No.1345:
Aisha said: The believing women used to pray the morning prayer with Rasul and then return wrapped in their mantles. No one could recognise them.

Bk 4, No.1346:
Aisha, Wife, said: The believing women observed the morning prayer with Rasul wrapped in their mantles. They then went back to their houses and were unrecognisable, because of Rasul's praying in the darkness before dawn.

Bk 4, No.1347:
Aisha said: Rasul used to observe the morning prayer, and the women would go back wrapped in their mantles being unrecognisable because of the darkness before dawn. (Ishaq b. Musa) al-Ansari (one of the transmitters in this chain of narration) narrated" wrapped" (only) in his narration. (No mention was made of mantles.)

Bk 4, No.1348:
Muhammad b. Amr b. al-Hasan b. All said: When Hajaj came to Medina we asked Jabir (about the timings of prayer as observed by Rasul). He said: Rasul used to pray afternoon prayer in the midday heat; the afternoon prayer when the sun was bright; the evening prayer when the sun had completely set; and as for the night prayer, he sometimes delayed and sometimes (observed it) at earlier hours. When he found them (his Companions) assembled (at earlier hours) he (prayed) early. and when he saw them coming late, he delayed the (prayer). and the morning prayer Rasul observed in the darkness before dawn.

Bk 4, No.1349:
Muhammad b. Amr al-Hasan b. All said: Hajaj used to delay the prayers, and so we asked Jabir, and the rest of the hadith is the same.

Bk 4, No.1350:
Sayyar b. Salama said: I heard my father asking Abu Barza (al- Aslami) about the prayer of Rasul I (Shuba, one of the narrators) said: Did you hear it (from Abu Barza)? He said: 1 feel as if I am bearing you at this very time. He said: I heard my father asking about the prayer of Rasul and he (Abu Barza) making this reply: He (Rasul) did not mind delaying-some (prayer) i.e 'Isya' prayer, even up to the midnight and did not like sleeping before observing it, and talking after it. Shuba said: I met him subsequently and asked him (about the prayers of Rasul) and he said: He observed the noon prayer when the sun was past the meridian, he would pray the afternoon prayer, after which a person would o to the outskirts of Medina and the sun was still bright; (I forgot what he said about the evening prayer) ; I then met him on a subsequent occasion and asked him (about the prayers of Rasul; and he said: He would observe the morning prayer (at such a time) so that a man would go back and would recognise his neighbour by casting a glance at his face, and he would recite from sixty to one hundred verses in it.

Bk 4, No.1351:
Sayyar b. Salama said: I heard Abu Barza saying that Rasul did not mind some delay in the 'Isya' prayer even up to the midnight and he did not like sleeping before (observing it) and talking after it. Shuba said: I again met him (Sayyar b. Salama) for the second time and he said: Even up to the third (part) of the night.

Bk 4, No.1352:
Abu Barza b. Aslami is reported to have said: Rasul delayed the night prayer till a third of the night had passed and he did not approve of sleeping before it, and talking after it, and he used to recite in the morning prayer from one hundred to sixty verses (and completed the prayer at such hours) when we recognised the faces of one another.

Chapter 83: DISAPPROVAL OF DELAYING THE PRAYER FROM ITS PRESCRIBED TIME; WHAT ONE WHO IS LED IN PRAYER SHOULD DO WHEN THE IMAM DELAYS IT?

Bk 4, No.1353:
Abu Zar said: Rasul said to me: How would you act when you are under the rulers who would delay the prayer beyond its prescribed time, or they would make prayer a dead thing as far as its proper time is concerned? I said: What do you command? He (Rasul) said: Observe the prayer at Its proper time, and if you can say it along with them do so, for it would be a superetogatory prayer for you. Khalaf (one of the narrators in the above hadith) has not mentioned" beyond their (prescribed) time".

Bk 4, No.1354:
Abu Zar said: Rasul said to me: O Abu Zar, you would soon find after me rulers who would make their prayers dead. You should say prayer at its prescribed time. If you say prayer at its prescribed time that would be a optional prayer for you, otherwise you saved your prayer.

Bk 4, No.1355:
Abu Zar said: My friend (Rasul) bade me to hear and obey (the ruler) even if he is a slave having his feet and arms cut off, and observe prayer at its prescribed time. (And further said): It you find people having observed the prayer, you in fact saved your prayer, otherwise (if you join with them) that would be a Nafl prayer for you.

Bk 4, No.1356:
Abu Zar said: Rasul struck my thigh and said: How would you act if you survive among the people who would delay prayers beyond their (prescribed) time? He (Abu Zar) said: What do you command (under this situation)? He (Rasul) slid: Observe prayer at its prescribed time, then go (to meet) your needs, and if the Iqama is pronounced, and you are present in the mosque, then observe prayer (along with the Jama'at).

Bk 4, No.1357:
'Abul Aliyat al-Bara said: Ibn Ziyad delayed the prayer. Abdullah b. Samit came to me and I placed a chair for him and he sat in it and I made a mention of whit Ibn Ziyad had done. He bit hit lips (as a sign of extreme anger and annoyance) and struck at my thigh and said: I asked Abu Zar as you have asked me, and he struck my thigh just as I have struck your thigh, and said: I asked Rasul as you have asked me and he struck my thigh just as I have struck your thigh, and he (Rasul) said: Observe prayer at its prescribed time, and if you can say prayer along with them. do so, and do not say." I have observed prayer and so I shall not pray."

Bk 4, No.1358:
Abu Zar said: (Rasul) said: How would you, or how would thou, act if you survive to live among people who defer prayer beyond the (prescribed) time? (The narrator said: Allah and His Messenger know best). whereupon he said: Observe prayer at its prescribed time, but if the Iqama is pronounced for (congregational) prayer, then observe prayer along with them. for herein is an excess of virtue.

Bk 4, No.1359:
Abul Aliyat Al Bara said: I said to Abdullah b. Samit: We say our Juma prayer behind those rulers who defer the prayer. He (Abdullah b. Samit), struck. my thigh that I felt pain and said: I asked Abu Zar about it, he struck my thigh and said: I asked Rasul about it. Upon this he said: Observe prayer at its prescribed time, and treat prayer along with them (along with those Imams who deter prayer) as Nafl. Abdullah said: It was narrated to me that Rasul struck the thigh of Abu Zar.

Chapter 84: EXCELLENCE OF PRAYERS IN CONGREGATION AND GRIM WARNING FOR REMAINING AWAY FROM IT

Bk 4, No.1360:
Abu Huraira said Rasul said: Prayer said in a congregation is twenty-five degrees more excellent than prayer said by a single person.

Bk 4, No.1361:
Abu Huraira said Rasul said: Prayer said in a congregation is twenty-five degrees more excellent than prayer said by a single person. He (Abu Huraira further) said: The angels of the night and the angels of the day meet together. Abu Huraira said: Recite it you like:" Surely the recital of the Koran at dawn is witnessed" (al-Koran, xvii. 78).

Bk 4, No.1362:
A hadith like this has been narrated by Abu Huraira with another chain of transmitters with a very slight change of words.

Bk 4, No.1363:
Abu Huraira said Rasul said: Prayer said in a congregation is equivalent to twenty-five (prayers) as compared with the prayer said by a single person.

Bk 4, No.1364:
Abu Huraira said: Rasul said: Prayer along with the Imam is twenty-five times more excellent than prayer said by a single person.

Bk 4, No.1365:
Ibn Umar reported Rasul assaying: Prayer said in a congregation is twenty-seven degrees more excellent than prayer said by a single person.

Bk 4, No.1366:
Ibn Umar said Rasul said: The prayer of a person in congregation is twenty-seven times in excess to the prayer said alone.

Bk 4, No.1367:
Ibn Numair reported it on the authority of his father (a preference of) more than twenty (degrees) and Abu Bakr in his narration (has narrated it) twenty- seven degrees.

Bk 4, No.1368:
Ibn Umar reported from Rasul as some and twenty (degrees).

Bk 4, No.1369:
Abu Huraira said: Rasul found some people absenting from certain prayers and he said: I intend that I order (a) person to lead people in prayer, and then go to the persons who do not join the (congregational prayer) and then order their houses to be burnt by the bundles of fuel. If one amongst them were to know that he would find a fat fleshy bone he would attend the night prayer.

Bk 4, No.1370:
Abu Huraira said Rasul said: The most burdensome prayers for the hypocrites are the night prayer and the morning prayer. If they were to know the blessings they have in store, they would have come to them, even though crawling, and I thought that I should order the prayer to be commenced and command a person to lead people in prayer, and I should then go along with some persons having a fagot of fuel with them to the people who have not attended the prayer (in congregation) and would burn their houses with fire.

Bk 4, No.1371:
Hammam b. Munabbih said: This is what Abu Huraira reported to us from Rasul and (in this connection) he narrated some ahadith, one of them is: Rasul said: I intend that I should command my young men to gather bundles fuel for me, and then order a person to lead people in prayer, and then burn the houses with their inmates (who have not joined the congregation).

Bk 4, No.1372:
A hadith like this has been narrated by Abu Huraira.

Bk 4, No.1373:
Abdullah said Rasul said about people who are absent from Juma prayer: I intend that I should command a person to lead people in prayer, and then burn those persons who absent themselves from Juma prayer in their houses.

Chapter 85: HE WHO HEARS THE CALL FOR PRAYER IT IS ESSENTIAL FOR HIM TO COME TO THE MOSQUE

Bk 4, No.1374:
Abu Huraira said: There came to Rasul a blind man and said: Rasul, I have no one to guide me to the mosque. He, therefore, asked. Rasul permission to say prayer in his house. He (tee Holy Prophet) granted him permission. Then when the man turned away he called him and said: Do you hear the call to prayer? He said: Yes. He (Rasul then) said: Respond to it.

Bk 4, No.1375:
Abdullah (b. Masud) said: I have seen the time when no one stayed away from prayer except a hypocrite, whose hypocrisy was well known, or a sick man, but it a sick man could walk between two persons (i.e with the help of two persons with one on each side) he would come to prayer. And (further) said: Rasul taught us the paths of right guidance. among which is prayer in the mosque in which the Adzan is called.

Bk 4, No.1376:
Abdullah (b. Masud) said: He who likes to meet Allah tomorrow as Muslim, he should persevere in observing these prayers, when a call is announced for them, for Allah has laid down for your Prophet the paths of right guidance, and these (prayers) are among the paths of right guidance. If you were to pray in your houses as this man why stays away (from the mosque) prays in his house, you would abandon the practice of your Prophet, and if you were to abandon the practice of your Prophet, you would go astray. No man purifies himself, doing it well, then makes for one of those mosques without Allah recording a blessing for him for every step he takes raising him a degree for it, and effacing a sin from him for it. I have seen the time when no one stayed away from it, except a hypocrite, who was well known for his hypocrisy, whereas a man would be brought swaying (due to weakness) between two men till he was set up in a row.

Chapter 86: FORBIDDANCE TO GO OUT OF THE MOSQUE AFTER THE ADZAN HAS BEEN ANNOUNCED BY MuadhDHIN

Bk 4, No.1377:
Abu Sha'tha' said: While we were sitting with Abu Huraira in a mosque a man went out of the mosque after the call to prayer had been announced. (A man stood up in the mosque and set off.) Abu Huraira's eyes followed him till he went out of the mosque. Upon this Abu Huraira said: This man has disobeyed Abul Qasim (Muhammad).

Bk 4, No.1378:
Abu Sha'tha' al-Muharibi reported on the authority of his father, who said: I heard it from Abu Huraira that he saw a person getting out of the mosque after the call to prayer had been announced. Upon this he remarked: This (man) disobeyed Abul Qasim.

Chapter 87: EXCELLENCE OF PRAYING THE IshaAND MORNING PRAYERS IN CONGREGATION

Bk 4, No.1379:
Abdul Rahman b. Abd Amr said: Uthman b. Affan (narrated the mosque after evening prayer and sat alone. I also sat alone with him, so he said: 0, son of m brother, I heard tile Rasul say: He who observed the 'Isya' prayer in congregation, it was as if he prayed up to the midnight, and he who prayed the morning prayer in congregation, it was as if he prayed the whole night.

Bk 4, No.1380:
This hadith has been narrated by the chain of transmitters by Abu Sahl Uthman b. Hakim.

Bk 4, No.1381:
Jundab b. Abdullah said Rasul said: He who prayed the morning prayer (in congregation) he is in fact under the protection of Allah. And it can never happen that Allah should demand anything from you in connection with the protection (that He guarantees) and one should not get it. He would then throw him in the fire of Hell.

Bk 4, No.1382:
Anas b. Sirin said: I heard Jundab b. Qasri saying that Rasul said: He who observed the morning prayer (in congregation), he is in fact under the protection of Allah and it never happens that Allah should make a demand in connection with the protection (that He guarantees and should not get it) for when he asks for anything in relation to His protection, he definitely secures it. He then throws him flatly in the Hell-fire.

Bk 4, No.1383:
This hadith has been narrated by Jundab b. Sufyan in from Rasul with the same chain of transmitters, but this has not been mentioned:" He would throw him in fire."

Chapter 88: PERMISSION TO REMAIN AWAY FROM THE CONGREGATIONAL PRAYER FOR ANY GENUINE REASON

Bk 4, No.1384:
Mahmud b. al-Rabi' reported that 'Ibn b. Malik, who was one of the Companions of Rasul and who participated in the (Battle of) Badr and was among the Ansar (of Medina), told that he came to Rasul and said: Rasul, I have lost my eyesight and I lead my people in prayer. When there is a downpour there is then a current (of water) in the valley that stands between me and them and I find it impossible to go to their mosque and lead them in prayer. Rasul, I earnestly beg of you that you should come and observe prayer at a place of worship (in my house) so that I should then use it as a place of worship. Rasul said: Well, it God so wills. I would soon do so. 'Itban said: On the following day when the day dawned, Rasul came along with Abu Bakr at-Siddiq, and Rasul asked permission (to get into the house). I gave him the permission, and be did not sit after entering the house, when he said: At what place in your house you desire me to say prayer? I ('Itban b. Malik) said: I pointed to a corner in the house, Rasul stood (at that place for prayer) and pronounced Allah-o-Akbar (Allah is the Greatest) (as an expression for the commencement of prayer). We too stood behind him, and he said two rakas and then pronounced salutation (marking the end of the prayer). We detained him (Rasul) for the meat curry we had prepared for, him. The people of the neighbouring houses came and thus there was a good gathering in (our house). One of them said: Where is Malik b. Dukhshun? Upon this one of them remarked: He is a hypocrite; he does not love Allah and His Messenger. Thereupon Rasul said: Do not say so about him. Don't you see that he utters La ilaha ill-Allah (There is no god but Allah) and seeks the pleasure of Allah through it? They said: Allah and His Messenger know beet. One (among the audience) said: We see his inclination and wellwishing for hypocrites only. Upon this Rasul' again said: Verily Allah has forbidden the Fire for one who says: There is no god but Allah, thereby seeking Allah's pleasure. Ibn Shihab said: I asked Husain b. Muhammad al-Ansar (he was one of the leaders of Banu Salim) about the hadith transmitted by Mahmud b. Rabi' and he testified it.

Bk 4, No.1385:
'Itban b. Malik said: I came to Rasul and the rest of the hadith is the same as narrated (above) except this that a man said: Where is Malik b. Dukhshun or Dukhaishin, and also made this addition that Mahmud said: I narrated this ver hadith to many people and among them was Abu Ayyub al-Ansari who said: I cannot think that Rasul could have said so as you say. He (the narrator) said: I took an oath that if I ever go to 'Itban. I would ask him about it. So I went to him and found him to be a very aged man, having lost his eyesight, but he was the Imam of the people. I sat by his side and asked about this hadith and he narrated it In the same way as he had narrated it for the first time. Then so many other obligatory acts and commands were revealed which we see having been completed. So he who wants that he should not be deceived would not be deceived.

Bk 4, No.1386:
Mahmud b. Rabi' said: I well remember the disgorge of Rasul that he did (with water) from a bucket of our house. Mahmud said: 'Itban b. Malik narrated it to me that he had said: Rasul, I have lost my eyesight, and the rest of the hadith is the same up to these words:" He led us in two rakas of prayer and we detained Rasul for serving him the pudding that we had prepared for him," and no mention has been made of what follows next from the addition made by Yunus and Ma'mar.

Chapter 89: PERMISSIBILITY OF OBSERVING NAFL (optional) PRAYER IN CONGREGATION AND THAT TOO ON THE MAT OR THE COVERING CLOTH OR ANY OTHER THING WHICH IS FREE FROM FILTH AND RUBBISH

Bk 4, No.1387:
Anas b. Malik reported that his grandmother, Mulaika, invited Rasul to a dinner which she had prepared. He (Rasul) ate out of that and then said: Stand up so that I should observe prayer (in order to bless) you Anas b. Malik said: I stood up on a mat (belonging to us) which had turned dark on account of its long use. I sprinkled water over it (in order to soften it), and Rasul stood upon it, and I and an orphan formed a row behind him (Rasul) and the old woman was behind us, and Rasul led us in two rakas of prayer and then went back.

Bk 4, No.1388:
Anas b. Malik reported that Rasul wits the best among people in character. On occasions, the time of prayer would come while he was in our house. He would then order to spread the mat lying under him. That was dusted and then water was sprinkled over it. Rasul then led the prayer and we stood behind him, and that mat was made of the leaves of date-palm.

Bk 4, No.1389:
Thabit reported on the authority of Anas: Rasul came to us and there was none in our house but I, my mother and my aunt Umm Haram. He (Rasul) said: Stand up so that I may lead you in prayer (and there was no time for prescribed prayer). He led us in prayer. A person said to Thabit: Where stood Anas with him (Rasul)? He replied: He was on the right side. He then blessed us, the members of the household with every good of this world and of the Hereafter. My mother said: Rasul (and then, pointing towards Anas, said), here is your little servant, invoke the blessing of Allah upon him too. He then blessed me with every good, and he concluded his blessings for me (with these words): Allah! increase his wealth, and his children and make (them the source of) blessing for him.

Bk 4, No.1390:
Abdullah b. al-Mukhtar heard Musa b. Anas narrating on the authority of Anas b. Malik that Rasul led him, his mother or his aunt in prayer. He made me, stand on his right side and made the woman stand, behind us.

Bk 4, No.1391:
This hadith has also been narrated by Shuba with this chain of transmitters.

Bk 4, No.1392:
Maimuna, Wife, said: Rasul said prayer while I was by his side, and at times when he prostrated his cloth touched me, and he prayed on a small mat.

Bk 4, No.1393:
Abu Saeed Kuzri reported that he went to Rasul and found him observing prayer on a mat and prostrating on that.

Chapter 90: MERIT OF PRAYING IN CONGREGATION AND WAITING FOR PRAYER

Bk 4, No.1394:
Abu Huraira said Rasul said: A man's prayer in congregation is more valuable than twenty degrees and some above them as compared with his prayer in his house and his market, for when he performs ablution doing it well, then goes out to the mosque, and he is impelled (to do so) only by (the love of congregational) prayer, he has no other objective before him but prayer. He does not take a step without being raised a degree for it and having a sin remitted for it, till he enters the mosque, and when he is busy in prayer after having entered the mosque. the angels continue to invoke blessing on him as long as he is in his place of worship. saying: O Allah, show him mercy, and pardon him! Accept his repentance (and the angels continue this supplication for him) so long as he does not do any harm in it, or as long as his ablution is not broken.

Bk 4, No.1395:
A hadith having the same meaning (as mentioned above) has been transmitted by A'mash.

Bk 4, No.1396:
Abu Huraira said Rasul said: The angels invoke blessings on everyone among you so long as he is in a place of worship with these words: O Allah! pardon him, O Allah, have mercy upon him, (and they continue to do so) as long as, he ablution (of the worshipper) is not broken, and one among you is in prayer and so long as he is detained for the prayer.

Bk 4, No.1397:
Abu Huraira said Rasul said: The servant is constantly in prayer so long as he is in a place of worship waiting for the prayer (to be observed in congregation), and the angels invoke (blessings upon him in these words): O Allah! pardon him. O Allah! show mercy to him, (and they continue to do so) till he returns (from the mosque having completed the prayer) or his ablution breaks. I said: How is the ablution broken? He said: By breaking of the wind noiselessly or with noise.

Bk 4, No.1398:
Abu Huraira said Rasul said: Everyone among you is constantly in prayer so long as the prayer detains him (for this noble objective) and nothing prevents him to return to his family but the prayer.

Bk 4, No.1399:
Abu Huraira said: Rasul said: Anyone amongst you who sat in a place of worship waiting for the prayer is in prayer and his ablution is not broken, the angels invoke blessing upon him (in these words): O Allah! pardon him. O Allah! have mercy upon him.

Bk 4, No.1400:
A hadith like this has been narrated by Hammam b. Munabbih on the authority of Abu Huraira.

Chapter 91: EXCELLENCE OF TAKING MANY STEPS FOR REACHING THE MOSQUE

Bk 4, No.1401:
Abu Musa said Rasul said: The most eminent among human beings (as a recipient of) reward (is one) who lives farthest away, and who has to walk the farthest distance, and he who waits for the prayer to observe it along with the Imam, his reward is greater than one who prays (alone) and then goes to sleep. In the narration of Abu Kuraib (the words are):" (He waits) till he prays along with the Imam in congregation."

Bk 4, No.1402:
Ubayy b. Kab said: There was a man, and I do not know of any other man, whose house was farther than his from the mosque and he never missed the prayer (in congregation). It was said to him or I said to him: It you were to buy a donkey you could ride upon it In the dark nights and in the burning sand. He said: I do not like my house to be situated by the side of the mosque, for I (eagerly) desire that my steps towards the mosque and back from it, should be recorded when I return to my family. Upon this Rasul said: Allah has gathered all (rewards) for you.

Bk 4, No.1403:
This hadith has been transmitted by Taimi with the same chain of narrators.

Bk 4, No.1404:
Ubayy b. Kab said: There was a person among the Ansar whose house was situated at the farthest end of Medina, but he never in missed any prayer along with Rasul. We felt pity for him and said to him: O, so and so, had you bought a donkey it would have saved you from the burning sand and would have saved you from the reptiles of the earth. He said: Listen I by Allah, I do not like my house to be situated by the side of Muhammad. I took (these words of his) ill and came to Rasul and informed him about (these words). He (Rasul) called him and he said exactly like that (which he had mentioned to Ubbay b. Kab), but made a mention of this (also) that he wanted a reward for his steps. Upon this Rasul said: In fact for you is the reward which you expect.

Bk 4, No.1405:
A hadith like this has been narrated by Asim with the same chain of transmitters.

Bk 4, No.1406:
Jabir narrated: Our houses were situated far away from the mosque; we, therefore, decided to sell our houses so that we may be able to come near the mosque. Rasul forbade us (to do so) and said: There is for every step (towards the mosque) a degree (of reward) for you.

Bk 4, No.1407:
Jabir said: There were some plots vacant around the mosque. Banu Salama decided to shift (to this land) and come near the mosque. This (news) reached Rasul and he said to them (Banu Salama): I have received (information) that you intend to shift near the mosque. They said: Yes, Rasul, we have taken this decision. Upon this he (Rasul) said: O Banu Salama, live in your houses, for your steps are recorded; live in your houses, for your steps are recorded.

Bk 4, No.1408:
Jabir reported that Banu Salama decided to shift near the mosque (as there were) some plots vacant. This (news) reached Rasul, whereupon he said: O people of the Salama tribe, you better stay in your houses (where you are living), for your footsteps are recorded They said. We could not be more delighted even by shifting (near the mosque) as we were delighted (on hearing these words from Rasul.

Bk 4, No.1409:
Abu Huraira said: Rasul said: He who purified himself in his house, and then he walked to one of the houses of Allah for the sake of performing a Fard (obligatory act) out of the Fara'id (obligatory acts) of Allah, both his steps (would be significant) as one of them would obliterate his sin and the second one would raise his status.

Bk 4, No.1410:
In the hadith narrated of the authority of Abd Huraira Rasul is reported to have said. while in the hadith narrated by Bakr (the words are like this): He heard Rasul as saying: just see, can anything of his filthiness remain (on the body of) any one of you if there were a river at his door in which he washed himself five times daily? They, said: Nothing of his filthiness will remain (on his body). He said: That is like the five prayers by which Allah obliterates sins.

Bk 4, No.1411:
Jabir said Rasul said: The similitude of five prayers is like an overflowing river passing by the gate of one of you in which he washes five times daily Hasan said: No filthiness can remain on him.

Bk 4, No.1412:
Ata b. Yasar reported, on the authority of Abu Huraira, Rasul as saying: He who went towards the mosque in the morning or evening, Allah would arrange a feast for him morning or evening in Paradise.

Chapter 92: EXCELLENCE OF SITTING AT THE PLACE'OF WORSHIP AFTER THE DAWN PRAYER AND EXCELLENCE OF THE MOSQUE

Bk 4, No.1413:
Simak b. Harb said: I said to Jabir b. Samura: Did you sit in the company of Rasul? He said: Yes, very often. He (Rasul) used to sit at the place where he observed the morning or dawn prayer till the sun rose or when it had risen; he would stand, and they (his Companions) would talk about matters (pertaining to the days) of ignorance, and they would laugh (on these matters) while (Rasul) only smiled.

Bk 4, No.1414:
Simak narrated on the authority of Jabir b. Samura that when Rasul observed the dawn prayer, he sat at the place of worship till the sun had risen enough.

Bk 4, No.1415:
This hadith has been narrated by Simak with the same chain of transmitters, but no mention has been made of, enough".

Bk 4, No.1416:
Abu Huraira said Rasul said: The parts of land dearest to Allah are its mosques, and the parts most hateful to Allah are markets.

Chapter 93: WHO DESERVES MOST TO ACT AS IMAM

Bk 4, No.1417:
Abu Saeed Kuzri said Rasul said: When there are three persons, one of them should lead them. The one among them most worthy to act as Imam is one who is best versed in the Koran.

Bk 4, No.1418:
A hadith like this has been narrated by Qatida with the same chain of transmitters.

Bk 4, No.1419:
This hadith has been narrated by Abu Saeed Kuzri by another chain of transmitters.

Bk 4, No.1420:
Abu Masud al-Ansari said Rasul said: The one who is most versed in Allah's Book should act as Imam for the people, but If they are equally versed in reciting it, then the one who has most knowledge regarding Sunnah if they are equal regarding the Sunnah, then the earliest one to emigrate; it they emigrated at the same time, then the earliest one to embrace Islam. No man must lead another in prayer where (the latter) has authority, or sit in his place of honour in his house, without his permission. AsHaj in his narration used the word," age" in place of" Islam".

Bk 4, No.1421:
A hadith like this has been narrated by A'mash by the same chain of transmitters

Bk 4, No.1422:
Abu Masud al-Ansari said: Rasul said to us: The one who is well grounded in Allah's Book and is distinguished among them in recitation should act as; Imam for the people. and if they are equally versed in reciting it, then the one who has most knowledge regarding Sunnah; if they are equal regarding the Sunnah, then the earliest one to emigrate; If they emigrated at the same time, then the oldest one in age. No man must lead another in prayer in latter's house or where (the latter) has authority, or sit in his place of honour in his house, except that he gives you permission or with his permission.

Bk 4, No.1423:
Malik b. Huwairith rejected: We came to Rasul and we were all young men of nearly equal age. We stayed with him (Rasul) for twenty nights, and as Rasul was extremely kind and tender of heart, he. therefore, thought that we were eager (to see) our family (we felt home-sickness). So he asked us about the members of the family that we had left behind and when we informed him, he said: Go back to your family, stay with them, and teach them (beliefs and practices of Islam) and exhort them to good, and when the time for prayer comes, one amongst you should-announce Adzan and then the oldest among you should lead the prayer.

Bk 4, No.1424:
This hadith has been transmitted by Ayyub with the same chain of narrator.

Bk 4, No.1425:
Malik b. Huwairith Abu Sulaiman said: I came to Rasul along with other persons and we were young men of nearly equal age, and the rest of the hadith was transmitted like the hadith narrated before.

Bk 4, No.1426:
Malik b Huwairith said: I came to Rasul along with a companion of mine, and when we intended to return from him, he said: When there is time for prayer, announce prayer, pronounce Iqama, and the oldest amongst you should lead the prayer.

Bk 4, No.1427:
This hadith has been narrated with the same chain of transmitters, but al-Hadra' made this addition:" They both were equal in recitation."

Chapter 94: THE EXCELLENCE OF QUNUT IN ALL THE PRAYERS WHEN ANY CALAMITY BEFALLS THE MUSLIMS

Bk 4, No.1428:
Abu Salama b. Abdul Rahman b. Auf heard Abu Huraira say: (When) Rasul (wished to invoke curse or blessing on someone, he would do so at the end) of the recitation in the dawn prayer, when he had pronounced Allah-o-Akbar (for bending) and then lifted his head (saying):" Allah listened to him who praised Him; our Lord! to Thee is all praise" ; he would then stand up and say:" Rescue al-Walid b. Walid, Salama b. Hisham, and 'Ayyash b. Abd Rabia, and the helpless among the Muslims. O Allah! trample severely Mudar and cause them a famine (which broke out at the time) of Joseph. O Allah! curse Lihyan, Ri'l, Dhakwan, 'Usayya, for they disobeyed Allah and His Messenger." (The narrator then adds): The news reached us that he abandoned (this) when this verse was revealed:" Thou but no concern in the matter whether He turns to them (mercifully) or chastises them; surely they are wrongdoers" (ill. 127)

Bk 4, No.1429:
This hadith has been narrated on the authority of Abu Huraira by another chain of transmitters up to the words:" And cause them a famine like that (which broke out at the time) of Joseph," but the subsequent portion was not mentioned.

Bk 4, No.1430:
Abu Salama reported it on the authority of Abu Huraira that Rasul recited Qunut after ruku in prayer for one mouth at the time of reciting (these words):" Allah listened to him who praised Him," and he said in Qunut:" 0 Allah! rescue al-Walid b. al-Walid; O Allah! rescue Salama b. Hisham; O Allah! rescue 'Ayyash b. Abu Rabia; O Allah! rescue the helpless amongst the Muslims; O Allah! trample Mudar severely; O Allah! cause them a famine like that (which was caused at the time) of Joseph." Abu Huraira (further) said: I saw that Rasul afterwards abandoned this supplication. I, therefore said: I see Rasul abandoning this blessing upon them. It was raid to him (Abu Huraira): Don't you see that (those for whom was blessing invoked by Rasul) have come (i.e they have been rescued)?

Bk 4, No.1431:
Abu Salama narrated that Abu Huraira told him that when Rasul pronounced:" Allah listened to him who praised Him." and before prostration, he would recite this in the 'Isya' prayer: O Allah! rescue 'Ayyash b. Abu Rabia, and the rest of the hadith is the same as narrated by Auza'i to the words:" Like the famine (at the time) if Joseph." but he made no mention of that which follows afterwards.

Bk 4, No.1432:
Abu Salama b. Abdul Rahman is reported to have said that he had heard Abu Huraira saying: I would say prayer along with you which is near to the prayer of Rasul. and Abu Huraira recited Qunut in the noon and in the 'Isya' and in the morning prayer, and invoked blessing (of Allah) upon Muslims-and curse upon the unbelievers.

Bk 4, No.1433:
Anas b. Malik reported that Rasul invoked curse in the morning (prayer) for thirty days upon those who killed the Companions (of Rasul) at Bi'r Ma'una. He cursed (the tribes) of Ri'l, Dhakwan, Lihyan, and Usayya, who had disobeyed Allah and His Messenger. Anas said: Allah the Exalted and Great revealed (a verse) regarding those who were killed at Bi'r Ma'una, and we recited it, till it was abrogated later on (and the verse was like this):, convey to it our people the tidings that we have met our Lord, and He was pleased with us and we were pleased with Him".

Bk 4, No.1434:
Muhammad said: I asked Anas whether Rasul observed Qunut in the dawn prayer. He said: Yes, (he did so) after the ruku, for a short while.

Bk 4, No.1435:
Anas b. Malik said: Rasul observed Qunut for a month in the dawn prayer after ruku and invoked curse upon Ri'l, Dhakwan, and said that 'Usayya had disobeyed Allah and His Rasul.

Bk 4, No.1436:
Anas b. Malik reported that Rasul observed Qunut for a month in the dawn prayer after ruku and invoked curse upon Bani Usayya.

Bk 4, No.1437:
Asim said: I asked Anas whether Qunut was observed (by Rasul) before ruku or after ruku. He replied: Before ruku. I said: People conceive that Rasul observed Qunut after the ruku. He said: Rasul observed Qunut (after the ruku as the people conceive it) for a mouth invoking curse upon those persons who had killed men among his Companions who were called the reciter (of the Koran).

Bk 4, No.1438:
Asim reported - I heard Anas saying: Never did I ace Rasul so much grieved (at the loss of a) small army as I saw him grieved at those seventy men who were called" reciters" (and were killed) at Bi'r Ma'una; and he invoked curse for full one month upon their murderers.

Bk 4, No.1439:
This hadith has been narrated by Anas with another chain of transmitters and with minor additions.

Bk 4, No.1440:
Anas b. Malik reported that Rasul observed Qunut for one month Invoking curse upon Ri'l, Dhakwan, 'Usayya. those who disobeyed Allah and His Messenger.

Bk 4, No.1441:
A hadith like this has been transmitted by Anas from Rasul.

Bk 4, No.1442:
Anas reported that Rasul observed Qunut for one month invoking curse upon some tribes of Arabia (those who were responsible for the murders in Bi'r Ma'una and Raji'), but then abandoned it.

Bk 4, No.1443:
Al-Bari' b. Azib reported that Rasul observed Qunut in the morning and evening (prayers).

Bk 4, No.1444:
Al-Bari' reported that Rasul observed Qunut in the dawn and evening (prayers).

Bk 4, No.1445:
Khufaf b. Ima' al-Ghifari reported that Rasul aid in prayer: 0 Allah I curse the tribes of Lihyan, Ri'l, Dhakwan, and 'Usayya for they disobeyed Allah and His Messenger. Allah pardoned (the tribe of) Ghifar and Allah granted protection to (the tribe of) Aslam

Bk 4, No.1446:
Khufaf b. Ima' reported that Rasulbowed (in prayer) and then lifted his head and then said: So far as the tribe of Ghifar is concerned, Allah had pardoned it, and Allah had granted protection to the tribe of Aslam, and as for the tribe of Usayya, It had disobeyed Allah and His Messenger, (and further said): O Allah! curse the tribe of Lihyan curse Ri'l, and Dhakwan, and then fell in prostration. It is after this that the cursing of the unbelievers got a sanction.

Bk 4, No.1447:
A hadith like this has been transmitted by Khufaf b. Ima' except this that he did not mention (these words):" cursing of unbelievers got a sanctions.

Chapter 95: COMPENSATION OF THE MISSED PRAYER AND EXCELLENCE OF OBSERVING IT PROMPTLY

Bk 4, No.1448:
Abu Huraira reported that when Rasul returned from the expedition to Khaibar, he travelled one night, and stopped for rest when he became sleepy. He told Bilal to remain on guard during the night and he (Bilal) prayed as much as he could, while Rasul and his Companions slept. When the time for dawn approached Bilal leaned against his camel facing the direction from which the dawn would appear but he was overcome by sleep while he was leaning against his camel, and neither Rasul nor Bilal, nor anyone else among his Companions got up, till the sun shone on them. Rasul was the first of them to awake and, being startled, he called to Bilal who said: Rasul I may my father and mother be offered as ransom for thee, the same thing overpowered me which overpowered you. He (Rasul, then) said: Lead the beasts on: so they led their camels to some distance. Rasul then performed ablution and gave orders to Bilal who pronounced the Iqama and then led them in the morning prayer. When he finished the prayer he said: When anyone forgets the prayer, he should observe it when he remembers it, for Allah has said:" And observe the prayer for remembrance of Me" (Koran. xx. 14). Yunus said: Ibn Shilab used to recite it like this:" (And observe the prayer) for remembrance."

Bk 4, No.1449:
Abu Huraira said: We stopped for rest along with Rasul and did not awake till the sun rose. Rasul then told us that everybody should take hold of his camel's nosestring (get out of this ground) for it was the place where devil had visited us. We did accordingly. He then called for water and performed ablution and then performed two prostrations. Ya'qub said: Then he prayed (performed) two prostrations. then takbir was pronounced for prayer and then he offered the morning prayer (in congregation).

Bk 4, No.1450:
Abu Qatida said: Rasul addressed us and said: You would travel In the evening and the might till (God willing) you would come in the morning to a place of water. So the people travelled (self absorbed) without paying any heed to one another, and Rasul also travelled till It was midnight. I was by his side. Rasul began to doze and leaned (to one side) of his camel. I came to him and I lent him support without awaking him till he sat poised on his ride. He went on travelling till a major part of the night was over and (he again) leaned (to one side) of his camel. I supported him without awaking him till he sat" bed on his ride. and then travelled till it was near dawn. He (again) leaned which was far more inclined than the two earlier leanings and he was about to fall down. So I came to him and supported him and he lifted his head and said; Who is this? I said: it is Abu Qatida. He (Rasul again) said: Since how long have you been travelling along with me like this? I said: I have been travelling in this very state since the night. He said: May Allah protect you, as you have protected His Rasul (from falling down), and again said: Do you see that we are hidden from the people? - and again said: Do you see anyone? I said: Here is a rider. I again said: Here Is another rider till we gathered together and we were seven riders. Rasul stepped aside of the highway and placed his head (for sleep and said): Guard for us our prayers. Rasul was the first to wake up and the rays of the sun were falling on his back. We got up startled He (Rasul) said: Ride on So we rode on till the sun had (sufficiently) risen. He then came down from his camel and called for a jug of water which I had with me. There was a little water in that. He performed ablution with that which was less thorough as compared with his usual ablutions and some water of that had been left. He (Rasul) said to Abu Qatida: Keep a watch over your jug of water; it would have (a miraculous) condition about it. Then Bilal summoned (people) to prayer and then Rasul observed two rakas and then said the morning prayer as he said every day. Rasul (then) rode on and we rode along with him and some of us whispered to the others saying: How would there be compensation for omission in our prayers? Upon this he (Rasul) said: Is there not in me (my life) a model for you? There is no omission in sleeping. The (cognizable) emission is that one should not say prayer (intentionally) till the time of the other prayer comes. So he who did like it (omitted prayer in sleep or due to other unavoidable circumstances) should say prayer when he becomes aware of it and on the next day he should observe it at its prescribed time.
He (Rasul) said: What do you think the people would have done (at this hour)? They would have in the morning found their Rasul missing from amongst them and then Abu Bakr and Umar would have told them that Rasul must be behind you, he cannot leave you behind (him), but the people said: Rasul is ahead of you. So if you had obeyed Abu Bakr and Umar, you would have gone on the right path. So we proceeded on till we came up to the people (from whom we had lagged behind) and the day had considerably risen and everything became hot, and they (the Companions of Rasul) said: Rasul, we are dying of thirst. Upon this he (Rasul) remarked: There is no destruction for you. And again said: Bring that small cup of mine and he then asked for the jug of water to be brought to him. Rasul began to pour water (in that small cup) and Abu Qatida gave them to drink. And when the people saw that there was (a little) water in the jug, they fell upon it. Upon this Rasul said: Behave well; the water (is enough) to satiate all of you. Then they (the Companions) began to receive (their share of) water with calmness (without showing any anxiety) and Rasul began to fill (the cap), and I began to serve them till no one was left except me and Rasul. He then filled (the cup) with water and said to me: Drink it. I said: Rasul, I would not drink till you drink. Upon this he said: The server of the people Is the last among them to drink. So I drank and Rasul also drank and the people came to the place of water quite happy and satiated. Abdullah b. Rabah said: I am going to narrate this hadith in the great mosque, when Imran b. Husain said: See, O young man, how will you narrate for I was also one of the riders on that night? I said: So you must be knowing this hadith well. He said: Who are you? I said: I am one of the Ansar. Upon this he said: You narrate, for you know your hadith better. I, therefore, narrated it to the people. Imran said: I was also present that night, but I know not anyone else who learnt it so well as you have learnt.

Bk 4, No.1451:
Imran b. Husain said: I was with Rasul in a journey. We travelled the whole of the night, and when it was about to dawn, we got down for rest, and were overpowered (by sleep) till the sun shone. Abu Bakr was the first to awake amongst us. and we did not awake Rasul from his sleep allowing him to wake up (of his own accord). It was Umar who then woke up. He stood by the side of Rasul and recited takbir in a loud voice till Rasul woke up. When he lifted his head, he saw that the sun had arisen; he then said: Proceed on. He travelled along with us till the sun shone brightly. He came down (from his camel) and led us in the morning prayer. A person, however, remained away from the people and did not say, prayer along with us. After having completed the prayer, Rasul said to him: O, so and so, what prevented you from observing prayer with us? He said: Rasul! I was not in a state of purity. Rasul ordered him arid lie performed Tayammum with dust and said prayer. He then urged me to go ahead immediately along with other riders to find out water, for we felt very thirsty. We were traveling when we came across a woman who was sitting (on a camel) with her feet hanging over two leathern water bags. We said to her: How far is water available? She, said: Far, very far, very far. You cannot get water. We (again) said: How much distance is there between (the residence of) your family and water? She said: It is a day and night journey. We said to her: You go to Rasul. She said: Who is Rasul? We somehow or the other managed to bring her to Rasul and he asked about her, and she informed him as she had informed us that she was a widow having orphan children. He ordered that her camel should be made to kneal down and he gargled in the opening (of her leathern water-bag). The camel was then raised up and we forty thirsty men drank water till we were completely satiated, and we filled up all leathern water-bags and water-skins that we had with us and we washed our companions, but we did not make any camel drink, and (the leathern water-bags) were about to burst (on account of excess of water). He then said: Bring whatever you have with you. So we collected the bits (of estable things) and dates and packed them up in a bundle, and said to her: Take it away. This is meant for your children, and know that we have not its any way done any loss to your water. W hen she came to her family she said: I have met the greatest magician amongst human beings, or he is an Rasul, as he claims to be, and she then narrated what had happened and Allah guided aright those people through that woman. She affirmed her faith in Islam and so did the people embrace Islam.

Bk 4, No.1452:
Imran b. Husain said: We were with Rasul in a journey and we travelled throughout the night till at the end, just before dawn, we lay down (for rest), and nothing is sweeter for a traveller than this and none awakened us but the heat of the sun, and the rest of the hadith is the same (as mentioned above) except this additien:" When Umar b. Khatab woke up, he saw what had happened to the people. And he was a man having a big belly and strongly built; he recited takbir in a loud voice till Rasul woke up by the loudness of his voice in takbir. When Rasul got up, the people told him what had happened. Upon this Rasul said: There is no harm; you better proceed further," and (the rest of the hadith) was narrated.

Bk 4, No.1453:
Abu Qatada reported that when Rasul was in a journey he got down for rest at night, and he used to lie down on his right side, and when he lay down for rest before the dawn, he used to stretch his forearm and place his head over his palm.

Bk 4, No.1454:
Qatada reported from Anas b. Malik that Rasul said: He who forgets the prayer should say it when he remembers it, there is no explation for it, except this. Qatada said: (Allah says)" And observe prayer for remembrance of Me"

Bk 4, No.1455:
This hadith has been narrated by Qatada, but here no mention has been made of" There is no explation for it except this."

Bk 4, No.1456:
Qatada narrated it on the authority of Anas b. Malik that Rasul said: He who forgets tte prayer, or he slept (and it was omitted), its expiation is this only that he should observe it when he remembers it.

Bk 4, No.1457:
Qatada reported it on the authority of Anas b. Malik that Rasul said: When any one of you omits the prayer due to sleep or he forgets it, he should observe it when he remembers it, for Allah has said:" Observe prayer for remembrance of Me."

Chapter 96: THE PRAYER OF TRAVELLERS AND SHORTENING OF IT

Bk 4, No.1458:
Aisha, Wife, said: The prayer was prescribed as two rakas, two rakas both in journey and at the place of residence. The prayer while travelling remained as it was (originally prescribed), but an addition was made in the prayer (observed) at the place of residence.

Bk 4, No.1459:
Aisha, Wife, said Allah prescribed the prayer as two rakas, then it was completed (to four rakas) at the place of residence, but was retained in the same position in journey as it was first made obligatory.

Bk 4, No.1460:
Aisha said: The prayer was prescribed as consisting of two rakas, the prayer in travelling remained the same, but the prayer at the place of residence was completed. (Zuhri said he asked Urwa why Aisha said prayer in the complete form during journey, and he replied that she interpreted the matter herself as Uthman did.)

Bk 4, No.1461:
Yahya b. Umayya said: I told Umar b. Khatab that Allah had said:" You may shorten the prayer only if you fear that those who are unbelievers may afflict you" (Koran, iv. 101), whereas the people are now safe. He replied: I wondered about it in the same way as you wonder about it, so I asked Rasul about it and he said: It is an act of charity which Allah has done to you, so accept His charity.

Bk 4, No.1462:
Ya'la b. Umayya said: I said to Umar b. Khatab, and the rest of the hadlth is the same.

Bk 4, No.1463:
Ibn Abbas said: Allah has prescribed the prayer through the word of your Prophet as four rakas when resident, two when travelling, and one when danger is present.

Bk 4, No.1464:
Ibn Abbas said: Allah has prescribed the prayer by the tongue of your Rasul as two rakas for the traveller, four for the resident, and one in danger.

Bk 4, No.1465:
Musa b. Salama Hudhali said: I asked Ibn Abbas : How should I say prayer when I am in Mecca, and when I do not pray along with the Imam? He said: Two rakas (of prayer) is the Sunnah of Abul Qasim.

Bk 4, No.1466:
A hadith like this has been narrated by Abu Qatada with the same chain of transmitters.

Bk 4, No.1467:
Hafs b. Asim said: I accompanied Ibn Umar on the road to Mecca and he led us in two rakas at the noon prayer, then he went forward and we too went along with him to a place where he alighted, and he sat and we sat along with him, and he cast a glance to the side where he said prayer and he saw people standing and asked: What are they doing? I said: They are engaged in glorifying Allah, offering Sunnah prayer. He said: If I had done so I would have perfected my prayer; O my nephew! I accompanied Rasul on a journey, and he made no addittion to two rakas, till Allah called him. I accompanied Abu Bakr and he made no addition to two rakas till Allah caused him to die. I accompanied Umar and he made no addition to two rakas till Allah caused him to die. I accompanied Uthman and he made no addition to two rakas, till Allah caused him to die, and Allah has said:" There is a model pattern for you in Rasul" (al-Koran, xxxiii. 21).

Bk 4, No.1468:
Hafs b. Asim said: I fell ill and lbn Umar came to inquire after my health, and I asked him about the glorification of Allah (i.e prayer) while travelling. Thereupon he said: I accompanied Rasul on a journey but I did not see him glorifying Him, and were I to glorify (Him). I would have completed the prayer. Allah, the Exalted, has said:" Verily there is a model pattern for you in Rasul."

Bk 4, No.1469:
Anas said: Rasul said four rakas in the noon prayer while at Medina, but he offered two rakas in the afternoon prayer at Dhul-Hulaifa.

Bk 4, No.1470:
Anas b. Malik is reported to have said: I observed four rakas in the noon prayer with Rasul at Medina, and said two rakas in the afternoon prayer at Dhul-Hulaifa.

Bk 4, No.1471:
Yahya b. Yazid al-Huna'i said: I asked Anas b. Malik about shortening of prayer. He said: When the Messenger of' Allah had covered a distance of three miles or three farsakh (Shuba, one of the narrators, had some doubt about it) he observed two rakas.

Bk 4, No.1472:
Jubair b. Nufair said: I went along with Shurahbil b. al-Simt to a village which was situated at a distance of seventeen or eighteen miles, and he said only two rakas of prayer. I said to him (about it) and he said: I saw Umar observing two rakas at Dhul-Hulaifa and I (too) said to him (about it) and he said: I am doing the same as I saw Rasul doing. (This hadith has been transmitted by Shuba with the same chain of narrators and it is narrated from Simt, and the name of Shurahbil has not been mentioned, and he said that he had gone to a place called Dumin, situated at a distance of eighteen miles from Hims.)

Bk 4, No.1473:
Anas b. Malik said: We went out from Medina to Mecca with Rasul and he prayed two rakas at each time of prayer till we returned to Medina. I said: For how long did he stay in Mecca? He said: (For) ten (days).

Bk 4, No.1474:
A hadith like this has been narrated by Anas by another chain of transmitters.

Bk 4, No.1475:
Yahya b. Abu Ishaq said: I heard Anas b. Malik say: We went out for Pilgrimage from Medina. The rest is the same.

Bk 4, No.1476:
A hadith like this has been transmitted by Anas, but no mention has been made of Pilgrimage.

Bk 4, No.1477:
Salim b. Abdullah (b. Umar) reported on the authority of his father that Rasul observed the prayer of a traveller, i.e two rakas in Mina, and other places; so did Abu Bakr and Umar, and Uthman too observed two rakas at the beginning of his caliphate, but he then completed four.

Bk 4, No.1478:
A hadith like this has been reported by Zuhri, with the same chain of transmitters, and in it mention was made of Mina only, but not of other places.

Bk 4, No.1479:
Ibn Umar said: Rasul said two rakas at Mina, and Abu Bakr after him, and Umar after Abu Bakr, and Uthman at the beginning of his caliphate; then Uthman observed four rakas, and when Ibn Umar prayed with the Imam, he said four rakas, but when he observed prayer alone, he said two rakas.

Bk 4, No.1480:
A hadith like this has been narrated by the same chain of transmitters.

Bk 4, No.1481:
Ibn Umar said: Rasul said in Mina the prayer of a traveller (short prayer) ; Abu Bakr and Umar did the same and 'Uthman did it for eight years or six years. Hafs (one of the narrators) said: Ibn Umar would also say two rakas at Mina and then go to bed. I said to him: O uncle, I wish you could have said two rakas (of Sunnah prayer after shorenting the Fard prayer). He said: Were I to do that, I would have completed the prayer.

Bk 4, No.1482:
This hadith has been narrated by Shuba with the same chain of transmitters but no mention has been made of Mina, but they (the narrators) only said: He prayed while travelling.

Bk 4, No.1483:
Ibrahim said: I heard Abdul Rahman as saying; Uthman led us four rakas of prayer at Mina. It was reported to Ibn Masud and he recited:" Surely we are Allah's and to Him shall we return," and then said: I prayed with Rasul at Mina two rakas of prayer. I prayed along with Abu Bakr al-Siddiq two rakas of prayer at Mina. I prayed along with Umar b. Khatab two rakas of prayer at Mina. I wish I had my share of the two rakas acceptable (to God) for the four rakas.

Bk 4, No.1484:
A hadith like this has been reported by A'mash with the same chain of transmitters.

Bk 4, No.1485:
Haritha b. Wahb said: I prayed with Rasul two rakas and most of them offered two rakas only in Mina, while the people felt secure.

Bk 4, No.1486:
Wahb al-Khuza'i said: I prayed behind Rasul at Mina, and there was the greatest number of people, and they prayed two rakas on the occasion of the Farwell Pilgrmage. (Muslim said: Haritha b. Wahb al-Khuza'i is the brother of 'Ubaidullah b. Umar son of Khattab from the side of mother.)

Chapter 97: PRAYING IN HOUSES WHEN IT RAINS

Bk 4, No.1487:
Ibn Umar announced Adhan for prayer on a cold, windy night. Then added: Pray in your dwellings; and then said: When it was a cold, rainy night, Rasul used to command the Muadhdhin to say" Pray in your dwellings."

Bk 4, No.1488:
Ibn Umar reported that he summoned (people) to pray on a cold, windy and rainy night, and then observed at the end of the Adhin: Pray in your dwellings, pray in your dwellings, and then said: When it was a cold night or it was raining in a journey Rasul used to command the Muadhdhin to announce: Pray in your dwellings.

Bk 4, No.1489:
Ibn Umar reported that he summoned (people) to prayer at a place (known as) Dajnan, and the rest of the hadith is the same, and then said: Pray in your dwellings, but he did not repeat for the second time words of Ibn Umar (Pray in your dwellings).

Bk 4, No.1490:
Jabir said: We set cut with Rasul on a journey when it began to rain. Upon this he said: He who desires may pray in his dwelling.

Bk 4, No.1491:
Ibn Abbas reported that he said to the Muadhdhin on a rainy day: When you have announced" I testify that there is no god but Allah; I testify that Muhammad is Rasul," do not say:" Come to the prayer," but make this announcement:" Say prayer in your houses." He (the narrator) said that the people disapproved of it. Ibn Abbas said: Are you astonished at it? He (Rasul), who is better than I, did it. Juma prayer is no doubt obligatory, but I do not like that I should (force you) to come out and walk in mud and slippery ground.

Bk 4, No.1492:
Abdul Hamid said: I heard Abdullah b. al-Harith say: Ibn Abbas addressed us on a rainy day, and the rest of the hadith is the same, but he made no mention of Juma prayer, and added: He who did it (who commanded us to say prayer in our houses), i.e Rasul, is better than I.

Bk 4, No.1493:
This hadith has been narrated by Ayyub and Asim al-Ahwal with the same chain of transmitters, but in this hadith it is not recorded:" i.e Rasul."

Bk 4, No.1494:
Abdullah b. Harith reported that Ibn Abbas commanded the Muadhdhin to (summon the people to prayer on Friday and make announcement to say prayer in their houses) when it was rainy, and the rest of the hadith is the same (except this) that he said: I do not like you should walk in muddy slippery place.

Bk 4, No.1495:
Abdullah b. Harith reported that the Muadhdhin of Ibn 'Abba said Adhan on Friday (and then made the announcement to say prayer in houses) because it was a rainy day; as it has been narrated by Ma'mar and others, and in this hadith it was mentioned: He who did it, i.e Rasul, was better than I.

Bk 4, No.1496:
A hadith like this that Ibn Abbas ordered his Muadhdhin (to summon people to prayer and then make announcement to say prayer in their houses) on Friday which was a rainy day, has been transmitted by Abdullah b. Harith. Wuhaib, however, says that he did not hear it from him.

Chapter 98: PERMISSIBILITY OF SAYING NAFL PRAYER ON A RIDING BEAST WHILE ON A JOURNEY, IN WHATEVER DIRECTION IT TURNS

Bk 4, No.1497:
Ibn Umar reported that Rasul used to say Nafl prayer on (the back of) his camel in whatever direction it took him.

Bk 4, No.1498:
Ibn Umar reported that Rasul used to pray on (the back of) his camel in whatever direction it took him.

Bk 4, No.1499:
Ibn Umar reported that Rasul used to say prayer on his camel while coming from Mecca to Medina, in whatever direction his face had turned; and its was (in this context) that this verse was revealed:" So whether you turn thither is Allah's face" (ii. 115).

Bk 4, No.1500:
This hadith has been narrated by another chain of transmitters and in the one narrated by Ibn Mubarak and Ibn Abu Zaida (these words are narrated). Ibn Umar then recited:" Whether you turn thither is Allah's face," and it was revealed in this context.

Bk 4, No.1501:
Ibn Umar said: I saw Rasul praying (Nafl prayer) on a donkey's back while his face was turned towards Khaibar.

Bk 4, No.1502:
Saeed b.Yasar said: I was travelling along with Ibn Umar on the way to Mecca. Saeedsaid: When I apprehended dawn, I dismounted (the ride) and observed Witr prayer and then again joined him. Ibn Umar said to me: Where were you? I said: I apprehended the appearance of dawn, so I dismounted and observed Witr prayer. Upon this Abdullah said: Is there not a model pattern for you in Rasul? I said: Yes, by Allah, and (then) he said: Rasul used to observe Witr prayer on the camel's back.

Bk 4, No.1503:
Abdullah b. Dinar reported on the authority of Ibn Umar that Rasul used to observe prayer on his ride (no matter) in which direction it had its face turned. Abdullah b. Dinar said that Ibn Umar used to do like that.

Bk 4, No.1504:
Ibn Umar reported that Rasul used to observe Witr prayer on his ride.

Bk 4, No.1505:
Salim b. Abdullah reported on the authority of his father that Rasul used to observe Nafl (optional) prayer on his ride no matter in what direction it turned its face, and he observed Witr too on it, but did not observe obligatory prayer on it.

Bk 4, No.1506:
Abdullah b. Amir b. Rabia has reported on the authority of his father that he had seen Rasul observing Nafl player at night on a journey on the back of his ride in whichever direction it turned its face.

Bk 4, No.1507:
Anas b. Sirin said: We met Anas b. Malik as he came to Syria at a place known as 'Ain-al-Tamar and saw him observing prayer on the back of his donkey with his face turned in that direction. (Hammam one of the narrators) pointed towards the left of Qibla, so I said to him: I find you observing prayer towards the side other than that of Qibla. Upon this he said: Had I not seen Rasul doing like this, I would not have done so at all.

Chapter 99: PERMISSIBILITY OF COMBINING TWO PRAYERS ON A JOURNEY

Bk 4, No.1508:
Ibn Umar said: When Rasul was in a state of hurry on a journey, he combined the sunset and Isha prayers.

Bk 4, No.1509:
Nafi' reported that when Ibn Umar was in a state of hurry on a journey, he combined the sunset and Isha prayers after the twilight had disappeared, and he would say that when Rasul was in a state of hurry on a journey, he combined the sunset and Isha prayers.

Bk 4, No.1510:
Salim reported from his father to be saying: I saw Rasul combining the sunset and Isha prayers when he was in a hurry on a journey.

Bk 4, No.1511:
Salim b. Abdullah reported that his father had said: I saw Rasul delaying the sunset prayer till he would combine it with the Isha when he hastened to set out on a journey.

Bk 4, No.1512:
Anas b. Malik said: When Rasul set out on a journey before the sun declined (from the meridian), he delayed the noon prayer till the afternoon prayer, and then dismounted (his ride) and combined them (noon and afternoon prayers), but if the sun had declined before his setting out on a journey, he observed the noon prayer and then mounted (the ride).

Bk 4, No.1513:
Anas said: When Rasul intended to combine two prayers on a journey, he delayed the noon prayer till came the early time of the afternoon prayer, and then combined the two.

Bk 4, No.1514:
Anas reported that when Rasul had to set out on a journey hurriedly, he delayed the noon prayer to the earlier time for the afternoon prayer, and then he would combine them, and he would delay the sunset prayer to the time when the twilight would disappear and then combine it with the Isha prayer.

Chapter 100: COMBINATION OF PRAYERS, WHEN ONE IS RESIDENT

Bk 4, No.1515:
Ibn Abbas said: Rasul observed the noon and afternoon prayers together, and the sunset and Isha prayers together without being in a state of fear or in a state of journey.

Bk 4, No.1516:
Ibn Abbas said: Rasul observed the noon and afternoon prayers together in Medina without being in a state of fear or in a state of journey. (Abu Zubair said: I asked Saeed[one of the narrators] why he did that. He said: I asked Ibn Abbas as you have asked me, and he replied that he [Rasul] wanted that no one among his Ummah should be put to [unnecessary] hardship.)

Bk 4, No.1517:
Ibn Abbas reported that Rasul combined the prayers as he set on a journey in the expedition to Tabuk. He combined the noon prayer with the afternoon prayer and the sunset prayer with the Isha prayer. Saeed(one of the rawis) said to Ibn Abbas : What prompted him to do this? He said: He wanted that his Ummah should not be put to (unnecessary) hardship.

Bk 4, No.1518:
Muadh said: We set out with Rasul on the Tabuk expedition, and he observed the noon and afternoon prayers together and the sunset and Isha prayers together.

Bk 4, No.1519:
Muadh said: Rasul combined in the expedition to Tabuk the noon prayer with the afternoon prayer and the sunset prayer with the Isha prayer. He (one of the narrators) said: What prompted him to do that? He (Muadh) replied that he (Rasul) wanted that his Ummah should not be put to (unnecessary) hardship.

Bk 4, No.1520:
Ibn Abbas reported that Rasul combined the noon prayer with the afternoon prayer and the sunset prayer with the Isha prayer in Medina without being in a state of danger or rainfall. And in the hadith transmitted by Waki' (the words are):" I said to Ibn Abbas : What prompted him to do that? He said: So that his (Prophet's) Ummah should not be put to (unnecessary) hardship." And in the hadith transmitted by Muaweya (the words are):" It was said to Ibn Abbas : What did he intend thereby? He said he wanted that his Ummah should not be put to unnecessary hardship."

Bk 4, No.1521:
Ibn Abbas said: I observed with Rasul eight (rakas) in combination, and seven rakas in combination. I (one of the narrators) said: O Abd Sha'tha', I think that he (Rasul) had delayed the noon prayer and hastened the afternoon prayer, and he delayed the sunset prayer and hastened the Isha prayer. He said: I also think so.

Bk 4, No.1522:
Ibn Abbas reported that Rasul observed in Medina seven (rakas) and eight (rakas), i.e (be combined) the noon and afternoon prayers (eight rakas) and the sunset and Isha prayers (seven rakas).

Bk 4, No.1523:
Abdullah b. Shaqiq said: Ibn Abbas one day addressed us in the afternoon (after the afternoon prayer) till the sun disappeared and the stars appeared, and the people began to say: Prayer, prayer. A person from Banu Tamim came there. He neither slackened nor turned away, but (continued crying): Prayer, prayer. Ibn Abbas said: May you be deprived of your mother, do you teach me Sunnah? And then he said: I saw Rasul combining the noon and afternoon prayers and the sunset and Isha prayers. Abdullah b. Shaqiq said: Some doubt was created in my mind about it. So I came to Abu Huraira and asked him (about it) and he testified his assertion.

Bk 4, No.1524:
Abdullah b. Shaqiq al-Uqaili said: A person said to Ibn Abbas (as he delayed the prayer): Prayer. He kept silence. He again said: Prayer. He again kept silence, and he again cried: Prayer. He again kept silence and said: May you be deprived of your mother, do you teach us about prayer? We used to combine two prayers during the life of Rasul.

Chapter 101: PERMISSIBILITY OF TURNING TO THE RIGHT AND LEFT IN PRAYER

Bk 4, No.1525:
Abdullah said: None of you should give a share to Satan out of your self. He should not deem that it is necessary for him to turn but to the right only (after prayer). I saw Rasul turning to the left.

Bk 4, No.1526:
A hadith like this has been narrated by A'mash, with the same chain of transmitters.

Bk 4, No.1527:
Suddi said: I asked Anas how I should turn-to the right or to the left-when I say my prayers. He said: I have very often seen Rasul turning to the right.

Bk 4, No.1528:
Anas said: Rasul used to turn to the right (at the end of the prayer).

Chapter 102: EXCELLENCE TO BE ON THE RIGHT SIDE OF THE IMAM

Bk 4, No.1529:
Bara' said: When we prayed behind Rasul we cherished to be on his right side so that his face would turn towards us (at the end of the prayer), and he (the narrator) said: I heard him say: O my Lord! save me from Thy torment on the Day when Thoil, wouldst raise or gather Thy servants.

Bk 4, No.1530:
This hadith has been reported by Mis'ar with the same chain of transmitters, but he made no mention of:" His face would turn towards us."

Chapter 103: THE UNDESIRABILITY OF OBSERVING NAFL PRAYER, WHEN THE MuadhDHIN BEGINS ADHAN

Bk 4, No.1531:
Abu Huraira said Rasul said: When the prayer commences then there is no prayer (valid), but the obligatory prayer. This hadith has been narrated by Warqa' with the same chain of transmitters.

Bk 4, No.1532:
Abu Huraira said Rasul said: When the prayer commences, there is no prayer but the obligatory one.

Bk 4, No.1533:
A hadith like this has been reported by Ishaq with the same chain of transmitters.

Bk 4, No.1534:
This hadith has been narrated by Abu Huraira with another chain of transmitters. Hammad (one of the narrators) said: I then met Amr (the other narrator) and he narrated it to me, but it was not transmitted directly from Rasul.

Bk 4, No.1535:
Abdullah b. Malik b. Buhaina said: Rasul happened to pass by a person who was busy in praying while the (Fard of the) dawn prayer had commenced. He said something to him, which we do not know what it was. When we turned back we surrounded him and said: What is it that Rasul said to you? He replied: He (Rasul) had said to me that he perceived as if one of them was about to observe four (rakas) of the dawn prayer. Qa'nabi reported that Abdullah b. Malik b. Buhaina narrated it on the authority of his father. (Abul Husain Muslim said): His assertion that he has narrated this hadith on the authority of his father is not correct.

Bk 4, No.1536:
Ibn Buhaina said: The dawn prayer had commenced when the Messen- ger of Allah saw a person observing prayer, whereas the Muadhdhin had pronounced the Iqama. Upon this he (Rasul) remarked: Do you say four (rakas) of Fard in the dawn prayer?

Bk 4, No.1537:
Abdullah b. Sarjis said: A person entered the mosque, while Rasul was leading the dawn prayer. He observed two rakas in a corner of the mosque, and then joined Rasul in prayer. When Rasul had pronounced salutations (he had concluded the prayer), he said: O, so and so, which one out of these two prayers did you count (as your Fard prayer), the one that you observed alone or the prayer that you observed with us?

Chapter 104: WHAT IS TO BE RECITED WHILE ENTERING THE MOSQUE

Bk 4, No.1538:
Abu Usaid said Rasul said: When any one of you enters the mosque, he should say:" O Allah! open for me the doors of Thy mercy" ; and when he steps out he should say: 'O Allah! I beg of Thee Thy Grace." (Imam Muslim said: I heard Yahya saying: I transcribed this hadith from the compilation of Sulaiman b. Bilal.)

Bk 4, No.1539:
A hadith like this has been narrated from Rasul by Abu Usaid.

Chapter 105: EXCELLENCE OF GREETING THE MOSQUE WITH TWO rakaS AND UNDESIRABILITY OF SITTING DOWN BEFORE OBSERVING THEM

Bk 4, No.1540:
Abu Qatada (a Companion of Rasul) said Rasul said: When any one of you enters the mosque, he should observe two rakas (of Nafl prayer) before sitting.

Bk 4, No.1541:
Abu Qatada, a Companion of Rasul, said: I entered the mosque, when Rasul had been sitting among people, and I also sat down among them. Upon this Rasul said: What prevented you from offering two rakas (of Nafl prayer) before sitting down? I said: Rasul, I saw you sitting and people sitting (around you and I, therefore, sat in your company). He (Rasul) then said: When anyone among you enters the mosque, he should not sit till he has observed two rakas.

Bk 4, No.1542:
Jabir said: Rasul owed me a debt; he paid me back and made an addition (of this). I entered the mosque and he (Rasul) said to me: Observe two rakas of prayer.

Chapter 106: EXCELLENCE OF OBSERVING TWO rakaS IN THE MOSQUE FOR ONE WHO COMES BACK FROM A JOURNEY

Bk 4, No.1543:
Jabir said: Rasul bought a camel from me. When he came back to Medina, he ordered me to come to the mosque and observed two rakas of prayer.

Bk 4, No.1544:
Jabir said: I went with Rasul on an expedition and my camel delayed me and I was exhausted. Rasul thus came earlier than I, whereas I came on the next day and went to the mosque and found him (Rasul) at the gate of the mosque. He said: It is now that you have come. I said. Yes. He said: Leave your camel and enter (the mosque) and observe two rakas. He (the narrator) said: So I entered and observed (two rakas) of prayer and then went back.

Bk 4, No.1545:
Kab b. Malik said: Rasul did not come back from the journey but by day in the forenoon, and when he arrived, he went first to the mosque, and having prayed two rakas in it he sat down in it.

Chapter 107: EXCELLENCE OF THE FORENOON PRAYER, TWO ARE ITS MINIMUM rakaS AND EIGHT ARE ITS MAXIMUM rakaS. AND AVERAGE rakaS ARE FOUR OR SIX, AND EXHORTATION FOR THE OBSERVANCE OF THE PRAYER

Bk 4, No.1546:
Abdullah b. Shaqiq said: I asked Aisha whether Rasul used to observe the forenoon prayer. She said: No, but when he came back from the journey.

Bk 4, No.1547:
Abdullah b. Shaqiq said: I aksed Aisha whether Rasul used to observe the forenoon prayer. She said: No, except when he came back from a journey.

Bk 4, No.1548:
Urwa reported Aisha to be sayidg: I have never seen Rasul observing the optional prayer of the forenoon, but I observed it. And if Rasul abandoned any act which he in fact loved to do, it was out of fear that if the people practised it constantly, it might become obligatory for them.

Bk 4, No.1549:
Muadha asked Aisha how many rakas Rasul prayed at the forenoon prayer. She replied: Four rakas, but sometimes more as he pleased.

Bk 4, No.1550:
A hadith like this has been reported by the same chain of transmitters, but with this alteration that the transmitter said:" As Allah pleased."

Bk 4, No.1551:
Mua'ada 'Adawiyya reported Aisha as saying: Rasul used to observe four rakas in the forenoon prayer and he sometimes observed more as Allah pleased.

Bk 4, No.1552:
A hadith like this has been narrated by Qatada with the same chain of transmitters.

Bk 4, No.1553:
Abdul Rahman b. Abu Laila said: No one has ever narrated to me that he saw Rasul observing the forenoon prayer, except Umm Hani (daughter of Abu Talib). She, however, narrated that Rasul entered her house on the day of the Conquest of Mecca and prayed eight rakas (adding): I never saw a shorter prayer than it except that he performed the bowing and prostration completely. But (one of the narrators) Ibn Bashshar in his narration made no mention of the word:" Never".

Bk 4, No.1554:
Abdullah b. Harith b. Naufal said: I had been asking about, as I was desirous to find one among people who should inform me, whether Rasul observed the forenoon prayer, but I found none to narrate that to me except Umm Hani, daughter of Abu Talib (the real sister of Hadrat Ali), who told me that on the day of the Conquest Rasul came (to our house) after the dawn had (sufficiently) arisen. A cloth was brought and privacy was provided for him (Rasul). He took a bath and then stood up and observed eight rakas. I do not know whether his Qiyam (standing posture) was longer, or bending or prostration or all of them were of equal duration. She (Umm Hani) further said: I never saw him saying this Nafl prayer prior to it or subsequently. (Al-Muradi narrated on the authority of Yunus that he made no mention of the words:" He informed me." )

Bk 4, No.1555:
Abu Murra, the freed slave of Umm Hani, daughter of Abu Talib, reported that she said: I went to Rasul on the day of the Conquest of Mecca and found him taking bath, and Fatimah, his daughter, had provided him privacy with the help of a cloth. I gave him salutation and he said: Who is she? I said: It is Umm Hani, daughter of Abu Talib. He (Rasul) said: Greeting for Umm Hani. When he had completed the bath, he stood up and observed eight rakas wrapped up in one cloth. When he turned back (after the prayer), I said to him: O Rasul, Ali the son of my mother is going to kill a person Fulan bin Hubaira whom I have given protection. Upon this Rasul said: O Umm Hani, we too have given protection to whom you have given protection. Umm Hani said: It was the forenoon (prayer).

Bk 4, No.1556:
Abu Murra narrated on the authority of Umm Hani that Rasul on the day of the Conquest of Mecca observed in her house eight rakas of prayer in one cloth, its opposite corners having been tied from the opposite sides.

Bk 4, No.1557:
Abu Zar said Rasul said: In the morning charity is due from every bone in the body of every one of you. Every utterance of Allah's glorification is an act of charity. Every utterance of praise of Him is an act of charity, every utterance of profession of His Oneness is an act of charity, every utterance of profession of His Greatness is an act of charity, enjoining good is an act of charity, forbidding what is distreputable is an act of charity, and two rakas which one prays in the forenoon will suffice.

Bk 4, No.1558:
Abu Huraira reported. My friend (Rasul) has instructed me to do three things: three fasts during every month, two rakas of the forenoon prayer, and observing Witr prayer before going to bed.

Bk 4, No.1559:
A hadith like this has been narrated by Abu Huraira by another chain of transmitters.

Bk 4, No.1560:
Abu Huraira said: My friend Abul Qasim instructed me to do three things, and the rest of the hadith is the same.

Bk 4, No.1561:
Abu Murra, the freed slave of Umm Hani (daughter of Abu Talib), narrated on the authority of Abu Darda: My Friend instructed me in three (acts), and I would never abandon them as long as I live. (And these three things are): Three fasts during every month, the forenoon prayer, and this that I should not sleep till I have observed the Witr prayer.

Chapter 108: EXCELLENCE OF OBSERVING TWO rakaS OF SUNNAH IN THE DAWN PRAYER

Bk 4, No.1562:
Ibn Umar reported that Hafsa, the Mother of the Believers, informed him that when the Muadhdhin became silent after calling (people) to the dawn prayer, Rasul commenced the dawn (prayer) when it dawned by observing two short rakas before the commencement of the (Fard) prayer.

Bk 4, No.1563:
This hadith has been transmitted by Nafi with the same chain of narrators.

Bk 4, No.1564:
Hafsa reported that when it was dawn, Rasul did not observe (any other prayers) but two short rakas.

Bk 4, No.1565:
A hadith like this has been narrated by Shuba with the same chain of transmitters.

Bk 4, No.1566:
Hafsa said: When the dawn appeared, Rasul observed two rakas (of Sunnah prayers).

Bk 4, No.1567:
Aisha said: Rasul used to observe two rakas of Sunnah (prayer) when he heard the Adhin and shortened them. (This hadith has been narrated by the same chain of transmitters and in the hadith narrated by Usama the words are:" When it was dawn".)

Bk 4, No.1568:
Aisha reported that Rasul used to observe two (optional) rakas in between the call to prayer and the Iqama of the dawn prayer.

Bk 4, No.1569:
Aisha reported that Rasul observed two rakas of the dawn prayer and he shortened them (to the extent) that I (out of surprise) said: Did he recite in them sura Fatiha (only)?

Bk 4, No.1570:
Aisha said: When it was dawn, Rasul observed two rakas, and I would say: Does he recite only the opening chapter of the Koran in it?

Bk 4, No.1571:
Aisha reported that Rasul was not so much particular about observing optional rakas as in case of the two rakas of the dawn prayer.

Bk 4, No.1572:
Aisha said: I have never seen Rasul hastening as much in observing optional as two rakas before the (Fard) of the dawn prayer.

Bk 4, No.1573:
Aisha said Rasul said: The two rakas at dawn are better than this world and what it contains.

Bk 4, No.1574:
Aisha said Rasul said about the two (optional) rakas of the dawn: They are dearer to me than the whole world.

Bk 4, No.1575:
Abu Huraira reported that Rasul recited in the two (optional) rakas of the dawn (prayer):" Say: O unbelievers," (Koran, cix.) and" Say: Allah is one" (cxii.).

Bk 4, No.1576:
Ibn Abbas reported that Rasul used to recite in first of the two (optional) rakas of the dawn:" Say: We believed in Allah and what was revealed to us..." verses 285-286 from sura Baqara, and in the second of the two:" I believe in Allah and I bear testimony that we are Muslims" (iii. 51).

Bk 4, No.1577:
Ibn Abbas reported that Rasul used to recite in the two (optional) rakas of the dawn prayer:" Say: We believed in Allah and what was revealed to us" and that which is found in sura Al-i-'lmran:" Come to that word (creed) which is common between you and us" (iii. 64).

Bk 4, No.1578:
This hadith has been transmitted by another chain of narrators.

Chapter 109: THE VIRTUE OF SUNAN PRAYERS BEfORE AND AFTER THE FARD rakaS AND THEIR NUMBER

Bk 4, No.1579:
Umm Habiba (Wife) said Rasul said: A house will be built in Paradise, for anyone who prays in a day and a night twelve rakas; and she added: I have never abandoned (observing them) since I heard it from Rasul. Some of the other narrators said the same words: I have never abandoned (observing them) since I heard (from so and so).

Bk 4, No.1580:
Numan b. Salim reported with the same chain of transmitters: He who observed twelve voluntary rakas, a house will be built for him in Paradise.

Bk 4, No.1581:
Umm Habiba, Wife, said Rasul said: If any Muslim servant (of Allah) prays for the sake of Allah twelve rakas (of Sun'an) every day, over and above the obligatory ones, Allah will build for him a house in Paradise, or a house will be built for him in Paradise; and I have not abandoned to observe the in after (hearing it from Rasul). (So said also Amr and Numan.)

Bk 4, No.1582:
Umm Habiba said Rasul said: If any Muslim servant (of Allah) performed ablution, and performed it well, and then observed every day, the rest of the hadith is the same.

Bk 4, No.1583:
Ibn Umar said: I prayed along with Rasul two rakas before and two rakas after the noon prayer, two rakas after the sunset prayer and two rakas after the Isha prayer and two rakas after the Friday prayer; and so far as the sunset, Isha and Friday prayers are concerned, I observed (them) along with Rasul in his house.

Chapter 110: PERMISSIBILITY OF OBSERVING NAFL (VOLUNTARY PRAYER) STANDING OR SITTING AND OBSERVING SOME PART OF IT IN SITTING OR STANDING POSTURES

Bk 4, No.1584:
Abdullah b. Shaqiq said: I asked Aisha about Rasul's voluntary prayers, and she replied: Before the noon prayer, he used to pray four rakas in my house; then would go out and lead the people in prayer; then come in and pray two rakas. He would then lead the people in the sunset prayer; then come in and pray two rakas. Then he would lead the people in the Isha prayer, and enter my house and pray two rakas. He would pray nine rakas during the night, including Witr. At night he would pray for a long time standing and for a long time sitting, and when he recited the Holy Koran while standing, he would bow and prostrate himself from the standing position, and when he recited while sitting, he would bow and prostrate himself from the sitting position, and when it was dawn he would pray two rakas.

Bk 4, No.1585:
Aisha reported that Rasul would pray in the night for a long time, and when he prayed standing be bowed in a standing posture, and when he prayed sitting, he bowed in a sitting posture.

Bk 4, No.1586:
Abdullah b. Shaqiq said: I fell ill in Persia and therefore, prayed in a sitting posture, and I asked Aisha about it and she said: Rasul prayed for a long time in the night sitting.

Bk 4, No.1587:
Abdullah b. Shaqiq al-Uqaili said: I asked Aisha about the prayer of Rasul during the night (i.e TaHajud prayer) She replied: He used to pray for a long time standing and for a long time sitting in the night, and when he recited the Koran while standing, he would bow himself from the standing position, and when he recited while sitting, he would bow from the sitting position.

Bk 4, No.1588:
Abdullah b. Shaqiq al-Uqaili said: I asked Aisha about the prayer of Rasul. She said: Rasul would observe prayer (Nafl) in a standing position as well as in a sitting position, and when he commenced the prayer in a standing position, he bowed in this very position, and when he commenced the prayer in a sitting position, he bowed in this very position.

Bk 4, No.1589:
Aisha said: I did not see Rasul reciting (the Koran) in the night prayer in a sitting position, till he grew old and then he recited (it) in a sitting position, but when thirty or forty verses were left out of the Surah, he would then stand up, recite them and then bowed.

Bk 4, No.1590:
Aisha said: Rasul used to pray while sitting (when he grew old) and he recited in this position and when the recitation equal to thirty or forty verses was left, he would then stand up and recite (for this duration) in a standing position and then bowed himself and then prostrated himself and did the same in the second raka.

Bk 4, No.1591:
Aisha said: Rasul used to recite in sitting position (while observing the TaHajud prayer) and when he intended to bow, he would stand up and recite (for the duration in which) a man (ordinarily) recites forty verses.

Bk 4, No.1592:
Alqama b. Waqqas said: I asked Aisha how Rasul did in the two rakas as he (observed them) sitting. She said: He would recite (the Koran) in them, and when he intended to bow, he would stand up and then bowed.

Bk 4, No.1593:
Abdullah b. Shaqiq said: I asked Aisha whether Rasul observed (Nafl) sitting. She said: Yes, when the people had made him old.

Bk 4, No.1594:
Abdullah b. Shaqiq said: I said to Aisha and she made a mention of that (recorded above) about Rasul.

Bk 4, No.1595:
Aisha reported that Rasul died (in this very state) that he observed most of his (Nafl) prayers in a sitting position.

Bk 4, No.1596:
Aisha said: When Rasul grew bulky and heavy he would observe (most of his Nafl) prayers sitting.

Bk 4, No.1597:
Hafsa said: Never did I see Rasul observing optional prayer sitting till one year before his death when he would observe Nafl prayer in a sitting position, and he would recite the sura (of the Koran) in such a slow-measured tone (that duration of its recital) became more lengthy than the one longer than this.

Bk 4, No.1598:
Zuhri reported this hadith with the same chain of transmitters, except this that he made a mention of one year or two years.

Bk 4, No.1599:
Jabir b. Samura reported that Rasul observed (Nafl) prayer sitting before his death.

Bk 4, No.1600:
Abdullah b. Amr said: It was narrated to me that Rasul had said: The prayer observed by a person sitting is half of the prayer. I came to him and found him praying in a sitting position. I placed my hand on his head. He said: O Abdullah b. Amr, what is the matter with you? I said: Rasul, it has been narrated to me that you said: The prayer of a man in a sitting position is half of the prayer, whereas you are observing prayer sitting. He (Rasul) said: Yes, it is so, but I am not like anyone amongst you.

Bk 4, No.1601:
A hadith like this has been narrated by Abu Yahya al-A'raj with the same chain of transmitters.

Chapter 111: PRAYER DURING THE NIGHT AND THE NUMBER OF THE rakaS WHICH Rasul OBSERVED IN THE NIGHT AND OBSERVANCE OF ONE RAKIAH OF WITR

Bk 4, No.1602:
Aisha reported that Rasul used to pray eleven rakas at night, observing the Witr with a single raka, and when he had finished them, he lay down on his right side, till the Muadhdhin came to him and he (Rasul) then observed two short rakas (of Sunan of the dawn prayer).

Bk 4, No.1603:
Aisha, Wife, said that between the time when Rasul finished the Isha prayer which is called 'Atama by the people, he used to pray eleven rakas, uttering the salutation at the end of every two rakas, and observing the Witr with a single one. And when the Muadhdhin had finished the call (for the) dawn prayer and he saw the dawn clearly and the Muadhdhin had come to him, he stood up and prayed two short rakas. Then he lay down on his right side till the Muadhdhin came to him for lqama. (This hadith has been narrated with the same chain of transmitters by Ibn Shihab, but in it no mention has been made of Iqama )

Bk 4, No.1604:
Aisha said: Rasul used to observe thirteen rakas of the night prayer. Five out of them consisted of Witr, and he did not sit, but at the end (for salutation).

Bk 4, No.1605:
This hadith has been narrated by Hisham with the same chain of transmitters.

Bk 4, No.1606:
Aisha reported that Rasul used to pray thirteen rakas during the night including the two rakas (Sunan) of the dawn prayer.

Bk 4, No.1607:
Abu Salama b. Abdul Rahman asked Aisha about the (night) prayer of Rasul during the month of Ramadan. She said: Rasul did not observe either in Ramadan or in other months more than eleven rakas (of the night prayer). He (in the first instance) observed four rakas. Ask not about their excellence and their length (i.e these were matchless in perfection and length). He again observed four rakas, and ask not about their excellence and their length. He would then observe three rakas (of the Witr prayer). Aisha again said: I said: Rasul, do you sleep before observing the Witr prayer? He said: O Aisha, my eyes sleep but my heart does not sleep.

Bk 4, No.1608:
Abu Salama asked Aisha about the prayer of Rasul She said: He observed thirteen rakas (in the night prayer). He observed eight rakas and would then observe Witr and then observe two rakas sitting, and when he wanted to bow he stood up and then bowed down, and then observed two rakas in between the Adhan and lqama of the dawn prayer.

Bk 4, No.1609:
Abu Salama reported that he asked Aisha about the prayer of Rasul (during the night). The rest of the hadith is the same but with this exception that he (Rasul) observed nine rakas including Witr.

Bk 4, No.1610:
Abu Salama is reported to have said. I came to Aisha. I said: O mother, inform me about the prayer of Rasul. She said: His (night prayer) in Ramadan and (during other months) was thirteen rakas at night including two rakas of fajr.

Bk 4, No.1611:
Reports Aisha that the prayer of Rasul in the night consisted of ten rakas. He observed a Witr and two rakas (of Sunan) of the dawn prayer, and thus the total comes to thirteen rakas.

Bk 4, No.1612:
Aisha thus reported about the (night prayer) of Rasul: He used to sleep in the early part of the night, and woke up in the latter part. If he then wished intercourse with his wife, he satisfied his desire, and then went to sleep; and when the first call to prayer was made he jumped up (by Allah, she, i.e Aisha, did not say" he stood up" ), and poured water over him (by Allah she, i.e Aisha, did not say that he took a bath but I know what she meant) and if he did not have an intercourse, he performed ablution, just as a man performs ablution for prayer and then observed two rakas.

Bk 4, No.1613:
Aisha observed that Rasul used to observe prayer in the night and the last of his (night) prayer was Witr.

Bk 4, No.1614:
Masruq is reported to have asked Aisha about the action (most pleasing to) Rasul. She said: He (Rasul) loved (that action) which one keeps on doing regularly. I said (to Aisha): When did he pray (at night)? She replied: When he heard the cock crow, he got up and observed prayer.

Bk 4, No.1615:
Aisha said: Never did the earlier part of the dawn find Rasul but sleeping in my house or near me.

Bk 4, No.1616:
Aisha said: When Rasul had prayed the two rakas (Sunan) of the dawn prayer, he would talk to me if I was awake, otherwise he would lie down.

Bk 4, No.1617:
A hadith like this has been narrated by Aisha by another chain of transmitters.

Bk 4, No.1618:
Aisha said: Rasul used to pray in the night and when he observed Witr, he said to me: O Aisha, get up and observe Witr.

Bk 4, No.1619:
Aisha reported that Rasul used to offer prayer at night while she lay in front of him, and when the Witr prayer was yet to be observed, he would awaken her and she observed Witr.

Bk 4, No.1620:
Aisha said: Rasul observed the Witr prayer every night and he completed Witr at the time of dawn.

Bk 4, No.1621:
Masruq reported on the authority of Aisha that she said that Rasul used to observe the Witr prayer every night, maybe in the early part of night, at midnight and in the latter part, finishing his Witr at dawn.

Bk 4, No.1622:
Aisha reported that Rasul used to observe Witr every night, and he would (at times) complete his Witr at the end of the night.

Bk 4, No.1623:
Saad b. Hisham b. Amir decided to participate in the expedition for the sake of Allah, so he came to Medina and he decided to dispose of his property there and buy arms and horses instead and fight against the Romans to the end of his life. When he came to Medina, he met the people of Medina. They dissuaded him to do such a thing, and informed him that a group of six men had decided to do so during the lifetime of Rasul and Rasul forbade them to do it, and said: Is there not for you a model pattern in me? And when they narrated this to him (Saad b. Hisham), he returned to his wife, though he had divorced her and made (people) witness to his reconciliation. He then came to Ibn Abbas and asked him about the Witr of Rasul. Ibn Abbas said: Should I not lead you to one who knows best amongst the people of the world about the Witr of Rasul? He said: Who is it? He (Ibn Abbas ) said: It is Aisha. So go to her and ask her (about Witr) and then come to me and inform me about her answer that she would give you. So I came to Hakim b. Aflah and requested him to take me to her. He said: I would not go to her, for I forbade her to speak anything (about the conflict) between the two groupS, but she refused (to accept my advice) and went (to participate in that corflict). I (requested) him (Hakim) with an oath to lead me to her. So we went to Aisha and we begged permission to meet her. She granted us permission and we went in. She said: Are you Hakim? (She recognised him.) He replied: Yes. She said: Who is there with you? He said: He is Saad b. Hisham. She said: Which Hisham? He said: He is Hisham b. Amir. She blessed him ('Amir) with mercy from Allah and spoke good of him (Qatada said that he died as a martyr in Uhud). I said: Mother of the Faithful, tell me about the character of Rasul. She said: Don't you read the Koran? I said: Yes. Upon this she said: The character of Rasul was the Koran. He said: I felt inclined to get up and not ask anything (further) till death. But then I changed my mind and said: Inform me about the observance (of the night prayer) of Rasul. She said: Did you not recite:" O thou wrapped up"? He said: Yes. She said: Allah, the Exalted and the Glorious, made the observance of the night prayer at the beginning of this sura obligatory.
So Rasul and his Companions around him observed this (night prayer) for one year. Allah held back the concluding portion of this sura for twelve months in the Heaven till (at the end of this period) Allah revealed the concluding verses of this sura which lightened (the burden of this prayer), and the night prayer became a optional prayer after being an obligatory one. I said: Mother of the Faithful, inform me about the Witr of Rasul. She said: I used to prepare tooth stick for him and water for his ablution, and Allah would rouse him to the extent He wished during the night. He would use the tooth stick, and perform ablution, and would offer nine rakas, and would not sit but in the eighth one and would remember Allah, and praise Him and supplicate Him, then he would get up without uttering the salutation and pray the ninth raka. He would then sit, remember, praise Him and supplicate Him and then utter a salutation loud enough for us to hear. He would then pray two rakas sitting after uttering the salutation, and that made eleven rakas. O my son, but when Rasul grew old and put on flesh, he observed Witr of seven, doing in the two rakas as he had done formerly, and that made nine. O my son, and when Rasul observed prayer, he liked to keep on observing it, and when sleep or pain overpowered him and made it impossible (for him) to observe prayer in the night, he prayed twelve rakas daring the day. I am not aware of Allah's Prophet having recited the whole Koran during one single night, or praying through the night till morning, or fasting a complete month, except Ramadan. He (the narrator) said: I then went to Ibn Abbas and narrated to him the hadith (transmitted from her), and he said: She says the truth If I went to her and got into her presence, I would have listened to it orally from her. He said: If I were to know that you do not go to her. I would not have transmitted this hadith to you narrated by her.

Bk 4, No.1624:
Zurara b. Aufa said that Saad b. Hisham divorced his wife, and then proceeded to Medina to sell his property, and the rest of the hadith is the same.

Bk 4, No.1625:
Saad b. Hisham said: I went to Ibn Abbas and asked him about the Witr prayer, and the rest of the hadith is the same as recorded in this event. She (Hadrat Aisha) said: Who is that Hisham? I said: Son of 'Amir. She said: What a fine man 'Amir was! He died as a martyr in the Battle of Uhud.

Bk 4, No.1626:
Zurara b. Aufa reported that Saad b. Hisham was his neighbour and he informed him that he had divorced his wife and he narrated the hadith like the one transmitted by Saad. She (Aisha) said: Who is Hisham? He said: The son of 'Amir. She said: What a fine man he was; he participated in the Battle of Uhud along with Rasul. Hakim b. Aflah said: If I ever knew that you do not go to Aisha, I would not have informed you about her hadith (So that you would have gone to her and heard it from her orally).

Bk 4, No.1627:
Aisha reported that when Rasul missed the night prayer due to pain or any other reason, he observed twelve rakas during the daytime.

Bk 4, No.1628:
Aisha reported that when Rasul decided upon doing any act, he continued to do it, and when he slept at night or fell sick he observed twelve rakas during the daytime. I am not aware of Rasul observing prayer during the whole of the night till morning, or observing fast for a whole month continuously except that of Ramadan.

Bk 4, No.1629:
Umar b. Khatab said Rasul said: Should anyone fall asleep and fail to recite his portion of the Koran, or a part of it, if he recites it between the dawn prayer and the noon prayer, it will be recorded for him as though he had recited it during the night.

Chapter 112: FORENOON PRAYER SHOULD BE OFFERED WHEN IT IS SUFFICIENTLY HOT

Bk 4, No.1630:
Zaid b. Arqam, on seeing some people praying in the forenoon, said: They well know that prayer at another time than this is more excellent, for Rasul said: The prayer of those who are penitent is observed when your weaned camels feel the heat of the sun.

Bk 4, No.1631:
Zaid b. Arqam reported that Rasul went out to the people of Quba' and saw them observing prayer; upon this he said: The prayer of the penitent should be observed when the young weaned camels feel heat of the sun.

Chapter 113: NIGHT PRAYER CONSISTS OF PAIRS OF rakaS AND WITR IS A raka AT THE END OF THE NIGHT

Bk 4, No.1632:
Ibn Umar reported that a person asked Rasul about the night prayer. Rasul said: Prayer during the night should consist of pairs of rakas, but if one of you fears morning is near, he should pray one raka which will make his prayer an odd number for him.

Bk 4, No.1633:
Salim reported on the authority of his father that a person asked Rasul about the night prayer. He said: It consists of pairs of rakas, but if one fears morning is near, he should make it an odd number by praying one raka.

Bk 4, No.1634:
Ibn Umar said: A man stood up and said. Rasul, how is the night prayer? Rasul said: The night prayer consists of pair, but if you apprehend the rise of dawn, make it odd number by observing one raka.

Bk 4, No.1635:
Ibn Umar said: A person asked Rasul as I stood between him (Rasul) and the inquirer and he said: Rasul, how is the night prayer? He (Rasul) said: It consists of pairs of rakas, but if you apprehend morning, you should pray one raka and make the end of your prayer as Witr. Then a person asked him (Rasul) at the end of the year and I was at that place near Rasul ; but I do not know whether he was the same person or another person, but he (Rasul) gave him the same reply.

Bk 4, No.1636:
This hadith his been narrated by Ibn Umar by another chain of trans- mitters but it does not have these words:" Then a person asked him at the end of the year," and what follows subsequently.

Bk 4, No.1637:
Ibn Umar reported Rasul as say- ing: Hasten to pray Witr before morning.

Bk 4, No.1638:
Ibn Umar said: He who prayed at night should make Witr the end of his prayer, for Rasul ordered this.

Bk 4, No.1639:
Ibn Umar said Rasul said: Make Witr the end of your night prayer.

Bk 4, No.1640:
Nafi reported Ibn Umar as saying: He who observed the night prayer should make Witr the end of his prayer before dawn. Rasul used to order them thus.

Bk 4, No.1641:
Ibn Umar said Rasul said: Witr is a raka at the end of the prayer.

Bk 4, No.1642:
Ibn Umar said Rasul said: Witr is a raka at the end of the night prayer.

Bk 4, No.1643:
Abu Mijlaz said: I asked Ibn Abbas about the Witr prayer. He said: I heard Rasul as saying: It is a raka at the end of the night prayer.

Bk 4, No.1644:
Ibn Umar said: A person called (the attention) of Rasul as he was in the mosque, and said: Rasul, how should I make the rakas of the night prayer an odd number? Upon this Rasul said: He who prays (night prayer) he should observe it in pairs, but if he apprehends the rise of morning, he should observe one raka; that would make the number odd (for the rakas) observed by him. This was narrated by Abd Kuraib 'Ubaidullah b. Abdullah and Ibn Umar did not make mention of it.

Bk 4, No.1645:
Anas b. Sirin said: I asked Ibn Umar to tell me about the practice of Rasul in regard to two rakas before the dawn prayer: Should I make lengthy recitation in them? He said: Rasul used to observe, the night prayer in pairs and then made the number odd by observing one raka. I said: I am not asking you about it. He said: You are a bulky man, will you not show me the patience to narrate to you the hadith completely? Rasul used to observe the night prayer in pairs and then made the number odd by observing one raka, and then he observed two rakas before dawn quite close to the call for prayer (Khalaf said:" Did you see [yourself Rasul observing] the two rakas before the dawn?" and he made no mention of prayer.)

Bk 4, No.1646:
Anas b. Sirin said: I asked Ibn Umar like this (as recorded in the previous hadith) and he made this addition:" And he (Rasul) made the end of the night prayer as odd number by one raka." And there is also (this addition):" Stop, stop, you are bulky."

Bk 4, No.1647:
Ibn Umar said Rasul said: The night prayer consists of pairs and when you see the approach of dawn, make this number odd by one raka. It was said to Ibn Umar: What does the (word) pair imply? He said: (It means) that salutation is uttered after every two rakas.

Bk 4, No.1648:
Abu Saeed (Kuzri) said Rasul said: Observe Witr prayer before it is morning. Abu Saeed reported that they (Rasul's Companions) asked Rasul about Witr (prayer). (In reply to their inquiry) he said: Observe Witr prayer before it is morning.

Bk 4, No.1649:
Abu Saeed reported that they (some of the Companions) of Rasul asked Rasul about Witr. He said: Observe Witr before morning.

Chapter 114: HE WHO FEARS THAT HE WOULD NOT BE ABLE TO OBSERVE (TAHajUD) PRAYER AT THE END OF NIGHT SHOULD OBSERVE WITR IN THE FIRST PART OF IT

Bk 4, No.1650:
Jabir said Rasul said: If anyone is afraid that he may not get up in the latter part of the night, he should observe Witr in the first part of it; and if anyone is eager to get up in the last part of it, he should observe Witr at the end of the night, for prayer at the end of the night is witnessed (by the angels) and that is preferable.

Bk 4, No.1651:
Jabir said Rasul said: He who amongst you is afraid that he may not be able to get up at the end of the night should observe Witr (in the first part) and then sleep, and he who is confident of getting up and praying at night (i.e TaHajud prayer) should observe it at the end of it, for the recitation at the end of the night to visited (by angels), and that is excellent.

Chapter 115: THE MOST EXCELLENT PRAYER IS ONE IN WHICH ONE STANDS FOR A LONGER TIME

Bk 4, No.1652:
Jabir said Rasul said: The most excellent prayer is that in which the duration of standing is longer.

Bk 4, No.1653:
Jabir said: Rasul was asked about the prayer which was most excellent. He said: That in which the standing is longer. (This hadith is narrated by another chain of transmitters too.)

Bk 4, No.1654:
Jabir said he heard Rasul say: There is an hour during the night in which no Muslim individual will ask Allah for good in this world and the next without His giving it to him; and that applies to every night.

Bk 4, No.1655:
Jabir said: I heard Rasul as saying: There is an hour during the night in which no Muslim servant will ask Allah for good in this world and the next but He will grant it to him.

Chapter 116: EXHORTATION TO SUPPLICATE AND MAKE MENTION (OF ALLAH) AT THE END OF THE NIGHT AND ITS ACCEPTANCE BY THE LORD

Bk 4, No.1656:
Abu Huraira said Rasul said: Our Lord, the Blessed and the Exalted, descends every night to the lowest heaven when one-third of the latter part of the night is left, and says: Who supplicates Me so that I may answer him? Who asks Me so that I may give to him? Who asks Me forgiveness so that I may forgive him?

Bk 4, No.1657:
Abu Huraira said Rasul said: Allah descends every night to the lowest heaven when one-third of the first part of the night is over and says: I am the Lord; I am the Lord: who is there to supplicate Me so that I answer him? Who is there to beg of Me so that I grant him? Who is there to beg forgiveness from Me so that I forgive him? He continues like this till the day breaks.

Bk 4, No.1658:
Abu Huraira said Rasul said: When half of the night or two-third of it is over. Allah, the Blessed and the Exalted, descends to the lowest heaven and says: Is there any beggar, so that he be given? Is there any supplicator so that he be answered? Is there any beggar of forgiveness so that he be forgiven? (And Allah continues it saying) till it is daybreak.

Bk 4, No.1659:
Abu Huraira said Rasul said: Allah descends to the lowest heaven at half of the night or at one-third of the latter part and says: Who is there to supplicate Me so that I answer him? Who is there to ask Me so that I grant him? And then says: Who will lend to One Who is neither indigent nor tyrant? (This hadith has been narrated by Saad b. Saeedwith the same chain of transmitters with this addition:" Then the Blessed and the Exalted (Lord) stretches His Hands and says: Who will lend to One Who is neither indigent nor tyrant? )

Bk 4, No.1660:
Abu Saeed and Abu Huraira said Rasul said: Allah waits till when one-third of the first part of the night is over; He descends to the lowest heaven and says: It there any supplicator of forgiveness? Is there any penitant? Is there any petitioner (for mercy and favour)? Is there any solicitor? -till it is daybreak.

Bk 4, No.1661:
This hadith is narrated by Ishaq with the same chain uf transmitters except this that the hadith transmitted by Mansur (the above one) is more comprehensive and lengthy.

Chapter 117: ENCOURAGEMENT TO OBSERVE PRAYERS DURING RAMADAN AND THAT IS TARAWIH

Bk 4, No.1662:
Abu Huraira said Rasul said: He who observed prayer at night during Ramadan, because of faith and seeking his reward from Allah, his previous sins would be forgiven.

Bk 4, No.1663:
Abu Huraira said: Rasul used to exhort (his Companions) to pray (at night) during Ramadan without commanding them to observe it as an obligatory act, and say: He who observed the night prayer in Ramadan because of faith and seeking his reward (from Allah), all his previous sins would be forgiven. When Rasul died, this was the practice, and it continued thus during Abu Bakr's caliphate and the early part of Umar's caliphate.

Bk 4, No.1664:
Abu Huraira said Rasul said: He who observed the fasts of Ramadan with faith and seeking reward (from Allah), all his previous sins would be forgiven, and he who observed prayer on Lailat-ul- Qadr with faith and seeking reward (from Allah), all his previous sins would be forgiven.

Bk 4, No.1665:
Abu Huraira said Rasul said: He who prayed on the Lailat-ul-Qadr (the Majestic Night) knowing that it is (the same night). I (believe) that he (Rasul also) said: (He who does) it with faith and seeking reward (from Allah), his sins would be forgiven.

Bk 4, No.1666:
Aisha reported that Rasul prayed one night in the mosque and people also prayed along with him. He then prayed on the following night and there were many persons. Then on the third or fourth night (many people) gathered there, but Rasul did not come out to them (for leading the Tarawih prayer). When it was morning he said: I saw what you were doing, but I desisted to come to you (and lead the prayer) for I feared that this prayer might become obligatory for you. (He the narrator) said: It was the month of Ramadan.

Bk 4, No.1667:
Aisha said: Rasul came out during the night and observed prayer in the mosque and some of the people prayed along with him. When it was morning the people talked about this and so a large number of people gathered there. Rasul went out for the second night, and they (the people) prayed along with him. When it was morning the people began to talk about it. So the mosque thronged with people on the third night. He (Rasul) came out and they prayed along with him. When it was the fourth night, the mosque was filled to its utmost capacity but Rasul did not come out. Some persons among then cried:" Prayer." But Rasul did not come to them till he came out for the morning prayer. When he had completed the morning prayer, he turned his face to the people and recited Tashahhud (I bear testi- mony that there is no god but Allah and I bear testimony that Muhammad is His Messen- ger) and then said: Your affair was not hidden from me in the night, but I was afraid that (my observing prayer continuously) might make the night prayer obligatory for you and you might be unable to perform it.

Bk 4, No.1668:
Zirr (b. Hubaish) said: I heard from Ubayy b. Kab a statement made by Ibn Masud in which he said: He who gets up for prayer (every night) during the year will hit upon Lailat-ul-Qadr. Ubayy said: By Allah I there is no god but He, that (Lailat-ul-Qadr) is in Ramadhan (He swore without reservation: ) By Allah, I know the night; it is the night on which Rasul commanded us to pray. It is that which precedes the morning of twenty-seventy and its indication is that the sun rises bright on that day without rays.

Bk 4, No.1669:
Ubayy b Kab said: By Allah, I know about Lailat-ul Qadr and I know it fully well that it is the twenty-seventh night (during Ramadan) on which Rasul commanded us to observe prayer. (Shuba was in doubt about these words:" the night on which Rasul commanded us to observe the prayer." This has been transmitted to me by a friend of mine.)

Bk 4, No.1670:
Shuba reported this hadith with the same chain of transmitters, but he made no mention that Shuba was in doubt and what follows subsequently.

Chapter 118: SUPPLICATION IN THE NIGHT PRAYER

Bk 4, No.1671:
Ibn Abbas said: I spent a night with my material aunt (sister of my mother) Maimuna. Rasul got up during the night and relieved himself, then washed his face and hands and went to sleep. He then got up again, and came to the water skin and loosened its straps, then performed good ablution between the two extremes. He then stood up and observed prayer. I also stood up and stretched my body fearing that he might be under the impression that I was there to find out (what he did at night). So I also performed ablution and stood up to pray, but I stood on his left. He took hold of my hand and made me go round to his right side. Rasul completed thirteen rakas of his night prayer. He then lay down and slept and snored (and it was his habit to snore while asleep). Then Bilal came and he informed him about the prayer. He (Rasul) then stood up for prayer and did not perform ablution, and his supplication included there words:" O Allah, place light in my heart, light in my sight, light in my hearing, light on my right hand, light on my left hand, light above me, light below me, light in front of me, light behind me, and enhance light for me."
Kuraib (the narrator) said: There are seven (words more) which are in my heart (but I cannot recall them) and I met some of the descendants of Abbas and they narrated these words to me and mentioned in them: (Light) in my sinew, in my flesh, in my blood, in my hair, in my skin, and made a mention of two more things.

Bk 4, No.1672:
Kuraib, the freed slave of Ibn Abbas , reported that Ibn Abbas narrated to him that he spent a night in the house of Maimuna, the mother of the believers, who was his mother's sister. I lay down across the cushion, whereas Rasul and his wife lay down on it length-wise. Rasul slept up till midnight, or a little before midnight of a little after midnight, and then got up and began to cast off the effects of sleep from his face by rubbing with his hand, and then recited the ten concluding verses of sura Imran. He then stood up near a hanging water-skin and performed ablution well, and then stood up and prayed, 'Ibn Abbas said: I also stood up and did the same, as Rasul had done, and then went to him and stood by his side. Rasul placed his right hand upon my head and took hold of my right ear and twistedit, and then observed a pair of rakas, again a pair of rakas, again a pair of rakas, again a pair of rakas, again a pair of rakas, again a pair of rakas, and then observed Witr and then lay down till the Muadhdhin came to him. He (Rasul) then stood up and observed two short rakas, and then went out (to the mosque) and observed the dawn prayer.

Bk 4, No.1673:
Makhrama b. Sulaiman narrated it with the same chain of narrators and he made this addition:" He then went to the water-skin and brushed his teeth and performed ablution well. He did not pour water but a little. He then awakened me and I stood up," and the rest of the hadith is the same.

Bk 4, No.1674:
Ibn Abbas said: I slept (one night) in the house of Maimuna, Wife, and Rasul was with her that night. He (after sleeping for half of the night got up and) then performed ablution and then stood up and observed prayer. I too stood on his left side. He took hold of me and made me stand on his right side. He (Rasul) observed thirteen rakas on that night. Rasul then slept and snored and it was a habit with him to snore while sleeping. The Muadhdbin then came to him (to inform him about the prayer). He then went out and observed prayer without performing ablution. (Amr said: Bukair b. AsHaj had narrated it to me )

Bk 4, No.1675:
Ibn Abbas said: I spent one night in the house of my mother's sister Maimuna, daughter of Harith, and said to her: Awake me when Rasul stands to pray (at night). (She woke me up when) Rasul stood up for prayer. I stood on his left side. He took hold of my hand and made me stand on his right side, and whenever I dozed off he took hold of my earlobe (and made me alert). He (the narrator) said: He (Rasul) observed eleven rakas. He then sat with his legs drawn and wrapped in his garment and slept so that I could bear his breathing while asleep. And when the dawn appeared, he observed two short rakas of (Sunnah) prayer.

Bk 4, No.1676:
Ibn Abbas reported that he spent a night in the house of his matenial aunt, Maimuna. Rasul got up at night and performed short ablution (taking water) from the water-skin hanging there. (Giving a description of the ablution Ibn Abbas said: It was short and performed with a little water.) I also got up and did the same as Rasul had done. I then came (to him) and stood on his left. He then made me go around to his right side. He then observed prayer and went to sleep till he began to snore. Bilal came to him and informed him about the prayer. He (Rasul) then went out and observed the dawn prayer without performing ablution. Sufyan said: It was a special (prerogative of the) Rasul for it has been conveyed to us that the eyes of Rasul sleep, but his heart does not sleep.

Bk 4, No.1677:
Ibn Abbas said: I spent the night in the house of my mother's sister, Maimuna, and observed how Rasul prayed (at night). He got up and relieved himself. He then washed his face and hands and then went to sleep. He again got up and went near the water-skin and loosened its straps and then poured some water in a bowl and inclined it with his hands (towards himself). He then performed a good ablution between the two extremes and then stood up to pray. I also came and stood by his left side. He took hold of me and made me stand on his right side. It was in thirteen rakas that the (night) prayer of Rasul was completed. He then slept till he began to snore, and we knew that he had gone to sleep by his snoring. He then went out (for the dawn prayer) and then again slept, and said while praying or prostrating himself:" O Allah! place light in my heart, light in my hearing, light in my sight, light on my right, light on my left, light in front of me, light behind me, light above me, light below me, make light for me," or he said:" Make me light."

Bk 4, No.1678:
Salama said: I met Kuraib and he reported Ibn Abbas as saying: I was with my mother's sister Maimuna that Rasul came there, and then he narrated the rest of the hadith as was narrated by Ghundar and said these words:" Make me light," beyond any doubt.

Bk 4, No.1679:
Ibn Abbas said: I spent a night in the house of my mother's sister, Maimuna, and then narrated (the rest of the) haditb, but he made no mention of the washing of his face and two hands but he only said: He then came to the water-skin and loosened its straps and performed ablution between the two extremes, and then came to his bed and slept. He then got up for the second time and came to the waterskin and loosened its straps and then performed ablution which was in fact an ablution (it was performed well), and implored (the Lord) thus:" Give me abundant light," and he made no raention of:" Make me light."

Bk 4, No.1680:
Kuraib reported that Ibn Abbas spent a night in the house of Rasul and he said: Rasul stood near the water-skin and poured water out of that and performed ablution in which he neither used excess of water nor too little of it, and the rest of the hadith is the same, and in this mention is also made (of the fact) that on that night Rasul made supplication before Allah in nineteen words. Kuraib said: I remember twelve words out of these, bux have forgotten the rest. Rasul said:" Place light in my heart, light in my tongue, light in my hearing, light in my sight, light above me, light below me, light on my right, light on my left, light in front of me, light behind me, place light in my soul, and make light abundant for me."

Bk 4, No.1681:
Ibn Abbas said: I slept one night in the house of Maimuna when Rasul was there, with a view to seeing the prayer of Rasul at night. Rasul entered into conversation with his wife for a short while, and then went to sleep, and the rest of the hadith is the same and in it mention is made of:" He then got up, performed ablution and brushed his teeth."

Bk 4, No.1682:
Ibn Abbas said: He spent (one night) in the house of Rasul. He (Rasul) got up, brushed his teeth and performed ablution and said:" In the creation of the heavens and the earth, and the alternation of the night and the day, there are indeed signs for people of understanding" (al-Koran, iii. 190), to the end of the Surah. He then stood up and prayed two rakas, standing, bowing and prostrating himself at length in them. Then he finished, went to sleep and snored. He did that three times, six rakas altogether, each time cleaning his teeth, performing ablution, and reciting these verses. Then he observed three rakas of Witr. The Muadhdhin then pronounced the Adhan and he went out for prayer and was saying,:" O Allah I place light in my heart, light in my tongue, place light in my hearing, place light in my eyesight, place light behind me, and light in front of me, and place light above me, and light below me. O Allah! grant me light."

Bk 4, No.1683:
Ibn Abbas said: I spent a night in the house of my mother's sister Maimuna. Rasul got up for observing voluntary prayer (TaHajud) at night. Rasul stood by the water-skin and performed ablution and then stood up and prayed. I also got up when I saw him doing that. I also performed ablution from the water-skin and then stood at his left side. He took hold of my hand from behind his back and then turned me from his back to his right side. I (Ata , one of the narrators) said: Did it concern the voluntary prayer (at night)? He ('Ibn Abbas ) said: Yes.

Bk 4, No.1684:
Ibn Abbas said: (My father) Abbas sent me to Rasul and he was in the house of my mother's sister Maimuna and spent that night along with him. He (Rasul) got up and prayed at night, and I stood up on his left side. He caught hold of me from behind his back and made me stand on his right side.

Bk 4, No.1685:
Ibn Abbas said: I spent a night in the house of my mother's sister Maimuna, and the rest of the hadith is the same as narrated above.

Bk 4, No.1686:
Abu Jamra said: I heard Ibn Abbas saying that Rasul observed thirteen rakas at night.

Bk 4, No.1687:
Zaid b Khalid al-Juhani said: I would definitely watch at night the prayer observed by Rasul. He prayed two short rakas, then two long, long, long rakas, then he prayed two rakas which were shorter than the two preceding rakas, then he prayed two rakas which were shorter than the two preceding, then he prayed two rakas which were shorter than the two preceding, then observed a single one (Witr), making a total of thirteen rakas

Bk 4, No.1688:
Jabir said: I accompanied Rasul in a journey and we reached a watering place. He said: Jabir, are you going to enter it? I said: Yes. Rasul then got down and I entered it. He (Rasul) then went away to relieve himself and I placed for him water for ablution. He then came back and performed ablution, and then stood and prayed in one garment, having its ends tied from the opposite sides. I stood. behind him and he caught hold of my ear and made me stand on his right side.

Bk 4, No.1689:
Aisha reported that when Rasul stood up at night to pray, he began his prayer with two short rakas.

Bk 4, No.1690:
Abu Huraira said Rasul said When any one of you gets up at night, he should begin the prayer with two short rakas.

Bk 4, No.1691:
Ibn Abbas reported that when Rasul got up during the night to pray, he used to say: O Allah, to Thee be the praise Thou art the light of the heavens and the earth. To Thee be the praise; Thou art the Supporter of the heavens and the earth. To Thee be the praise; Thou art the Lord of the heavens and the earth and whatever is therein. Thou art the Truth; Thy promise is True, the meeting with Thee is True. Paradise is true, Hell is true, the Hour is true. O Allah, I submit to Thee; affirm my faith in Thee; repose my trust in Thee, and I reurn to Thee for repentance; by Thy help I have disputed; and to Thee I have come for decision, so forgive me my earlier and later sins, the sins that I committed in secret and openly. Thou art my God. There is no god but Thee.

Bk 4, No.1692:
This hadith has been narrated on the authority of Ibn Abbas through another chain of transmitters and with slight alteration of two words. Instead of the word Qayyam (Supporter, as used in the above hadith here the word) Qayyim (the Custodian) has been used, and he (further said):" What I did in secret." And in the hadith narrated by Ibn 'Uyaina there is some addition.

Bk 4, No.1693:
This hadith has been narrated by Ibn Abbas by another chain of transmitters and the words are nearly the same (as recorded in the above-mentioned hadith).

Bk 4, No.1694:
Abdul Rahman b. Auf said: I asked Aisha, the mother of the believers, (to tell me) the words with which Rasul commenced the prayer when he got up at night. She said: When he got up at night he would commence his prayer with these words: O Allah, Lord of Gabriel, and Michael, and Israfil, the Creator of the heavens and the earth, Who knowest the unseen and the seen; Thou decidest amongst Thy servants concerning their differences. Guide me with Thy permission in the divergent views (which the people) hold about Truth, for it is Thou Who guidest whom Thou wilt to the Straight Path.

Bk 4, No.1695:
Ali ibn Abu Talib reported that when Rasul got up at night for prayer he would say: I turn my face in complete devotion to One Who is the Originator of the heaven and the earth and I am not of the polytheists. Verily my prayer, my sacrifice, my living and my dying are for Allah, the Lord of the worlds; There is no partner with Him and this is what I have been commanded (to profess and believe) and I am of the believers. O Allah, Thou art the King, there is no god but Thee, Thou art my Lord, and I am Thy servant. I wronged myself and make a confession of my Sin. Forgive all my sins, for no one forgives the sins but Thee, and guide me in the best of conduct for none but Thee guideth anyone (in) good conduct. Remove sins from me, for none else but Thou can remove sins from me. Here I am at Thy service, and Grace is to Thee and the whole of good is in Thine hand, and one cannot get nearneststo Thee through evil. My (power as well as existence) is due to Thee (Thine grace) and I turn to Thee (for supplication). Thou art blessed and Thou art exalted. I seek forgiveness from Thee and turn to Thee in repentance: and when he would bow, he would say: O Allah, it is for Thee that I bowed. I affirm my faith in Thee and I submit to Thee, and submit humbly before Thee my hearing, my eyesight, my marrow, my bone, my sinew; and when he would raise his head, he would say: O Allah, our Lord, praise is due to Thee, (the praise) with which is filled the heavens and the earth, and with which is filled that (space) which exists between them, and filled with anything that Thou desireth afterward. And when he prostrated himself, he (Rasul) would say: O Allah, it is to Thee that I prostrate myself and it is in Thee that I affirm my faith, and I submit to Thee. My face is submitted before One Who created it, and shaped it, and opened his faculties of hearing and seeing. Blessed is Allah, the best of Creators; and he would then say between Tashahhud and the pronouncing of salutation: Forgive me of the earlier and later open and secret (sins) and that where I made transgression and that Thou knowest better than I. Thou art the First and the Last. There is no god, but Thee.

Bk 4, No.1696:
A'raj reported that when Rasul would start the prayer, he would pronounce takbir (Allah-o-Akbar) and then say: I turn my face (up to Thee), I am the first of the believers; and when he raised his head from ruku he said: Allah listened to him who praised Him; O our Lord, praise be to Thee; and he said: He shaped (man) and how fine is his shape? And he (the narrator) said: When he pronounced salutation he said: O Allah, forgive me my ear- lier (sins), to the end of the hadith; and he did not say it between the Tashahhud and salutation (as mentioned above).

Chapter 119: PREFERENCE FOR PROLONGING RECITATION IN THE NIGHT PRAYER

Bk 4, No.1697:
Hudhaifa said: I prayed with Rasul one night and he started reciting Baqara. I thought that he would bow at the end of one hundred verses, but he proceeded on; I then thought that he would perhaps recite the whole (surah) in a raka, but he proceeded and I thought he would perhaps bow on completing (this surah). He then started al-Nisa, and recited it; he then started Al-i-Imran and recited leisurely. And when he recited the verses which referred to the Glory of Allah, he glorified (by saying Subhan Allah-Glory to my Lord the Great), and when he recited the verses which tell (how the Lord) is to be begged, he (Rasul) would then beg (from Him), and when he recited the verses dealing with protection from the Lord, he sought (His) protection and would then bow and say: Glory be to my Mighty Lord; his bowing lasted about the same length of time as his standing (and then on returning to the standing posture after ruku) he would say: Allah listened to him who praised Him, and he would then stand about the same length of time as he had spent in bowing. He would then prostrate himself and say: Glory be to my Lord most High, and his prostration lasted nearly the same length of time as his standing. In the hadith transmitted by Jarir the words are:" He (Rasul) would say:" Allah listened to him who praised Him, our Lord, to Thee i the praise."

Bk 4, No.1698:
Abdullah said: I prayed with Rasul and he lengthened it till I entertained an evil thought. It was said to him what that thought was. He said: I thought that I should sit down and forsake him.

Bk 4, No.1699:
A hadith like this has been narrated by A'mash with the same chain of transmitters.

Chapter 120: WHAT HAS BEEN RELATED (FROM RASUL) ABOUT ONE WHO SLEEPS THE WHOLE NIGHT TILL MORNING

Bk 4, No.1700:
Abdullah (b. Masud) reported that a mention was made of a man who slept the whole night till morning. He (Rasul) remarked: That is a man in whose ears (or in whose ear) the devil urinated.

Bk 4, No.1701:
Husain b. Ali narrated on the authority of (his father) Ali ibn Abu Talib that Rasul came one night to see him (Ali) and Fatimah (the daughter of Rasul) and said: Don't you observe (TaHajud) prayer? I (Ali) said: Rasul, verily our souls are in the hands of Allah and when He wants to awaken us, He awakens us. Rasul went back when I said this to him. He was striking his hand on his thigh while returning, and I heard him say: Verily the man disputes with many things.

Bk 4, No.1702:
Abu Huraira transmitted it from Rasul: When any one of you goes to sleep, the devil ties three knots at the back of his neck, sealing every knot with:" You have a long night, so sleep." So if one awakes and mentions Allah, a knot will be loosened; if he performs ablution two knots are loosened; and if he prays (all) knots will be loosened, and in the morning he will be active and in good spirits; otherwise we will be in bad spirits and sluggish in the morning.

Chapter 121: PREFERENCE FOR OBSERVING NAFL PRAYER IN THE HOUSE, AND PERMISSIBILITY OF OBSERVING iT IN THE MOSQUE ALSO

Bk 4, No.1703:
Ibn Umar said Rasul said: Observe some of your prayers in your houses and do not make them graves.

Bk 4, No.1704:
Ibn Umar said Rasul said: Pray in your houses, and do not make them graves.

Bk 4, No.1705:
Jabir said Rasul said: When any one of you observes prayer in the mosque he should reserve a part of his prayer for his house, for Allah would make the prayer as a means of betterment in his house.

Bk 4, No.1706:
Abu Musa said Rasul said: The house in which remembrance of Allah is made and the house in which Allah is not remembered are like the living and the dead.

Bk 4, No.1707:
Abu Huraira said Rasul said: Do not make your houses as graveyards. Satan runs away from the house in which sura Baqara is recited.

Bk 4, No.1708:
Zaid b. Thabit said: Rasul made an apartment with the help of the leaves of date trees or of mats. Rasul went out to pray in it. People followed him and came to pray with him. Then they again came one night and waited (for him), but Rasul delayed in coming out to them. And when he did not come out, they cried aloud and threw pebbles at the door. Rasul came out in anger and said to them: By what you have been constantly doing, I was inclined to think that it (prayer) might not become obligatory for you. So you must observe prayer (optional) in your houses, for the prayer observed by a man in the house is better except an obligatory prayer.

Bk 4, No.1709:
Zaid b. Thabit reported that Rasul made an apartment in the mosque of mats, and he observed in it prayers for many nights till people began to gather around him, and the rest of the hadith is the same but with this addition:" Had this (Nafl) prayer become obligatory for you, you would not be able to observe it."

Chapter 122: EXCELLENCE OF AN ACT (i.e OBSERVING OF THE NIGHT PRAYER, ETC.) DONE CONSTANTLY

Bk 4, No.1710:
Aisha reported that Rasul had a mat and he used it for making an apartment during the night and observed prayer in it, and the people began to pray with him, and he spread it (the mat) during the day time. The people crowded round him one night. He (Rasul) then Eaid: O people, perform such acts as you are capable of doing, for Allah does not grow weary but you will get tired. The acts most pleasing to Allah are those which are done continuously, even if they are small. And it was the habit of the members of Muhammad's household that whenever they did an act they did it continuously.

Bk 4, No.1711:
Aisha is reported to have said that Rasul was asked about the act most pleasing to Allah. He replied: That which is done continuously, even if it is small.

Bk 4, No.1712:
Alqama said: I asked Aisha, the mother of the believers, saying O mother of the believers, how did Rasul act? Did he choose a particular act for a particular day? She said: No. He act was continuous, and who amongst you is capable of doing what Rasul did?

Bk 4, No.1713:
Aisha said Rasul said: The acts most pleasing to Allah are those which are done continuously, even if they are small. and when Aisha did any act she did it continuously.

Bk 4, No.1714:
Anas reported that Rasul entered the mosque (and he found) a rope tied between the two pillars; so he said: What is this? They said: It is for Zainab. She prays and when she slackens or feels tired she holds it. Upon this he (Rasul) said: Untie it. Let one pray as long as one feels fresh but when one slackens or becomes tired one must stop it. (And in the hadith transmitted by Zuhair it is:" He should sit down." )

Bk 4, No.1715:
A hadith like this has been narrated from Rasul on the authority of Anas by another chain of transmitters.

Bk 4, No.1716:
Urwa b. Zubair reported that Aisha, Wife, told him that (once) Haula' dint Tuwait b. Habib b. Asad b. Abdul 'Uzzi passed by her (at the time) when Rasul was with her. I (Aisha) said: It Is Haula' bint Tuwait and they say that she does not sleep at night. Upon this Rasul said: (Oh) she does not sleep at night! Choose an act which you are capable of doing (continuously). By Allah, Allah would not grow weary, but you will grow weary.

Bk 4, No.1717:
Aisha said: Rasul came to me when a woman was sitting with me. He said: Who is she? I said: She is a woman who does not sleep but prays. He said: Do such acts which you are capable of doing. By Allah, Allah does not grow weary but you will grow weary. The religious act most pleasing to Him is one the doer of which does it continuously. (And in the hadith transmitted by Abu Usama [the words are]:" She was a woman from Banu Asad." )

Chapter 123: CONCERNING DOZING OFF IN PRAYER, OR FALTERING OF ONE'S TONGUE IN THE RECITATION OF THE Koran, OR IN MENTIONING OF ALLAH, ONE SHOULD SLEEP, OR STOP lT TILL ONE BECOMES LIVELY

Bk 4, No.1718:
Aisha said Rasul said: When anyone amongst you dozes in prayer, he should sleep, till sleep is gone, for when one of you prays while dozing he does not know whether he may be asking pardon or vilifying himself.

Bk 4, No.1719:
Abu Huraira said Rasul said: When any one of you gets up at night (for prayer) and his tongue falters in (the recitation) of the Qar'an, and he does not know what he is reciting, he should go to sleep.

Chapter 124: CONCERNING THE CAREFUL REMEMBERING OF THE KORAN

Bk 4, No.1720:
Aisha reported that Rasul heard a person reciting the Koran at night. Upon this he said: May Allah show mercy to him; he has reminded me of such and such a verse which I had missed in such and such a surah.

Bk 4, No.1721:
Aisha reported that Rasul listened to the recitation of the Koran by a man in the mosque. Thereupon he said: May Allah have mercy upon him; be reminded me of the verse which I had been made to forget.

Bk 4, No.1722:
Ibn Umar said Rasul said: The example of a man who has memorised the Koran is like that of a hobbled camel. If he remained vigilant, he would be able to retain it (with him), and if he loosened the hobbled camel it would escape.

Bk 4, No.1723:
This hadith has been narrated by Ibn Umar from Rasul, but in the hadith transmited by Musa b. Uqba, this addition is made:" When one who had committed the Koran to memory (or who is familiar with it) gets up (for night prayer) and recites it night and day, it remains fresh in his mind, but if he does not get up (for prayer and thus does not recite it) he forgets it."

Bk 4, No.1724:
Abdullah said Rasul said: What a wretched person is he amongst them who says: I have forgotten such and such a verse. (He should instead of using this expression say): I have been made to forget it. Try to remember the Koran for it is more apt to escape from men's minds than a hobbled camel.

Bk 4, No.1725:
Abdullah is reported to have said: Keep refreshing your knowledge of the sacred books (or always renew your knowledge of these sacred books) and sometimes he would mention the Koran for it is more apt to escape from men's minds than animals which are hobbled, and Rasul said: None of you should say: I forgot such and such a verse, but he has been made to forget.

Bk 4, No.1726:
Ibn Masud said Rasul said: Wretched is the man who says: I forgot such and such a sura, or I forget such and such a verse, but he has been made to forget.

Bk 4, No.1727:
Abu Musa al-Ash'ari said Rasul said: Keep refreshing your knowledge of the Koran, for I swear by Him in Whose Hand is the life of Mahammad that it is more liable to escape than camels which are hobbled.

Chapter 125: DESIRABILITY OF RECITING THE KORAN IN A SWEET VOICE

Bk 4, No.1728:
Abu Huraira reported this directly from Rasul: God has not listened to anything as He listens to a Prophet reciting the Koran in a sweet voice.

Bk 4, No.1729:
This hadith has been narrated by Ibn Shihab with the same chain of transmitters with words:" As He listens to a Prophet reciting the Koran in a sweet voice."

Bk 4, No.1730:
Abu Huraira is reported to have heard Rasul as saying: Allah does not listen to anything, (more approvingly) as He listens to a Prophet reciting loudly the Koran in a sweet voice.

Bk 4, No.1731:
This hadith has been narrated with the same chain of transmitters by Ibn al-Had except this that Abu Huraira said Rasul said and he did not say:" He heard it."

Bk 4, No.1732:
Abu Huraira said Rasul said: Allah has not heard anything (more pleasing) than listening to Rasul reciting the Koran in a sweet loud voice.

Bk 4, No.1733:
This hadith has been narrated by another chain of transmitters but with a slight modification of words.

Bk 4, No.1734:
Buraida reported on the authority of his father that Rasul had said: Abdullah b. Qais or al-Ash'ari has been gifted with a sweet melodious voice out of the voices of the family of David.

Bk 4, No.1735:
Abu Burda narrated on the authority of Abu Musa that Rasul had said to Abu Musa: If you were to see me, as I was listening to your recitation (of the Koran) yester-night (you would have felt delighted). You are in fact endowed with a sweet voice like that of David himself.

Chapter 126: THE RECITATION BY Rasul OF sura AL-FATH ON THE DAY OF THE CONQUEST OF MECCA

Bk 4, No.1736:
Muaweya b. Qurra reported Abdullah b. Mughaffal al-Muzani as saying: Rasul recited on his ride sura al Fath during a journey in the year of the Conquest (of Mecca), and he repeated (the words) in his recitation. Muaweya said: If I were not afraid that the people would crowd around me, I would have given a demonstration of (Rasul's) recitation before you.

Bk 4, No.1737:
Muaweya b. Qurra is reported to have heard Abdullah b. Mughaffal as saying: I saw Rasul reciting sura Fath on his camel on the day of the Conquest of Mecca. He (the narrator) said: Ibn Mughaffal recited it and repeated it. Muaweya said: Had there been (no crowed of) people, I would have given a practical demonstration of that which Ibn Mughaffal had mentioned from Rasul.

Bk 4, No.1738:
This hadlth has been narrated by Khalid al-Harith with the same chain of transmitters (with these words:) (Rasul) was reciting sura al-Fath as he was travelling on his mount.

Chapter 127: DESCENDING OF TRANQUILLITY BY THE RECITATION OF THE KORAN

Bk 4, No.1739:
Al Bara reported that a person was reciting sura al-Kahf and there was a horse tied with two ropes at his side, a cloud overshadowed him, and as it began to come nearer and nearer his horse began to take fright from it. He went and mentioned that to Rasul in the morning, and he (Rasul) said: That was tranquillity which came down at the recitation of the Koran.

Bk 4, No.1740:
Ibn Ishaq said: I heard Al Bara as saying that a man recited al-Kahf when an animal was there in the house and it began to take fright. And as he looked around, he found a cloud overshadowing it. He mentioned that to Rasul. Upon this he said: O so and so, recite on (the surah) as- Sakina descends at the (recitation of the Koran) or on account (of the recitation) of the Koran.

Bk 4, No.1741:
This hadith has been narrated on the authority of Al Bara with a slight modification of words.

Bk 4, No.1742:
Abu Saeed Kuzri told of Usaid b. Hudair saying that one night he recited the Koran in his enclosure, when the horse began to jump about. He again recited and (the horse) again jumped. He again recited and it jumped as before. Usaid said: I was afraid lest it should trample (his son) Yahya. I stood near it (the horse) and saw something like a canopy over my head with what seemed to be lamps in it, rising up in the sky till it disappeared. I went to Rasul on the next day and said: Rasul, I recited the Koran during the night in my enclosure and my horse began to jump. Upon this Rasul said: You should have kept on reciting, Ibn Hudair. He (Ibn Hudair) said: I recited. It jumped (as before). Upon this Rasul again said: You should have kept on reciting, Ibn Hudair. He (Ibn Hudair) said: I recited and it again jumped (as before). Rasul again said: You should kave kept on reciting, Ibu Hudair. He (Ibn Hudair) said: (Rasul) I finished (the recitation) for Yahya was near (the horse) and I was afraid lest it should trample him. I saw something like a canopy with what seemed to be lamps in it rising up in the sky till it disappeared. Upon this Rasul said: Those were the angels who listened to you; and if you had continued reciting, the people would have seen them in the morning and they would not have concealed themselves from them.

Chapter 128: EXCELLENCE OF THE HAFIZ (ONE WHO COMMITS THE Koran TO MEMORY) OF THE KORAN

Bk 4, No.1743:
Abu Musa al-Ash'ari said Rasul said: A believer who recites the Koran is like an orange whose fragrance is sweet and whose taste is sweet; a believer who does not recite the Koran is like a date which has no fragrance but has a sweet taste; and the hypocrite who recites the Koran is like a basil whose fragrance is sweet, but whose taste is bitter; and a hypocrite who does not recite the Koran is like the colocynth which has no fragrance and has a bitter taste.

Bk 4, No.1744:
This hadith has been narrated by Qatada with the same chain of transmitters but with one alteration that instead of the word:" hypocrite" (Munafiq), there it is" wicked" (fajir).

Chapter 129: EXCELLENCE OF THE ONE WHO IS PROFICIENT IN THE Koran AND ONE WHO FALTERS IN IT

Bk 4, No.1745:
Aisha reported Rasul (as saying): One who is proficient in the Koran is associated with the noble, upright, recording angels; and he who falters in it, and finds it difficult for him, will have a double reward.

Bk 4, No.1746:
This hadith has been reported with the same chain of transmitters by Qatada except with this change:" He who finds it hard (to recite the Koran) will have a double reward."

Chapter 130: EXCELLENCE OF THE RECITING OF THE Koran BY ONE WHO IS MORE SKILLED AND PROFICIENT BEFORE ONE WHO IS INFERIOR TO HIM

Bk 4, No.1747:
Anas said Rasul said to Ubayy b. Kab: Allah has commanded me to recite the Koran to you. He said: Did Allah mention me to you by name? He (Rasul) said: Allah made a mention of your name to me. (On hearing this) Ubayy b. Kab wept.

Bk 4, No.1748:
Anas said Rasul said to Ubayy b. Kab: Aliah has commanded me to recite to you:" Those who disbelieve were not..." (al-Koran, xcviii. 1). He said: Did He mention me by name? He (Rasul said): Yes. Upon this he shed tears (of gratitude).

Bk 4, No.1749:
Qatada said: I heard Anas saying that Rasul said to Ubayy the same thing.

Chapter 131: EXCELLENCE OF LISTENING TO THE KORAN AND ASKING ONE WHO HAS MEMORISED IT AND TO RECITE IT FROM HIS MEMORY AND SHEDDING TEARS WHILE LISTENING TO THE RECITATION, AND DELIBERATING OVER IT

Bk 4, No.1750:
Abdullah (b. Masud) said: Rasul asked me to recite the Koran. He said: Rasul, (how) should I recite to you whereas it has been sent down to you? He (Rasul) said: I desire to hear it from someone else. So I recited sura al-Nisa till I reached the verse: How then shall it be when We shall bring from every people a witness and bring you against them as a witness?" (verse 41). I lifted my head or a person touched me in my side, and so I lifted my head and saw his tears falling (from Rasul's eyes).

Bk 4, No.1751:
This hadith has been narratted by A'mash with the same chain of transmitters but with this addition:" Rasul was on the pulpit when he asked me to recite to him."

Bk 4, No.1752:
Ibrahim reported that Rasul asked Ibn Masud to recite to him (the Koran). He said: Should I recite it to you while it has been sent down or revealed to you? He (Rasul) said: I love to hear it from someone else. So he (Ibn Masud) recited to him (from the beginning of sura al Nisa' up to the verse:" How shall then it be when We bring from every people a witness and bring you as a witness against them?" He (Rasul) wept (on listening to it). Reports Ibn Masud through another chain of transmitters that Rasul also said that he had been a witness to his people as long as (said he): I lived among them or I had been among them.

Bk 4, No.1753:
Abdullah (b. Masud) said: I was in Hims when some of the people asked me to recite the Koran to them. So I recited sura Yusuf to them. One of the persons among the people said: By Allah, this is not how it has been sent down. I said: Woe upon you! By Allah, I recited it to Rasul and he said to me: You have (recited) it well. I was talking with him (the man who objected to my recitation) that I sensed the smell of wine from him. So I said to him. Do you drink wine and belie the Book (of Allah)? You would not depart till I would whip you. So I lashed him according to the prescribed punishment (for the offence of drinking wine).

Bk 4, No.1754:
This hadith has been narrated by A'mash with the same chain of transmitters but with an exception that it is not mentioned in it:" He said to me: You recited (the Koran) well."

Chapter 132: EXCELLENCE OF THE RECITATION OF THE KORAN IN PRAYER AND THAT OF ITS LEARNING

Bk 4, No.1755:
Abu Huraira said Rasul said: Would any one of you like, when he returns to his family, to find there three large, fat, pregnant she-camels? We said: Yes. Upon this he said: Three verses that one of you recites in his prayer are better for him than three large, fat, pregnant she-camels.

Bk 4, No.1756:
Uqba b. Amir said: When we were in Suffa, Rasul came out and said: Which of you would like to go out every morning to Buthan or al-'Aqiq and bring two large she-camels without being guilty of sin or without severing the ties of kinship? We said: Rasul, we would like to do it. Upon this he said: Does not one of you go out in the morning to the mosque and teach or recite two verses from the Book of Allah. the Majestic and Glorious? That is better for him than two she-camels, and three verses are better (than three she-camels). and four verses are better for him than four (she-camels), and to on their number in camels.

Chapter 133: EXCELLENCE OF THE RECITATION OF THE KORAN AND THAT OF SURA BAQARA

Bk 4, No.1757:
Abu Umama said he heard Rasul say: Recite the Koran, for on the Day of Resurrection it will come as an intercessor for those who recite It. Recite the two bright ones, Baqara and sura Al Imran, for on the Day of Resurrection they will come as two clouds or two shades, or two flocks of birds in ranks, pleading for those who recite them. Recite sura Baqara, for to take recourse to it is a blessing and to give it up is a cause of grief, and the magicians cannot confront it. (Muaweya said: It has been conveyed to me that here Batala means magicians.)

Bk 4, No.1758:
This hadith has been narrated by Muaweya with the same chain of transmitters but with this exception that in this the words of Muaweya:" It has been conveyed to me..." have not been mentioned.

Bk 4, No.1759:
An-Nawwas b. Sam'an said he heard Rasul say: On the Day of Resurrection the Koran and those who acted according to it will be brought with sura Baqara and Al Imran preceding them. Rasul likened them to three things, which I did not forget afterwards. He (Rasul) likened them to two clouds, or two black canopies with light between them, or like two flocks of birds in ranks pleading for one who recited them.

Chapter 134: EXCELLENCE OF sura AL-FATIHA AND CONCLUDING VERSES OF sura Baqara AND EXHORTATION TO RECITE THE LAST TWO VERSES OF sura Baqara

Bk 4, No.1760:
Ibn Abbas reported that while Gabriel was sitting with Rasul he heard a creaking sound above him. He lifted his head and said: This As a gate opened in heaven today which had never been opened before. Then when an angel descended through it, he said: This is an angel who came down to the earth who had-never come down before. He greeted and said: Rejoice in two lights given to you which have not been given to any prophet before you: Falihat al-Kitab and the concluding verses of Sura Baqara. You will never recite a letter from them for which you will not be given (a reward).

Bk 4, No.1761:
Abdul Rahman b. Yazid said: I met Abu Masud near the House (Kaba) and said to him: A hadith has been conveyed to me on your authority about the two (concluding verses of sura Baqara. He said: Yes. Rasul (in fact) said: Anyone who recites the two verses at the end of sura Baqara at night, they would suffice for him.

Bk 4, No.1762:
This hadith has been narrated by Mansur with the same chain of transmitters.

Bk 4, No.1763:
Abu Masud said Rasul said: If anyone recites the two verses at the end of sura Baqara at night, they would suffice for him Abdul Rahman said: I met Abu Masud and he was circumambulating the House (of Allah) and asked him about this (tradition) and he narrated it to me from Rasul.

Bk 4, No.1764:
A hadith like this has been narrated by Abu Masud from Rasul through another chain of transmitters.

Bk 4, No.1765:
It is through another chain of transmitters that this hadith has been reported by Abu Masud from Rasul.

Chapter 135: EXCELLENCE OF sura AL-KAHF AND AYAT AL-KURSI

Bk 4, No.1766:
Abu Darda said Rasul said: If anyone learns by heart the first ten verses of the sura al-Kahf, he will be protected from the Dajjal.

Bk 4, No.1767:
This hadith has been transmitted by Qatada with the same chain of transmitters. But Shuba (one of the narrators) said: At the end of sura al-Kahf, but Hammam said: At the beginning of sura al-Kahf.

Bk 4, No.1768:
Ubayy b. Kab said: Rasul said: O Abu' al-Mundhir, do you know the verse from the Book of Allah which, according to you, is the greatest? I said: Allah and His Rasul know best. He again said: Abul Mundhir, do you know the verse from the Book of Allah which, according to you, is the greatest? I said: Allah, there is no god but He, the Living, the Eternal. Thereupon he struck me on my breast and said: May knowledge be pleasant for you, O Abul Mundhir!

Chapter 136: EXCELLENCE OF THE RECITATION OF" SAY: HE IS ALLAH, THE ONE" (SURAH IKHLAS)

Bk 4, No.1769:
Abu Darda said Rasul said: Is any one of you incapable of reciting a third of the Koran in a night? They (the Companions) asked: How could one recite a third of the Koran (in a night)? Upon this he (Rasul) said:" He is Allah, One" (Koran. cxii.) is equivalent to a third of the Koran.

Bk 4, No.1770:
This hadith has been narrated by Qatada with the same chain of transmitters in these words: He (Rasul) said: Allah divided the Koran into three parts, and he made:" Say: He, Allah is One." one part out of the (three) parts of the Koran.

Bk 4, No.1771:
Abu Huraira said Rasul said: Get together. for I am going to recite one-third of the Koran before you. And those who could get together gathered there. Then Rasul came out and recited:" Say: He, Allah, is One." He then entered (his house). Some of us said to the others: Perhaps there has been some news from the heaven on account of which he has gone Inside (the house). Rasul again came out and said: I told you that I was going to recite one-third of the Qur'in; keep in mind, this (Surah Ikhlas) is equivalent to one-third of the Koran.

Bk 4, No.1772:
Abu Huraira said: Rasul came out to us and said: I am going to recite before you one-third of the Koran. He (Rasul) then recited:" Say: He is Allah, One--Allah, the Eternal," to the end of the Surah.

Bk 4, No.1773:
Aisha said: Rasul sent a man in charge of an expedition and he would recite for his Companions during their prayer, ending (recitation) with:" Say, He is God, One." When they returned mention was made of it to Rasul. He (Rasul) told them to ask him why he had done like that. So they asked him and he said: Verily, it is an attribute of the Compassionate One, and (for this reason) I love to recite it. Rasul thereupon said: Inform him that Allah loves him.

Chapter 137: EXCELLENCE OF THE RECITATION OF THE TWO SURAHS CONCERNING THE TAKING OF REFUGE

Bk 4, No.1774:
Uqba b. Amir said Rasul said: What wonderful verses have been sent down today. the like of which has never been seen! They are:" Say: I seek refuge with the Lord of the dawn," and" Say: I seek refuge with the Lord of men."

Bk 4, No.1775:
Uqba b. Amir said: Rasul said to me: There have been sent down to me verses the like of which had never been seen before. They are the Muawwadhatain.

Bk 4, No.1776:
This hadith has been narrated through another chain of transmitters directly from the Companions of Muhammad.

Chapter 138: EXCELLENCE OF ONE WHO ACTS UPON (THE TEACHINGS OF THE) Koran AND ONE WHO TEACHES IT

Bk 4, No.1777:
Salim narrated on the authority of his father (Ibn Umar) that Rasul said: Envy is not justified but in case of two persons only: one who, having been given (knowledge of) the Koran by Allah, recites it during the night and day (and also acts upon it) and a man who, having been given wealth by God, spends it during the night and the day (for the welfare of others. seeking the pleasure of the Lord).

Bk 4, No.1778:
Salim son of Ibn Umar is reported to have said on the authority of his father that Rasul said: Envy is not justified but in case of two persons only: one who, having been given (knowledge of) the Koran by Allah, recites it during the night and during the day (and acts upon it), and the person who, having been given wealth by God, gives it in charity during the night and the day.

Bk 4, No.1779:
Ibn Masud said Rasul said: There should be no envy but only in case of two persons: one having been endowed with wealth and power to spend it in the cause of Truth, and (the other) who has been endowed with wisdom and he decides cases with the help of it and teaches it (to others).

Bk 4, No.1780:
Amir b. Wathila reported that Nafi b. Abdul Harith met Umar at 'Usfan and Umar had employed him as collector in Mecca. He (Hadrat Umar) said to him (Nafi): Whom have you appointed as collector over the people of the valley? He said: Ibn Abza. He said: Who is Ibn Abza? He said: He is one of our freed slaves. He (Hadrat Umar) said: So you have appointed a freed slave over them. He said: He is well versed In the Book of Allah. the Exalted and Great, and he is well versed In the commandments and injunctions (of the Shari'ah). Umar said: So Rasul said: By this Book, Allah would exalt some peoples and degrade others.

Bk 4, No.1781:
This hadith has been narrated by Zuhri through another chain of transmitters.

Chapter 139:" THE Koran HAS BEEN REVEALED IN SEVEN MODES OF READING" AND ITS MEANING

Bk 4, No.1782:
Umar b. Khatab said: I heard Hisham b. Hakim b. Hizam reciting sura al-Furqan in a style different from that in which I used to recite it, and in which Rasul had taught me to recite it. I was about to dispute with him (on this style) but I delayed till he had finished that (the recitation). Then I caught hold of his cloak and brought him to Rasul and said: Rasul, I heard this man reciting sura al-Furqan in a style different from the one in which you taught me to recite. Upon this Rasul told (me) to leave him alone and asked him to recite. He then recited in the style in which I beard him recite it. Rasul then said: Thus was it sent down. He then told me to recite and I recited it, and he said: Thus was it sent down. The Koran was sent down in seven dialects. So recite what seems easy therefrom.

Bk 4, No.1783:
This hadith has been transmitted thus by Umar b. Khatab (with a slight change of words):" I heard Hisham b. Hakim reciting sura al-Furqan during the lifetime of Rasul." The rest is the same but with this addition:" I was about to catch hold of him in prayer, but I exercised patience till he pronounced salutation.

Bk 4, No.1784:
This hadith has been transmitted by Zuhri.

Bk 4, No.1785:
Ibn Abbas said Rasul said: Gabriel taught me to recite in one style. I replied to him and kept asking him to give more (styles), till he reached seven modes (of recitation). Ibn Shibab said: It has reached me that these seven styles are essentially one, not differing about what is permitted and what is forbidden.

Bk 4, No.1786:
This hadith has been narrated by Zuhri with the same chain of trans- mitters.

Bk 4, No.1787:
Ubayy b. Kab said: I was in the mosque when a man entered and prayed and recited (the Qur'in) in a style to which I objected. Then another man entered (the mosque) and recited in a style different from that of his companion. When we had finished the prayer, we all went to Rasul and said to him: This man recited in a style to which I objected, and the other entered and recited in a style different from that of his companion. Rasul asked them to recite and so they recited, and Rasul expressed approval of their affairs (their modes of recitation). and there occurred In my mind a sort of denial which did not occur even during the Days of Ignorance. When Rasul saw how I was affected (by a wrong idea), he struck my chest, whereupon I broke into sweating and felt as though I were looking at Allah with fear. He (Rasul) said to me: Ubayy. a message was sent to me to recite the Koran in one dialect, and I replied: Make (things) easy for my people. It was conveyed to me for the second time that it should be recited in two dialects. I again replied to him: Make affairs easy for my people. It was again conveyed to me for the third time to recite in seven dialects And (I was further told): You have got a seeking for every reply that I sent you, which you should seek from Me. I said: O Allah! forgive my people, forgive my people, and I have deferred the third one for the day on which the entire creation will turn to me, including even Ibrahim (for intercession).

Bk 4, No.1788:
Ubayy b. Kab reported that he was sitting in a mosque that a person entered it and he observed prayer, and made recitation, the rest of the hadith is the same.

Bk 4, No.1789:
Ubayy b. Kab reported that Rasul was near the tank of Banu Ghifar that Gabriel came to him and said: Allah has commanded you to recite to your people the Koran in one dialect. Upon this he said: I ask from Allah pardon and forgiveness. My people are not capable of doing it. He then came for the second time and said: Allah has commanded you that you should recite the Koran to your people in two dialects. Upon this he (Rasul) again said: I seek pardon and forgiveness from Allah, my people would not be able to do so. He (Gabriel) came for the third time and said: Allah has commanded you to recite the Koran to your people in three dialects. Upon this he said: I ask pardon and forgiveness from Allah. My people would not be able to do it. He then came to him for the fourth time and said: Allah has commanded you to recite the Koran to your people in seven dialects, and in whichever dialect they would recite, they would be right.

Bk 4, No.1790:
This hadith has been narrated by Shuba with the same chain of transmitters.

Chapter 140: RECITING THE Koran LEISURELY AND DISTINCTIVELY AND ABSTAINING FROM RECITING IT VERY HURRIEDLY, AND PERMISSIBILITY OF RECITING TWO SURAHS OR MORE THAN TWO IN RAKA

Bk 4, No.1791:
Abu Wail reported that a person named Nabik b. Sinan came to Abdullah (b. Masud) and said: Abu Abdul Rahman , how do you recite this word (alif) or (ya)? Would you read It as: min ma'in ghaira asin or au min ma'in ghaira ghaira yasin. (al-Koran, xlvii. 15)? Abdullah said: You (seem to) have memorised the whole of the Koran except this. He (again) said: I recite all the mufassal surahs in one raka. Upon this Abdullah said: (You must have been reciting It) hastily like the recitation of poetry. Verily. there are people who recite the Koran, but it does not go down beyond their collar bones. It is (a fact with the Koran) that it is beneficial only when it settles in the heart and is rooted deeply in it. The best of (the acts) in prayer are bowing and prostration. I am quite aware of the occasions when Rasul combined together two surahs in every raka. Abdullah then stood up and went out with 'Alqama following in his footstep. He said Ibn Numair had told him that the narration was like that:" A person belonging to Banu Bajila came to Abdullah," and he did not mention (the name of) Nahik b. Sinan.

Bk 4, No.1792:
Abu Wail said: A person came to Abdullah, who was called Nahik b. Sinan, and the rest of the hadith is the same but for this:" Alqama came to him (Ibn Masud) and we said to him: Ask him about the manners in which he combined (two surahs) in one raka. So he went to him and asked him and then came to us and said: Twenty are the mufassal surahs in the compilation (of the Koran) made by Abdullah."

Bk 4, No.1793:
This hadith has been narrated by A'mash with the same chain of transmitters in which (Ibn Masud) said:" I know the manners in which Rasul recited the two surahs in one raka and then twenty surahs in ten rakas."

Bk 4, No.1794:
Abu Wail said: One day we went to Ibn Masud after we had observed the dawn prayer and we paid salutation at the door. He permitted us to enter, but we stayed for a while at the door, when the slave-girl came out and said: Why don't you come in? So we went in and (we found Ibn Masud) sitting and glorifying Allah (i.e he was busy in dhikr) and he said: What obstructed you from coming in though you had been granted permission for it? We said: There was nothing (behind it) but we entertained the idea that some inmate of the house might be sleeping. He said: Do you presume any idleness on the part of the family of Ibn Umm Abd (the mother of Ibn Masud)? He was again busy with the glorification of Allah till he thought that the sun had risen. He said: Girl, see whether (the sun) has arisen. She glanced but it had not risen (by that time). He was again busy with the glorification (of Allah) and he (again) thought that the sun had arisen. She glanced (and confirmed) that, it had risen. Upon this he (Ibn Masud) said: Praise be to Allah Who did not call us to account for our sins today. Mahdi said: I think that he said, He did not destroy us for our sins. One among the people said: I recited all the mufassal surahs during the night. Abdullah said: (You must have recited them) like the (recitation) of poetry. I heard (Rasul) combining (the sarahs) and I remember the combinations which Rasul made In the recitation (of surahs). These were constituted of eighteen mufassal surahs and two surahs (commencing with) Ha-Mim.

Bk 4, No.1795:
Shaqiq said: A person from Banu Bajila who was called Nabik b. Sinan came to Abdullah and said: I recite mufassal surahs in one raka. Upon this Abdullah said: (You recite) like the recitation of poetry. I know the manner in which Rasul recited two surahs in one raka.

Bk 4, No.1796:
Abu Wail said: A person came to Ibn Masud and said: I recited all the mufassal surahs in one raka during the night. Abdullah said: You must have recited hastily like the recitation of poetry. Abdullah said: I remember well the manner in which Rasul used to combine them, and he then mentioned twenty of the mufassal surahs, and (their combinations in) two in every raka.

Chapter 141: THAT WHICH CONCERNS RECITATION

Bk 4, No.1797:
Abu Ishaq said: I saw a man asking Aswad b. Yazid who taught the Koran in the mosque: How do you recite the verse (fahal min muddakir) whether (the word muddakir) Is with (d) or (dh)? He (Aswad) said: It was with (d). I heard Ibn Masud saying that he had heard Rasul reciting (muddakir) with (d).

Bk 4, No.1798:
Ishaq is reported to have said on the authority of Aswad who quoted on the authority of Ibn Masud that Rasul used to recite these words as (fahal min muddakir).

Bk 4, No.1799:
'Alqama reported. We went to Syria and Abu Darda came to us and said: Is there anyone among you who recites according to the recitation of Abdullah? I said: Yes, it is I. He again said: How did you hear Abdullah reciting this verse: (wa'l-lail-i-idha yaghsha = when the night covers)? He ('Alqama) said: I heard him reciting it (like this) (wa'l-lail-i-idha yaghsha) wa-dhakar wal untha = when the night covers and the males and the females). Upon this he said: By Allah, I heard Rasul reciting in this way, but they (the Muslims of Syria) desire us to recite: (wa ma khalaqa), but I do not yield to their desire.

Bk 4, No.1800:
Ibrahim said: 'Alqama came to Syria and entered the mosque and prayed there and then went to a (place where people were sitting in a) circle and he sat therein. Then a person came there and I perceived that the people were annoyed and perturbed (on this arrival). and he sat on my side and then said: Do you remember how Abdullah used to recite (the Koran)? And then the rest of the hadith was narrated.

Bk 4, No.1801:
'Alqama said: I met Abu Darda, and he said to me: To which country do you belong? I said: I am one of the people of Iraq. He again said: To which city? I replied: City of Kufa. He again said: Do you recite according to the recitation of Ibn Masud? I said: Yes. He said: Recite this verse (By the night when it covers) So I recited it: (By the night when it covers, and the day when it shines, and the creating of the male and the female). He laughed and said: I have heard Rasul reciting like this.

Bk 4, No.1802:
This hadith has been narrated by another chain of transmitters.

Chapter 142: TIMES WHEN PRAYER IS PROHIBITED

Bk 4, No.1803:
Abu Huraira is reported to have said that Rasul prohibited to observe prayer after the Asr prayer till the sun is set, and after the dawn till the sun rises.

Bk 4, No.1804:
Ibn Abbas said: I heard it from so many Companions of Rasul and one among them is Umar b. Khatab, and he is most dear to me among them that Rasul prohibited observing of prayer after the dawn prayer till the sun rose and after the Asr till the sun set. This hadith has been narrated by Qatada with the same chain of transmitters with a minor alteration of words.

Bk 4, No.1805:
Abu Saeed Kuzri said Rasul said: No prayer is valid after the Asr prayer till the sun sets and no prayer is valid after the dawn prayer till the sun rises.

Bk 4, No.1806:
Ibn Umar said Rasul said: Let not any one of you intend to observe prayer at the time of the rising of the sun or of the setting sun.

Bk 4, No.1807:
Ibn Umar said Rasul said: Do not intend to observe prayer at the time of the rising of the sun nor at its setting, for it rises between the horns of Satan.

Bk 4, No.1808:
Ibn Umar said Rasul said: When the rim of the sun starts appearing defer prayer till it completely appears, and when the rim of the sun disappears defer prayer till it completely disappears.

Bk 4, No.1809:
Abu Basra Ghifari said: Rasul led us in the Asr prayer at (the place known as) Mukhammas, and then said: This prayer was presented to those gone before you, but they lost it, and he who guards it has two rewards in store for him. And no prayer is valid after till the onlooker appears (by onlooker is meant the evening star).

Bk 4, No.1810:
This hadith has been narrated by Abu Basra Ghifari through another chain of transmitters.

Bk 4, No.1811:
Uqba b. Amir said: There were the times at which Rasul forbade us to pray, or bury our dead: When the sun begins to rise till it is fully up, when the sun is at its height at midday till it passes over the meridian, and when the sun draws near to setting till it sets.

Chapter 143: HOW Amr b. ABASA EMBRACED ISLAM

Bk 4, No.1812:
Amr b. Abasa Sulami said: I in the state of the Ignorance (before embracing Islam) used to think that the people were in error and they were not on anything (which may be called the right path) and worshipped the idols. In the meanwhile I heard of a man in Mecca who was giving news (on the basis of his prophetic knowledge) ; so I sat on my ride and went to him. Rasul was at that time hiding as his people had made life hard for him. I adopted a friendly attitude (towards the Meccans and thus managed) to enter Mecca and go to him (Rasul) and I said to him: Who are you? He said: I am a Prophet (of Allah). I again said: Who is a Prophet? He said: (I am a Prophet in the sense that) I have been sent by Allah. I said: What is that which you have been sent with? He said: I have been sent to join ties of relationship (with kindness and affection), to break the Idols, and to proclaim the oneness of Allah (in a manner that) nothing is to be associated with Him. I said: Who is with you in this (in these beliefs and practices)? He said: A free man and a slave. He (the narrator) said: Abu Bakr and Bilal were there with him among those who had embraced Islam by that time. I said: I intend to follow you. He said: During these days you would not be able to do so. Don't you see the (hard) condition under which I and (my) people are living? You better go back to your people and when you hear that I have been granted victory, you come to me. So I went to my family. I was in my home when the Messengerof Allah came to Medina. I was among my people and used to seek news and ask people when he arrived in Medina. Then a group of people belonging to Yathrib (Medina) came. I said (to them): How is that person getting on who has come to Medina? They said: The people are hastening to him, while his people (the polytheists of Mecca) planned to kill him, but they could not do so. I (on hearing It) came to Medina and went to him and said: Rasul, do you recognise me? He said: Yes, you are the same man who met me at Mecca. I said: It is so. I again said: Rasul, tell me that which Allah has taught you and which I do not know, tell me about the prayer.
He said: Observe the dawn prayer, then stop praying when the sun is rising till it Is fully up, for when it rises it comes up between the horns of Satan, and the unbelievers prostrate themselves to it at that time. Then pray, for the prayer is witnessed and attended (by angels) till the shadow becomes about the length of a lance; then cease prayer, for at that time Hell is heated up. Then when the shadow moves forward, pray, for the prayer is witnessed and attended by angels, till you pray the afternoon prayer, then cease prayer till the sun sets, for it sets between the horns of devil, and at that time the unbelievers prostrate themselves before it. I said: Rasul, tell me about ablution also. He said: None of you who uses water for ablution and rinses his mouth, snuffs up water and blows it, but the sins of his face, and his mouth and his nostrils fall out. When he washes his face, as Allah has commanded him, the sins of his face fall out from the end of his beard with water. Then (when) he washes his forearms up to the elbows, the sins of his arms fall out along with water from his finger-tips. And when he wipes his head, the sins of his head fall out from the points of his hair along with water. And (when) he washes his feet up to the ankles, the sins of his feet fall out from his toes along with water. And if he stands to pray and praises Allah, lauds Him and glorifies Him with what becomes Him and shows wholehearted devotion to Allah, his sins would depart leaving him (as innocent) as he was on the day his mother bore him. Amr b. Abasa narrated this hadith to Abu Umama, a Companion of Rasul, and Abu Umama said to him: Amr b. Abasa, think what you are saying that such (a great reward) is given to a man at one place (only in the act of ablution and prayer). Upon this Amr said: Abu Umama, I have grown old and my bones have become weak and I am at the door of death; what impetus is there for me to attribute a lie to Allah and Rasul? Had I heard it from Rasul once, twice, or three times (even seven times), I would have never narrated it, but I have heard it from him on occasions more than these.

Chapter 144: DO NOT GET INTO THE HABIT OF OBSERVING PRAYER AT THE TIME OF THE RISING SUN AND AT THE TIME OF ITS SETTING

Bk 4, No.1813:
Aisha reported that Umar misconstrued the fact that Rasul had prohibited the observance of prayer at the time of the rising sun and at the time of its setting.

Bk 4, No.1814:
Aisha said that Rasul did not abandon observing two rakas after Asr, but she said Rasul said: Do not get used to observe prayer at the time of the rising sun and at the time of its setting and (exhorted the Muslims) to pray at their times.

Bk 4, No.1815:
Kuraib, the freed slave of Ibn Abbas , reported that Ibn Abbas, Abdul Rahman b. Azhar, al-Miswar b. Makhrama sent him to Aisha, Wife, telling him to give her their greetings, and ask her about the two rakas after the afternoon prayer, (for)" we have heard that you observe them whereas it has been conveyed to us that Rasul prohibited their observance." Ibn Abbas said: I along with Umar b. Khatab dissuaded people to do so (to observe two rakas of prayer). Kuraib said: I went to her (Aisha) and conveyed to her the message with which I was sent. She said: (Better) ask Umm Salama. So I went to them (those who had sent him to Hadrat Aisha) and informed them about what she had said. They sent me back to Umm Salama with that with which I was sent to Aisha. Umm Salama said: I beard Rasul prohibiting them, and then afterwards I saw him observing them. And when he observed them (two rakas) he had already observed the Asr prayer. Then he (Rasul) came, while there were with me ladies of Banu Haram, a tribe of the Ansar and he (Rasul) observed them (the two rakas). I sent a slave-girl to him asking her to stand by his side and say to him that Umm Salama says: Rasul, I heard you prohibiting these two rakas, whereas I saw you observing them; and if he (Rasul) points with his hand (to wait), then do wait. The slave-girl did like that. He (Rasul) pointed out with his hand and she got aside and waited, and when he had finished (the prayer) he said: Daughter of Abu Umayya. you have asked about the two rakas after the Asr prayer. Some people of 'Abu al-Qais came to me for embracing Islam and hindered me from observing the two rakas which come after the noon prayer. So those are the two I have been praying.

Bk 4, No.1816:
Abu Salama asked Aisha about the two prostrations (i.e rakas) which Rasul made after the Asr. She said: He (Rasul) observed them before the Asr prayer, but then he was hindered to do so, or he forgot them and then he observed them after the Asr, and then he continued observing them. (It was his habit) that when he (Rasul) observed prayer, he then continued observing it. Ismail said: It implies that he always did that.

Bk 4, No.1817:
Aisha said: Rasul did not abandon at all observing two rakas after the Asr in my house.

Bk 4, No.1818:
Aisha said: Two are the prayers which Rasul always observed in my house-openly or secretly-two rakas before the dawn and two rakas after the Asr.

Bk 4, No.1819:
Aswad and Masruq said: We bear testimony to the fact that Aisha said: Never was there a day that he (Rasul) was with me and he did not observe two rakas of prayer in my house, i.e two rakas after the Asr.

Chapter 145: EXCELLENCE OF OBSERVING TWO rakaS BEFORE THE EVENING PRAYER

Bk 4, No.1820:
Mukhtar b. Fulful said: I asked Anas b. Malik about the voluntary prayers after the afternoon prayer, and he replied: Umar struck hit hands on prayer observed after the Asr prayer and we used to observe two rakas after the sun set before the evening prayer during the time of Rasul. I said to him: Did Rasul observe them? He said: He saw us observing them, but he neither commanded us nor forbade us to do so.

Bk 4, No.1821:
Anas b. Malik said: When we were in Medina, the moment the Muadhdhin made the call to the sunset prayer, the people hastened to the pillars of the mosque and prayed two rakas with the result that any stranger coming into the mosque would think that the obligatory prayer had been observed owing to the number who were praying then.

Bk 4, No.1822:
Abdullah b. Mughaffal reported Rasul u saying: There Is between the two calls (Adhan and Iqama) a prayer. And he mentioned it three times, and at the third time he said: This applies to those who wish to do it.

Bk 4, No.1823:
This hadith has been narrated by Abdullah b. Mughaffal by another chain of transmitters, but with this variation that he (Rasul) said at the fourth time:" He who wishes (may do to)."

Chapter 146: PRAYER IN TIME OF DANGER

Bk 4, No.1824:
Salim bin Abdullah Ibn Umar said: Rasul led on* of the two groups In one raka of prayer in danger, while the other group faced the -enemy. Then they (the members of the first group) went back and replaced their companions who were facing the enemy. and then they (the members of the second group) came and Rasul led them in one raka of prayer. Then Rasul pronounced salutation, and then they (the members of the Ant group) completed the raka and they (the members of the second group) completed the raka. This hadith has been narrated by another chain of tranamitters.

Bk 4, No.1825:
Ibn Umar reported that Rasul observed prayer in danger on some day (in this way): a group stood with him (Rasul) (for prayer) and the other group stood In front of the enemy. Then those who were with (him) observed one raka of prayer and they went back and the others came and they observed one raka (with him). Then both the groups completed one raka each. Ibn Umar said: When there is greater danger, then observe prayer even on the ride or with the help of gestures in a standing posture.

Bk 4, No.1826:
Jabir said: I observed prayer in danger with Rasul. We drew ourselves up in two rows, one row behind him with the enemy between us and the Qibla. Rasul said: Allah is Most Great, and we all said it. He then bowed and we all bowed. He then raised his head from bowing, we all raised (our heads). He then went down in prostration along with the row close to him, and the rear row faced the enemy; then when Rasul completed the prostration, ; and then stood up, the row near to him also did it; then went down the rear row in prostration; then they stood up; then the rear row went to the front and the front row went to the rear. Then Rasul bowed down and we all bowed. He then raised his head from bowing and we also raised (our heads). He and the row close to him which I had been in the rear then went down in prostration In the first raka, whereas the rear row faced the enemy. And when Rasul and the rear row close to him had finished the prostration, the rear row went down and prostrated themselves; then Rasul pronounced the salutation and we also pronounced the salutation. (Jabir said we hadith) as your guards behave with their chiefs.

Bk 4, No.1827:
Jabir said: We fought In the company of Rasul with the tribe of Juhaina. They fought with us terribly. When we had finished the noon prayer, the polytheists said: Had we attacked them at once. we would have killed them. Gabriel informed Rasul about It (about their evil design). Rasul made a mention of it to us, adding that they (the polytheists) had also said: Shortly there would be time for the Asr prayer. which is dearer o them (the Muslims) than even their children. So when the time of the Asr prayer came. we formed ourselves into two rows, while the polytheists were between us and the Qibla. Rasul said: Allah is Most Great, and we also said so. He bowed and we also bowed. He went down in prostration and the first row prostrated along with him. When they stood up, the second row went down in prostration. Then the first row went into the rear, and the second row came in the front and occupied the place of the first row. Rasul then said: Allah is Most Great, and we also said so. He then bowed, and we also bowed. He then went down in prostration and along with him the row also (went down in prostration), and the second row remained standing. And when the second row had also prostrated and all of them sat down then Rasul pronounced salutation to them. Abu Zubair said: Jabir made a mention specially of this thing: just as your chiefs observe prayer.

Bk 4, No.1828:
Sahl b. Abu Hathma reported that Rasul led his Companions in prayer in danger. He made them stand in two rows behind him. He led them who were close to him in one raka. He then stood up and kept standing till those who were behind them observed one raka. Then they (those standing in the second row) came in front and those who were in front went into the rear. He then led them In one raka. He then sat down, till those who were behind him observed one raka and then pronounced salutation.

Bk 4, No.1829:
Yazid b. Ruman told on the authority of Salih b. Khawwat on the authority of one who prayed in time of danger with Rasul at the Battle of Dhat ar-Riqa' that a group formed a row and prayed along with him, and a group faced the enemy. He led the group which was along with him in a raka, then remained standing while they finished the prayer by themselves. Then they departed and formed a row facing the enemy. Then the second group came and he led them in the remaining raka, after which he remained seated while they finished the prayer themselves. He then led them in salutation.

Bk 4, No.1830:
Jabir said: We went forward with Rasul and when we reached Dhat ar-Riqa', we came to a shady tree which -we left for him One of the polytheists came there and, seeing the sword of the Messenger hanging by a free. took it up. drew it from the scabbard and said to Rasul: Are you afraid of Me? He (Rasul) said: No. He again said: Who would protect you from me? He said: Allah will protect me from you. The Companions of Rasul threatened him. He sheathed the sword and hung it up. Then call to prayer was made and he (Rasul) led a group in two raka. Then (the members of this group) withdrew and he led the second group in two raka. So Rasul observed four raka and people observed two raka.

Bk 4, No.1831:
Abu Salama b. Abdul Rahman reported that Jabir told him that he had observed the prayer in danger with Rasul. Rasul (first) led one of the two groups in two raka of prayer. and then led the second group in two raka of prayer. So Rasul observed four raka and led in two raka each of the groups.

Chapter 147: KITAB AL-Juma

We have already explained that Islam exhorts its followers to make their social life a visible expression of God-consciousness. Prayer is the most effective means of fostering this virtue in man That is the reason why it has been made essential for the Muslims to observe obligatory prayers in congregation. Juma is a step forward in this respect. The purpose behind it is to provide opportunities to the greater number of Muslims to attend larger congregations in the mosques in an atmosphere of religions piety. Apart from prayer, sermon has also been made an integral part of the Juma prayer. The Imam delivers the sermon and instructs people in religion. He explains to them the day-to-day problems in the light of Islam.

Bk 4, No.1832:
Abdullah is reported to have heard Rasul as saying: When any one of you intends to come for Juma prayer, he should take a bath.

Bk 4, No.1833:
Ibn Umar is reported to have said that Rasul was standing on the pulpit when he said this: He who comes for Juma he should take a bath.

Bk 4, No.1834:
This hadith has been narrated by Ibn Umar by another chain of transmitters.

Bk 4, No.1835:
Abdullah (b. Umar) reported on the authority of his father that he beard like this from Rasul.

Bk 4, No.1836:
Abdullah (b. Umar) reported from his father that while he was addressing the people on Friday (sermon), a person, one of the Companions of Rasul, entered (the mosque). Umar said to him loudly: What is this hour (for attending the prayer)? He said: I was busy today and I did not return to my house when I heard the call (to Friday prayer), and I did no more but performed ablution only. Upon this Umar said: just ablution! You know that Rasul commanded (us) to take a bath (on Friday).

Bk 4, No.1837:
Abu Huraira said: Umar b. Khattab was delivering a sermon to the people on Friday when Uthman b. Affan came there. Umar hinting to him said: What would become of those persons who come after the call to prayer? Upon this Uthman said: Commander of the faithful, I did no more than this that after listening to the call, I performed ablution and came (to the mosque). Umar said: Just ablution! Did you not bear Rasul say this: When any one of you comes for Juma, he should take a bath.

Chapter 148: THE ESSENTIALITY OF TAKING A BATH ON FRIDAY

Bk 4, No.1838:
Abu Saeed Khuzri said Rasul said: Taking a bath on Friday is essential for every adult person.

Bk 4, No.1839:
'Aisha said: The people came for Juma prayer from their houses in the neighbouring villages dressed in woollen garments on which dust was settled and this emitted a foal smell. A person among them (those who were dressed so) came to Rasul while he was in my house. Rasul said to him: Were you to cleanse yourselves on this day.

Bk 4, No.1840:
'Aisha said: The people (mostly) were workers and they had no servants. Ill-smell thus emitted out of them. It was said to them: Were you to take bath on Friday.

Chapter 149: PERFUME AND USING OF MISWAK ON FRIDAY

Bk 4, No.1841:
Abdul Rahman son of Abu Saeed Khuzri reported on the authority of his father that Rasul said: Bathing on Friday for every adult, using of Miswak and applying some perfume, that is available-these are essential. So far as the perfume is concerned, it may be that used by a lady.

Bk 4, No.1842:
Tawus reported that Ibn Abbas narrated the words of Rasul about taking bath on Friday. Tawus said: I asked Ibn Abbas it one should apply to oneself perfume or oil which is available with his wife. He (Ibn Abbas) said: I do not know of it.

Bk 4, No.1843:
This hadith has been narrated by Ibn Juraij with the came chain of transmitters.

Bk 4, No.1844:
Abu Huraira said Rasul said. it is the right of Allah upon every Muslim that he should take a bath (at least) on one day (Friday) during the seven days (of the week) and he should wash his head and body.

Bk 4, No.1845:
Abu Huraira reported that the Messenger of, Allah said. He who takes a bath on Friday, the bath which is obligatory after the sexual discharge and then goes (to the mosque), he is like one who offers a she-camel as a sacrifice, and he who comes at the second hour would be like one who offers a cow, and he who comes at the third hour is live one who offers a ram with horns, and he who comes at the fourth hour is like one who offers a hen, and he who comes at the fifth hour is like one who offers an egg. And when the Imam comes out, the angels are also present and listen to the mention of God (the sermon).

Chapter 150: OBSERVANCE OF SILENCE IN SERMON ON FRIDAY

Bk 4, No.1846:
Abu Huraira said Rasul said: If you (even) ask your companion to be quiet on Friday while the Imam is delivering the sermon, you have in fact talked irrelevance.

Bk 4, No.1847:
A hadith like this has been narrated by Abu Huraira by another chain of transmitters.

Bk 4, No.1848:
The same hadith has been narrated by Abu Huraira, but instead of the word laghauta the word laghita has been used. Abu Zinad (one of the narrators) says that laghita is the dialect of Abu Huraira, whereas it is laghauta.

Chapter 151: THERE IS A SPECIAL (FORTUNATE) TIME ON FRIDAY

Bk 4, No.1849:
Abu Huraira said Rasul said: There is a time on Friday at which no Muslim servant would pray and would ask Allah for a thing (that is good) but He would give it to him. Qutaiba pointed with the help of his hand that it (the time) is short.

Bk 4, No.1850:
Abu Huraira reported Abul Qasim (the kunya of Rasul) as saying: There is a time on Friday at which no Muslim would stand and pray and beg Allah for what Is good but He would give it to him; and he pointed with his hand that (this time) is short and narrow.

Bk 4, No.1851:
A hadith like this has been narrated by Abu Huraira.

Bk 4, No.1852:
This hadith has been narrated by Abu Huraira by another chain of transmitters.

Bk 4, No.1853:
Abu Huraira said Rasul said. There is a time on Friday at which no Muslim would ask Allah for what is good but He would give it to him. And further said: This is a very short time.

Bk 4, No.1854:
Hammam b. Munabbih reported this hadith from Abu Huraira who reported from Rasul but he did not say:" That time is short."

Bk 4, No.1855:
Abu Burda b. Abu Musa al-Ash'ari said: Ibn Umar said to me: Did you hear anything from your father narrating something from Rasul about the time on Friday? I said: Yes, I heard him say from Rasul (these words):" It is between the time when the Imam sits down and the end of the prayer."

Chapter 152: EXCELLENCE OF FRIDAY

Bk 4, No.1856:
Abu Huraira said Rasul said: The best day on which the sun has risen is Friday; on it Adam was created, on it he was made to enter Paradise, on it he. was expelled from it.

Bk 4, No.1857:
Abu Huraira said Rasul said: The best day on which the sun has risen is Friday; on it Adam was created. on it he was made to enter Paradise, on it he was expelled from it. And the last hour will take place on no day other than Friday.

Bk 4, No.1858:
Abu Huraira said Rasul said: We who are the last shall be the first on the Day of Resurrection, except that every Ummah was given the Book before us and we were given it after them. It was this day which Allah prescribed for us and guided us to it and the people came after us with regard to it, the Jews observing the next day and the Christians the day following that.

Bk 4, No.1859:
A hadith like this has been narrated by Abu Huraira that Rasul said: We are the last and would be the first on the Day of Resurrection.

Bk 4, No.1860:
Abu Huraira said Rasul said: We are the last (but) we would be the first on the Day of Resurrection, and we would be the first to enter Paradise, but that they were given the Book before us and we were given after them. They disagreed and Allah guided us aright on whatever they disagreed regarding the truth. And it was this day of theirs about which they disagreed, but Allah guided us to it, and that is Friday for us; the next day is for the Jews and the day following for the Christians.

Bk 4, No.1861:
Abu Huraira reported Muhammad, Rasul, as saying: We who are the last would be the first on the Day of Resurrection but they (other Ummahs) were given the Book before us and we were given after them, and this was the day that was prescribed for them but they disagreed on it. And Allah guided us to it. and they came after us with regard to it, the Jews observing the next day and the Christians the day following that.

Bk 4, No.1862:
It is narrated by Abu Huraira and Huraira that Rasul said: It was Friday from which Allah diverted those who were before us. For the Jews (the day set aside for prayer) was Sabt (Saturday), and for the Christians it was Sunday. And Allah turned towards us and guided us to Friday (as the day of prayer) for us. In fact, He (Allah) made Friday, Saturday and Sunday (as days of prayer). In this order would they (Jews and Christians) come after us on the Day of Resurrection. We are the last of (the Ummahs) among the people in this world and the first among the created to be judged on the Day of Resurrection. In one narration it is: ', to be judged among them".

Bk 4, No.1863:
Huraira said Rasul said: We were guided aright to Friday (as a day of prayer and meditation), but Allah diverted those who were before us from it. The rest of the hadith is the same.

Chapter 153: EXCELLENCE OF GOING OUT EARLY ON FRIDAY

Bk 4, No.1864:
Abu Huraira said Rasul said: When it is Friday, the angels stand at every door of the mosque and record the people in the order of their arrival, and when the Imam sits (on the pulpit for delivering the sermon) they fold up their sheets (manuscripts of the Koran) and listen to the mention (of Allah). And he who comes early is like one who offers a she-camel as a sacrifice, the next like one who offers a cow, the next a ram, the next a hen, the next an egg.

Bk 4, No.1865:
This hadith has been narrated by Abu Huratra through another chain of transmitters.

Bk 4, No.1866:
Abu Huraira reported Allah Messenger as saying: There is an angel on every door of the mosque recording him first who (conies) first (a the mosque for Friday prayer). And he [Rasul] likened him as one who offers a camel as a sacrifice and then he went on in the descending order till he reached the point at which the minimum (sacrifice) is that of an egg. And when the Imam sits (on the pulpit) the sheets are folded and they (the angels) attend to the mention of Allah.

Chapter 154: EXCELLENCE OF ONE WHO LISTENS TO THE KHUTBA (SERMON) WITH PERFECT SILENCE

Bk 4, No.1867:
Abu-Huraira said Rasul said: He who took a bath and then came for Juma prayer and then prayed what was fixed for him, then kept silence till the Imam finished the sermon, and then prayed along with him, his sins between that time and the next Friday would be forgiven, and even of three days wore.

Bk 4, No.1868:
Abu Huraira said Rasul said: He who performed ablution well, then came to Friday prayer, listened (to the sermon), kept silence all (his sins) between that time and the next Friday would be forgiven with three days extra, and he who touched pebbles caused an interruption.

Chapter 155: Juma PRAYER IS TO BE OBSERVED WHEN THE SUN PASSES OVER THE MERIDIAN

Bk 4, No.1869:
Jabir said: We used to observe (Juma) prayer with Rasul and then we returned and gave rest to our camels used for carrying water. Hassan[ (one of the narrators) said: I asked Jafar what time that was. He said.. It is the time when the sun passes the meridian.

Bk 4, No.1870:
Jafar reported on the authority of his father that he asked Jabir when Rasul observed Juma prayer. Re said: He used to observe prayer, and we then went (back) to our camels and gave them rest. Abdullah made this addition in his narration:" Till the sun passed the meridian. and the camels used for carrying water (took rest)."

Bk 4, No.1871:
Sahl b. Said said: We did not have a siesta or lunch till after the Friday prayer. (Ibn Hujr added: )" Daring the lifetime of Rasul."

Bk 4, No.1872:
Iyas b. Salama b. al-Akwa' reported on the authority of his father: We used to observe the Friday prayer with Rasul when the sun passed the meridian. and we then returned and tried to find out afternoon shadow (of the walls for protecting themselves from the heat of the sun).

Bk 4, No.1873:
Iyas b. Salama b. Akwa' reported on the authority of his father, saying: We used to observe the Friday prayer with Rasul, and when we returned we did not find the shadow of the walls in which we could take protection (from the heat of the sun).

Chapter 156: CONCERNING THE TWO SERMONS BEFORE THE FRIDAY PRAYER AND SITTING FOR A WHILE BETWEEN THE TWO

Bk 4, No.1874:
Ibn Umar said that Rasul used to deliver the sermon on Friday while standing. He would then sit and then stand (for the second sermon) as they (the Muslims) do nowadays.

Bk 4, No.1875:
Jabir b. Samura said: Rasul gave two sermons between which he sat, recited the Koran and exhorted the people.

Bk 4, No.1876:
Jabir b. Samura said that Rasul used to deliver the sermon while standing. He would then sit down and then stand up and address in a standing posture; and whoever informed you that he (Rasul) delivered the sermon while sitting told a lie. By Allah. I prayed with him more than two thousand times.

Chapter 157: CONCERNING THE WORDS OF THE Koran:" AND WHEN THEY SEE MERCHANDISE OR SPORT, THEY BREAK AWAY TO IT, AND LEAVE THEE STANDING" (lxii. 11)

Bk 4, No.1877:
Jabir reported that Rasul was delivering the sermon on Friday in a standing posture when a caravan from Syria arrived. The people flocked towards it till no one was left (with Rasul) but twelve persons, and it was on this occasion that this verse in regard to Juma was revealed." And when they see merchandise or sport. they break away to it and leave thee standing."

Bk 4, No.1878:
This hadith has been narrated by Husain with the same chain of transmitters but with this alteration that he did not make mention of the standing position.

Bk 4, No.1879:
Jabir said: I was along with Rasul on Friday when a caravan arrived. The people went to it, and none but twelve persons were left behind and I was one of them; and it was on this occasion that this verse was revealed:" And when they see merchandise or sport away to it, and leave thee standing" (lxii. 1 1). they break

Bk 4, No.1880:
Jabir said: While Rasul was delivering (a sermon) on Friday, a caravan of merchandise came to Medina. The Companions of Rasul rushed towards it till only twelve persons were left with him including Abu Bakr and Umar; and it was at this occasion that this verse was revealed." And when they see merchandise or sport, they break away to it."

Bk 4, No.1881:
Kab b. 'Ujra reported that he entered the mosque and saw Abdul Rahman b. Umm Hakam delivering the sermon in a sitting posture. Upon this he said: Look at this wretched person; he delivers the sermon while sitting, whereas Allah said:" And when they see merchandise or sport, they break away to it and leave thee standing."

Chapter 158: WARNING ON NEGLECTING Juma

Bk 4, No.1882:
Ibn Umar and Abu Huraira said that they heard Rasul say on the planks of his pulpit: People most cease to neglect the Friday prayer or Allah will seal their hearts and then they will be among the negligent.

Chapter 159: SHORTNESS OF PRAYER AND SERMON

Bk 4, No.1883:
Jabir b. Samura said: I used to pray with Rasul and both his prayer and sermon were of moderate length.

Bk 4, No.1884:
Jabir b. Samura said: I used to observe prayer with Rasul and his prayer was of moderate length and his sermon too was of moderate length.

Bk 4, No.1885:
Jabir said: When Rasul delivered the sermon, his eyes became red, his voice rose. and his anger increased so that he was like one giving a warning against the enemy and saying:" The enemy has made a morning attack on you and in the evening too." He would also say:" The last Hour and I have been sent like these two." and he would join his forefinger and middle finger; and would further say:" The best of the speech is embodied in the Book of Allah, and the beet of the guidance is the guidance given by Muhammad. And the most evil affairs are their innovations; and every innovation is error." He would further say:, I am more dear to a Muslim even than his self; and he who left behind property that is for his family. and he who dies under debt or leaves children (in helplessness). the responsibility (of paying his debt and bringing up his children) lies on me."

Bk 4, No.1886:
Jafar b. Muhammad said on the authority of his father: I heard Jabir saying that in the sermon of Rasul he praised Allah, lauded Him (and subsequently said [other words] and raised his voice, and the rest of the hadith is the same).

Bk 4, No.1887:
Jabir reported that Rasul, while delivering the sermon' to the people, praised Allah, and lauded Him for what He deserves, and would then say: He whom Allah guides aright, there is none to mislead him, and he who is led astray, there is none to guide him (aright), and the best of the talk is embodied in the Book of Allah. And the rest of the hadith is the same.

Bk 4, No.1888:
Ibn Abbas said: Dimad came to Mecca and he belonged to the tribe of Azd Shanua, and he used to protect the person who was under the influence of charm. He heard the foolish people of Mecca say that Muhammad was under the spell. Upon this he said: If 1 were to come across this man, Allah might cure him at my hand. He met him and said: Muhammad, I can protect (one) who is under the influence of charm, and Allah cures one whom He so desires at my hand. Do you desire (this)? Upon this Rasul said: Praise is due to Allah, we praise Him, ask His help; and he whom Allah guides aright there is none to lead him astray, and he who is led astray there is none to guide him, and I bear testimony to the fact that there is no god but Allah, He is One, having no partner with Him, and that Muhammad is His Servant and Messenger. Now after this he (Dimad) said: Repeat these words of yours before me, and Rasul repeated these to him thrice; and he said I have heard the words of soothsayers and the words of magicians, and the words of poets, but I have never heard such words as yours, and they reach the depth (of the ocean of eloquence) ; bring forth your hand so that I should take oath of fealty to you on Islam. So he took an oath of allegiance to him. Rasul said: It (this allegiance of yours) is on behalf of your people too. He said: It is on behalf of my people too. Rasul sent an expedition and the flying column passed by his people. The leader of the flying column said to the detachment: Did you find anything from these people? One of the people said: I found a utensil for water. Upon this he (the commander) said: Return it, for he is one of the people of Dimad.

Bk 4, No.1889:
Abu Wail said: Ammar delivered to us the sermon. It was short and eloquent. When he (, Ammir) descended (from the pulpit) we said to him: 0 Abdul Yaqzn, you have delivered a short and eloquent sermon. Would that you had lengthened (the sermon). He said: I have heard Rasul as saying: The lengthening of prayer by a man and the shortness of the sermon is the sign of his understanding (of faith). So lengthen the prayer and shorten the sermon, for there is charm (in precise) expression.

Bk 4, No.1890:
Adi b. Hatim reported that a person recited a sermon before Rasul thus: He who obeys Allay and His Rasul, he in fact follows the right path, and he who disobeys both of them, he goes astray. Upon this Rasul said: What a bad speaker you are; say: He who disobeys Allah and His Rasul. Ibn Numair added: He in fact went astray.

Bk 4, No.1891:
Safwan b. Ya'la reported on the authority of his father that he heard Rasul reciting (verses of the Koran) on the pulpit. and" They cried: 0 Malik."

Bk 4, No.1892:
Amra daughter of Abdul Rahman reported on the authority of the sister of Amra, I memorised (surah) Qaf=surah l.):" By the glorious Koran" from the mouth of Rasul on Friday for he recited it on the pulpit on-every Friday.

Bk 4, No.1893:
The daughter of Haritha b. Numan said: I did not memorise (Surah) Qaf but from the mouth of Rasul as he used to deliver the. sermon along with it on every Friday. She also added: Our oven and that of Rasul was one.

Bk 4, No.1894:
Umm Bisham hint Haritha b. Numan said: Our oven and that of Rasul was one for two years, or for one year or for a part of a year; and I learnt" Qaf. By the Glorious Koran" from no other source than the tongue of Rasul who used to recite it every Friday on the pulpit when he delivered the sermon to the people.

Bk 4, No.1895:
Umara b. Ruwaiba said he saw Bishr b. Marwan on the pulpit raising his hands and said: Allah, disfigure these hands! I have seen Rasul gesture no more than this with his hands, and he pointed with his forefinger.

Bk 4, No.1896:
This hadith has been narrated by another chain of transmitters on the authority of Husain b. Abdul Rahman.

Chapter 160: OBSERVING OF TWO RAKIAHS AS A SALUTATION OF THE MOSQUE WHILE THE IMAM IS DELIVERING (THE SERMON)

Bk 4, No.1897:
Jabir reported that while Rasul was delivering the sermon on Friday a person came there, and Rasul said to him: So and so, have you prayed (two rakas)? He said: No. He (Rasul) said: Then stand and pray.

Bk 4, No.1898:
This hadith is narrated by Jabir through another chain of transmitters but Hammad (one of the narrators) made no mention of the two rakas.

Bk 4, No.1899:
Jabir said that a person entered the Mosque while Rasul was delivering the sermon on Friday. Upon this he (Rasul) said: Have you observed prayer? He said: No. He (Rasul) said: Stand and offer the two rakas. According to Qutaiba, the words are:" He said: Offer two rakas."

Bk 4, No.1900:
Jabir reported that a person came (in the Mosque) while Rasul was delivering the sermon on Friday (standing) on the pulpit. He (Rasul) said to him: Have you offered two rakas? He said: No. Upon this he said: Then observe (them).

Bk 4, No.1901:
Jabir said that Rasul delivered the sermon and said: When any one of you comes for the Friday (prayer) and the Imam comes out (from his apartment), (even then) should observe two rakas (of prayer).

Bk 4, No.1902:
Jabir reported that Sulaik Ghatafani came on Friday (for prayer) while Rasul was sitting on the pulpit. Sulaik also sat down before observing prayer. Rasul said: Have you observed two rakas? He said: No. He (Rasul) said: Stand and observe them

Bk 4, No.1903:
Jabir said: Sulaik Ghatafani came on Friday when Rasul was delivering the sermon. He (Sulaik) sat down. He (Rasul) said to him: 0 Sulaik I stand and observe two rakas and make them short, and then said: When any one of you comes on Friday, while the Imam delivers the sermon, he should observe two rakas and should make them short.

Chapter 161: HADITH PERTAINING TO GIVING INSTRUCTION IN KHUTBA

Bk 4, No.1904:
Abu Rifa'a said: I came to Rasul when he was delivering the sermon, and I said: Rasul, here is a stranger and he wants to learn about this religion and he does not know what this religion is. Rasul looked at me and left his sermon till he came to me, and he was given a chair and I thought that Its legs were made of iron. Rasul sat In it and he began to teach me what Allah had taught him. He then came (to the pulpit) for his sermon and completed it to the end.

Chapter 162: WHAT IS TO BE RECITED IN THE JUMUIA PRAYER?

Bk 4, No.1905:
Ibn Abu Rafi said: Marwan appointed Abu Huraira as his deputy in Medina and he himself left t for Mecca. Abu Huraira led as in the Juma prayer and recited after sura Juma in the second raka:" When the hypocrites came to thee" (Surah lxiii.). I then met Abu Huraira as he came back and said to him: You have recited two surahs which Ali ibn Abu Talib used to recite in Kufah. Upon this Abu Huraira said: I heard Rasul 'reciting these two in the Friday (prayer).

Bk 4, No.1906:
This hadith is narrated by Abdullah b. Abu Rafi with the same chain of transmitters but with this modification:" That he recited sura Juma (lxii.) in the first raka and" The hypocrites came" in the second raka.

Bk 4, No.1907:
Numan b. Bashir reported that Rasul used to recite on two Eids and in Friday prayer:" Glorify The name of Thy Lord, the Most High" (Surah lxxxvii.), and:" Has there come to thee the news of the overwhelming event" (lxxxviii.). And when the Eid and Juma combined on a day he recited these two (surah) in both the prayers.

Bk 4, No.1908:
This hadith has been narrated by Ibrahim b Muhammad b. al-Muntashir with the same chain of transmitters.

Bk 4, No.1909:
Dahhak b. Qais wrote to Numan b. Bashir asking him what Rasul recited on Friday besides sura Juma He said that he recited:" Has there reached..." (Surah lxxxviii, ).

Bk 4, No.1910:
Ibn Abbas said: Rasul used to recite in the morning prayer on Friday Surah" Alif-Lam-Mim, Tanz'il ul-Sajda" (Surah xxxii.): Surely there came over the man a time" (Surah lxxvii) and he used to recite in Juma prayer Surahs Juma and al-Munafiqin.

Bk 4, No.1911:
A hadith like this has been narrated by Sufyan with the same chain of transmitters.

Bk 4, No.1912:
Mukhawwil has narrated this hadith on the authority of Sufyan.

Bk 4, No.1913:
Abu Huraira reported that Rasul used to recite in the dawn prayer on Friday" Alif-Lam-Mim, Tanzil" and" Surely there came."

Bk 4, No.1914:
Abu Huraira reported that Rasul used to recite in the dawn prayer on Friday:" Alif-Lam-Mim, Tanzil" in the first raka, and in the second one:" Surely there came over the man a time when he was nothing that could be mentioned."

Chapter 163: PRAYER (SUNAN) AFTER THE Juma PRAYER (FARD)

Bk 4, No.1915:
Abu Huraira said Rasul said: When any one of you observes the Juma prayer (two obligatory rakas in congregation), he should observe four (rakas) afterwards.

Bk 4, No.1916:
Suhail reported on the authority of Abu Huraira that Rasul said: When you observe prayer after (the two obligatory raklabs) of Juma, you should observe four rakas (and Amr in his narration has made this addition that Ibn Idris said this on the authority of Suhail): And if you are in a hurry on account of something, you should observe two rakas in the mosque and two when you return (to your house).

Bk 4, No.1917:
Abu Huraira said Rasul said: When any one amongst you observes prayer after Juma, he should observe four rakas. (In the hadith transmitted by Jarir the word minkum is not recorded.)

Bk 4, No.1918:
Nafi reported that when Abdullah (b. Umar) observed the Friday prayer and came back he observed two rakas in his house, and then said: Rasul used to do this.

Bk 4, No.1919:
Ibn Umar, while describing the Nafl prayer of Rasul, said: He did not observe (Nafl) prayer after Juma till he went back and observed two rakas in his house. Yahya said: I guess that I uttered these words (before Imam Malik) that he of course observed (them).

Bk 4, No.1920:
Salim narrated on the authority of his father that Rasul used to observe two rakas after Juma.

Bk 4, No.1921:
Umar b. Ata b. Abu Khuwar said that Nafi b. Jubair sent him to al- Sa'ib the son of Namir's sister with a view to asking him about what he had seen in the prayer of Muaweya. He said: Yes, I observed the Juma prayer along with him in Maqsura and when the Imam pronounced salutation I stood up at my place and observed (Sunan rakas). As he entered (the apartment) he sent for me and said: Do not repeat what you have done. Whenever you have observed the Juma prayer, do not observe (Sunan prayer) till you, have talked or got out For Rasul had ordered us to do this and not to combine two (types of) prayers without talking of going out.

Bk 4, No.1922:
The same hadith is narrated on the authority of Umar b. Ata but with this modification: When he (the Imam) pronounced salutation I stood up at my place. No mention was made of the Imam in it.

Chapter 164: THE PRAYER OF THE TWO EIDS

Bk 4, No.1923:
Ibn Abbas said: I participated in the Fitr prayer with Rasul and Abu Bakr, Umar and Uthman, and all of them observed this prayer before the Khutba, and then he (Rasul) delivered the sermon. Then Rasul descended (from the pulpit) and I (perceive) as if I am seeing him as he is commanding people with his hand to sit down. He then made his way through their (assembly) till he came to the women. Bilal was with him. He then recited (this verse): O Prophet, when believing women come to thee giving thee a pledge that they will not associate aught with Allah" (lx. 12) till he finished (his address to) them and then said: Do you conform to it (what has been described in the verse)? Only one woman among them replied: Yes, Rasul, but none else replied. He (the narrator) said: It could not be ascertained who actually she was. He (Rasul) exhorted them to give alms. Bilal stretched his cloth and then said: Come forward with alms. Let my father and mother be taken as ransom for you. And they began to throw rings and ringlets in the cloth of Bilal.

Bk 4, No.1924:
Ibn Abbas said: I bear testimony to Rasul offering prayer before Kbutba. He (after saying prayer) delivered the Kutba, and he found that the women could not hear it, so he came to them and exhorted them and preached them and commanded them to give alms, and Bilal had stretched his cloth and the women were throwing rings, earrings and other things. This hadith has been narrated on the authority of Ayyub with the same chain of transmitters.

Bk 4, No.1925:
Jabir said: Rasul stood up on the day of Eid al-Fitr and observed prayer. And he commenced the prayer before the sermon. He then delivered the sermon. When Rasul had finished (the sermon) he came down from (the pulpit), and made his way to the women and exhorted them (to do good acts), and he was leaning on the hand of Bilal. Bilal had stretched his cloth in which women were throwing alms. I (one of the narrators) said to Ata (the other narrator): It must be Zakat on the day of Fitr. He (Ata ) said: No. It was alms (which) they were giving on that occasion, and a woman gave her ring, and then others gave, and then others gave. I said to Ata : Is It right now for the Imam to come to the women when he has finished (his address to the men) that he should exhort them (to good deeds)? He said: (Why not) by my life, it is right for them (to do so). What is the matter with them that they do not do it now?

Bk 4, No.1926:
Jabir said: I observed prayer with Rasul on the Eid day. He commenced with prayer before the sermon without Adhan and Iqama. He then stood up leaning on Bilal, and he commanded (them) to be on guard (against evil for the sake of) Allah, and he exhorted (them) on obedience to Him, and he preached to the people and admonished them. He then walked on till he came to the women and preached to them and admonished them, and asked them to give alms, for most of them are the fuel for Hell. A woman having a dark spot on the cheek stood up and said: Why is it so, Rasul? He said: For you grumble often and show ingratitude to your spouse. And then they began to give alms out of their ornaments such as their earrings and rings which they threw on to the cloth of Bilal.

Bk 4, No.1927:
Ibn Abbas and Jaibir b. Abdullah al-Ansari said: There was no Adhan on the (occasion) of Id-ul-Fitr and Id-ul-Adha. I (Ibn Juraij) said: I asked him after some time about it. He (Ata , one of the narrators) said: Jabir al-Ansari told me: There is neither any Adhan on Id-ul-Fitr when the Imam comes out, nor even after his coming out; their is neither lqama nor call nor anything of the sort of calling on that day and nor Iqama.

Bk 4, No.1928:
Ata reported that Ibn Abbas sent (him) to Ibn Zubair at the commencement of the oath of allegiance to him (for Caliphate saying): As there is no Adhan on Eid-ul-Fitr, so you should not pronounce it. Ibn Zubair did not pronounce Adhan on that day. He (Ibn Abbas ) also sent him (with this message) that sermon (is to be delivered) after the prayer, and thus it was done. So lbn Zubair observed prayer before Khutba.

Bk 4, No.1929:
Jabir b. Samura said: I prayed with Rasul prayers on two I'ds wore than once or twice without there being Adhan and Iqama.

Bk 4, No.1930:
Ibn Umar reported that Rasul, Abu Bakr and Umar used to observe the two Eid prayers before the sermon.

Bk 4, No.1931:
Abu Saeed Kuzri reported that Rasul used to go out on the day of Adha and on the day of Fitr and commenced the prayer. And after having observed his prayer and pronounced the salutation, he stood up facing people as they were seated at their places of worship. And if he intended to send out an army he made mention of it to the people, and if he intended any other thing besides it, he commanded them (to do that). He used to say (to the people): Give alms, give alms, give alms, and the majority that gave alms was of women. He then returned and this (practice) remained (in vogue) till Marwan b. al- Hakam (came into power). I went out hand in hand with Marwan till we came to the place of worship and there Kathir b. Salt had built a pulpit of clay and brick. Marwan began to tug me with his hand as though he were pulling me towards the pulpit, while I was pulling him towards the prayer. When I saw him doing that I said: What has happened to the practice of beginning with prayer? He said: No, Abu Saeed, what you are familiar with has been abandoned. I thereupon said (three times and went back): By no means, by Him in Whose hand my life is, you are not doing anything better than what I am familiar with.

Chapter 165: PERMISSIBILITY OF WOMEN'S GOING OUT ON EID DAYS TOWARDS THE PLACE OF WORSHIP AND THEIR PRESENCE IN THE KHUTBA (SITTING) AT A DISTANCE FROM MEN

Bk 4, No.1932:
Umm Atiya said: He (Rasul) commanded us that we should take out unmarried women and purdah-observing ladies for Eid prayers, and he commanded the menstruating women to remain away from the place of worship of the Muslims.

Bk 4, No.1933:
Umm Atiyya said: We were commanded to bring out on old days purdah-observing ladies and those unmarried, and menstruating women came out but remained behind people and pronounced takbir (Allah-o-Akbar) along with them.

Bk 4, No.1934:
Umm Atiya said: Rasul commanded us to bring out on Eid-ul-Fitr and Eid-ul-Adha young women, menstruating women and purdah-observing ladies, menstruating women kept back from prayer, but participated in goodness and supplication of the Muslims. I said: Rasul, one of us does not have an outer garment (to cover her face and body). He said: Let her sister cover her with her outer garment.

Chapter 166: ABANDONING OF PRAYER BEFORE EID AND AFTER IT IN THE PLACE OF WORSHIP (OURSIDE THE HABITATION) ESPECIALLY MEANT FOR EID

Bk 4, No.1935:
Ibn Abbas reported that Rasul went out on the day of Adha or Fitr and observed two rakas, and did not observe prayer (at that place) before and after that. He then came to the women along with Bilal and commanded them to give alms and the women began to give their rings and necklaces.
This hadith has been narrated on the authority of Shuba with the same chain of transmitters.

Chapter 167: WHAT IS TO BE RECITED IN EID PRAYERS

Bk 4, No.1936:
Ibn Umar reported that (his father) Umar b. Khatab asked Abu Waqid al-Laithi what Rasul used to recite on Eid-ul-Adha and Eid-ul-Fitr. He said: He used to recite in them:" Qaf. By the Glorious Koran" (Surah 1)," The Hour drew near, and the moon was rent asunder" (Surah liv.).

Bk 4, No.1937:
Utba reported that his father Waqid al-Laithi said: Umar b. Khatab asked me what Rasul recited on Eid day. I said:" The Hour drew near" and Qaf. By the Glorious Koran".

Chapter 168: PERMISSION FOR INNOCENT SPORT ON EID DAYS

Bk 4, No.1938:
Aisha said: Abu Bakr came to see me and I had two girls with me from among the girls of the Ansar and they were singing what the Ansar recited to one another at the Battle of Buath. They were not, however, singing girls. Upon this Abu Bakr said: What I (the playing of) this wind instrument of Satan in the house of Rasul and this too on Eid day? Upon this Rasul said: Abu Bakr, every people have a festival and it is our festival (so let them play on).

Bk 4, No.1939:
This hadith has been narrated by Hisham with the same chain of transmitters, but there the words are:" Two girls were playing upon a tambourine."

Bk 4, No.1940:
Aisha reported that Abu Bakr came to her and there were with her two girls on Adha days who were singing and beating the tambourine and Rasul had wrapped himself with his mantle. Abu Bakr scolded them. Rasul uncovered (his face) and said: Abu Bakr, leave them alone for these are the days of Eid. And Aisha said: I recapitulate to my mind the fact that once Rasul screened me with his mantle and I saw the sports of the Abyssinians, and I was only a girl, and so you can well imagine how a girl of tender age is fond of watching the sport.

Bk 4, No.1941:
Aisha said: BY Allah, I remember Rasul standing on the door of my apartment screening me with his mantle enabling me to see the sport of the Abyssinians as they played with their daggers in the mosque of Rasul. He (Rasul) kept standing for my sake till I was satiated and then I went back; and thus you can well imagine how long a girl tender of age who is fond of sports (could have watched it).

Bk 4, No.1942:
Aisha said: Rasul came (in my apartment) while there were two girls with me singing the song of the Battle of Buath. He lay down on the bed and turned away his face. Then came Abu Bakr and he scolded me and said: Oh! this musical instrument of the devil in the house of Rasul! Rasul turned towards him and said: Leave them alone. And when he (Rasul) became unattentive, I hinted them and they went out, and it was the day of Eid and negroes were playing with shields and speare. (I do not remember) whether I asked Rasul or whether he said to me if I desired to see (that sport). I said: Yes. I stood behind him with his face parallel to my face, and he said: O Banu Arfada, be busy (in your sports) till I was satiated. He said (to me): Is that enough? I said: Yes. Upon this he asked me to go.

Bk 4, No.1943:
Aisha reported that some Abyssinians came and gave a demonstration of armed fight on the Eid day in the mosque. Rasul invited me (to see that fight). I placed my head on his shoulder and began to see their sport till it was I who turned away from watching them.

Bk 4, No.1944:
This hadith has been narrated by Hisham with the same chain of transmitters but (the narrators) did not make mention of the mosque.

Bk 4, No.1945:
Aisha said that she sent a message to the players (of this armed fight) saying: I like to see them (fighting). She further said: Rasul stood up and I stood at the door (behind him) and saw (this fight) between his ears and his shoulders they played in the mosque. Ata (one of the narra- tors) said: Were they persians or Abyssinians? Ibn 'Atiq told me they were Abyssinians.

Bk 4, No.1946:
Abu Huraira said: While the Abyssinians were busy playing with their arms in the presence of Rasul Umar b. Khatab came there. He bent down to take up pebbles to throw at them (in order to make them go off). Rasul said to him: Umar, leave them alone.

Chapter 169: PRAYER FOR RAIN

Bk 4, No.1947:
Abdullah b. Zaid b. Mazini said: Rasul went to the place of prayer and prayed for rain and turned round his mantle while facing the Qibla.

Bk 4, No.1948:
Ibn Tamim narrated on the authority of his uncle (Abdullah b. Zaid) that Rasul went out to the place of prayer and prayed for rain and faced towards Qibla, and turned round his mantle and prayed two rakas.

Bk 4, No.1949:
Abdullah b. Zaid al-Ansari reported that Rasul went out to the place of prayer in order to offer prayer for rainfall. And when he intended to make supplication he faced Qibla and turned round his mantle.

Bk 4, No.1950:
'Abbad b. Tamim Mazini heard his uncle, who was one of the Companions of Rasul, as saying: Rasul went out one day in order to pray for rain. He turned his back towards people, supplicated before Allah, facing towards Qibla, and turned his mantle round and then observed two rakas of prayer.

Bk 4, No.1951:
Anas said: I saw Rasul raising his hands (high enough) in supplication (for rain) that the whiteness of his armpits became visible.

Bk 4, No.1952:
Anas b. Malik reported that Rasul prayed for rain pointing the back of his hands to the sky.

Bk 4, No.1953:
Anas reported that Rasul was not accustomed to raice his hands in any supplication he made except when praying for rain. (He would then raise [his hands] high enough) that the whiteness of his armpits became visible. Abdul A'la said that (he was in doubt whether it was) the whiteness of his armpit or armpits.

Bk 4, No.1954:
This hadith has been narrated by Anas b. Malik through another chain of transmitters.

Chapter 170: SUPPLICATION IN PRAYER FOR RAIN

Bk 4, No.1955:
Anas b. Malik reported that a person entered the mosque through the door situated on theside of Daral-Qada' during Friday (prayer) and Rasul was delivering the sermon while standing. He came and stood in front of Rasul and said: Rasul, the camels died and the passages were blocked; so supplicate Allah to send down rain upon us. Rasul raised his hands and then said: (O Allah, send down rain upon us; O Allah, send dowp rain upon us; O Allah, send down rain upon us. Anas said: By Allah, we did not see any cloud or any patch of it, and there was neither any house or building standing between us and the (hillock) Sal'a. There appeared a cloud in the shape of a shield from behind it, and as it (came high) in the sky it spread and then there was a downpour of rain. By Allah, we did not see the sun throughout the week. Then (that very man) came on the coming Friday through the same door when Rasul was standing and delivering the sermon. He stood in front of him and said: Rasul, our animals died and the passages blocked. Supplicate Allah to stop the rain for us. Rasul again raised his hands and said: O Allah, let it (rain) fall in our suburbs and not on us, O Allah (send it down) on the hillocks and small mountains and the river-beds and at places where trees grow. The rain stopped, and as we stepped out we were walking in sun- shine. He (the narrator) said to Sharik: I asked Anas b. Malik if he was the same man. He said: I do not know.

Bk 4, No.1956:
Anas b. Malik said: The people were in the grip of famine during the lifetime of Rasul, and (once) as Rasul was delivering the sermon standing on the pulpit on Friday, a bedouin stood up and said: Rasul, the animals died and the children suffered starvation. The rest of the hadith is the same (and the words are) that he (Rasul) said: O Allah, send down rain in our suburbs but not on us. He (the narrator) said: To whichever directions he pointed with his hands, the clouds broke up and I saw Medina like the opening of a (courtyard) and the stream of Qanat flowed for one month, and none came from any part (of Arabia) but with the news of heavy rainfall.

Bk 4, No.1957:
Anas b. Malik reported that while Rasul was delivering the sermon on Friday, people stood up before him and said in a loud voice: Rasul, there is a drought and the trees have become yellow, the animals have died; and the rest of the hadith is the same, and in the narration transmitted by Abdul A'la the words are:" The clouds cleard from Medina and it began to rain around it and not a single drop of rain fell in Medina. And as I looked towards Medina, I found it hollow like (the hollowness of) a basin.

Bk 4, No.1958:
This hadith has been narrated on the authority of Anas but with this addition:" Allah gathered the clouds and as we (were obliged) to stay back I saw that even the strong man, impelled by a desire to go to his family, (could not do so)."

Bk 4, No.1959:
'Ubaidullah b. Anas b. Malik heard (his father) Anas b. Malik as saying: A bedouin came to Rasul on Friday as he was (delivering the sermon on his) pulpit; and the rest of the hadith is the same but with this addition:" I saw the cloud clearing just as a sheet is folded."

Bk 4, No.1960:
Anas (b. Malik) said: It rained upon us as we were with Rasul. Rasul removed his cloth (from a part of his body) till the rain fell on it. We said: Rasul, why did you do this? He said: It is because it (the rainfall) has just come from the Exalted Lord.

Chapter 171: (PRAYER FOR) PROTECTION (OF ALLAH) WHEN THERE IS A WINDSTORM, OR (TERRIBLY DARK) CLOUD, AND FEELING OF JOY WHEN THERE IS A RAINFALL

Bk 4, No.1961:
Ata b. Abi Rabah reported that he heard Aisha, Wife, as saying: When there was on any day windstorm or dark cloud (its effects) could be read on the face of Rasul, and he moved forward and backward (in a state of anxiety) ; and when it rained, he was delighted and it (the state of restlessness) disappeared. Aisha said: I asked him the reason of this anxiety and he said: I was afraid that it might be a calamity that might fall upon my Ummah, and when he saw rainfall he said: It is the mercy (of Allah).

Bk 4, No.1962:
Ata b. Rabah reported on the authority of Aisha, Wife, who said: Whenever the wind was stormy, Rasul used to say: O Allah! I ask Thee for what is good in it, and the good which it contains, and the good of that which it was sent for. I seek refuge with Thee from what is evil in it, what evil it contains, and the evil of that what it was sent for; and when there was a thunder and lightning in the sky, his colour underwent a change, and he went out and in, backwards and forwards; and when the rain came, he felt relieved, and I noticed that (the sign of relief) on his face. Aisha asked him (about it) and he said: It may be as the people of 'Ad said: When they saw a cloud formation coming to their valley they said:" It is a cloud which would give us rain" (Koran, xlvi. 24).

Bk 4, No.1963:
Aisha, Wife, said: I never saw Rasul laugh to such an extent that I could see his uvula-whereas he used to smile only-and when he saw dark clouds or wind, (the signs of fear) were depicted on his face. I said: Rasul, I find people being happy when they ace the dark cloud in the hope that it would bring rain, but I find that when you see that (the cloud) there is an anxiety on your face. He said: Aisha, I am afraid that there may be a calamity in it, for a people was afflicted with wind, when the people saw the calamity they said:" It is a cloud which would give us rain" (Koran. xlvi. 24).

Bk 4, No.1964:
Ibn Abbas said Rasul said: I have been helped by the east wind and the 'Ad were destroyed by the west wind.

Bk 4, No.1965:
This hadith has been narrated on the authority of Ibn Abbas through another chain of transmitters.

Chapter 172: PRAYER AT THE TIME OF SOLAR ECLIPSE

Bk 4, No.1966:
Aisha reported that there was a solar eclipse in the time of Rasul. He stood up to pray and prolonged his stand very much. He then bowed and prolonged very much his bowing. He then raised his head and prolonged his stand much, but it was less than the (duration) of the first stand. He then bowed and prolonged bowing much, but it was less than the duration of his first bowing. He then prostrated and then stood up and prolonged the stand, but it was less than the first stand. He then bowed and prolonged his bowing, but it was less than the first bowing. He then lifted his head and then stood up and prolonged his stand, but it was less than the first stand. He then bowed and prolonged bowing and it was less than the first bowing. He then prostrated himself; then he turned about, and the sun had become bright, and he addressed the people. He praised Allah and landed Him and said: The sun and the moon are two signs of Allah; they are not eclipsed on account of anyones death or on account of anyone's birth. So when you see them, glorify and supplicate Allah, observe prayer, give alms. O Ummah of Muhammad, none is more indignant than Allah When His servant or maid commits fornication. O people of Muhammad, by Allah, if you knew what I know, you would weep much and laugh little.

Bk 4, No.1967:
This hadith has been narrated by Hisham b. Urwa with the same chain of transmitters but with this addition:" Verily the sun and the moon are among the signs of Allah." And similarly this addition was made:" He then lifted his hands and said: O Allah! have I not conveyed it?"

Bk 4, No.1968:
Aisha, Wife, reported There was an eclipse of the sun during the lifetime of Rasul. So, Rasul went to the mosque and stood up and glorified Allah, and the people formed themselves in rows behind him. Rasul made a long recital (of the Koran) and then pronounced takbir and then observed a long ruku. He then raised his head and said: Allah listened to him who praised Him: our Lord, praise is due to Thee. He then again stood up and made a long recital, which was less than the first recital. He pronounced takbir and observed a long ruku, and it was less than the first one. He again said: Allah listened to him who praised Him; our Lord, praise is due to Thee. (Abu Tahir, one of the narrators) made no mention of:" He then prostrated himself." He did like this in the second raka, till he completed four rakas and four prostrations and the sun became bright before he deported. He then stood up and addressed people, after lauding Allah as He deserved, and then said: The sun and the moon are two signs among the signs of Allah These do not eclipse either on the death of anyone or on his birth. So when you see them, hasten to prayer. He also said this: Observe prayer till Allah dispels the anxiety (of this extraordinary phenomenon) from you. Rasul said: I saw in my place everything which you have been promised. I even saw myself desiring to pluck a bunch (of grapes) from Paradise (and it was at the time) when you saw me moving forward. And I saw Hell and some of its parts crushing the others, when you saw me moving back; and I saw in it Ibn Luhayy and he was the person who made the she-camels loiter about. In the hadith transmitted by Abu Tahir the words are:" He hastened to prayer," and he made no mention of what follows.

Bk 4, No.1969:
Aisha reported that there was a solar eclipse during the lifetime of Rasul and he sent the announcer (to summon them) for congregational prayer. The people gathered together and he pronounced takbir and he observed four rakas, in the form of two rakas (i.e he observed two qiyams and two rukus in one raka) and four prostrations.

Bk 4, No.1970:
Aisha reported that Rasul recited loudly in the eclipse prayer, and he observed four rakas in the form of two rakas and four prostrations. Zuhri said: Kathir b. Abbas narrated on the authority of Ibn Abbas that Rasul observed four rakas and four prostrations in two rakas.

Bk 4, No.1971:
Zuhri said: Kathir b. Abbas used to narrate that Ibn Abbas used to relate about the prayer of Rasul in regard to the eclipse of the sun like that what was narrated by Urwa on the authority of Aisha.

Bk 4, No.1972:
Ata said: I heard Ubaid b. Umair say: It has been narrated to me by one whom I regard as truthful, (the narrator says: I can well guess that he meant Aisha) that the sun eclipsed during the lifetime of Rasul and he stood up (in prayer) for a rigorously long time. He then bowed and then stood up and then bowed and then stood up and then bowed, thus observing three rukus in two rakas and four prostrations. He then departed and the sun brightened. He pronounced" Allah is the Greatest" while bowing. He would then bow and say:" Allah listened to him who praised Him" while lifting up his head. He then stood up, and praised Allah and lauded Him, and then said: The sun and the moon do not eclipse on the death of anyone or on his birth. But both of them are among the signs of Allah with which Allah terrifies His servants. So when you see them under eclipse, remember Allah till they are brightened. This hadith is narrated thus on the authority of Aisha through another chain of transmitters:" Rasul observed six rukus and four prostration in (two rakas)."

Chapter 173: MENTION OF THE TORMENT OF GRAVE IN ECLIPSE PRAYER

Bk 4, No.1973:
Amra reported that a Jewess came to Aisha to ask (about something) and said: May Allah protect you from the torment of the grave! Aisha said: Rasul, would people be tormented in the graves? Rasul said: (May there be) protection of Allah! Rasul mounted one morning on the ride, and the sun eclipsed. Aisha said: I came in the company of the women in the mosque from behind the rooms. Rasul dismounted from his ride and came to the place of worship where he used to pray. He stood up (to pray) and the people stood behind him. Aisha said: He stood for a long time. He then bowed and it was a long ruku. He then raised his head and he stood for a long time, less than the first standing. He then bowed and his ruku was long, but it was less than that (the first) ruku. He then raised (his head) and the sun had become bright. He (Rasul) then said: I saw you under trial in the grave like the turmoil of Dajjal. Amra said: I heard Aisha say: I listened after this to Rasul seeking refuge from the torment of Fire and the torment of the grave.

Bk 4, No.1974:
This hadith has been narrated by Yahya b. Saeedwith the same chain of transmitters.

Bk 4, No.1975:
Jabir said: The sun eclipsed on one extremely hot day during the lifetime of Rasul. Rasul prayed along with his Companions. He prolonged his qiyam (standing posture in prayer) till they (his Companions) began to fall down. He then observed a long ruku. He raised his head (and stood up for long) and then observed a long ruku. He then raised (his head and stood up) for a long time and then made two prostrations. He then stood up and did like this and thus he observed four rukus and four prostrations (in two rakas) and then said: All these things were brought to me in which you will be made to enter. Paradise was brought to me till (I was so close to it) that if I (had intended) to pluck a bunch (of grapes) out of it. I would have got it, or he (Rasul) said: I intended to get a bunch (out of that) but my hand could not reach it. Hell was also brought to me and I saw in it a woman belonging to the tribe of Israel who was tormented for a cat whom she had tied, but did not give it food nor set it free to eat the creatures of the earth; and I saw Abu Thumama Amr b. Malik who was dragging his intestines in Hell. They (the Arabs) used to say that the sun and the moon do not eclipse but on the death of some great person; but (in reality) both these (the sun and the moon) are among the signs of Allah which are shown to you; so when there is an eclipse, observe prayer till it (the sun or the moon) brightens. This hadith has been narrated by Hisham with the same chain of transmitters except this" I saw a dark woman with a tail stature and loud voice," but he made no mention of" from among Bani Israel".

Bk 4, No.1976:
Jabir reported that the sun eclipsed during the lifetime of Rasul on that very day when Ibrahim (Rasul's son) died. Rasul stood up and led people in (two rakas of) prayer with six rukus and four prostrations. He commenced (the prayer) with takbir (Allah-o-Akbar) and then recited and prolonged his recital. He then bowed nearly the (length of time) that he stood up. He then raised his head from the ruku and recited but less than the first recital. He then bowed (to the length of time) that he stood up. He then raised his head from the ruku and again recited but less than the second recital. He then bowed (to the length of time) that he stood up. He then lifted his head from the ruku. He then fell in prostration and observed two prostrations. He stood up and then bowed, observing six rukus like it, without (completing) the raka in them, except (this difference) that the first (qiyam of ruku) was longer than the later one, and the ruku was nearly (of the same length) as prostration. He then moved backward and the rows behind him also moved backward till we reached the extreme (Abu Bakr said: till he reached near the women) He then moved forward and the people also moved forward along with him till he stood at his (original) place (of worship). He then completed the prayer as it was required to complete and the sun brightened and he said: O people! verily the sun and the moon are among the signs of Allah and they do not eclipse at the death of anyone among people (Abu Bakr said: On the death of any human being). So when you see anything like it (of the nature of eclipse), pray till it is bright. There is nothing which you have been promised (in the next world) but I have seen it in this prayer of mine. Hell was brought to me as you saw me moving back on account of fear lest its heat might affect me; and I saw the owner of the curved staff who dragged his intestines in the fire, and he used to steal (the belongings) of the pilgrims with his curved staff. If he (the owner of the staff) became aware, he would say: It got (accidentally) entangled in my curved staff, but if he was unaware of that, he would take that away. I also saw in it (in Hell) the owner of a cat whom she had tied and did not feed her nor set her free so that she could eat the creatures of the earth, till the cat died of starvation. Paradise was brought to me, and it was on that occasion that you saw me moving forward till I stood at my place (of worship). I stretched my hand as I wanted to catch hold of its fruits so that you may see them. Then I thought of not doing it. Nothing which you have been promised was there that I did not see in this prayer of mine.

Bk 4, No.1977:
Asma' said: The sun eclipsed during the lifetime of Rasul. As I went to Aisha who was busy in prayer. I said: What is the matter with the people that they are praying (a special prayer)? She (Aisha) pointed towards the sky with her head. I said: Is it (an unusual) sign? She said: Yes. Rasul stood up for prayer for such a long time that I was about to faint. I caught hold of a waterskin lying by my side, and began to pour water over my head, or (began to sprinkle water) on my face. Rasul then finished and the sun had brightened. Rasul then addressed the people, (after) praising Allah and lauding Him, and then said: There was no such thing as I did not see earlier, but I saw it at this very place of mine. I ever saw Paradise and Hell. It was also revealed to me that you would be tried in the graves, as you would he tried something like the turmoil of the Dajjal. Asma' said: I do not know which word he actually used (qariban or mithl), and each one of you would be brought and it would be said: What is your knowledge about this man? If the person is a believer, (Asma' said: I do not know whether it was the word al-Mu'min or al-Mu'qin) he would say: He is Muhammad and he is Rasul. He brought to us the clear signs and right guidance. So we responded and obeyed him. (He would repeat this three times), and it would be said to him: You should go to sleep. We already knew that you are a believer in him. So the pious man would go to sleep. So far as the hypocrite or sceptic is concerned (Asma' said: I do not know which word was that: al-Munafiq (hypocrite) or al-Murtad (doubtful) he would say: I do not know. I only uttered whatever I heard people say.

Bk 4, No.1978:
Asma' said: I came to Aisha when the people were standing (in prayer) and she was also praying. I said: What is this excitement of the people for? And the rest of the hadith was narrated like one, (narrated above). Urwa said: Do not say Kasafat-ush-Shamsu, but say Khasafat-ush-Shamsu.

Bk 4, No.1979:
Asma' bint Abu Bakr said: Rasul was one day (i.e on the day when the sun eclipsed) so perturbed that he (in haste) took hold of the outer garment (of a female member of his family) and it was later on that his (own) cloak was sent to him. He stood in prayer along with people for such a long time that if a man came he did not realise that Rasul had observed ruku, as it has been narrated about ruku in connection with long qiyam.

Bk 4, No.1980:
Abu Juraij narrated this hadith with the same chain of transmitters (but with the addition of these words):" It was for a long duration that he (Rasul) observed qiyam and he would then observe ruku. (The narrator also added) I (Asma') looked at a woman who was older than I, and at another who was weaker than I.

Bk 4, No.1981:
Asma' daughter of Abu Bakr said: The sun eclipsed during the lifetime of Rasul ; so he felt perturbed and he, by mistake, took hold of the outer garment of a woman till he was given his own cloak. After this I satisfied my need and then came and entered the mosque. I saw Rasul standing in prayer. I stood along with him. He prolonged his qiyam till I wished to sit down. Then I cast a glance towards an old woman. So I said: She is older than I. I, therefore, kept standing. He (Rasul) then observed ruku, and prolonged his ruku. He then raised his head. He then prolonged his qiyam to such an extent that if a person happened to come he would have thought that he had not observed the ruku.

Bk 4, No.1982:
Ibn Abbas said: There was an eclipse of the sun during the lifetime of Rasul. Rasul, prayed accompanied by the people. He stood for a long time, about as long as it would take to recite sura Baqara; then he bowed for a long time; then he raised his head and stood for a long time, but it was less than the first qiyam. He then bowed for a long time but for a shorter while than the first. He then prostrated and then stood for a long time, but it was less than the first qiyam. He then bowed for a long time, but it was less than the first bowing. He then raised (his head) and stood for a long time, but it was less than the first qiyam. He then bowed for a long time but it was less than the first bowing. He then observed prostration, and then he finished, and the sun had cleared (by that time). He (Rasul) then said: The sun and moon are two signs from the signs of Allah. These two do not eclipse on account of the death of anyone or on account of the birth of anyone. So when you see that, remember Allah. They (his Companions) said: Rasul, we saw you reach out to something, while you were standing here, then we saw you restrain yourself. He said: I saw Paradise and reached out to a bunch of its grapes; and had I taken it you would have eaten of it as long as the world endured. I saw Hell also. No such (abominable) sight have I ever seen as that which I saw today; and I observed that most of its inhabitants were women. They said: Rasul, on what account is it so? He said: For their ingratitude or disbelief (bi-kufraihinna). It was said: Do they disbelieve in Allah? He said: (Not for their disbelief in God) but for their ingratitude to their husbands and ingratitude to kindness. If you were to treat one of them kindly for ever, but if she later saw anything (displeasing) in you, she would say: i have never seen any good in you.

Bk 4, No.1983:
This hadith has been narrated on the authority of Zaid b. Aslam with the same chain of transmitters except with this difference that he (the narrator said):" then we saw you keeping aloof (back)."

Bk 4, No.1984:
Ibn Abbas said: When there was a solar eclipse Rasul observed eight rukus and four prostrations (in two rakas). This has been narrated by Ali also.

Bk 4, No.1985:
Ibn Abbas said: Rasul observed prayer while it was (solar) eclipse. He recited (the Koran in qiyam) and then bowed. He again recited and again bowed. He again recited and again bowed and again recited and again bowed, and then prostrated; and the second (raka) was like this.

Bk 4, No.1986:
Amr ibn Ass said: When the sun eclipsed during the lifetime of Rasul, they (the people) were called to congregational prayers. Rasul observed two rukus in one raka. He then stood and observed two rukus in (the second) raka. The sun then became bright, and Aisha said; Never did I observe, ruku and prostration longer than this (ruku and prostration).

Bk 4, No.1987:
Abu Masud al-Ansari said Rasul said: Verily the sun and the moon are the two signs among the signs of Allah by which He frightens his servants and they do not eclipse on account of the death of any one of the people. So when you see anything about them, observe prayer, supplicate Allah till it is cleared from you.

Bk 4, No.1988:
Abu Masud said Rasul said: Verily the sun and the moon do not eclipse on account of the death of any one of the people, but they are the two signs among the signs of Allah. So when you see it, stand up and observe prayer.

Bk 4, No.1989:
This hadith has been narrated on the authority of Ismail with the same chain of transmitters and in the hadith narrated by Sufyan and Waki' (the words are):" The sun eclipsed on the day when Ibrahim died, and the people said: It has eclipsed on the death of Ibrahim."

Bk 4, No.1990:
Abu Musa said: The sun eclipsed during the time of Rasul. He stood in great anxiety fearing that it might be the Doomsday, till he came to the mosque. He stood up to pray with prolonged qiyam, ruku, and prostration which I never saw him doing in prayer; and then he said: These are the signs which Allah sends, not on account of the death of anyone or life of any one, but Allah sends them to frighten thereby His servants. So when you see any such thing, hasten to remember Him, supplicate Him and beg pardon from Him, and in the narration transmitted by Ibn 'Ala the words are:" The sun eclipsed"."" He frightens His servants."

Bk 4, No.1991:
Abdul Rahman b. Samura said: During the lifetime of Rasul I was shooting my arrows in Medina, when an eclipse of the sun took place. I, therefore, threw them away and said, I must see how Rasul acts in a solar eclipse today. When I came to him, he had been supplicating with his hands, raised, pronouncing Allah-o-Akbar, praising Him, acknowledging that He is One God till the eclipse was over, then he recited two surahs and prayed two rakas.

Bk 4, No.1992:
Abdul Rahman b. Samura, who was one of the Companions of Rasul said: During the lifetime of Rasul I was shooting some of my arrows in Medina, when the sun eclipsed. I threw (the arrows) and said: By Allah, I must see how Rasul acts in solar eclipse. So I came to him and he was standing in prayer, raising his hands, glorifying Him, praising Him, acknowledging His Oneness, declaring His greatness, and supplicating Him, till the sun cleared. When the eclipse was over, he recited two surahs and prayed two rakas.

Bk 4, No.1993:
Abdul Rahman b. Samura said: I was shooting some of my arrows during the lifetime of Rasul that the sun eclipsed. The rest of the hadith is the same.

Bk 4, No.1994:
Ibn Umar reported that Rasul said: Verily the sun and the moon do not eclipse on account of the death or life of anyone. They are in fact the signs among the signs of Allah. So when you see them, observe prayer.

Bk 4, No.1995:
Ziyad b. 'Ilaqa said: I heard Mughira b. Shuba saying that the sun eclipsed during the lifetime of Rasul on the day when Ibrahim died. Upon this Rasul said: Verily the sun and the moon are the two signs among the signs of Allah. They do not eclipse on account of the death of anyone or on account of the birth of anyone. So when you see them, supplicate Allah, and observe prayer till it is over.
KITAB-UL-JANA'IZ
BOOK RELATING TO THE DEAD
A Divine Service is held over the dead body of every Muslim, young or old, even of infants who have lived only for a few minutes. A Muslim opens his eyes in the world with the words of Adhan in his ears in which he is told that he is a moral being having moral and spiritual responsibilities far more important than the physical needs. He should live in the world with a firm belief in the Creator of the Universe as his only Deity. Then he should spend his life as a sincere and devoted follower of Muhammad, for it is through him that he has received full information about the Will of God and the Divine Code of life. It Is also imprinted upon his fresh and clear mind that prayer elevates the soul of man and herein lies his success in this world and the world to come. With this sacred message he is made to start his life. Both the paths are shown to him, the path of righteousness and religious piety and the path of evil and irreligiousness, and then it is left to his discretion to choose the path he likes. After spending the allotted length of time he is called back to his Master.
When the soul leaves the body, preparations are made for bidding him the last farewell. He is washed and perfumed and is wrapped in white sheets. Then the funeral prayer is observed keeping his dead body in front of the Imam in which God to requested in congregation to grant him pardon for his minor and major sins, for all his failings and to wrap him in His Mercy.
A Muslim is received in this world with Adhan and lqama and he is given a send- off with prayer and supplication to Allah for treating him kindly in his heavenly home.
There is neither Adhan nor Iqama in the funeral prayer which has very deep significance. It implies that the Adhan and lqama for the funeral prayer had been pronounced at the time of his birth. He is thus awakened to the realisation of the fact that he should spend the whole span of his life with such single-minded devotion as is found in a worshipper waiting for the commencement of prayer after the Adhan and Iqama are pronounced.

Chapter 174: EXHORTATION TO RECITE LA ILAHA ILL-ALLAH (THERE IS NO GOD BUT ALLAH) TO THE DYING PERSON

Bk 4, No.1996:
Abu Saeed Kuzri said Rasul said: Exhort to recite" There is no god but Allah" to those of you who are dying.

Bk 4, No.1997:
This hadith has been narrated by Sulaiman b. Bilal with the same chain of transmitters.

Bk 4, No.1998:
Abu Huraira said Rasul said: Exhort to recite" There is no god but Allah" to those of you who are dying.

Chapter 175: WHAT IS TO BE SAID AT THE TIME OF CALAMITY

Bk 4, No.1999:
Umm Salama said Rasul said: If any Muslim who suffers some calamity says, what Allah has commanded him," We belong to Allah and to Him shall we return; O Allah, reward me for my affliction and give me something better than it in exchange for it," Allah will give him something better than it in exchange. When Abu Salama died she said: What Muslim is better than Abu Salama whose family was the first to emigrate to Rasul. I then said the words, and Allah gave me God's Messenger in exchange. She said: Rasul sent Hatib b. Abu Balta'a to deliver me the message of marriage with him. I said to him: I have a daughter (as my dependant) and I am of jealous temperament. He (Rasul) said: So far as her daughter is concerned, we would supplicate Allah, that He may free her (of her responsibility) and I would also supplicate Allah to do away with (her) jealous (temperament).

Bk 4, No.2000:
Umm Salama, Wife, said Rasul said: If any servant (of Allah) who suffers a calamity says:" We belong to Allah and to Him shall we return; O Allah, reward me for my affliction and give me something better than it in exchange for it," ' Allah will give him reward for affliction, and would give him something better than it in exchange. She (Umm Salama) said: When Abu Salama died. I uttered (these very words) as I was commanded (to do) by Rasul. So Allah gave me better in exchange than him. i.e (I was taken as the wife of) Rasul.

Bk 4, No.2001:
Umm Salama, Wife, said Rasul said like the hadith transmitted by Abu Usama, but with this addition that she said:" When Abu Salama died I said: Who is better than Abu Salama, the Companion of Rasul, and Allah decided for me and I said (these words contained in the supplication mentioned above) and I was married to Rasul.

Chapter 176: WHAT IS TO BE SAID BY THE SIDE OF THE SICK AND THE DEAD

Bk 4, No.2002:
Umm Salama said Rasul said: Whenever you visit the sick or the dead, supplicate for good because angels say" Amen" to whatever you say. She added: When Abu Salama died, I went to Rasul and said: Rasul, Abu Salama has died. He told me to recite:" O Allah! forgive me and him (Abu Salama) and give me a better substitute than he." So I said (this), and Allah gave me in exchange Muhammad, who is better for me than him (Abu Salama).

Chapter 177: CLOSING THE (EYES) OF THE DEAD AND SUPPLICATION FOR HIM ON VISITING HIM

Bk 4, No.2003:
Umm Salama said: Rasul came to Abu Salama (as he died). His eyes were fixedly open. He closed them, and then said: When the soul is taken away the sight follows it. Some of the people of his family wept and wailed. So he said: Do not supplicate for yourselves anything but good, for angels say" Amen" to what you say. He then said: O Allah, forgive Abu Salama, raise his degree among those who are rightly guided, grant him a successor in his descendants who remain. Forgive us and him, O Lord of the Universe, and make his grave spacious, and grant him light in it.

Bk 4, No.2004:
This hadith has been narrated by Khalid al Hadhdha' with the same chain of transmitters but with this alteration that he said: (O Allah! ) let Thee be the caretaker of what is left by him, and he said: Grant him expansion of the grave, but he did not say: Make his grave spacious. Khalid said: He supplicated for the seventh (thing too) which I have forgotten.

Bk 4, No.2005:
Abu Huraira said Rasul said: Did you not see when the man died and his eyes were fixedly open? He (Abu Huraira) said: Yes. He (Rasul) said: It is due to the fact that when (the soul leaves the body) his eyesight follows the soul.

Bk 4, No.2006:
This hadith is narrated on the authority of 'Ala' with the same chain of transmitters.

Chapter 178: WEEPING FOR THE DEAD

Bk 4, No.2007:
Umm Salama said: When Abu Salama died I said: I am a stranger in a strange land; I shall weep for him in a manner that would be talked of. I made preparation for weeping for him when a woman from the upper side of the city came there who intended to help me (in weeping). She happened to come across Rasul and he said: Do you intend to bring the devil into a house from which Allah has twice driven him out? I (Umm Salama), therefore, refrained from weeping and I did not weep.

Bk 4, No.2008:
Usama b. Zaid said: While we were with Rasul, one of his daughters sent to him (the Messenger) to call him and inform him that her child or her son was dying. Rasul told the messenger to go back and tell her that what Allah had taken belonged to Him, and to him belonged what He granted; and He has an appointed time for everything. So you (the messenger) order her to show endurance and seek reward from Allah. The messenger came back and said: She adjures him to come to her. He got up to go accompanied by Saad b. Ubada, Muadh, and I also went along with them. The child was lifted to him and his soul was feeling as restless as if it was in an old (waterskin). His (Prophet's) eyes welled up with tears. Saad said: What is this, Rasul? He replied: This is compassion which Allah has placed in the hearts of His servants, and God shows compassion only to those of His servants who are compassionate.

Bk 4, No.2009:
This hadith has been narrated by another chain of transmitters on the authority of Asim al-Ahwal.

Bk 4, No.2010:
Ibn Umar said that Saad b. Ubada complained of illness. Rasul came to visit him accompanied by Abdul Rahman b. Auf, Saad b. Abi Waqqas and Ibn Masud. As he entered (his room) he found him in a swoon. Upon this he said: Has he died? They said: Rasul, it is not so. Rasul wept. When the people saw Rasul weeping, they also began to weep. He said. Listen, Allah does not punish for the tears that the eye sheds or the grief the heart feels, but He punishes for this (pointing to his tongue), or He may show mercy.

Chapter 179: VISITING THE SICK

Bk 4, No.2011:
Ibn Umar said: While we were sitting with Rasul, a person, one of the Ansar, came to him and greeted him. The Ansari then turned back. Upon this Rasul said: o brother of Ansar, how is my brother Saad be 'Ubada? He said: He is better. Rasul said: Who amongst you would visit him? He (Rasul) stood up and we also got up along with him, and we were more than ten persons. We had neither shoes with us, nor socks, nor caps, nor shirts. We walked on the barren land till we came to him. The people around him kept away till Rasul and his Companions with him came near him (Saad b. Ubada).

Chapter 180: ENDURANCE IN TROUBLE AT THE FIRST BLOW

Bk 4, No.2012:
Anas b. Malik said Rasul said: Endurance is to be shown at the first blow.

Bk 4, No.2013:
Anas b. Malik reported that Rasul came to a woman who had been weeping for her (dead) child, and said to her: Fear Allah and show endurance. She (not recognising him) said: You have not been afflicted as I have been. When he (Rasul) had departed, it was said to her that he was Rasul, she was mortally shocked. She came to his door and she did not find doorkeepers at his door. She said: Rasul. I did not recognise you. He said: Endurance is to be shown at first blow, or at the first blow.

Bk 4, No.2014:
A hadith like this is narrated with the same chain of transmitters but with the addition of these words:" Rasul happened to pass by a woman (who was sitting) by the side of a grave."

Chapter 181: THE DEAD BODY IS PUNISHED FOR THE LAMENTATION OF HIS FAMILY

Bk 4, No.2015:
Ibn Umar reported that Hafsa wept for Umar (when he was about to due). He (Umar) said: Be quiet, my daughter. Don't you know that Rasul had said:" The dead is punished because of his family's weeping over it"?

Bk 4, No.2016:
Umar said Rasul said: The dead is punished in the grave because of wailing on it.

Bk 4, No.2017:
The same hadith is narrated on the authority of Umar through another chain of transmitters.

Bk 4, No.2018:
Ibn Umar said: When Umar was wounded he fainted, and there was a loud lamentation over him. When he regained consciousness he said: Didn't you know that Rasul said:" The dead is punished because of the weeping of the living"?

Bk 4, No.2019:
Abu Burda narrated on the authority of his father that when Umar was wounded Suhaib uttered (loudly in lamentation): O brother! Upon this Umar said: Suhaib, did you not know that Rasul said:" The dead is punished because of the lamentation of the living"?

Bk 4, No.2020:
Abu Musa reported that when Umar was wounded, there came Suhaib from his house and went to Umar and stood by his side, and began to wail. Upon this Umar said: What are you weeping for? Are you weeping for me? He said: By Allah, it is for you that I weep, O Commander of the believers. He said: By Allah, you already know that Rasul had said: He who is lamented upon is punished. I made a mention of it to Musa b. Talha, and he said that Aisha told that it concerned the Jews (only).

Bk 4, No.2021:
Anas reported that when Umar b. Khatab was wounded Hafsa lamented for him. Upon this he said: O Hafsa, did you not hear Rasul saying:" One who is lamented would be punished"? Suhaib also lamented over him. Umar told him also: O Suhaib, didn't you know that one who is lamented is punished?

Bk 4, No.2022:
Abdullah b. Abu Mulaika said: I was sitting by the side of Ibn Umar, and we were waiting for the bier of Umm Aban, daughter of Uthman, and there was also Amr b. Uthman. In the meanwhile there came Ibn Abbas led by a guide. I conceive that he was informed of the place of Ibn Umar. So he came till he sat by my side. While I was between them (Ibn Abbas and Ibn Umar) there came the noise (of wailing) from the house. Upon this Ibn Umar said (that is, he pointed out to Amr that he should stand and forbid them, for): I heard Rasul as saying: The dead is punished because of the lamentation of his family. Abdullah made it general (what was said for a particular occasion). Ibn Abbas said: When we were with the Commander of the believers, Umar b. Khatab, we reached Baida', and there was a man under the shadow of the tree. He said to me: Go and inform me who is that person. So I went and (found) that he was Suhaib. I returned to him and said: You commanded me to find out for you who that was, and he is Suhaib. He (Hadrat Umar) said: Command him to see us. I said: He has family along with him. He said: (That is of no account) even if he has family along with him. So he (the narrator) told him to see (the Commander of the believers and his party). When we came (to Medina), it was before long that the Commander of the believers was wounded, and Suhaib came weeping and crying: Alas for the brother, alas for the companion. Upon this Umar said: Didn't you know, or didn't you hear, that Rasul said:" The dead is punished because of the lamentation of his family"? Then Abdullah made it general and Umar told it of certain occasions. So I (Abdullah b. Abu Mulaika) stood up and went to Aisha and told her what Ibn Umar had said. Upon this she said: I swear by Allah that Rasul never said that dead would be punished because of his family's lamenting (for him). What he said was that Allah would increase the punishment of the unbeliever because of his family's lamenting for him. Verily it is Allah Who has caused laughter and weeping. No bearer of a burden will bear another's burden. Ibn Abu Mulaika said that al-Qasim b. Muhammad said that when the words of Umar and Ibn Umar were conveyed to Aisha, she said: You have narrated it to me from those who are neither liar nor those suspected of lying but (sometimes) hearing misleads.

Bk 4, No.2023:
Abdullah b. Abu Mulaika said: The daughter of Uthman b. Affan died in Mecca. We came to attend her (funeral). Ibn Umar and Ibn Abbas were also present there, and I was sitting between them. He added: I (first sat) by the side of one of them, then the other one came and he sat by my side. Ibn Umar said to Amr b. Uthman who was sitting opposite to him: Will you not prevent the people from lamenting, for Rasul had said:" The dead is punished because of the lamenting of his family for him"? Ibn Abbas then said that Umar used to say someting of that nature, and then narrated saying: I proceeded from Mecca along with Umar till we reached al-Baida' and there was a party of riders under the shade of a tree. He said (to me): Go and find out who this party is. I cast a glance and there was Suhaib (in that party). So I informed him (Umar) about it. He said: Call him to me. So I went back to Suhaib and said: Go and meet the Commander of the believers. When Umar was wounded, Suhaib came walling: Alas, for the brother! alas for the companion! Umar said: O Suhaib, do you wail for me, whereas Rasul said:" The dead would be punished on account of the lamentation of the (members of his family)"? Ibn Abbas said: When Umar died I made a mention of it to Aisha. She said: May Allah have mercy upon Umar! I swear by Allah that Rasul never said that Allah would punish the believer because of the weeping (of any one of the members of his family), but he said that Allah would increase the punishment of the unbeliever because of the weeping of his family over him. Aisha said: The Koran is enough for you (when it states):" No bearer of burden will bear another's burden" (vi. 164). Thereupon Ibn Abbas said: Allah is He Who has caused laughter and weeping. Ibn Abu Mulaika said: By Allah, Ibn Umar said nothing.

Bk 4, No.2024:
Amr reported on the authority of Ibn Abu Mulaika: We were with the bier of Umm Aban, daughter of Uthman, and the rest of the hadith is the same, but he did not narrate it as a marfu' hadith on the authority of Umar from Rasul as it was narrated by Ayyub and Ibn Juraij, and the hadith narrated by them (Ayyub and Ibn Juraij) is more complete than that of Amr.

Bk 4, No.2025:
Ibn Umar said Rasul said: The dead is punished because of the lamentation of the living.

Bk 4, No.2026:
Hisham b. Urwa narrated on the authority of his father that the saying of Ibn Umar, viz." The dead would be punished because of the lamentation of his family over him" was mentioned to Aisha. Upon this she said: May Allah have mercy upon Abu Abdul Rahman (the kunya of Ibn Umar) that he heard something but could not retain it (well). (The fact is) that the bier of a Jew passed before Rasul and (the members of his family) were waiting over him. Upon this he said: You are wailing and he is being punished.

Bk 4, No.2027:
Hisham narrated on the authority of his father that it was mentioned to Aisha that Ibn Umar had narrated as marfu' hadith from Rasul that the dead would be punished in the grave because of the lamentation of his family for him. Upon this she said: He (Ibn Umar) missed (the point). Rasul had (in fact) said: He (the dead) is punished for his faults or for his sins, and the members of his family are wailing for him now. (This misunderstanding of Ibn Umar is similar to his saying: ) Rasul stood by the well in which were lying the dead bodies of those polytheists who had been killed on the Day of Badr, and he said to them what he had to say, i. e.: They hear what I say. But he (Ibn Umar) misunderstood. Rasul had only said: They (the dead) understand that what I used to say to them was truth. She then recited:" Certainly, thou canst not make the dead hear the call" (xxvii. 80), nor can you make those hear who are in the graves, nor can you inform them when they have taken their seats in Hell.

Bk 4, No.2028:
This hadith has been narrated by Ibn Urwa with the same chain of transmitters. The hadith narrated by Abu Usama is more complete.

Bk 4, No.2029:
Amra daughter of Abd al Rahman narrated that she heard (from) Aisha and made a mention to her about Ibn Umar as saying: The dead is punished because of the lamentation of the living. Upon this Aisha said: May Allah have mercy upon the father of Abdul Rahman (Ibn Umar). He did not tell a lie, but he forgot or made a mistake. Rasul happened to pass by a (dead) Jewess who was being lamented. Upon this he said: They weep over her and she is being punished in the grave.

Bk 4, No.2030:
Ali b. Rabia reported that the first one who was lamented upon in Kufa was Qaraza b. Kab. Mughira b. Shuba said: I heard Rasul saying: He who is lamented upon would be punished because of the lamentation for him on the Day of judgment.

Bk 4, No.2031:
A hadith like this has been narrated by Mughira b. Shuba from Rasul.

Bk 4, No.2032:
This hadith has been narrated from Rasul through another chain of transmitters.

Bk 4, No.2033:
Abu Malik al-Ash'ari said Rasul said: Among my people there are four characteristics belonging to pre-Islamic period which they do not abandon: boasting of high rank, reviling other peoples' genealogies, seeking rain by stars, and walling. And he (further) said: If the wailing woman does not repent before she dies, she will be made to stand on the Day of Resurrection wearing a garment of pitch and a chemise of mange.

Bk 4, No.2034:
Aisha reported that when Rasul was told that Ibn Haritha, Jafar ibn Abu Talib and Abdullah b. Rawaha were killed, he sat down, showing signs of grief. She (further) said: I was looking (at him) through the crevice of the door. A man came to him and mentioned that Jafar's women were lamenting. He (Rasul) commanded him to go and forbid them (to do so). So he went away but came back and told (him) that they did not obey (him). He commanded him a second time to go and forbid them (to do so). He again went but came back to him and said: I swear by God, Rasul, that they have overpowered us. She (Aisha) said that she thought Rasul had told (her) to throw dust in their mouths. Thereupon Aisha said: May Allah humble you! You did not do what Rasul ordered you, nor did you stop annoying Rasul.

Bk 4, No.2035:
This hadith has been narrated by Yahya b. Saeedwith the same chain of transmitters like one narrated by Abdul Aziz (with the change of these words):" You did not spare Rasul the botheration."

Bk 4, No.2036:
Umm Atiya said: Rasul took a promise from us along with the oath of Allegiance that we would not lament. But only five among us fulfilled the promise (and they are) Umm Sulaim, and Umm al-'Ala', and the daughter of Abu Sabra the wife of Muadh, or daughter of Abu Sabra and wife of Muadh.

Bk 4, No.2037:
Umm Atiya reported that Rasul took pledge from us (including this promise) that we would not lament. Only five amongst us fulfilled the promise, and one of them (who fulfilled the promise) was Umm Sulaim.

Bk 4, No.2038:
Hafsa narrated on the authority of Umm Atiya that she said: When this verse was revealed:" When believing women came to thee giving thee a pledge that they will not associate aught with Allah, and will not disobey thee in good" (lx. 12), she (Umm Atiyya) said: In (this pledge) was also included wailing. I said: Rasul I except members of such a tribe who helped me (in lamentation) during pre-Islamic days, there is left no alternative for me, but that I should also help them. Upon this Rasul said: (Yes) but only in case of the members of such a tribe.

Chapter 182: WOMEN FORBIDDEN TO FOLLOW THE BIER

Bk 4, No.2039:
Umm Atiya said: We were forbidden to follow the bier, but it was not made absolute on us.

Bk 4, No.2040:
Umm Atiya said: We were refrained from following the bier, but it was not made absolute on us.

Chapter 183: WASHING OF THE DEAD BODY

Bk 4, No.2041:
Umm Atiya said: Rasul came to us when we were bathing his daughter, and he told us: Wash her with water and (with the leaves of) the lote tree, three or five times, or more than that if you think fit, and put camphor or something like camphor in the last washing; then inform me when you have finished. So when we had finished, we informed him, and he gave to us his (own) under-garment saying:" Put it next her body."

Bk 4, No.2042:
Umm Atiya said: We braided her hair in three plaits.

Bk 4, No.2043:
Umm Atiya said: One of the daughters of Rasul died. And in the hadith transmitted by Ibn 'Ulayya (the words are): Rasul came to us and we were washing his daughter. And in the hadith transmitted by Malik (the words are): There came in (our apartment) Rasul when his daughter died. The rest of the hadith is the same as narrated by Yazid b. Zurai' from Ayyub from Muhammad from Umm Atiya.

Bk 4, No.2044:
A hadith like this has been transmitted by Hafsa on the authority of Umm Atiya with the exception (of these words that Rasul asked them to wash her dead body):" three times, five times, seven times, or more than that, if you deem fit:" Hafsa (further) said on the authority of Umm Atiya: We braided (the hair) of her head in three plaits.

Bk 4, No.2045:
Umm Atiya said: We washed her an odd number of times, i.e three, five or seven times; and Umm Atiya (further) said: We braided her hair in three plaits.

Bk 4, No.2046:
Umm Atiya said: When Zainab the daughter of Rasul died, he said to us: Wash her odd number of times, i.e three or five times, and put camphor or something-like camphor at the fifth time, and after you have washed her inform me. So we informed him and he gave us his under-garment, saying:" Put it next her body."

Bk 4, No.2047:
Umm Atiya said: There came to us Rasul as we were washing one of his daughters. So he said: Wash her (dead body) an odd number of times, five times or more than that, the rest of the hadith is the same. She (further) said: We braided her hair in three plaits: (two) on the sides of her head and one on her forehead.

Bk 4, No.2048:
Umm Atiya reported that when Rasul asked her to wash his daughter, he told her to start from the right side, and with those parts of the body over which Wudu' is performed.

Bk 4, No.2049:
Umm Atiya said Rasul said to them (the women) in regard to the washing of his daughter to start from the right side and with those parts of the body over which Wudu' is performed.

Chapter 184: CONCERNING THE SHROUDING OF THE DEAD BODY

Bk 4, No.2050:
Khabbab al-Aratt said: We migrated with Rasul in the path of Allah seeking Allah's pleasure alone. Thus our reward was assured with Allah. And amongst us were those who spent life (in such a state of piety and austerity) that nothing consumed their reward. Musab b. Umair was one of them. He was killed on the Day of Uhud, and nothing but a woollen cloak was found to shroud him. When we covered his head with it, his feet became uncovered, and when we covered his feet, his head was uncovered. Upon this Rasul said: Place it (this cloak) on the side of his head and cover his feet with grass. And there is one amongst us for whom the fruit is ripened and he enjoys it.

Bk 4, No.2051:
A hadith like this has been narrated by 'Uyaina on the authority of A'mash with the same chain of transmitters.

Bk 4, No.2052:
Aisha reported that Rasul was shrouded in three cotton garments of white Yamani stuff from Sahul, among which was neither a shirt nor a turban; and so far as Hullah is concerned there was some doubt about it in the minds of people, that it was brought for him in order to shroud him with it, but it was abandoned, and he was shrouded in three cotton garments of white Yamani stuff from Sahul. Then Abdullah b. Abu Bakr got it and said: I would keep it in order to shroud myself in it. He then said: If Allah, the Exalted and Majestic, would have desired it for His Rasul, he would have been shrouded with it. So he sold it and gave its price in charity.

Bk 4, No.2053:
Aisha reported that Rasul was wrapped in a Yamani wrapper which belonged to Abdullah b Abu Bakr; then it was removed from him, and he was shrouded in three cotton sheets of white Yamani stuff from Sahul among which was neither a shirt nor a turban. Abdullah took up the Hullah and said: I would be shrouded in it, but then said: How is it that I should be shrouded in it in which Rasul was not shrouded! So he gave it in charity.

Bk 4, No.2054:
This hadith is narrated on the authority of Hisham with the same chain of transmitters, but in the hadith narrated by him there is no mention of the story of Abdullah b. Abu Bakr.

Bk 4, No.2055:
Abu Salama said: I asked Aisha with how many garments Rasul was shourded. She said: With three garments of Sahul.

Chapter 185: COVERING THE DEAD BODY WITH A CLOTH

Bk 4, No.2056:
Aisha said: When Rasul died, he was covered with a Yamani wrapper.

Bk 4, No.2057:
This hadith has been narrated by Zuhri with the same chain of transmitters.

Chapter 186: EXHORTATION TO SHROUD THE DEAD BODY WELL

Bk 4, No.2058:
Jabir said: Rasul one day in the course of his sermon made mention of a person among his Companions who had died and had been wrapped in a shroud not long (enough to cover his whole body) and was buried during the night. Rasul reprimanded (the audience) that a person was buried during the night (in a state that) funeral prayer could not be offered (over him by Rasul). (And this is permissible only) when it becomes a dire necessity for a man. Rasul also said: When any one of you shrouds his brother, he should shroud him well.

Chapter 187: MAKING HASTE IN FUNERAL

Bk 4, No.2059:
Abu Huraira said Rasul said: Make haste at a funeral; if the dead person was good, it is a good state to which you are sending him on; but if he was otherwise it is an evil of which you are ridding yourselves.

Bk 4, No.2060:
This hadith has been narrated by another chain of transmitters except with this variation (of words) that in the hadith narrated by Ma'mar (the words are):" I do not know whether the hadith is marfu'."

Bk 4, No.2061:
Abu Huraira said Rasul said: Hasten at a funeral, for if (the dead person) is good, you would (soon) bring him close to the good. And if it is otherwise, it is an evil of which you are ridding yourselves.

Chapter 188: MERIT OF THE FUNERAL PRAYER AND FOLLOWING THE BIER

Bk 4, No.2062:
Abu Huraira said Rasul said: He who attends the funeral till the prayer is offered for (the dead), for him is the reward of one qirat, and he who attends (and stays) till he is buried, for him is the reward of two qirats. It was said: What are the qirats? He said: They are equivalent to two huge mountains. Two other narrators added: Ibn Umar used to pray and then depart (without waiting for the burial of the dead). When the tradition of Abu Huraira reached him, he said:" We have lost many qirats."

Bk 4, No.2063:
This hadith has been narrated on the authority of Abu Huraira through another chain of narrators up to these words:" two great mountains." No mention is made of what followed (these words) ; and in the hadith transmitted by Abdul A'la (the words are):" till (the burial) is complete." In the hadith transmitted by Abd ar-Razzaq (the words are):" till he is placed in the grave."

Bk 4, No.2064:
This hadith is narrated on thp authority of Abu Huraira through another chain of transmitters (with these words):" He who followed it (the bier) till he (the dead) is buried."

Bk 4, No.2065:
Abu Huraira said Rasul said: He who offered prayer over the dead, but did not follow the bier, for him is the reward of one qirat, and he who followed it, for him is the reward of two qirats. It was asked what the qirats were. He said: The smaller amongst the two is equivalent to Uhud.

Bk 4, No.2066:
Nafi narrated that it was said to Ibn Umar that Abu Huraira reported to have heard Rasul as saying: He who follows the bier, for him is the reward of one qirat. Ibn Umar said: Abu Huraira narrated it too often. So he sent (a messenger to) Aisha to ascertain (the fact). She (Aisha) testified Abu Huraira. Ibn Umar said: We missed so many qirats.

Bk 4, No.2067:
Abu Huraira said Rasul said: He who offers prayer for the dead, for him is (the reward of) one qirat; and he who follows the bier till it is placed in the grave, for him (is the reward of) two qirats. I (Abu Hazim, one of the narrators) raid: Abu Huraira, what is this qirat? He said: It is like the hill of Uhud.

Bk 4, No.2068:
Dawud b. Amir b. Saad b. Abu Waqqas reported on the authority of his father that while he was sitting along with Ibn Umar, Khabbab, the owner of Maqsura, said: Ibn Umar, do you hear what Abu Huraira says that he heard Rasul say:" He who goes out with the bier when taken out from its residence and offers prayer for it and he then follows it till it is buried, he would have two qirats of reward, each qirat being equivalent to Uhud; and he who, after having offered prayer, (directly) came back would have his reward (as great) as Uhud"? Ibn Umar sent Khabbab to Aisha in order to ask her about the words of Abu Huraira (and also told him) to come back to him (Ibn Umar) and inform him what Aisha said. (In the meanwhile) Ibn Umar took up a handful of pebbles and turned them over in his hand till the messenger (Khabbab) came back to him and told (him) that Aisha testified (the statement of) Abu Huraira. Ibn Umar threw the pebbles he had in his hand on the ground and then said: We missed a large number of qirats.

Bk 4, No.2069:
Thauban, the freed slave of Rasul said Rasul said: He who offered prayer for the dead, for him is the reward of one qirat, and he who attended its burial, he would have two qirats as his reward. And qirat is equivalent to Uhud.

Bk 4, No.2070:
This hadith has been narrated by Qatada with the same chain of transmitters. And in the hadith transmitted by Saeedand Hisham, (the words are):" Rasul was asked about qirat, and he said: It is equivalent to Uhud."

Chapter 189: IF ONE HUNDRED MUSLIMS OFFER PRAYER FOR THE DEAD, ALL OF THEM INTERCEDING FOR HIM (IT WOULD BE ACCEPTED)

Bk 4, No.2071:
Aisha said Rasul said: If a company of Muslims numbering one hundred pray over a dead person, all of them interceding for him, their intercession for him will be accepted.

Bk 4, No.2072:
Ibn Abbas reported that his son died in Qudaid or 'Usfan. He said to Kuraib to see as to how many people had gathered there for his (funeral). He (Kuraib) said: So I went out and I informed him about the people who had gathered there. He (Ibn Abbas ) said: Do you think they are forty? He (Kuraib) said: Yes. Ibn Abbas then said to them: Bring him (the dead body) out for I have heard Rasul as saying: If any Muslim dies and forty men who associate nothing with Allah stand over his prayer (they offer prayer over him), Allah will accept them as intercessors for him.

Chapter 190: THE DEAD WHO IS PRAISED IN GOOD WORDS, OR WHO IS CONDEMNED IN BAD WORDS

Bk 4, No.2073:
Anas b. Malik said: There passed a bier (being carried by people) and it was lauded in good terms. Upon this Rasul said: It has become certain, it has become certain, it has become certain. And there passed a bier and it was condemned in bad words. Upon this Rasul said: It has become certain, it has become certain, it has become certain. Umar said: May my father and mother be ransom for you! There passed a bier and it was praised in good terms, and you said: It has become certain, it has become certain, it has become certain. And there passed a bier and it was condemned in bad words, and you said: It has become certain, it has become certain, it has become certain. Upon this Rasul said: He whom you praised in good terms, Paradise has become certain for him, and he whom you condemned in bad words, Hell has become certain for him. You are Allah's witnesses in the earth, you are Allah's witnesses in the earth, you are Allah's witnesses in the earth.

Bk 4, No.2074:
This hadith has been narrated through another chain of transmitters.

Chapter 191: WHAT IS SAID IN CASE OF ONE WHO GETS RELIEF AND THE ONE FROM WHOM THE OTHER GETS RELIEF

Bk 4, No.2075:
Qatada b. Rib'i said Rasul said: Whenever a bier passed before him, he said: He is the one to find relief and the one with (the departure of him) other will find relief. They said: Rasul, who is al-Mustarih and al-Mustarah? Upon this he said: The believing servant finds relief from the troubles of the world, and in the death of a wicked person, the people, towns, trees and animals find rellef.

Bk 4, No.2076:
In the hadith transmitted by Yahya b. Saeedon the authority of Qatada (the words are): (The believing servant) finds relief from the troubles of the world and its hardships and (gets into) the Mercy of Allah.

Bk 4, No.2077:
Abu Huraira reported that Rasul gave the people news of the death of Negus on the day he died, and he took them out to the place of prayer and observed four takbirs.

Bk 4, No.2078:
Abu Huraira said: Rasul gave us the news of the death of Negus, the ruler of Abyssinia, on the day when he died, and he said (to us): Beg pardon for your brother. Ibn Shihab said that Saeed b.Musayyib had told that Abu Huraira had narrated to him that Rasul drew them up in a row in a place of prayer, and offered prayer and recited four takbirs for him.

Bk 4, No.2079:
This hadith is narrated through another chain of transmitters.

Bk 4, No.2080:
Jabir reported that Rasul offered prayer for Ashama, the Negus, and recited four takbirs.

Bk 4, No.2081:
Jabir said Rasul said: There died today the pious servant of Allah, Ashama. So he stood up and led us in (funeral prayer) over him.

Bk 4, No.2082:
Jabir said Rasul said: A brother of yours has died, so stand up and offer prayer over him. So we stood up and drew ourselves up into two rows.

Bk 4, No.2083:
Imran b. Husain said Rasul said: A brother of yours has died; so stand up and offer prayer for him, i.e Negus. And in the hadith transmitted by Zubair (the words are):" Your brother."

Chapter 192: PRAYER OVER THE GRAVE

Bk 4, No.2084:
Sha'bi reported that Rasul observed prayer over a grave after the dead was buried and he recited four takbirs over him. Shaibani said: I said to Sha'bi: Who narrated it to you? He said: An authentic one, Ibn Abbas. This is the word of a hasan hadith. In the narration of Ibn Numair (the words are): Rasul went to the grave which had been newly prepared and prayed over it, and they also prayed who were behind him and he recited four takbirs. I said to 'Amir: Who narrated it to you? He said: An authentic one who saw him, i e. Ibn Abbas .

Bk 4, No.2085:
This hadith has been narrated through another chain of transmitters, but in one of them (these words are found):" Rasul recited four takbirs."

Bk 4, No.2086:
The hadith as narrated by Shaibani has been narrated through another chain of transmitters.

Bk 4, No.2087:
Anas reported that Rasul observed prayer on the grave.

Bk 4, No.2088:
Abu Huraira said a dark-complexioned woman (or a youth) used to sweep the mosque. Rasul missed her (or him) and inquired about her (or him). The people told him that she (or he) had died. He asked why they did not inform him, and it appears as if they had treated her (or him) or her (or his) affairs as of little account. He (Rasul) said: Lead me to her (or his) gtave. They led him to that place and he said prayer over her (or him) and then remarked: Verily, these graves are full of darkness for their dwellers. Verily, the Mighty and Glorious Allah illuminates them for their occupants by reason of my prayer over them.

Bk 4, No.2089:
Reports Abdul Rahman b. Abu Laila that Zaid used to recite four takbirs on our funerals and he recited five takbirs on one funeral. I asked him the reason (for this variation), to which he replied: Rasul recited thus.

Chapter 193: STANDING UP ON SEEING A BIER

Bk 4, No.2090:
Reports Amir Ibn Rabia that Rasul said: Whenever you see a funeral procession, stand up for that until it moves away or is lowered on the ground.

Bk 4, No.2091:
Reports Amir Ibn Rabia that Rasul said: Should any one of you come across a funeral procession, and if he does not intend to accompany it, he must stand up until it passes by him or is placed upon the ground before it passes him.

Bk 4, No.2092:
Reports Ibn Juraij that Rasul said: Should anyone amongst you see a bier he must stand up so long as it is within sight in case he does not intend to follow it.

Bk 4, No.2093:
Reports Abu Saeed Kuzri that Rasul said: When you follow a bier, do not sit until it is placed on the (ground).

Bk 4, No.2094:
Reports Abu Saeed Kuzri that Rasul said: Whenever you come across a bier you should stand up, and he who follows it should not sit down till it is placed on the ground.

Bk 4, No.2095:
Jabir said: There passed a bier and Rasul stood up for it and we also stood up along with him. We said: Rasul, that was the bier of a Jewess. Upon this he remarked: Verily, death is a matter of consternation, so whenever you come across a bier stand up.

Bk 4, No.2096:
Ibn Juraij told me that Abu Zubair heard Jabir say that Rasul kept standing for a bier until it disappeared.

Bk 4, No.2097:
Again Abu Zubair heard Jabir say that Rasul and his Companions kept standing for a bier of a Jew until it disappeared from sight.

Bk 4, No.2098:
Reports Ibn Abu Laila that while Qais b. Saad and Sahl b. Hunaif were both in Qadislyya a bier passed by them and they both stood up. They were told that it was the bier of one of the people of the land (non-Muslim). They said that a bier passed before Rasul and he stood up. He was told that he (the dead man) was a Jew. Upon this he remarked: Was he not a human being or did he not have a soul? And in the hadith narrated by Amr b. Murra with the same chain of transmitters, (the words) are:" There passed a bier before us."

Chapter 194: ABROGATION OF THE ACT OF STANDING UP FOR THE BIER

Bk 4, No.2099:
Reports Waqid: Nafi b. Jubair saw me and we were standing for a bier, while he was sitting and waiting for the bier to be placed on the ground. He said to me: What makes you keep standing? I said: I am waiting that the bier may be placed on the ground (and I am doing that) on the hadith narrated to me by Abu Saeed Kuzri. Upon this Nafi said: Verily, Masud b. Hakam reported to me on the authority of Hadrat Ali ibn Abu Talib that Rasul stood up first (for a bier) and then sat down.

Bk 4, No.2100:
Masud b. Hakam al-Ansari informed Nafi that he had heard Hadrat Ali, son of Abu Talib, say about the biers: Verily, Rasul used to stand first but later on kept sitting; but it is also narrated that Nafi ibn Jubair saw Waqid b. Amr standing for a bier till it was placed down.

Bk 4, No.2101:
This hadith has been narrated by Yahya b. Saeedwith the same chain of transmitters.

Bk 4, No.2102:
Reports Muhammad b. Munkadir that he said: I heard from Masud b. Hakam who narrated it on the authority of Hadrat Ali that he said: We saw Rasul stood up for a (bier) and we also stood up; he sat down and we too sat down.

Bk 4, No.2103:
This hadith has been narrated by Shuba with the same chain of transmitters.

Chapter 195: SUPPLICATION FOR THE DEAD IN THE FUNERAL PRAYER

Bk 4, No.2104:
Jubair b. Nufair says: I heard it from 'Auf b. Malik that Rasul said prayer on the dead body, and I remembered his prayer:" O Allah! forgive him, have mercy upon him, give him peace and absolve him. Receive him with honour and make his grave spacious; wash him with water, snow and hail. Cleanse him from faults as Thou wouldst cleanse a white garment from impurity. Requite him with an abode more excellent than his abode, with a family better than his family, and with a mate better than his mate. Admit him to the Garden, and protect him from the torment of the grave and the torment of the Fire." ('Auf bin Malik) said: I earnestly desired that I were this dead body.

Bk 4, No.2105:
A hadith like this has been narrated through another chain of transmitters.

Bk 4, No.2106:
'Anas b. Malik said: I heard Rasul say (while offering prayer on a dead body): O Allah! forgive him, have mercy upon him. Give him peace and absolve him. Receive him with honour and make his grave spacious. Wash him with water, snow and hail, cleanse him from faults as is cleaned a white garment from impurity. Requite him with an abode more excellent than his abode, with a family better than his family, and with a mate better than his mate, and save him from the trial of the grave and torment of Hell. 'Auf b. Malik said: I earnestly desired that I were the dead person to receive the prayer of Rasul as this dead body had (received).

Chapter 196: WHERE SHOULD THE IMAM STAND FOR OFFERING PRAYER OVER THE DEAD BODY

Bk 4, No.2107:
Samura b. Jundub said: I prayed behind Rasul and he prayed for a woman who had died in the state of delivery. He stood in front of her waist.

Bk 4, No.2108:
This hadith has been narrated by Husain with the same chain of transmitters, but no mention is made of Umm Kab.

Bk 4, No.2109:
Samura b. Jundub said: I was a young boy during the time of Rasul and I retained in my mind (what I learnt from him), and nothing restrained me from speaking except the fact that there were persons far more advanced in age than I. Verily, I said prayer behind Rasul over a woman who had died in the state of delivery, and Rasul stood up to say prayer in front of the middle part of her body. And in the tradition narrated on the authority of Ibn Muthanna the words are:" (Rasul) stood in the middle part of her body for offering prayer for her."

Chapter 197: IT IS PERMISSIBLE TO RIDE BACK AFTER OFFERING FUNERAL PRAYER

Bk 4, No.2110:
Reports Jabir ibn Samura that an unsaddled horse was brought to Rasul and he rode on it when he returned after having offered the funeral prayer of Ibn Dahdah and we walked on foot around him.

Bk 4, No.2111:
Jabir ibn Samura said Rasul said (funeral) prayer on Ibn Dahdah: then an unsaddled horse that Rasul said:him and a person hobbled it, and he (Rasul) rode upon it and it bounded and we followed it and ran after it. One of the people said that Rasul said: How many among hanging bunches in the Paradise are meant for Ibn Dahdah?

Chapter 198: NICHE IN THE GRAVE AND SETTING UP OF MUD BRICKS OVER THE DEAD

Bk 4, No.2112:
Amir b. Saad b. Abu Waqqas told that Saad b. Abu Waqqas said during his illness of which he died:" Make a niche for me in the side of the grave and set up bricks over me as was done in case of Rasul.

Bk 4, No.2113:
Ibn Abbas said that a piece of red stuff was put in the grave of Rasul.

Chapter 199: COMMANDMENT IN REGARD TO THE LEVELLING OF THE GRAVE

Bk 4, No.2114:
Thumama b. Shafayy said: When we were with Fadala b. 'Ubaid in the country of the Romans at a place (known as) Rudis, a friend of ours died. Fadala b. 'Ubaid ordered to prepare a grave for him and then it was levelled; and then he said: I heard Rasul commanding (us) to level the grave.

Bk 4, No.2115:
Abul Hayyaj al-Asadi told that Ali (b. Abu Talib) said to him: Should I not send you on the same mission as Rasul sent me? Do not leave an image without obliterating it, or a high grave without levelling It. This hadith has been reported by Habib with the same chain of transmitters and he said: (Do not leave) a picture without obliterating it.

Chapter 200: IT IS FORBIDDEN TO PLASTER THE GRAVE OR CONSTRUCTING ANYTHING OVER IT

Bk 4, No.2116:
Jabir said: Rasul forbade that the graves should be plastered or they be used as sitting places (for the people), or a building should be built over them.

Bk 4, No.2117:
A hadith like this has been transmitted on the authority of Jabir.

Bk 4, No.2118:
Jabir said that he was forbidden to build pucca graves.

Chapter 201: IT IS FORBIDDEN TO SIT OVER THE GRAVE AND OBSERVE PRAYER FACING TOWARDS IT

Bk 4, No.2119:
Abu Huraira said Rasul said: It is better that one of you should sit on live coats which would burn his clothing and come in contact with his skin than that he should sit on a grave.

Bk 4, No.2120:
A hadith like this has been narrated by Suhail with the same chain of transmitters.

Bk 4, No.2121:
Abu Marthad al-Ghanawi said Rasul said: Do not sit on the graves and do not pray facing towards them.

Bk 4, No.2122:
Abu Marthad al-Ghanawi said Rasul said: Do not pray facing towards the graves, and do not sit on them.

Chapter 202: FUNERAL PRAYER IN THE MOSQUE

Bk 4, No.2123:
'Abbad b. Abdullah b. Zubair reported that Aisha ordered the bier of Saad b. Abu Waqqas to be brought into the mosque so that she should pray for him. The people disapproved this (act) of hers. She said: How soon the people have forgotten that Rasul offered not the funeral prayer of Suhail b al-Baida' but in a mosque.

Bk 4, No.2124:
'Abbad b. Abdullah b. Zubair reported on the authority of Aisha that when Saad b. Abu Waqqas died, the wives of Rasul sent message to bring his bier into the mosque so that they should offer prayer for him. They (the participants of the funeral) did accordingly, and it was placed in front of their apartments and they offered prayer for him. It was brought out of the door (known as) Bab al-Jana'iz which was towards the side of Maqa'id, and the news reached them (the wives of Rasul) that the people bad criticised this (i.e offering of funeral prayer in the mosque) saying that it was not desirable to take the bier inside the mosque. This was conveyed to Aisha. She said: How hastily the people criticise that about which they know little. They criticise us for carrying the bier in the mosque. Rasul offered not the funeral prayer of Suhail b. Baida' but in the innermost part of the mosque.

Bk 4, No.2125:
Abu Salama b. Abdul Rahman reported on the authority ot Aisha that when Saad b. Abu Waqqas died she said: Bring it (the bier) into the mosque so that I offer prayer for him. But, this act of hers was disapproved. She said: By Allah, Rasul offered prayer in the mosque for the two sons of Baida', viz, for Suhail and his brother.

Chapter 203: WHAT IS TO BE SAID WHILE VISITING THE GRAVEYARD AND THE SUPPLICATION TO BE OFFERED FOR THE DEAD LYING IN THE GRAVES

Bk 4, No.2126:
Aisha reported (that whenever it was her turn for Rasul to spend the night with her) he would go out towards the end of the night to al-Baqi' and say: Peace be upon you, abode of a people who are believers. What you were promised would come to you tomorrow, you receiving it after some delay; and God willing we shall join you. O Allah, grant forgiveness to the inhabitants of Baqi' al-Gharqad. Qutaiba did not mention his words:" would come to you".

Bk 4, No.2127:
Muhammad b. Qais said (to the people): Should I not narrate to you (a hadith of Rasul) on my authority and on the authority of my mother? We thought that he meant the mother who had given him birth. He (Muhammad b. Qais) then reported that it was Aisha who had narrated this: Should I not narrate to you about myself and about Rasul? We said: Yes. She said: When it was my turn for Rasul to spend the night with me, he turned his side, put on his mantle and took off his shoes and placed them near his feet, and spread the corner of his shawl on his bed and then lay down till he thought that I had gone to sleep. He took hold of his mantle slowly and put on the shoes slowly, and opened the door and went out and then closed it lightly. I covered my head, put on my veil and tightened my waist wrapper, and then went out following his steps till he reached Baqi'. He stood there and he stood for a long time. He then lifted his hands three times, and then returned and I also returned. He hastened his steps and I also hastened my steps. He ran and I too ran. He came (to the house) and I also came (to the house). I, however, preceded him and I entered (the house), and as I lay down in the bed, he (Rasul) entered the (house), and said: Why is it, O Aisha, that you are out of breath? I said: There is nothing. He said: Tell me or the Subtle and the Aware would inform me. I said: Rasul, may my father and mother be ransom for you, and then I told him (the whole story). He said: Was it the darkness (of your shadow) that I saw in front of me? I said: Yes. He struck me on the chest which caused me pain, and then said: Did you think that Allah and His Rasul would deal unjustly with you? She said: Whatsoever the people conceal, Allah will know it. He said: Gabriel came to me when you saw me. He called me and he concealed it from you. I responded to his call, but I too concealed it from you (for he did not come to you), as you were not fully dressed. I thought that you had gone to sleep, and I did not like to awaken you, fearing that you may be frightened. He (Gabriel) said: Your Lord has commanded you to go to the inhabitants of Baqi' (to those lying in the graves) and beg pardon for them. I said: Rasul, how should I pray for them (How should I beg forgiveness for them)? He said: Say, Peace be upon the inhabitants of this city (graveyard) from among the Believers and the Muslims, and may Allah have mercy on those who have gone ahead of us, and those who come later on, and we shall, God willing, join you.

Bk 4, No.2128:
Sulaiman b. Buraida narrated on the authority of his father that Rasul used to teach them when they went out to the graveyard. One of the narrators used to say this in the narration transmitted on the authority of Abu Bakr:" Peace be upon the inhabitants of the city (i.e graveyard)." In the hadith transmitted by Zuhair (the words are):" Peace be upon you, the inhabitants of the city, among the believers, and Muslims, and God willing we shall join you. I beg of Allah peace for us and for you."

Chapter 204: RASUL SEEKING PERMISSION FROM THE LORD, THE EXALTED AND HIGH, FOR VISITING THE GRAVE OF HIS MOTHER

Bk 4, No.2129:
Abu Huraira reported Rasul, as saying: I sought permission to beg forgiveness for my mother, but He did not grant it to me. I sought permission from Him to visit her grave, and He granted it (permission) to me.

Bk 4, No.2130:
Abu Huraira said: Rasul visited the grave of his mother and he wept, and moved others around him to tears, and said: I sought permission from my Lord to beg forgiveness for her but it was not granted to me, and I sought permission to visit her grave and it was granted to motel So visit the graves, for that makes you mindful of death.

Bk 4, No.2131:
Ibn Buraida reported on the authority of his father that Rasul said: I forbade you to visit graves, but you may now visit them; I forbade you to eat the flesh of sacrificial animals after three days, but you way now keep it as along as you feel inclined; and I forbade you nabidh except in a water-skin, you may drink it from all kinds of water-skins, but you must not drink anything intoxicating.

Bk 4, No.2132:
This hadith has been narrated through another chain of transmitters.

Chapter 205: ABANDONING OF FUNERAL PRAYER FOR HIM WHO COMMITTED SUICIDE

Bk 4, No.2133:
Jabir b. Samura said: (The dead body) of a person who had killed himself with a broad-headed arrow was brought before Rasul, but he did not offer prayers for him.


[Part 2 below]

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