2. The Chapters On Ṣalāt (As Narrated) From Allāh's Messenger ﷺ

English translation

149. Ibn 'Abbās narrated that the Prophet ﷺ said: "Jibrīl [peace be upon him] led me (in Ṣalāt) twice at the House.[1] So he prayed Zuhr the first time when the shadow was similar to (the length of) the strap of a sandal. Then he prayed ʾAṣr when everything was similar (to the length of) its shadow. Then he prayed Maghrib when the sun had set and the fasting person breaks fast. Then he prayed ʾIshā' when the twilight had vanished. Then he prayed Fajr when Fajr (dawn) began, and when eating is prohibited for the fasting person. The second time he prayed Zuhr when the shadow of everything was similar to (the length of) it, at the time of ʾAṣr the day before. Then he prayed ʾAṣr when the shadow of everything was about twice as long as it. Then he prayed Maghrib at the same time as he did the first time. Then he prayed ʾIshā, the later one,[2] when a third of the night had gone. Then he prayed Ṣubh[1] when the land glowed. Then Jibril turned towards me and said: 'O Muḥammad! These are the times of the Prophets before you, and the (best) time is what is between these two times.'" (Ḥasan) [Abū 'Eisā said:] There are narrations on this topic from Abū Hurairah, Buraidah, Abū Mūsā, Abū Mas'ūd [Al-Anṣārī], Abū Sa'eed, Jābir, 'Amr bin Ḥazm, Al-Barā', and Anas.

Arabic text

١٤٩ - حَدَّثَنَا ‌هَنَّادُ بْنُ السَّرِيِّ، قَالَ: حَدَّثَنَا ‌عَبْدُ الرَّحْمَنِ بْنُ أَبِي الزِّنَادِ ، عَنْ ‌عَبْدِ الرَّحْمَنِ بْنِ الْحَارِثِ بْنِ عَيَّاشِ بْنِ أَبِي رَبِيعَةَ ، عَنْ ‌حَكِيمِ بْنِ حَكِيمٍ وَهُوَ ابْنُ عَبَّادِ بْنِ حُنَيْفٍ قَالَ: أَخْبَرَنِي ‌نَافِعُ بْنُ جُبَيْرِ بْنِ مُطْعِمٍ، قَالَ: أَخْبَرَنِي ‌ابْنُ عَبَّاسٍ أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: «أَمَّنِي جِبْرِيلُ» عِنْدَ الْبَيْتِ مَرَّتَيْنِ، فَصَلَّى الظُّهْرَ فِي الْأُولَى مِنْهُمَا حِينَ كَانَ الْفَيْءُ مِثْلَ الشِّرَاكِ، ثُمَّ صَلَّى الْعَصْرَ حِينَ كَانَ كُلُّ شَيْءٍ مِثْلَ ظِلِّهِ، ثُمَّ صَلَّى الْمَغْرِبَ حِينَ وَجَبَتِ الشَّمْسُ وَأَفْطَرَ الصَّائِمُ، ثُمَّ صَلَّى الْعِشَاءَ حِينَ غَابَ الشَّفَقُ، ثُمَّ صَلَّى الْفَجْرَ حِينَ بَرَقَ الْفَجْرُ وَحَرُمَ الطَّعَامُ عَلَى الصَّائِمِ، وَصَلَّى الْمَرَّةَ الثَّانِيَةَ الظُّهْرَ حِينَ كَانَ ظِلُّ كُلِّ شَيْءٍ مِثْلَهُ لِوَقْتِ الْعَصْرِ بِالْأَمْسِ، ثُمَّ صَلَّى الْعَصْرَ حِينَ كَانَ ظِلُّ كُلِّ شَيْءٍ مِثْلَيْهِ، ثُمَّ صَلَّى الْمَغْرِبَ لِوَقْتِهِ الْأَوَّلِ، ثُمَّ صَلَّى الْعِشَاءَ الْآخِرَةَ حِينَ ذَهَبَ ثُلُثُ اللَّيْلِ، ثُمَّ صَلَّى الصُّبْحَ حِينَ أَسْفَرَتِ الْأَرْضُ، ثُمَّ الْتَفَتَ إِلَيَّ جِبْرِيلُ فَقَالَ: يَا مُحَمَّدُ، هَذَا وَقْتُ الْأَنْبِيَاءِ مِنْ قَبْلِكَ، وَالْوَقْتُ فِيمَا بَيْنَ هَذَيْنِ الْوَقْتَيْنِ. وَفِي الْبَابِ عَنْ أَبِي هُرَيْرَةَ، وَبُرَيْدَةَ، وَأَبِي مُوسَى، وَأَبِي مَسْعُودٍ، وَأَبِي سَعِيدٍ، وَجَابِرٍ، وَعَمْرِو بْنِ حَزْمٍ، وَالْبَرَاءِ، وَأَنَسٍ.

English translation

150. Jābir bin 'Abdullāh narrated that Allāh's Messenger ﷺ said: "Jibrīl led me (in Ṣalāt)". He mentioned something similar to the Ḥādīth of Ibn 'Abbās (no. 149) in meaning, but he did not mention: “At the time of ‘Aṣr the day before.” (Ḥasan) [Abū ‘Eisā said:] This Ḥadīth is Ḥasan Ṣāḥih Ḡharīb [He said:] The Ḥadīth of Jābir about the times (of the prayers) has been reported by ‘Aṭā’ bin Abī Rabāḥ, ‘Amr bin Dīnār, and Abū Az-Zubair, from Jābir bin ‘Abdullāh from the Prophet ﷺ, in a manner similar to that of Wahb bin Kaisān, (a narrator of this Ḥadīth) from Jābir, from the Prophet ﷺ. [Abū ‘Eisā said:] The Ḥadīth of Ibn ‘Abbās is Ḥasan [Ṣāḥih]. Muḥammad said: “The most correct thing about the times (of the prayers) is the Ḥadīth of Jābir from the Prophet ﷺ.”

Arabic text

١٥٠ - حَدَّثَنَا ‌أَحْمَدُ بْنُ مُحَمَّدِ بْنِ مُوسَى، قَالَ: حَدَّثَنَا ‌عَبْدُ اللهِ بْنُ الْمُبَارَكِ، قَالَ: أَخْبَرَنَا ‌حُسَيْنُ بْنُ عَلِيِّ بْنِ حُسَيْنٍ، قَالَ: أَخْبَرَنِي ‌وَهْبُ بْنُ كَيْسَانَ ، عَنْ ‌جَابِرِ بْنِ عَبْدِ اللهِ، عَنْ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، قَالَ: «أَمَّنِي جِبْرِيلُ»، فَذَكَرَ نَحْوَ حَدِيثِ ابْنِ عَبَّاسٍ بِمَعْنَاهُ، وَلَمْ يَذْكُرْ فِيهِ: لِوَقْتِ الْعَصْرِ بِالْأَمْسِ. حَدِيثُ ابْنِ عَبَّاسٍ حَدِيثٌ حَسَنٌ. وَقَالَ مُحَمَّدٌ: أَصَحُّ شَيْءٍ فِي الْمَوَاقِيتِ حَدِيثُ جَابِرٍ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ. وَحَدِيثُ جَابِرٍ فِي الْمَوَاقِيتِ قَدْ رَوَاهُ عَطَاءُ بْنُ أَبِي رَبَاحٍ، وَعَمْرُو بْنُ دِينَارٍ، وَأَبُو الزُّبَيْرِ، عَنْ جَابِرِ بْنِ عَبْدِ اللهِ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ نَحْوَ حَدِيثِ وَهْبِ بْنِ كَيْسَانَ، عَنْ جَابِرٍ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ.

English translation

151. Abū Hurairah narrated that Allāh’s Messenger ﷺ said: “Indeed for (the time of) Ṣalāt there is a beginning and an end. The beginning of the time for the Zuhr prayer is when the sun passes the zenith, and the end of its time is when the time for ‘Aṣr enters. The beginning of the time for the ‘Aṣr [prayer] is when its time enters, and the end of its time is when the sun yellows (turns pale). The beginning of the time of Maghrib is when the sun has set, and the end of its time is when the twilight has vanished (i.e., the horizon is invisible because of darkness). The beginning of the time for 'Ishā', the later one, is when the horizon has vanished, and the end of its time is when the night is at its half. The beginning of the time for Fajr is when Fajr begins, and its end is when the sun rises." (Hasan) [He said:] There is something on this topic from 'Abdullāh bin 'Amr. Abū 'Eisā said: I heard Muḥammad saying: "The Hadīth of Al-'Amash from Mujāhid about the times (for the prayers) is more correct than the Hadīth of Muḥammad bin Fuḏail from Al-'Amash. And the Hadīth of Muḥammad bin Fuḏail is incorrect, Muḥammad bin Fuḏail was mistaken in it." Hannād narrated to us, Abū Usāmah narrated to us, from Abū Ishāq Al-Fazārī, from Al-'Amash, from Mujāhid that he said: "It would be said: 'Indeed for (the time of) Ṣalāt there is a beginning and an end,'" and he mentioned something similar in meaning to the Hadīth of Muḥammad bin Fuḏail from Al-'Amash.

Arabic text

١٥١ - حَدَّثَنَا ‌هَنَّادٌ، قَالَ: حَدَّثَنَا ‌مُحَمَّدُ بْنُ فُضَيْلٍ ، عَنِ ‌الْأَعْمَشِ ، عَنْ ‌أَبِي صَالِحٍ، عَنْ ‌أَبِي هُرَيْرَةَ، قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «إِنَّ لِلصَّلَاةِ أَوَّلًا وَآخِرًا، وَإِنَّ أَوَّلَ وَقْتِ صَلَاةِ الظُّهْرِ حِينَ تَزُولُ الشَّمْسُ» وَآخِرَ وَقْتِهَا حِينَ يَدْخُلُ وَقْتُ الْعَصْرِ، وَإِنَّ أَوَّلَ وَقْتِ صَلَاةِ الْعَصْرِ حِينَ يَدْخُلُ وَقْتُهَا، وَإِنَّ آخِرَ وَقْتِهَا حِينَ تَصْفَرُّ الشَّمْسُ، وَإِنَّ أَوَّلَ وَقْتِ الْمَغْرِبِ حِينَ تَغْرُبُ الشَّمْسُ، وَإِنَّ آخِرَ وَقْتِهَا حِينَ يَغِيبُ الْأُفُقُ، وَإِنَّ أَوَّلَ وَقْتِ الْعِشَاءِ الْآخِرَةِ حِينَ يَغِيبُ الْأُفُقُ، وَإِنَّ آخِرَ وَقْتِهَا حِينَ يَنْتَصِفُ اللَّيْلُ، وَإِنَّ أَوَّلَ وَقْتِ الْفَجْرِ حِينَ يَطْلُعُ الْفَجْرُ، وَإِنَّ آخِرَ وَقْتِهَا حِينَ تَطْلُعُ الشَّمْسُ. وَفِي الْبَابِ عَنْ عَبْدِ اللهِ بْنِ عَمْرٍو. سَمِعْتُ مُحَمَّدًا يَقُولُ: حَدِيثُ الْأَعْمَشِ عَنْ مُجَاهِدٍ فِي الْمَوَاقِيتِ أَصَحُّ مِنْ حَدِيثِ مُحَمَّدِ بْنِ فُضَيْلٍ عَنِ الْأَعْمَشِ، وَحَدِيثُ مُحَمَّدِ بْنِ فُضَيْلٍ خَطَأٌ؛ أَخْطَأَ فِيهِ مُحَمَّدُ بْنُ فُضَيْلٍ. ١٥١ (م) - حَدَّثَنَا ‌هَنَّادٌ، قَالَ: حَدَّثَنَا ‌أَبُو أُسَامَةَ ، عَنْ ‌أَبِي إِسْحَاقَ الْفَزَارِيِّ، عَنِ ‌الْأَعْمَشِ ، عَنْ ‌مُجَاهِدٍ، قَالَ: «كَانَ يُقَالُ: إِنَّ لِلصَّلَاةِ أَوَّلًا وَآخِرًا،» فَذَكَرَ نَحْوَ حَدِيثِ مُحَمَّدِ بْنِ فُضَيْلٍ عَنِ الْأَعْمَشِ، نَحْوَهُ بِمَعْنَاهُ.

English translation

152. Sulaimān bin Buraidah narrated that his father said: "A man came to the Prophet ﷺ to ask him about the times for Ṣalāt. So he said: 'Stay with us, In shā' Allāh.' So he ordered Bilāl to call the Iqāmah when Fajr began, then he ordered him to call the Iqāmah when the sun passed the zenith, then he prayed Zuhr. Then he ordered him to call the Iqāmah to pray Aṣr while the sun was elevated and white. Then he ordered him (to call the Iqāmah for) Maghrib when the (top) edge of the sun had set. Then he ordered him to call the Iqāmah for Ishā' when the horizon (twilight) had vanished. Then he ordered him in the morning (to give the call for Fajr prayer), when the light of Fajr glowed. Then he ordered (him to call the Iqāmah for) Zuhr, so he waited well until it had cooled. Then he ordered (him to call the Iqāmah for) Aṣr, so he called the Iqāmah while the sun was later in its position than what it was (the day before). Then he ordered him to delay Maghrib until right before the twilight had disappeared. Then he ordered (him to call the Iqāmah for) Ishā', so he called the Iqāmah when a third of the night had passed. Then he said: 'Where is the one who asked about the times for the Ṣalāt?' So the man said, 'It is I.' So he said: 'The times for the Ṣalāt are what are between these two.'" (Sahīh) Abū 'Eisā said: This Ḥadīth is Ḥasan Gharīb Ṣaḥīḥ. [He said:] It was reported by Shu'bah, from 'Alqamah bin Marthad (a narrator of this Ḥadīth) as well.

Arabic text

١٥٢ - حَدَّثَنَا ‌أَحْمَدُ بْنُ مَنِيعٍ ‌وَالْحَسَنُ بْنُ الصَّبَّاحِ الْبَزَّارُ ‌وَأَحْمَدُ بْنُ مُحَمَّدِ بْنِ مُوسَى ، الْمَعْنَى وَاحِدٌ، قَالُوا: حَدَّثَنَا ‌إِسْحَاقُ بْنُ يُوسُفَ الْأَزْرَقُ ، عَنْ ‌سُفْيَانَ ، عَنْ ‌عَلْقَمَةَ بْنِ مَرْثَدٍ ، عَنْ ‌سُلَيْمَانَ بْنِ بُرَيْدَةَ، عَنْ ‌أَبِيهِ، قَالَ: «أَتَى النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ رَجُلٌ» فَسَأَلَهُ عَنْ مَوَاقِيتِ الصَّلَاةِ فَقَالَ: أَقِمْ مَعَنَا إِنْ شَاءَ اللهُ، فَأَمَرَ بِلَالًا فَأَقَامَ حِينَ طَلَعَ الْفَجْرُ، ثُمَّ أَمَرَهُ فَأَقَامَ حِينَ زَالَتِ الشَّمْسُ فَصَلَّى الظُّهْرَ، ثُمَّ أَمَرَهُ فَأَقَامَ فَصَلَّى الْعَصْرَ وَالشَّمْسُ بَيْضَاءُ مُرْتَفِعَةٌ، ثُمَّ أَمَرَهُ بِالْمَغْرِبِ حِينَ وَقَعَ حَاجِبُ الشَّمْسِ، ثُمَّ أَمَرَهُ بِالْعِشَاءِ فَأَقَامَ حِينَ غَابَ الشَّفَقُ، ثُمَّ أَمَرَهُ مِنَ الْغَدِ فَنَوَّرَ بِالْفَجْرِ، ثُمَّ أَمَرَهُ بِالظُّهْرِ فَأَبْرَدَ وَأَنْعَمَ أَنْ يُبْرِدَ، ثُمَّ أَمَرَهُ بِالْعَصْرِ فَأَقَامَ وَالشَّمْسُ آخِرَ وَقْتِهَا فَوْقَ مَا كَانَتْ، ثُمَّ أَمَرَهُ فَأَخَّرَ الْمَغْرِبَ إِلَى قُبَيْلِ أَنْ يَغِيبَ الشَّفَقُ، ثُمَّ أَمَرَهُ بِالْعِشَاءِ فَأَقَامَ حِينَ ذَهَبَ ثُلُثُ اللَّيْلِ، ثُمَّ قَالَ: أَيْنَ السَّائِلُ عَنْ مَوَاقِيتِ الصَّلَاةِ؟ فَقَالَ الرَّجُلُ: أَنَا، فَقَالَ: مَوَاقِيتُ الصَّلَاةِ كَمَا بَيْنَ هَذَيْنِ. هَذَا حَدِيثٌ حَسَنٌ غَرِيبٌ صَحِيحٌ. وَقَدْ رَوَاهُ شُعْبَةُ، عَنْ عَلْقَمَةَ بْنِ مَرْثَدٍ أَيْضًا.

English translation

153. 'Āishah narrated: "Allāh's Messenger ﷺ would pray Ṣubh (at such time that) the women would leave (after the prayer)" - Al-Anṣārī (one of the narrators) said - "the women would pass by wrapped in their Mirṭ[1] and they would not be recognizable due to the darkness." And Qutaibah[2] said: "covered." (instead of "wrapped.") (Ṣaḥīḥ) [He said:] There are narrations on this topic from Ibn 'Umar, Anas, and Qailah bint Makhramah. Abū 'Eisā said: The Ḥadīth of 'Āishah is a Ḥasan Ṣaḥīḥ Ḥadīth. [Az-Zuhri reported it similarly, from 'Urwah, from 'Āishah.] This position is taken by more than one of the people of knowledge among the Companions of the Prophet ﷺ, among them; Abū Bakr, 'Umar as well as those after them among the Tābi'īn. It is also the opinion of Ash-Shāfi'ī, Aḥmad, and Ishāq: They considered it recommended to perform Fajr while in the dark (of dawn).

Arabic text

١٥٣ - حَدَّثَنَا ‌قُتَيْبَةُ، عَنْ ‌مَالِكِ بْنِ أَنَسٍ . (ح) وَحَدَّثَنَا ‌الْأَنْصَارِيُّ، قَالَ: حَدَّثَنَا ‌مَعْنٌ، قَالَ: حَدَّثَنَا ‌مَالِكٌ، عَنْ ‌يَحْيَى بْنِ سَعِيدٍ ، عَنْ ‌عَمْرَةَ ، عَنْ ‌عَائِشَةَ، قَالَتْ: «إِنْ كَانَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَيُصَلِّي الصُّبْحَ فَيَنْصَرِفُ النِّسَاءُ». قَالَ الْأَنْصَارِيُّ: فَيَمُرُّ النِّسَاءُ مُتَلَفِّفَاتٍ بِمُرُوطِهِنَّ مَا يُعْرَفْنَ مِنَ الْغَلَسِ وَقَالَ قُتَيْبَةُ: مُتَلَفِّعَاتٍ. وَفِي الْبَابِ عَنِ ابْنِ عُمَرَ، وَأَنَسٍ، وَقَيْلَةَ بِنْتِ مَخْرَمَةَ. حَدِيثُ عَائِشَةَ حَدِيثٌ حَسَنٌ صَحِيحٌ. وَهُوَ الَّذِي اخْتَارَهُ غَيْرُ وَاحِدٍ مِنْ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مِنْهُمْ: أَبُو بَكْرٍ، وَعُمَرُ، وَمَنْ بَعْدَهُمْ مِنَ التَّابِعِينَ، وَبِهِ يَقُولُ الشَّافِعِيُّ، وَأَحْمَدُ، وَإِسْحَاقُ: يَسْتَحِبُّونَ التَّغْلِيسَ بِصَلَاةِ الْفَجْرِ.

English translation

154. Rāfi' bin Khadīj said: "I heard Allāh's Messenger ﷺ saying: 'Perform Fajr at Al-Isfār, for indeed its reward is greater.'" (Ṣaḥīḥ) [He said:] There are narrations on this topic from Abū Barzah [Al-Aslami], Jābir, and Bilāl. [He said:] Shu'bah and Ath-Thawrī reported this Hadīth from Muḥammad bin Ishāq (a narrator in this Hadīth). [He said:] Muḥammad bin 'Ajlān also reported it from 'Aṣim bin ‘Umar bin Qatādah (another narrator in this chain of Hadīth). Abū ‘Eisā said: The Hadīth of Rāfi’ bin Khadīj is a Hasan Ṣaḥīḥ Hadīth. More than one of the people of knowledge among the Companions of the Prophet ﷺ and the Tābi‘ī held the view that Fajr was to be performed at the time of Al-Isfār. And it is the saying of Sufyān Ath-Thawī. Ash-Shāfi‘ī, Aḥmad, and Ishāq said: The meaning of Al-Isfār is that Fajr becomes illuminated such that there is no doubt in it. They did not hold the view that the meaning of Al-Isfār is to delay the prayer.

Arabic text

١٥٤ - حَدَّثَنَا ‌هَنَّادٌ، قَالَ: حَدَّثَنَا ‌عَبْدَةُ عَنْ ‌مُحَمَّدِ بْنِ إِسْحَاقَ ، عَنْ ‌عَاصِمِ بْنِ عُمَرَ بْنِ قَتَادَةَ ، عَنْ ‌مَحْمُودِ بْنِ لَبِيدٍ ، عَنْ ‌رَافِعِ بْنِ خَدِيجٍ، قَالَ: سَمِعْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: «أَسْفِرُوا» بِالْفَجْرِ فَإِنَّهُ أَعْظَمُ لِلْأَجْرِ. وَقَدْ رَوَى شُعْبَةُ وَالثَّوْرِيُّ هَذَا الْحَدِيثَ عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ. وَرَوَاهُ مُحَمَّدُ بْنُ عَجْلَانَ أَيْضًا عَنْ عَاصِمِ بْنِ عُمَرَ بْنِ قَتَادَةَ. وَفِي الْبَابِ عَنْ أَبِي بَرْزَةَ وَجَابِرٍ وَبِلَالٍ. حَدِيثُ رَافِعِ بْنِ خَدِيجٍ حَدِيثٌ حَسَنٌ صَحِيحٌ. وَقَدْ رَأَى غَيْرُ وَاحِدٍ مِنْ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَالتَّابِعِينَ الْإِسْفَارَ بِصَلَاةِ الْفَجْرِ، وَبِهِ يَقُولُ سُفْيَانُ الثَّوْرِيُّ. وَقَالَ الشَّافِعِيُّ وَأَحْمَدُ وَإِسْحَاقُ: مَعْنَى الْإِسْفَارِ أَنْ يَضِحَ الْفَجْرُ فَلَا يُشَكَّ فِيهِ، وَلَمْ يَرَوْا أَنَّ مَعْنَى الْإِسْفَارِ تَأْخِيرُ الصَّلَاةِ.

English translation

155. ‘Aishah narrated: “I have not seen anyone who hastened Zuhr more than Allāh’s Messenger ﷺ, nor Abū Bakr, nor ‘Umar.” (Hasan) [He said:] There are narrations on this topic from Jābir bin ‘Abdullāh, Khabbāb, Abū Barzah, Ibn Mas‘ūd, Zaid bin Thābit, Anas, and Jābir bin Samurah. Abū ‘Eisā said: The Hadīth of ‘Aishah is a Hasan Hadīth. This is the view that was chosen by the people of knowledge among the Companions of the Prophet ﷺ and those after them. ‘Alī [bin Al-Madīnī] said: “Yahya bin Sa‘eed said: ‘Sh‘ubah criticized Hākīm bin Jubair due to the Hadīth he related from Ibn Mas‘ūd, from the Prophet ﷺ: “Whoever begs from the people while he has what will suffice him.” Yahya said: “Sufyān and Zā‘idah report from him.” So Yahya did not see any harm in his narrations. Muhammad said: “Hastening Zuhr has been related from Hākīm bin Jubair, from Sa‘eed bin Jubair, from ‘Aishah, from the Prophet ﷺ.”

Arabic text

١٥٥ - حَدَّثَنَا ‌هَنَّادٌ، قَالَ: حَدَّثَنَا ‌وَكِيعٌ، عَنْ ‌سُفْيَانَ ، عَنْ ‌حَكِيمِ بْنِ جُبَيْرٍ، عَنْ ‌إِبْرَاهِيمَ ، عَنِ ‌الْأَسْوَدِ ، عَنْ ‌عَائِشَةَ قَالَتْ: «مَا رَأَيْتُ أَحَدًا كَانَ أَشَدَّ تَعْجِيلًا لِلظُّهْرِ مِنْ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ» وَلَا مِنْ أَبِي بَكْرٍ وَلَا مِنْ عُمَرَ. وَفِي الْبَابِ عَنْ جَابِرِ بْنِ عَبْدِ اللهِ، وَخَبَّابٍ، وَأَبِي بَرْزَةَ، وَابْنِ مَسْعُودٍ، وَزَيْدِ بْنِ ثَابِتٍ، وَأَنَسٍ، وَجَابِرِ بْنِ سَمُرَةَ. حَدِيثُ عَائِشَةَ حَدِيثٌ حَسَنٌ. وَهُوَ الَّذِي اخْتَارَهُ أَهْلُ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَمَنْ بَعْدَهُمْ. قَالَ عَلِيٌّ: قَالَ يَحْيَى بْنُ سَعِيدٍ: وَقَدْ تَكَلَّمَ شُعْبَةُ فِي حَكِيمِ بْنِ جُبَيْرٍ مِنْ أَجْلِ حَدِيثِهِ الَّذِي رَوَى عَنِ ابْنِ مَسْعُودٍ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: مَنْ سَأَلَ النَّاسَ وَلَهُ مَا يُغْنِيهِ قَالَ يَحْيَى: وَرَوَى لَهُ سُفْيَانُ وَزَائِدَةُ، وَلَمْ يَرَ يَحْيَى بِحَدِيثِهِ بَأْسًا. قَالَ مُحَمَّدٌ: وَقَدْ رُوِيَ عَنْ حَكِيمِ بْنِ جُبَيْرٍ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنْ عَائِشَةَ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِي تَعْجِيلِ الظُّهْرِ.

English translation

156. Anas bin Mālik narrated: “Allāh’s Messenger ﷺ prayed Zuhr when the sun had passed the zenith.” (Ṣaḥīh) Abū ‘Eisā said: This Hadīth is Ṣaḥīḥ. [It is the best Hadīth on this topic, and there is a narration on this topic from Jābir].

Arabic text

١٥٦ - حَدَّثَنَا ‌الْحَسَنُ بْنُ عَلِيٍّ الْحُلْوَانِيُّ، قَالَ: أَخْبَرَنَا ‌عَبْدُ الرَّزَّاقِ، قَالَ: أَخْبَرَنَا ‌مَعْمَرٌ ، عَنِ ‌الزُّهْرِيِّ، قَالَ: أَخْبَرَنِي ‌أَنَسُ بْنُ مَالِكٍ «أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ صَلَّى الظُّهْرَ حِينَ زَالَتِ الشَّمْسُ». هَذَا حَدِيثٌ صَحِيحٌ.

English translation

157. Abū Hurairah narrated that Allāh's Messenger ﷺ said: "In very hot weather, delay the (Zuhr) prayer until it becomes (a bit) cooler, because the severity of heat is from the raging of the Hell." (Ṣaḥīḥ) [He said:] There are narrations on this topic from Abū Sa'eed, Abū Dharr, Ibn 'Umar, Al-Mughīrah, Al-Qāsim bin Ṣafwān from his father, Abū Mūsā, Ibn 'Abbās, and Anas. [He said:] It has been related that 'Umar narrated something from the Prophet ﷺ about this, but it is not correct. Abū 'Eisā said: The Hadīth of Abū Hurairah is a Ḥasan Ṣaḥīḥ Hadīth. There are those among the people of knowledge who have chosen to delay the Zuhr prayer in severe heat. It is the view of Ibn Al-Mubārak, Aḥmad, and Ishāq. Ash-Shāfi'i said: "The Zuhr prayer is only delayed until it is cooler when the Masjid the people attend is distant. As for the one who prays alone, or the one who prays in the Masjid of his people, I would prefer that he does not delay the prayer in severe heat." Abū 'Eisā said: The view of those saying that the Zuhr prayer should be delayed in severe heat is preferred and more worthy of being followed. As for the view of Ash-Shāfi'ī that the permission is only for those who have to cover a distance, because of the hardship on the people; in the Hadīth of Abū Dharr there is what proves the opposite of what Ash-Shāfi'ī said. Abū Dharr said: "We were with the Prophet ﷺ on a journey when Bilāl called the Adhān for the Zuhr prayer. The Prophet ﷺ said: 'O Bilāl! Let it get cooler, then let it get cooler.'" So if the matter was in accordance with the view Ash-Shāfi'ī held, then there would have been no reason to wait until it was cooler on that occasion, since the people were all together on the journey, and they did not need to come from far away.

Arabic text

١٥٧ - حَدَّثَنَا ‌قُتَيْبَةُ، قَالَ: حَدَّثَنَا ‌اللَّيْثُ، عَنِ ‌ابْنِ شِهَابٍ ، عَنْ ‌سَعِيدِ بْنِ الْمُسَيِّبِ ‌وَأَبِي سَلَمَةَ ، عَنْ ‌أَبِي هُرَيْرَةَ، قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «إِذَا اشْتَدَّ» الْحَرُّ فَأَبْرِدُوا عَنِ الصَّلَاةِ؛ فَإِنَّ شِدَّةَ الْحَرِّ مِنْ فَيْحِ جَهَنَّمَ. وَفِي الْبَابِ عَنْ أَبِي سَعِيدٍ وَأَبِي ذَرٍّ وَابْنِ عُمَرَ وَالْمُغِيرَةِ وَالْقَاسِمِ بْنِ صَفْوَانَ عَنْ أَبِيهِ وَأَبِي مُوسَى وَابْنِ عَبَّاسٍ وَأَنَسٍ. وَرُوِيَ عَنْ عُمَرَ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِي هَذَا، وَلَا يَصِحُّ. حَدِيثُ أَبِي هُرَيْرَةَ حَدِيثٌ حَسَنٌ صَحِيحٌ. وَقَدِ اخْتَارَ قَوْمٌ مِنْ أَهْلِ الْعِلْمِ تَأْخِيرَ صَلَاةِ الظُّهْرِ فِي شِدَّةِ الْحَرِّ، وَهُوَ قَوْلُ ابْنِ الْمُبَارَكِ وَأَحْمَدَ وَإِسْحَاقَ. وَقَالَ الشَّافِعِيُّ: إِنَّمَا الْإِبْرَادُ بِصَلَاةِ الظُّهْرِ إِذَا كَانَ مَسْجِدًا يَنْتَابُ أَهْلُهُ مِنَ الْبُعْدِ، فَأَمَّا الْمُصَلِّي وَحْدَهُ وَالَّذِي يُصَلِّي فِي مَسْجِدِ قَوْمِهِ فَالَّذِي أُحِبُّ لَهُ أَنْ لَا يُؤَخِّرَ الصَّلَاةَ فِي شِدَّةِ الْحَرِّ. وَمَعْنَى مَنْ ذَهَبَ إِلَى تَأْخِيرِ الظُّهْرِ فِي شِدَّةِ الْحَرِّ هُوَ أَوْلَى وَأَشْبَهُ بِالِاتِّبَاعِ. وَأَمَّا مَا ذَهَبَ إِلَيْهِ الشَّافِعِيُّ أَنَّ الرُّخْصَةَ لِمَنْ يَنْتَابُ مِنَ الْبُعْدِ وَالْمَشَقَّةِ عَلَى النَّاسِ، فَإِنَّ فِي حَدِيثِ أَبِي ذَرٍّ مَا يَدُلُّ عَلَى خِلَافِ مَا قَالَ الشَّافِعِيُّ؛ قَالَ أَبُو ذَرٍّ: كُنَّا مَعَ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِي سَفَرٍ فَأَذَّنَ بِلَالٌ بِصَلَاةِ الظُّهْرِ، فَقَالَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: يَا بِلَالُ أَبْرِدْ، ثُمَّ أَبْرِدْ. فَلَوْ كَانَ الْأَمْرُ عَلَى مَا ذَهَبَ إِلَيْهِ الشَّافِعِيُّ لَمْ يَكُنْ لِلْإِبْرَادِ فِي ذَلِكَ الْوَقْتِ مَعْنًى؛ لِاجْتِمَاعِهِمْ فِي السَّفَرِ، وَكَانُوا لَا يَحْتَاجُونَ أَنْ يَنْتَابُوا مِنَ الْبُعْدِ.

English translation

158. Abū Dharr narrated: “Allāh’s Messenger was on a journey and Bilāl was with him. So he wanted to call for the prayer, but he (the Prophet ﷺ) said: ‘Let it get cooler.’ Then he wanted to call for the prayer, so Allāh’s Messenger ﷺ said: ‘Let it get to the cooler time of Zuhr.’” He (i.e., Abū Dharr) said: “Until we saw the shadows of the hillocks, then he commanded that the Iqāmah be called and then led the people in prayer. Allāh’s Messenger ﷺ said: ‘The severity of heat is from the raging of Hell, so wait until it becomes cooler for the (Zuhr) prayer.’” (Ṣahīh) Abū ‘Eisā said: This Hadīth is Hasan Ṣahīh.

Arabic text

١٥٨ - حَدَّثَنَا ‌مَحْمُودُ بْنُ غَيْلَانَ، قَالَ: حَدَّثَنَا ‌أَبُو دَاوُدَ، قَالَ: أَخْبَرَنَا ‌شُعْبَةُ ، عَنْ ‌مُهَاجِرٍ أَبِي الْحَسَنِ ، عَنْ ‌زَيْدِ بْنِ وَهْبٍ ، عَنْ ‌أَبِي ذَرٍّ أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ «كَانَ فِي سَفَرٍ وَمَعَهُ بِلَالٌ»، فَأَرَادَ أَنْ يُقِيمَ، فَقَالَ: أَبْرِدْ، ثُمَّ أَرَادَ أَنْ يُقِيمَ، فَقَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: أَبْرِدْ فِي الظُّهْرِ، قَالَ: حَتَّى رَأَيْنَا فَيْءَ التُّلُولِ، ثُمَّ أَقَامَ فَصَلَّى، فَقَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: إِنَّ شِدَّةَ الْحَرِّ مِنْ فَيْحِ جَهَنَّمَ؛ فَأَبْرِدُوا عَنِ الصَّلَاةِ. هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ.

English translation

159. ‘Urwah narrated from ‘Aishah: “Allāh’s Messenger ﷺ prayed ‘Aṣr while the sun was (shining) in her chamber, (and) no shadow appeared in her chamber.” (Ṣahīh) [He said:] There are narrations on this topic from Anas, Abū Barzah, Jābir, and Rāfi' bin Khadīj. [He said:] It has been related that Rāfi' also narrated something from the Prophet ﷺ about delaying 'Aṣr, but it is not correct. Abū 'Eisā said: The Hadīth of 'Aishah is a Ḥasan Ṣaḥīḥ Hadīth. It is the opinion of some of the people of knowledge among the Companions of the Prophet ﷺ, among them: 'Umar, 'Abdullāh bin Mas'ūd, 'Aishah, Anas, and more than one of the Tābi'īn: that 'Aṣr prayer is to be hastened, and they disliked delaying it. This is also the opinion of 'Abdullāh bin Al-Mubārak, Ash-Shāfi'i, Ahmad, and Ishāq.

Arabic text

١٥٩ - حَدَّثَنَا ‌قُتَيْبَةُ، قَالَ: حَدَّثَنَا ‌اللَّيْثُ، عَنِ ‌ابْنِ شِهَابٍ ، عَنْ ‌عُرْوَةَ ، عَنْ ‌عَائِشَةَ أَنَّهَا قَالَتْ: «صَلَّى رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ الْعَصْرَ وَالشَّمْسُ فِي حُجْرَتِهَا»، لَمْ يَظْهَرِ الْفَيْءُ مِنْ حُجْرَتِهَا. وَفِي الْبَابِ عَنْ أَنَسٍ، وَأَبِي أَرْوَى، وَجَابِرٍ، وَرَافِعِ بْنِ خَدِيجٍ. وَيُرْوَى عَنْ رَافِعٍ أَيْضًا عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِي تَأْخِيرِ الْعَصْرِ، وَلَا يَصِحُّ. حَدِيثُ عَائِشَةَ حَدِيثٌ حَسَنٌ صَحِيحٌ. وَهُوَ الَّذِي اخْتَارَهُ بَعْضُ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ؛ مِنْهُمْ: عُمَرُ، وَعَبْدُ اللهِ بْنُ مَسْعُودٍ، وَعَائِشَةُ، وَأَنَسٌ، وَغَيْرُ وَاحِدٍ مِنَ التَّابِعِينَ: تَعْجِيلَ صَلَاةِ الْعَصْرِ، وَكَرِهُوا تَأْخِيرَهَا، وَبِهِ يَقُولُ عَبْدُ اللهِ بْنُ الْمُبَارَكِ، وَالشَّافِعِيُّ، وَأَحْمَدُ، وَإِسْحَاقُ.

English translation

160. Al-'Alā' bin 'Abdur-Raḥmān narrated that he visited Anas bin Mālik in his home in Al-Baṣrah after finishing Zuhr, and his home was next to the Masjid. So he said: "Stand to pray 'Aṣr." He (Al-'Alā') said: "So we stood to pray. When we were finished he (Anas) said: 'I heard Allāh's Messenger ﷺ saying: "That is the prayer of the hypocrite. He sits watching the sun, until when it is between the horns of the Shaitān he stands and pecks out four (units of prayer), not remembering Allāh in them but a little.” (Ṣaḥīḥ) Abū ‘Eisā said: This Hadīth is Hasan Ṣaḥīḥ.

Arabic text

١٦٠ - حَدَّثَنَا ‌عَلِيُّ بْنُ حُجْرٍ، قَالَ: حَدَّثَنَا ‌إِسْمَاعِيلُ بْنُ جَعْفَرٍ ، عَنِ ‌الْعَلَاءِ بْنِ عَبْدِ الرَّحْمَنِ : «أَنَّهُ دَخَلَ عَلَى ‌أَنَسِ بْنِ مَالِكٍ فِي دَارِهِ بِالْبَصْرَةِ» حِينَ انْصَرَفَ مِنَ الظُّهْرِ، وَدَارُهُ بِجَنْبِ الْمَسْجِدِ، فَقَالَ: قُومُوا فَصَلُّوا الْعَصْرَ، قَالَ: فَقُمْنَا فَصَلَّيْنَا، فَلَمَّا انْصَرَفْنَا قَالَ: سَمِعْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: تِلْكَ صَلَاةُ الْمُنَافِقِ؛ يَجْلِسُ يَرْقُبُ الشَّمْسَ حَتَّى إِذَا كَانَتْ بَيْنَ قَرْنَيِ الشَّيْطَانِ قَامَ فَنَقَرَ أَرْبَعًا لَا يَذْكُرُ اللهَ فِيهَا إِلَّا قَلِيلًا. هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ.

English translation

161. Umm Salamah narrated: “Allāh’s Messenger ﷺ would hasten Zuhr more than you (people), while you (people) hasten ‘Aṣr more than him.” (Ṣaḥīḥ) Abū ‘Eisā said: A Hadīth similar to this has been related from [Ismā‘īl bin ‘Ulayyah], from Ibn Juraij, from Ibn Abī Mulaikah, from Umm Salamah.

Arabic text

١٦١ - حَدَّثَنَا ‌عَلِيُّ بْنُ حُجْرٍ، قَالَ: حَدَّثَنَا ‌إِسْمَاعِيلُ ابْنُ عُلَيَّةَ ، عَنْ ‌أَيُّوبَ ، عَنِ ‌ابْنِ أَبِي مُلَيْكَةَ ، عَنْ ‌أُمِّ سَلَمَةَ أَنَّهَا قَالَتْ: «كَانَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَشَدَّ تَعْجِيلًا لِلظُّهْرِ مِنْكُمْ»، وَأَنْتُمْ أَشَدُّ تَعْجِيلًا لِلْعَصْرِ مِنْهُ.

English translation

162. [And I have in my book: “Alī bin Hujr informed me from Ismā‘īl bin Ibrāhīm, from Ibn Juraij.”] (Ṣaḥīḥ)

Arabic text

وَقَدْ رُوِيَ هَذَا الْحَدِيثُ عَنِ ابْنِ جُرَيْجٍ، عَنِ ابْنِ أَبِي مُلَيْكَةَ، عَنْ أُمِّ سَلَمَةَ نَحْوَهُ. ١٦٢ - وَوَجَدْتُ فِي كِتَابِي: أَخْبَرَنِي ‌عَلِيُّ بْنُ حُجْرٍ، عَنْ ‌إِسْمَاعِيلَ بْنِ إِبْرَاهِيمَ، عَنِ ‌ابْنِ جُرَيْجٍ (١) .

English translation

163. Similar narration is reported by Bishr ibn Mu'adh Al-Baṣrī who said that Ismā'il ibn 'Ulayyah narrated to him from Ibn Juraij. This latter chain is more correct.

Arabic text

١٦٣ - وَحَدَّثَنَا ‌بِشْرُ بْنُ مُعَاذٍ الْبَصْرِيُّ، قَالَ: حَدَّثَنَا ‌إِسْمَاعِيلُ بْنُ عُلَيَّةَ، عَنِ ‌ابْنِ جُرَيْجٍ بِهَذَا الْإِسْنَادِ نَحْوَهُ، وَهَذَا أَصَحُّ (١).

English translation

164. Salmah bin Al-Akwa' narrated: "Allāh's Messenger ﷺ prayed Maghrib when the sun had set and it (the sun) had hidden in the veil (of darkness)." (Sahīh) [He said:] There are narrations on this topic from Jābir [Aṣ-Ṣunābīhī], Zaid bin Khālid, Anas, Rāfi' bin Khadīj, Abū Ayyūb, Umm Ḥabībah, 'Abbās bin 'Abdul-Muṭṭalib, [and Ibn 'Abbās]. The Hadīth of Al-'Abbās has been reported from him in Mawqūf form,[1] and it is what is correct. [Aṣ-Ṣunābīhī did not hear from the Prophet ﷺ, he is a companion of Abū Bakr, may Allāh be pleased with him]. Abū 'Eisā said: The Hadīth of Salmah bin Al-Akwa' is a Ḥasan Sahīh Hadīth. It is the saying of most of the people of knowledge among the Companions of the Prophet ﷺ and those after them among the Tābi‘in: They chose the view that the Maghrib prayer should be hastened, and they disliked delaying it. Some of the people of knowledge even took the view that there is no time for the Maghrib prayer except one, and they used the Hadīth of the Prophet ﷺ in which he prayed with Jibrīl. This is also the opinion of Ibn Al-Mubārak and Ash-Shāfi‘ī.

Arabic text

١٦٤ - حَدَّثَنَا ‌قُتَيْبَةُ، قَالَ: حَدَّثَنَا ‌حَاتِمُ بْنُ إِسْمَاعِيلَ ، عَنْ ‌يَزِيدَ بْنِ أَبِي عُبَيْدٍ، عَنْ ‌سَلَمَةَ بْنِ الْأَكْوَعِ، قَالَ: «كَانَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يُصَلِّي الْمَغْرِبَ إِذَا غَرَبَتِ الشَّمْسُ وَتَوَارَتْ بِالْحِجَابِ». وَفِي الْبَابِ عَنْ جَابِرٍ، وَزَيْدِ بْنِ خَالِدٍ، وَأَنَسٍ، وَرَافِعِ بْنِ خَدِيجٍ، وَأَبِي أَيُّوبَ، وَأُمِّ حَبِيبَةَ، وَعَبَّاسِ بْنِ عَبْدِ الْمُطَّلِبِ. وَحَدِيثُ الْعَبَّاسِ قَدْ رُوِيَ مَوْقُوفًا عَنْهُ، وَهُوَ أَصَحُّ. حَدِيثُ سَلَمَةَ بْنِ الْأَكْوَعِ حَدِيثٌ حَسَنٌ صَحِيحٌ. وَهُوَ قَوْلُ أَكْثَرِ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، وَمَنْ بَعْدَهُمْ مِنَ التَّابِعِينَ: اخْتَارُوا تَعْجِيلَ صَلَاةِ الْمَغْرِبِ، وَكَرِهُوا تَأْخِيرَهَا، حَتَّى قَالَ بَعْضُ أَهْلِ الْعِلْمِ: لَيْسَ لِصَلَاةِ الْمَغْرِبِ إِلَّا وَقْتٌ وَاحِدٌ، وَذَهَبُوا إِلَى حَدِيثِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ حَيْثُ صَلَّى بِهِ جِبْرِيلُ، وَهُوَ قَوْلُ ابْنِ الْمُبَارَكِ، وَالشَّافِعِيِّ.

English translation

165. An-Nu‘mān bin Bashīr said: “I am the most knowledgeable among the people about the prescribed time of this prayer: Allāh’s Messenger ﷺ would pray it when the moon set on the third (of the month).” (Ṣaḥīh)

Arabic text

١٦٥ - حَدَّثَنَا ‌مُحَمَّدُ بْنُ عَبْدِ الْمَلِكِ بْنِ أَبِي الشَّوَارِبِ، قَالَ: حَدَّثَنَا ‌أَبُو عَوَانَةَ ، عَنْ ‌أَبِي بِشْرٍ ، عَنْ ‌بَشِيرِ بْنِ ثَابِتٍ، عَنْ ‌حَبِيبِ بْنِ سَالِمٍ ، عَنِ ‌النُّعْمَانِ بْنِ بَشِيرٍ قَالَ: «أَنَا أَعْلَمُ النَّاسِ بِوَقْتِ هَذِهِ الصَّلَاةِ، كَانَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يُصَلِّيهَا لِسُقُوطِ الْقَمَرِ لِثَالِثَةٍ».

English translation

166. A similar narration (from another chain linking to) this chain is also reported. (Ṣaḥīḥ) Abū 'Eisā said: This Ḥadīth was related by Hushaim from Abū Bishr, from Ḥabīb bin Sālim, from An-Nu'mān bin Bashīr, and he did not mention "Bashīr bin Thābit" in it.[1] The Ḥadīth of Abū 'Awānah[2] is the most correct in our view, because Yazīd bin Hārūn reported it from Shu'bah, from Abū Bishr and it is similar to the narration of Abū 'Awānah.

Arabic text

١٦٦ - حَدَّثَنَا ‌أَبُو بَكْرٍ مُحَمَّدُ بْنُ أَبَانَ، قَالَ: حَدَّثَنَا ‌عَبْدُ الرَّحْمَنِ بْنُ مَهْدِيٍّ ، عَنْ ‌أَبِي عَوَانَةَ بِهَذَا الْإِسْنَادِ نَحْوَهُ. رَوَى هَذَا الْحَدِيثَ هُشَيْمٌ، عَنْ أَبِي بِشْرٍ، عَنْ حَبِيبِ بْنِ سَالِمٍ، عَنِ النُّعْمَانِ بْنِ بَشِيرٍ، وَلَمْ يَذْكُرْ فِيهِ هُشَيْمٌ: عَنْ بَشِيرِ بْنِ ثَابِتٍ. وَحَدِيثُ أَبِي عَوَانَةَ أَصَحُّ عِنْدَنَا؛ لِأَنَّ يَزِيدَ بْنَ هَارُونَ رَوَى عَنْ شُعْبَةَ، عَنْ أَبِي بِشْرٍ نَحْوَ رِوَايَةِ أَبِي عَوَانَةَ.

English translation

167. Abū Hurairah narrated that Allāh's Messenger ﷺ said: "If it were not that it would be a hardship on my Ummah, then I would have ordered you to delay 'Ishā' until the third of the night, or its half." (Ṣaḥīḥ) [He said:] There are narrations on this topic from Jābir bin Samurah, Jābir bin ‘Abdullāh, Abū Barzah, Ibn ‘Abbās, Abū Sa‘eed [Al-Khudrī], Zaid bin Khālīd, and Ibn ‘Umar. Abū ‘Eisā said: The Hadīth of Abū Hurairah is a Ḥasan Ṣaḥīḥ Hadīth. This is the view that was chosen by most of the people of knowledge among the Companions of the Prophet ﷺ, the Tābi‘īn, [and others]: They held the view that the ‘Ishā’ prayer should be delayed. And this is the saying of Aḥmad and Ishāq.

Arabic text

١٦٧ - حَدَّثَنَا ‌هَنَّادٌ، قَالَ: حَدَّثَنَا ‌عَبْدَةُ، عَنْ ‌عُبَيْدِ اللهِ بْنِ عُمَرَ ، عَنْ ‌سَعِيدٍ الْمَقْبُرِيِّ، عَنْ ‌أَبِي هُرَيْرَةَ، قَالَ: قَالَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «لَوْلَا أَنْ أَشُقَّ عَلَى أُمَّتِي لَأَمَرْتُهُمْ أَنْ يُؤَخِّرُوا الْعِشَاءَ» إِلَى ثُلُثِ اللَّيْلِ أَوْ نِصْفِهِ. وَفِي الْبَابِ عَنْ جَابِرِ بْنِ سَمُرَةَ، وَجَابِرِ بْنِ عَبْدِ اللهِ، وَأَبِي بَرْزَةَ، وَابْنِ عَبَّاسٍ، وَأَبِي سَعِيدٍ، وَزَيْدِ بْنِ خَالِدٍ، وَابْنِ عُمَرَ. حَدِيثُ أَبِي هُرَيْرَةَ حَدِيثٌ حَسَنٌ صَحِيحٌ. وَهُوَ الَّذِي اخْتَارَهُ أَكْثَرُ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَالتَّابِعِينَ: رَأَوْا تَأْخِيرَ صَلَاةِ الْعِشَاءِ الْآخِرَةِ، وَبِهِ يَقُولُ أَحْمَدُ، وَإِسْحَاقُ.

English translation

168. Abū Barzah narrated: “The Prophet ﷺ would dislike to sleep before ‘Ishā’ and to talk after it.” (Ṣaḥīḥ) [He said:] There are narrations on this topic from ‘Āishah, ‘Abdullāh bin Mas‘ūd, and Anas. Abū ‘Eisā said: The Hadīth of Abū Barzah is a Ḥasan Ṣaḥīḥ Hadīth. Many of the people of knowledge disliked sleeping before the 'Ishā' prayer [and talking after it], while some of them permitted it. 'Abdullāh bin Al-Mubārak said: "Most of the Aḥādīth indicate that it is disliked." And some of them permitted sleeping before the 'Ishā' prayer during Ramaḍān.

Arabic text

١٦٨ - حَدَّثَنَا ‌أَحْمَدُ بْنُ مَنِيعٍ، قَالَ: حَدَّثَنَا ‌هُشَيْمٌ، قَالَ: أَخْبَرَنَا ‌عَوْفٌ، قَالَ أَحْمَدُ: وَحَدَّثَنَا ‌عَبَّادُ بْنُ عَبَّادٍ هُوَ الْمُهَلَّبِيُّ ، ‌وَإِسْمَاعِيلُ ابْنُ عُلَيَّةَ، جَمِيعًا عَنْ ‌عَوْفٍ ، عَنْ ‌سَيَّارِ بْنِ سَلَامَةَ هُوَ أَبُو الْمِنْهَالِ الرِّيَاحِيُّ ، عَنْ ‌أَبِي بَرْزَةَ، قَالَ: «كَانَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَكْرَهُ النَّوْمَ قَبْلَ الْعِشَاءِ وَالْحَدِيثَ بَعْدَهَا». وَفِي الْبَابِ عَنْ عَائِشَةَ، وَعَبْدِ اللهِ بْنِ مَسْعُودٍ، وَأَنَسٍ. حَدِيثُ أَبِي بَرْزَةَ حَدِيثٌ حَسَنٌ صَحِيحٌ. وَقَدْ كَرِهَ أَكْثَرُ أَهْلِ الْعِلْمِ النَّوْمَ قَبْلَ صَلَاةِ الْعِشَاءِ، وَرَخَّصَ فِي ذَلِكَ بَعْضُهُمْ. وَقَالَ عَبْدُ اللهِ بْنُ الْمُبَارَكِ: أَكْثَرُ الْأَحَادِيثِ عَلَى الْكَرَاهِيَةِ. وَرَخَّصَ بَعْضُهُمْ فِي النَّوْمِ قَبْلَ صَلَاةِ الْعِشَاءِ فِي رَمَضَانَ. وَسَيَّارُ بْنُ سَلَامَةَ هُوَ أَبُو الْمِنْهَالِ الرِّيَاحِيُّ.

English translation

169. 'Umar bin Al-Khaṭṭāb narrated: "Allāh's Messenger ﷺ would talk during the night with Abū Bakr about matters concerning the Muslims while I was with them." (Da'if) There are narrations on this topic from 'Abdullāh bin 'Amr, Aws bin Ḥudhaifah, and 'Imrān bin Ḥuṣain. Abū 'Eisā said: The Hadīth of 'Umar is a Ḥasan Ḥadīth. Al-Ḥasan bin 'Ubaidullāh reported this Ḥadīth in a long story, from Ibrāhīm, from 'Alqamah, from a man from Ju'fi – and it is said that he is Qais or Ibn Qais – from 'Umar, from the Prophet ﷺ. The people of knowledge among the Companions of the Prophet ﷺ, the Tābi'īn and those after them, differ over talking in the night after 'Ishā', the later prayer. Some of them permitted it if it has to do with (learning or teaching) knowledge and what is required for some needs. Most of the Aḥādīth indicate some permission. It has been related that the Prophet ﷺ said: "There is no talking in the night except for the praying person or the traveler."

Arabic text

١٦٩ - حَدَّثَنَا ‌أَحْمَدُ بْنُ مَنِيعٍ، قَالَ: حَدَّثَنَا ‌أَبُو مُعَاوِيَةَ ، عَنِ ‌الْأَعْمَشِ ، عَنْ ‌إِبْرَاهِيمَ ، عَنْ ‌عَلْقَمَةَ ، عَنْ ‌عُمَرَ بْنِ الْخَطَّابِ، قَالَ: «كَانَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَسْمُرُ مَعَ أَبِي بَكْرٍ» فِي الْأَمْرِ مِنْ أَمْرِ الْمُسْلِمِينَ وَأَنَا مَعَهُمَا. وَفِي الْبَابِ: عَنْ عَبْدِ اللهِ بْنِ عَمْرٍو، وَأَوْسِ بْنِ حُذَيْفَةَ، وَعِمْرَانَ بْنِ حُصَيْنٍ. حَدِيثُ عُمَرَ حَدِيثٌ حَسَنٌ. وَقَدْ رَوَى هَذَا الْحَدِيثَ الْحَسَنُ بْنُ عُبَيْدِ اللهِ، عَنْ إِبْرَاهِيمَ، عَنْ عَلْقَمَةَ، عَنْ رَجُلٍ مِنْ جُعْفِيٍّ يُقَالُ لَهُ: قَيْسٌ أَوِ ابْنُ قَيْسٍ، عَنْ عُمَرَ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، هَذَا الْحَدِيثَ فِي قِصَّةٍ طَوِيلَةٍ. وَقَدِ اخْتَلَفَ أَهْلُ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَالتَّابِعِينَ وَمَنْ بَعْدَهُمْ فِي السَّمَرِ بَعْدَ الْعِشَاءِ الْآخِرَةِ، فَكَرِهَ قَوْمٌ مِنْهُمُ السَّمَرَ بَعْدَ صَلَاةِ الْعِشَاءِ، وَرَخَّصَ بَعْضُهُمْ إِذَا كَانَ فِي مَعْنَى الْعِلْمِ، وَمَا لَا بُدَّ مِنْهُ مِنَ الْحَوَائِجِ، وَأَكْثَرُ الْحَدِيثِ عَلَى الرُّخْصَةِ. وَقَدْ رُوِيَ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: لَا سَمَرَ إِلَّا لِمُصَلٍّ أَوْ مُسَافِرٍ.

English translation

170. Umm Farwah – and she was one of those who gave pledge of allegiance to the Prophet ﷺ – narrated: “The Prophet ﷺ was asked: ‘Which deed is the best?’ So he said: ‘Ṣalāt in the beginning of its time.” (Ṣaḥīḥ)

Arabic text

١٧٠ - حَدَّثَنَا ‌أَبُو عَمَّارٍ الْحُسَيْنُ بْنُ حُرَيْثٍ، قَالَ: حَدَّثَنَا ‌الْفَضْلُ بْنُ مُوسَى ، عَنْ ‌عَبْدِ اللهِ بْنِ عُمَرَ الْعُمَرِيِّ ، عَنِ ‌الْقَاسِمِ بْنِ غَنَّامٍ ، عَنْ عَمَّتِهِ ‌أُمِّ فَرْوَةَ وَكَانَتْ مِمَّنْ بَايَعَتِ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَتْ: «سُئِلَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَيُّ الْأَعْمَالِ أَفْضَلُ؟ قَالَ: الصَّلَاةُ لِأَوَّلِ وَقْتِهَا».

English translation

171. ‘Ali bin Abī Tālib narrated that the Prophet ﷺ said to him: “O ‘Ali! Three are not to be delayed: Ṣalāt when its time comes, a funeral when it (a prepared body) is present, and the (marriage of a) single woman when there is an equal for her.” (Da‘if)

Arabic text

١٧١ - حَدَّثَنَا ‌قُتَيْبَةُ ، قَالَ: حَدَّثَنَا ‌عَبْدُ اللهِ بْنُ وَهْبٍ ، عَنْ ‌سَعِيدِ بْنِ عَبْدِ اللهِ الْجُهَنِيِّ ، عَنْ ‌مُحَمَّدِ بْنِ عُمَرَ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ ، عَنْ ‌أَبِيهِ ، عَنْ ‌عَلِيِّ بْنِ أَبِي طَالِبٍ أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ لَهُ: «يَا عَلِيُّ،» ثَلَاثٌ لَا تُؤَخِّرْهَا: الصَّلَاةُ إِذَا آنَتْ، وَالْجِنَازَةُ إِذَا حَضَرَتْ، وَالْأَيِّمُ إِذَا وَجَدْتَ لَهَا كُفُؤًا.

English translation

172. Ibn ‘Umar narrated that Allāh’s Messenger ﷺ said: “The beginning of the time for Ṣalāt is pleasing to Allāh, and the end of its time is pardoned by Allāh.” (Da‘if) [Abū 'Eisā said: This Ḥadīth is Gharīb] [Similar narration has been related by Ibn 'Abbās from the Prophet ﷺ]. [He said:] There are narrations on this topic from 'Alī, Ibn 'Umar, 'Aishah, and Ibn Mas'ūd. Abū 'Eisā said: The Ḥadīth of Umm Farwah is not reported except in the narration of 'Abdullāh bin 'Umar Al-'Umarī, and he is not strong according to the scholars of Ḥadīth, they say that the Idtirāb in this Ḥadīth [is from him]. [He is truthful, but Yahya bin Sa'eed criticized him due to his memory.]

Arabic text

١٧٢ - حَدَّثَنَا ‌أَحْمَدُ بْنُ مَنِيعٍ، قَالَ: حَدَّثَنَا ‌يَعْقُوبُ بْنُ الْوَلِيدِ الْمَدَنِيُّ ، عَنْ ‌عَبْدِ اللهِ بْنِ عُمَرَ، عَنْ ‌نَافِعٍ ، عَنِ ‌ابْنِ عُمَرَ قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «الْوَقْتُ الْأَوَّلُ مِنَ الصَّلَاةِ رِضْوَانُ اللهِ،» وَالْوَقْتُ الْآخِرُ عَفْوُ اللهِ. وَفِي الْبَابِ عَنْ عَلِيٍّ، وَابْنِ عُمَرَ، وَعَائِشَةَ، وَابْنِ مَسْعُودٍ. حَدِيثُ أُمِّ فَرْوَةَ لَا يُرْوَى إِلَّا مِنْ حَدِيثِ عَبْدِ اللهِ بْنِ عُمَرَ الْعُمَرِيِّ، وَلَيْسَ هُوَ بِالْقَوِيِّ عِنْدَ أَهْلِ الْحَدِيثِ، وَاضْطَرَبُوا فِي هَذَا الْحَدِيثِ، وَقَدْ تَكَلَّمَ فِيهِ يَحْيَى بْنُ سَعِيدٍ مِنْ قِبَلِ حِفْظِهِ.

English translation

173. Abū 'Amr Ash-Shaibānī narrated: "A man said to Ibn Mas'ūd: 'Which deed is most virtuous?' He said: 'I asked Allāh's Messenger ﷺ (that). He said: 'Ṣalāt at the beginning of its time.' I asked him: "What is after that O Messenger of Allāh?" He said: "Being dutiful to one's parents." I said: "What is after that [O Messenger of Allāh]?" He said: "Jihād in the Way of Allāh."(Ṣaḥīḥ) Abū 'Eisā said: This Ḥadīth is Hasan Ṣaḥīḥ. Al-Mas'ūdī, Shu'bah, and [Sulaimān, who is Abū Ishāq] Ash- Shaibānī, and others reported this Hadīth from Al-Walīd Al-'Ayzār. (a narrator in the chain of this Hadīth.)

Arabic text

١٧٣ - حَدَّثَنَا ‌قُتَيْبَةُ، قَالَ: حَدَّثَنَا ‌مَرْوَانُ بْنُ مُعَاوِيَةَ الْفَزَارِيُّ ، عَنْ ‌أَبِي يَعْفُورٍ ، عَنِ ‌الْوَلِيدِ بْنِ الْعَيْزَارِ ، عَنْ ‌أَبِي عَمْرٍو الشَّيْبَانِيِّ «أَنَّ رَجُلًا» قَالَ ‌لِابْنِ مَسْعُودٍ : أَيُّ الْعَمَلِ أَفْضَلُ؟ قَالَ: سَأَلْتُ عَنْهُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقَالَ: الصَّلَاةُ عَلَى مَوَاقِيتِهَا، قُلْتُ: وَمَاذَا يَا رَسُولَ اللهِ؟ قَالَ: وَبِرُّ الْوَالِدَيْنِ، قُلْتُ: وَمَاذَا يَا رَسُولَ اللهِ؟ قَالَ: وَالْجِهَادُ فِي سَبِيلِ اللهِ. وَهَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ. وَقَدْ رَوَى الْمَسْعُودِيُّ، وَشُعْبَةُ، وَالشَّيْبَانِيُّ، وَغَيْرُ وَاحِدٍ عَنِ الْوَلِيدِ بْنِ الْعَيْزَارِ هَذَا الْحَدِيثَ.

English translation

174. 'Aishah narrated: "Allāh's Messenger ﷺ did not pray any Ṣalāt at the end of its time two times, until Allāh took him."(Hasan) Abū 'Eisā said: This Hadīth is [Hasan] Gharīb, and its chain is not connected. Ash-Shāfi'ī said: The beginning of the time for the Ṣalāt is the most virtuous. Among the proofs for the virtue of the beginning of its time over its end is that it was the choice of the Prophet ﷺ, Abū Bakr, and 'Umar. They would only chose what was more virtuous, they would not forsake the virtue, and they would pray at the beginning of its time." [He said:] That was narrated to us by Abū Al-Walīd Al-Makkī from Ash-Shāfi'ī.

Arabic text

١٧٤ - حَدَّثَنَا ‌قُتَيْبَةُ، قَالَ: حَدَّثَنَا ‌اللَّيْثُ، عَنْ ‌خَالِدِ بْنِ يَزِيدَ ، عَنْ ‌سَعِيدِ بْنِ أَبِي هِلَالٍ، عَنْ ‌إِسْحَاقَ بْنِ عُمَرَ ، عَنْ ‌عَائِشَةَ، قَالَتْ: «مَا صَلَّى رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ صَلَاةً لِوَقْتِهَا الْآخِرِ مَرَّتَيْنِ» حَتَّى قَبَضَهُ اللهُ. هَذَا حَدِيثٌ غَرِيبٌ، وَلَيْسَ إِسْنَادُهُ بِمُتَّصِلٍ. قَالَ الشَّافِعِيُّ: وَالْوَقْتُ الْأَوَّلُ مِنَ الصَّلَاةِ أَفْضَلُ، وَمِمَّا يَدُلُّ عَلَى فَضْلِ أَوَّلِ الْوَقْتِ عَلَى آخِرِهِ: اخْتِيَارُ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَأَبِي بَكْرٍ وَعُمَرَ، فَلَمْ يَكُونُوا يَخْتَارُونَ إِلَّا مَا هُوَ أَفْضَلُ، وَلَمْ يَكُونُوا يَدَعُونَ الْفَضْلَ، وَكَانُوا يُصَلُّونَ فِي أَوَّلِ الْوَقْتِ. حَدَّثَنَا بِذَلِكَ أَبُو الْوَلِيدِ الْمَكِّيُّ، عَنِ الشَّافِعِيِّ.

English translation

175. Ibn ‘Umar narrated that the Prophet ﷺ said: “Whoever misses the ‘Aṣr prayer, then it is as if he was robbed of his family and his property.” (Ṣaḥīḥ) There are narrations on this topic from Buraidah and Nawfal bin Mu‘āwiyah. Abū ‘Eisā said: The Hadīth of Ibn ‘Umar is a Ḥasan Ṣaḥīḥ Hadīth. Az-Zuhri also reported it from Sālim from his father [Ibn ‘Umar], from the Prophet ﷺ.

Arabic text

١٧٥ - حَدَّثَنَا ‌قُتَيْبَةُ، قَالَ: حَدَّثَنَا ‌اللَّيْثُ ، عَنْ ‌نَافِعٍ ، عَنِ ‌ابْنِ عُمَرَ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، قَالَ: «الَّذِي تَفُوتُهُ صَلَاةُ الْعَصْرِ فَكَأَنَّمَا وُتِرَ» أَهْلَهُ وَمَالَهُ. وَفِي الْبَابِ عَنْ بُرَيْدَةَ وَنَوْفَلِ بْنِ مُعَاوِيَةَ. حَدِيثُ ابْنِ عُمَرَ حَدِيثٌ حَسَنٌ صَحِيحٌ. وَقَدْ رَوَاهُ الزُّهْرِيُّ أَيْضًا عَنْ سَالِمٍ، عَنْ أَبِيهِ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ.

English translation

176. Abū Dharr narrated that the Prophet ﷺ said: “O Abū Dharr! There will be leaders after me who cause the Ṣalāt to die;[1] so perform the Ṣalāt during its time. If you pray (with them) during its time, then that will be voluntary Ṣalāt for you, if not, then you will have attained your Ṣalāt.”) (Ṣaḥīḥ) There are narrations on this topic from ‘Abdullāh bin Mas‘ūd and ‘Ubādah bin Aṣ-Ṣāmit. Abū ‘Eisā said: The Ḥadīth of Abū Dharr is a Ḥasan Ḥadīth. This is the saying of more than one of the people of knowledge: They consider it recommended for a man to perform Ṣalāt during its time when the Imām delays it, then to pray with the Imām. Then the first Ṣalāt performed is the obligatory one according to most of the people of knowledge. Abū ‘Imrān Al-Jawnī’s name is ‘Abdul-Mālik bin Ḥabīb. (a narrator in the chain of this Ḥadīth).

Arabic text

١٧٦ - حَدَّثَنَا ‌مُحَمَّدُ بْنُ مُوسَى الْبَصْرِيُّ، قَالَ: حَدَّثَنَا ‌جَعْفَرُ بْنُ سُلَيْمَانَ الضُّبَعِيُّ ، عَنْ ‌أَبِي عِمْرَانَ الْجَوْنِيِّ ، عَنْ ‌عَبْدِ اللهِ بْنِ الصَّامِتِ ، عَنْ ‌أَبِي ذَرٍّ، قَالَ: قَالَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «يَا أَبَا ذَرٍّ،» أُمَرَاءُ يَكُونُونَ بَعْدِي يُمِيتُونَ الصَّلَاةَ، فَصَلِّ الصَّلَاةَ لِوَقْتِهَا، فَإِنْ صُلِّيَتْ لِوَقْتِهَا كَانَتْ لَكَ نَافِلَةً، وَإِلَّا كُنْتَ قَدْ أَحْرَزْتَ صَلَاتَكَ. وَفِي الْبَابِ عَنْ عَبْدِ اللهِ بْنِ مَسْعُودٍ وَعُبَادَةَ بْنِ الصَّامِتِ. حَدِيثُ أَبِي ذَرٍّ حَدِيثٌ حَسَنٌ. وَهُوَ قَوْلُ غَيْرِ وَاحِدٍ مِنْ أَهْلِ الْعِلْمِ: يَسْتَحِبُّونَ أَنْ يُصَلِّيَ الرَّجُلُ الصَّلَاةَ لِمِيقَاتِهَا إِذَا أَخَّرَهَا الْإِمَامُ، ثُمَّ يُصَلِّي مَعَ الْإِمَامِ، وَالصَّلَاةُ الْأُولَى هِيَ الْمَكْتُوبَةُ عِنْدَ أَكْثَرِ أَهْلِ الْعِلْمِ. وَأَبُو عِمْرَانَ الْجَوْنِيُّ اسْمُهُ عَبْدُ الْمَلِكِ بْنُ حَبِيبٍ.

English translation

177. Abū Qatādah narrated: “They asked the Prophet ﷺ about when they slept past the Ṣalāt. He said: ‘There is no negligence in sleep, negligence is only while one is awake. So when one of you forgets a Ṣalāt, or sleeps through it, then let him pray it when he remembers it.”) (Ṣaḥīḥ) There are narrations on this topic from Ibn Mas‘ūd, Abū Mariam, ‘Imrān bin Ḥuṣain, Jubair bin Muṭ‘im, Abū Juhaifah, [Abū Sa'eed], 'Amr bin Umayyah Ad-Damrī, and Dhu Mikhbar [and they call him: Dhu Mikhmar] – and he is the nephew of An-Najāshī. Abū 'Eisā said: The Hadīth of Abū Qatādah is a Ḥasan Ṣaḥīḥ Hadīth. The people of knowledge differ (about the ruling) over a man who sleeps through the Ṣalāt, or forgets it, then he awakens and remembers it at a time not appropriate for praying such as, when the sun is rising or when it is setting. Some of them say that he is to pray it when he wakes up and remembers it, even if it is when the sun is rising or setting. This is the saying of Ahmad, Ishāq, Ash-Shāfī'i, and Mālik. Some of them say he is not to pray it until the sun has risen or set.

Arabic text

١٧٧ - حَدَّثَنَا ‌قُتَيْبَةُ، قَالَ: حَدَّثَنَا ‌حَمَّادُ بْنُ زَيْدٍ ، عَنْ ‌ثَابِتٍ الْبُنَانِيِّ، عَنْ ‌عَبْدِ اللهِ بْنِ رَبَاحٍ الْأَنْصَارِيِّ ، عَنْ ‌أَبِي قَتَادَةَ قَالَ: «ذَكَرُوا لِلنَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ نَوْمَهُمْ عَنِ الصَّلَاةِ فَقَالَ: إِنَّهُ لَيْسَ فِي النَّوْمِ تَفْرِيطٌ، إِنَّمَا التَّفْرِيطُ فِي الْيَقَظَةِ،» فَإِذَا نَسِيَ أَحَدُكُمْ صَلَاةً أَوْ نَامَ عَنْهَا فَلْيُصَلِّهَا إِذَا ذَكَرَهَا. وَفِي الْبَابِ عَنِ ابْنِ مَسْعُودٍ، وَأَبِي مَرْيَمَ، وَعِمْرَانَ بْنِ حُصَيْنٍ، وَجُبَيْرِ بْنِ مُطْعِمٍ، وَأَبِي جُحَيْفَةَ، وَأَبِي سَعِيدٍ، وَعَمْرِو بْنِ أُمَيَّةَ الضَّمْرِيِّ، وَذِي مِخْبَرٍ وَهُوَ ابْنُ أَخِي النَّجَاشِيِّ. وَحَدِيثُ أَبِي قَتَادَةَ حَدِيثٌ حَسَنٌ صَحِيحٌ. وَقَدِ اخْتَلَفَ أَهْلُ الْعِلْمِ فِي الرَّجُلِ يَنَامُ عَنِ الصَّلَاةِ أَوْ يَنْسَاهَا فَيَسْتَيْقِظُ أَوْ يَذْكُرُ وَهُوَ فِي غَيْرِ وَقْتِ صَلَاةٍ؛ عِنْدَ طُلُوعِ الشَّمْسِ أَوْ عِنْدَ غُرُوبِهَا: فَقَالَ بَعْضُهُمْ: يُصَلِّيهَا إِذَا اسْتَيْقَظَ أَوْ ذَكَرَ، وَإِنْ كَانَ عِنْدَ طُلُوعِ الشَّمْسِ أَوْ عِنْدَ غُرُوبِهَا، وَهُوَ قَوْلُ أَحْمَدَ، وَإِسْحَاقَ، وَالشَّافِعِيِّ، وَمَالِكٍ. وَقَالَ بَعْضُهُمْ: لَا يُصَلِّي حَتَّى تَطْلُعَ الشَّمْسُ أَوْ تَغْرُبَ.

English translation

178. Anas [bin Mālik] narrated that Allāh's Messenger ﷺ said: "Whoever forgets a Ṣalāt then he is to pray it when he remembers it.” (Ṣaḥīḥ) There are narrations on this topic from Samurah and Abū Qatādah. Abū ‘Eisā said: The Hadīth of Anas is a Ḥasan Ṣaḥīḥ Hadīth. It has been related from ‘Alī bin Abī Tālib that he said about a man who forgot a Ṣalāt: He prays it when he remembers it, during its time or not. And this is the view of [Ash-Shāfi‘ī,] Aḥmad [bin Ḥanbal], and Ishāq. It was related that Abū Bakrah slept through the ‘Aṣr prayer then awoke while the sun was setting. He did not pray until the sun had set. There are those among the people of Al-Kūfah who held this view. As for our companions, they held the view of ‘Alī bin Abī Tālib [may Allāh be pleased with him.]

Arabic text

١٧٨ - حَدَّثَنَا ‌قُتَيْبَةُ ‌وَبِشْرُ بْنُ مُعَاذٍ، قَالَا: حَدَّثَنَا ‌أَبُو عَوَانَةَ ، عَنْ ‌قَتَادَةَ ، عَنْ ‌أَنَسٍ ، قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «مَنْ نَسِيَ صَلَاةً فَلْيُصَلِّهَا إِذَا ذَكَرَهَا». وَفِي الْبَابِ عَنْ سَمُرَةَ وَأَبِي قَتَادَةَ. حَدِيثُ أَنَسٍ حَدِيثٌ حَسَنٌ صَحِيحٌ. وَيُرْوَى عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ أَنَّهُ قَالَ فِي الرَّجُلِ يَنْسَى الصَّلَاةَ، قَالَ: يُصَلِّيهَا مَتَى مَا ذَكَرَهَا فِي وَقْتٍ أَوْ فِي غَيْرِ وَقْتٍ، وَهُوَ قَوْلُ الشَّافِعِيِّ، وَأَحْمَدَ، وَإِسْحَاقَ. وَيُرْوَى عَنْ أَبِي بَكْرَةَ أَنَّهُ نَامَ عَنْ صَلَاةِ الْعَصْرِ فَاسْتَيْقَظَ عِنْدَ غُرُوبِ الشَّمْسِ فَلَمْ يُصَلِّ حَتَّى غَرَبَتِ الشَّمْسُ، وَقَدْ ذَهَبَ قَوْمٌ مِنْ أَهْلِ الْكُوفَةِ إِلَى هَذَا، وَأَمَّا أَصْحَابُنَا فَذَهَبُوا إِلَى قَوْلِ عَلِيِّ بْنِ أَبِي طَالِبٍ.

English translation

179. ‘Abdullāh [bin Mas‘ūd] narrated: “The idolaters kept Allāh’s Messenger ﷺ distracted from four prayers on the Day of Al-Khandaq (the battle of the Trench) until as much as Allāh willed of the night had passed. So he ordered Bilāl to call the Adhān, then he called the Iqāmah to pray Zuhr, then he called the Iqāmah to pray ʾAṣr, then he called the Iqāmah to pray Maghrib, then he called the Iqāmah to pray ʾIshā.” (Ḥasan) [He said:] There are narrations on this topic from Abū Saʿeed and Jābir. Abū ʿEisā said: There is nothing wrong in the chain for the Ḥadīth of Abdullāh, except that Abū ʿUbaidah (one of the narrators) did not hear from ʿAbdullāh. It is the view chosen by some of the people of knowledge regarding the case of missed prayers: that a man is to call the Iqāmah for every prayer when he is making up what he missed, If, however, he does not call Iqāmah then it is acceptable, too. And this is the saying of Ash-Shāfiʿī.

Arabic text

١٧٩ - حَدَّثَنَا ‌هَنَّادٌ، قَالَ: حَدَّثَنَا ‌هُشَيْمٌ، عَنْ ‌أَبِي الزُّبَيْرِ ، عَنْ ‌نَافِعِ بْنِ جُبَيْرِ بْنِ مُطْعِمٍ ، عَنْ ‌أَبِي عُبَيْدَةَ بْنِ عَبْدِ اللهِ بْنِ مَسْعُودٍ، قَالَ: قَالَ ‌عَبْدُ اللهِ : «إِنَّ الْمُشْرِكِينَ شَغَلُوا رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَنْ أَرْبَعِ صَلَوَاتٍ» يَوْمَ الْخَنْدَقِ حَتَّى ذَهَبَ مِنَ اللَّيْلِ مَا شَاءَ اللهُ، فَأَمَرَ بِلَالًا فَأَذَّنَ ثُمَّ أَقَامَ فَصَلَّى الظُّهْرَ، ثُمَّ أَقَامَ فَصَلَّى الْعَصْرَ، ثُمَّ أَقَامَ فَصَلَّى الْمَغْرِبَ، ثُمَّ أَقَامَ فَصَلَّى الْعِشَاءَ. وَفِي الْبَابِ عَنْ أَبِي سَعِيدٍ وَجَابِرٍ. حَدِيثُ عَبْدِ اللهِ لَيْسَ بِإِسْنَادِهِ بَأْسٌ إِلَّا أَنَّ أَبَا عُبَيْدَةَ لَمْ يَسْمَعْ مِنْ عَبْدِ اللهِ. وَهُوَ الَّذِي اخْتَارَهُ بَعْضُ أَهْلِ الْعِلْمِ فِي الْفَوَائِتِ: أَنْ يُقِيمَ الرَّجُلُ لِكُلِّ صَلَاةٍ إِذَا قَضَاهَا، وَإِنْ لَمْ يُقِمْ أَجْزَأَهُ، وَهُوَ قَوْلُ الشَّافِعِيِّ.

English translation

180. Jābir bin ʿAbdullāh narrated: “On the Day of Al-Khandaq (the battle of the Trench), ʿUmar bin Al-Khaṭṭāb came cursing the disbelievers of Quraish and said: 'O Allāh's Messenger ﷺ! I could not offer the ʿAṣr prayer until the sun was about to set.' The Prophet ﷺ said: 'By Allāh! I too have not offered the Ṣalāt.'" So he said: "We descended into Buṭḥān,[1] Allāh's Messenger ﷺ performed Wudū' and we too performed Wudū'. Allāh's Messenger ﷺ prayed ʿAṣr after the sun had set, then after it he prayed Maghrib.'" (Ṣaḥīḥ) [Abū 'Eisā said:] This Ḥadīth is Ḥasan Ṣaḥīḥ.

Arabic text

١٨٠ - حَدَّثَنَا ‌مُحَمَّدُ بْنُ بَشَّارٍ، قَالَ: حَدَّثَنَا ‌مُعَاذُ بْنُ هِشَامٍ، قَالَ: حَدَّثَنِي ‌أَبِي ، عَنْ ‌يَحْيَى بْنِ أَبِي كَثِيرٍ، قَالَ: حَدَّثَنَا ‌أَبُو سَلَمَةَ بْنُ عَبْدِ الرَّحْمَنِ ، عَنْ ‌جَابِرِ بْنِ عَبْدِ اللهِ، «أَنَّ عُمَرَ بْنَ الْخَطَّابِ» قَالَ يَوْمَ الْخَنْدَقِ وَجَعَلَ يَسُبُّ كُفَّارَ قُرَيْشٍ، قَالَ: يَا رَسُولَ اللهِ، مَا كِدْتُ أُصَلِّي الْعَصْرَ حَتَّى تَغْرُبَ الشَّمْسُ، فَقَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: وَاللهِ إِنْ صَلَّيْتُهَا، قَالَ: فَنَزَلْنَا بُطْحَانَ فَتَوَضَّأَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَتَوَضَّأْنَا، فَصَلَّى رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ الْعَصْرَ بَعْدَ مَا غَرَبَتِ الشَّمْسُ، ثُمَّ صَلَّى بَعْدَهَا الْمَغْرِبَ. هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ.

English translation

181. 'Abdullāh bin Mas'ūd narrated that Allāh's Messenger ﷺ said: "Ṣalātul-Wusta is the ʿAṣr prayer." (Ṣaḥīḥ) [Abū 'Eisā said:] This Ḥadīth is [Ḥasan Ṣaḥīḥ].

Arabic text

١٨١ - حَدَّثَنَا ‌مَحْمُودُ بْنُ غَيْلَانَ، قَالَ: حَدَّثَنَا ‌أَبُو دَاوُدَ الطَّيَالِسِيُّ ‌وَأَبُو النَّضْرِ ، عَنْ ‌مُحَمَّدِ بْنِ طَلْحَةَ بْنِ مُصَرِّفٍ ، عَنْ ‌زُبَيْدٍ ، عَنْ ‌مُرَّةَ الْهَمْدَانِيِّ ، عَنْ ‌عَبْدِ اللهِ بْنِ مَسْعُودٍ، قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «صَلَاةُ الْوُسْطَى صَلَاةُ الْعَصْرِ». هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ.

English translation

182. Samurah bin Jundab narrated that the Prophet ﷺ said: "Ṣalātul-Wuṣṭa is the 'Aṣr prayer." (Ṣaḥīḥ) [He said:] There are narrations on this topic from 'Ali, ['Abdullāh bin Mas'ūd, Zaid bin Thābit], 'Aishah, Ḥafṣah, Abū Hurairah, and Abū Ḥāshim bin 'Utbah. Abū 'Eisā said: Muḥammad said: "Alī bin 'Abdullāh said: 'The Ḥadīth of Al-Hasan from Samurah [bin Jundab] is a Ḥasan Ḥadīth, and he did hear from him.'" Abū 'Eisā said: The Ḥadīth of Samurah about Ṣalātul-Wuṣṭa is a Ḥasan Ḥadīth. And this is the saying of most of the scholars among the Companions of the Prophet ﷺ and others. Zaid bin Thābit and 'Aishah said that Ṣalātul-Wuṣṭa is the Zuhr prayer. Ibn 'Abbās and Ibn 'Umar said that Ṣalātul-Wuṣṭa is the Ṣubḥ (Fajr) prayer. Abū Mūsā bin Al-Muthanna narrated to us: Quraish bin Anas narrated to us from Ḥabīb bin Ash-Shahīd who said: "Muḥammad bin Sīrīn said to me, 'Ask Al-Hasan about the Ḥadīth regarding the 'Aqīqah.' So I asked him and he said: 'I heard it from Samurah bin Jundab.'"[1] Abū 'Eisā said: Muḥammad bin Ismā'īl informed me of this Ḥadīth: from 'Ali bin 'Abdullāh [bin Al-Madīnī], from Quraish bin Anas. Muḥammad said: "Alī said: It is true that Al-Ḥasan heard from Samurah. And he used this Ḥadīth as a proof.

Arabic text

١٨٢ - حَدَّثَنَا ‌هَنَّادٌ، قَالَ: حَدَّثَنَا ‌عَبْدَةُ، عَنْ ‌سَعِيدٍ ، عَنْ ‌قَتَادَةَ ، عَنِ ‌الْحَسَنِ ، عَنْ ‌سَمُرَةَ بْنِ جُنْدُبٍ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ قَالَ: «صَلَاةُ الْوُسْطَى صَلَاةُ الْعَصْرِ». وَفِي الْبَابِ عَنْ عَلِيٍّ، وَعَائِشَةَ، وَحَفْصَةَ، وَأَبِي هُرَيْرَةَ، وَأَبِي هَاشِمِ بْنِ عُتْبَةَ. قَالَ مُحَمَّدٌ: قَالَ عَلِيُّ بْنُ عَبْدِ اللهِ: حَدِيثُ الْحَسَنِ عَنْ سَمُرَةَ حَدِيثٌ صَحِيحٌ، وَقَدْ سَمِعَ مِنْهُ. حَدِيثُ سَمُرَةَ فِي صَلَاةِ الْوُسْطَى حَدِيثٌ حَسَنٌ صَحِيحٌ. وَهُوَ قَوْلُ أَكْثَرِ الْعُلَمَاءِ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَغَيْرِهِمْ. وَقَالَ زَيْدُ بْنُ ثَابِتٍ وَعَائِشَةُ: صَلَاةُ الْوُسْطَى صَلَاةُ الظُّهْرِ. وَقَالَ ابْنُ عَبَّاسٍ وَابْنُ عُمَرَ: صَلَاةُ الْوُسْطَى صَلَاةُ الصُّبْحِ. حَدَّثَنَا أَبُو مُوسَى مُحَمَّدُ بْنُ الْمُثَنَّى، قَالَ: حَدَّثَنَا قُرَيْشُ بْنُ أَنَسٍ، عَنْ حَبِيبِ بْنِ الشَّهِيدِ قَالَ: قَالَ لِي مُحَمَّدُ بْنُ سِيرِينَ: سَلِ الْحَسَنَ مِمَّنْ سَمِعَ حَدِيثَ الْعَقِيقَةِ؟ فَسَأَلْتُهُ، فَقَالَ: سَمِعْتُهُ مِنْ سَمُرَةَ بْنِ جُنْدُبٍ. ١٨٢ (م) - وَأَخْبَرَنِي ‌مُحَمَّدُ بْنُ إِسْمَاعِيلَ، عَنْ ‌عَلِيِّ بْنِ عَبْدِ اللهِ ، عَنْ ‌قُرَيْشِ بْنِ أَنَسٍ بِهَذَا الْحَدِيثِ. قَالَ مُحَمَّدٌ: قَالَ عَلِيٌّ: وَسَمَاعُ الْحَسَنِ مِنْ سَمُرَةَ صَحِيحٌ، وَاحْتَجَّ بِهَذَا الْحَدِيثِ.

English translation

183. Ibn 'Abbās narrated: "I heard more than one of the Companions of the Prophet ﷺ; 'Umar bin Al-Khaṭṭāb among them, and he was one of the most beloved among them to me – (narrating) that Allāh's Messenger ﷺ prohibited the Ṣalāt after Fajr until the sun had risen, and the Ṣalāt after ʾAṣr until the sun had set." (Ṣaḥīh) He said:] There are narrations on this topic from 'Alī, Ibn Mas'ūd, 'Uqbah bin 'Āmir, Abū Hurairah, Ibn 'Umar, Samurah bin Jundab, 'Abdullāh bin 'Amr, Mu'ād̄h bin 'Afrā, Aṣ-Ṣunābiḥī – and he did not hear from the Prophet ﷺ – [Salamah bin Al-Akwa', Zaid bin Thābit], 'Aishah, Ka'b bin Murrah, Abū Umāmah, 'Amr bin 'Anbasah, Ya'lā bin Umayyah, and Mu'āwiyyah. (Ṣaḥīḥ) Abū 'Eisā said: The Hadīth of Ibn 'Abbās from 'Umar is a [Ḥasan Ṣaḥīḥ Hadīth]. Most of the Fuqahā' among the Companions of the Prophet ﷺ and those after them disliked praying after the Ṣubh (Fajr) prayer until the sun had risen, and after the 'Aṣr [prayer] until the sun had set. As for prayers that one has missed, then there is no harm in making them up after 'Aṣr or after Ṣubh. 'Ali bin Al-Madīnī said: "Yaḥya bin Sa'eed said: 'Shu'bah said: "Qatādah did not hear from Abū Al-'Āliyah except for three things: The Hadīth of 'Umar that the Prophet ﷺ prohibited the Ṣalāt after 'Aṣr until the sun had set, and the Ṣalāt after Fajr until the sun had risen. The Hadīth of Ibn 'Abbās, from the Prophet ﷺ: 'No one should say: "I am better than Yunūs bin Matta.'" And the Hadīth of 'Ali: 'The judges are of three (types).'"

Arabic text

١٨٣ - حَدَّثَنَا ‌أَحْمَدُ بْنُ مَنِيعٍ، قَالَ: حَدَّثَنَا ‌هُشَيْمٌ، قَالَ: أَخْبَرَنَا ‌مَنْصُورٌ وَهُوَ ابْنُ زَاذَانَ ، عَنْ ‌قَتَادَةَ، قَالَ: أَخْبَرَنَا ‌أَبُو الْعَالِيَةِ ، عَنِ ‌ابْنِ عَبَّاسٍ، قَالَ: سَمِعْتُ غَيْرَ وَاحِدٍ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مِنْهُمْ ‌عُمَرُ بْنُ الْخَطَّابِ وَكَانَ مِنْ أَحَبِّهِمْ إِلَيَّ أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ «نَهَى عَنِ الصَّلَاةِ بَعْدَ الْفَجْرِ حَتَّى تَطْلُعَ الشَّمْسُ،» وَعَنِ الصَّلَاةِ بَعْدَ الْعَصْرِ حَتَّى تَغْرُبَ الشَّمْسُ. وَفِي الْبَابِ عَنْ عَلِيٍّ، وَابْنِ مَسْعُودٍ، وَأَبِي سَعِيدٍ وَعُقْبَةَ بْنِ عَامِرٍ، وَأَبِي هُرَيْرَةَ، وَابْنِ عُمَرَ، وَسَمُرَةَ بْنِ جُنْدُبٍ، وَعَبْدِ اللهِ بْنِ عَمْرٍو، وَمُعَاذِ بْنِ عَفْرَاءَ، وَالصُّنَابِحِيِّ، وَلَمْ يَسْمَعْ مِنَ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، وَسَلَمَةَ بْنِ الْأَكْوَعِ، وَزَيْدِ بْنِ ثَابِتٍ، وَعَائِشَةَ، وَكَعْبِ بْنِ مُرَّةَ، وَأَبِي أُمَامَةَ، وَعَمْرِو بْنِ عَبَسَةَ، وَيَعْلَى بْنِ أُمَيَّةَ، وَمُعَاوِيَةَ. حَدِيثُ ابْنِ عَبَّاسٍ عَنْ عُمَرَ حَدِيثٌ حَسَنٌ صَحِيحٌ. وَهُوَ قَوْلُ أَكْثَرِ الْفُقَهَاءِ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَمَنْ بَعْدَهُمْ، أَنَّهُمْ كَرِهُوا الصَّلَاةَ بَعْدَ صَلَاةِ الصُّبْحِ حَتَّى تَطْلُعَ الشَّمْسُ، وَبَعْدَ الْعَصْرِ حَتَّى تَغْرُبَ الشَّمْسُ، وَأَمَّا الصَّلَوَاتُ الْفَوَائِتُ فَلَا بَأْسَ أَنْ تُقْضَى بَعْدَ الْعَصْرِ وَبَعْدَ الصُّبْحِ. قَالَ عَلِيُّ بْنُ الْمَدِينِيِّ: قَالَ يَحْيَى بْنُ سَعِيدٍ: قَالَ شُعْبَةُ: لَمْ يَسْمَعْ قَتَادَةُ مِنْ أَبِي الْعَالِيَةِ إِلَّا ثَلَاثَةَ أَشْيَاءَ: حَدِيثَ عُمَرَ أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ نَهَى عَنِ الصَّلَاةِ بَعْدَ الْعَصْرِ حَتَّى تَغْرُبَ الشَّمْسُ، وَبَعْدَ الصُّبْحِ حَتَّى تَطْلُعَ الشَّمْسُ، وَحَدِيثَ ابْنِ عَبَّاسٍ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: لَا يَنْبَغِي لِأَحَدٍ أَنْ يَقُولَ: أَنَا خَيْرٌ مِنْ يُونُسَ بْنِ مَتَّى، وَحَدِيثَ عَلِيٍّ: الْقُضَاةُ ثَلَاثَةٌ.

English translation

184. Ibn 'Abbās narrated: "The Prophet ﷺ only performed the two Rak'ah (units of prayer) after Aṣr because some wealth came to him which distracted him from the two Rak'ah after Zuhr, so he prayed them after Aṣr, then he did not repeat that." (Da'if) There are narrations on this topic from 'Aishah, Umm Salamah, Maimūnah, and Abū Mūsā. Abū 'Eisā said: The Hadīth of Ibn 'Abbās is a Hasan Hadīth. More than one person has reported from the Prophet ﷺ: That he prayed two Rak'ah after Aṣr. And this is contrary to what is related from him prohibiting Ṣalāt after Aṣr until the sun has set. The Hadīth of Ibn 'Abbās is more correct since he said in it: "then he did not repeat that.” It has been related that Zaid bin Thābit reported something similar to the Ḥadīth of Ibn ‘Abbās. There are two reports related from ‘Āishah on this topic: It is related from her that the Prophet ﷺ would not visit her after ‘Aṣr, without praying two Rak’ah. And it is related from her, from Umm Salamah, from the Prophet ﷺ, that he prohibited Ṣalāt after ‘Aṣr until the sun has set, and after Ṣubh until the sun has risen. The view that most of the people of knowledge agreed upon is that it is disliked to pray after ‘Aṣr until the sun has set, and after Ṣubh until the sun has risen, except for what is exempt from that, like Ṣalāt after Tawāf in Makkah, after ‘Aṣr, until the sun has set, and after Ṣubh, until the sun has risen. It has been reported that the Prophet ﷺ permitted that. This is the view of some scholars from among the Companions and those after them. And it is the saying of Ash-Shāfi‘ī, Ahmad, and Ishāq. And there are those among the people of knowledge from the Companions of the Prophet ﷺ and those after them who also disliked prayer in Makkah after ‘Aṣr and after Ṣubh. This is the saying of Sufyān Ath-Thawrī, Mālik bin Anas, and some of the people of Al-Kūfah.

Arabic text

١٨٤ - حَدَّثَنَا ‌قُتَيْبَةُ، قَالَ: حَدَّثَنَا ‌جَرِيرٌ، عَنْ ‌عَطَاءِ بْنِ السَّائِبِ ، عَنْ ‌سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ‌ابْنِ عَبَّاسٍ، قَالَ: «إِنَّمَا صَلَّى النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ الرَّكْعَتَيْنِ بَعْدَ الْعَصْرِ؛» لِأَنَّهُ أَتَاهُ مَالٌ فَشَغَلَهُ عَنِ الرَّكْعَتَيْنِ بَعْدَ الظُّهْرِ فَصَلَّاهُمَا بَعْدَ الْعَصْرِ، ثُمَّ لَمْ يَعُدْ لَهُمَا. وَفِي الْبَابِ عَنْ عَائِشَةَ، وَأُمِّ سَلَمَةَ، وَمَيْمُونَةَ، وَأَبِي مُوسَى. حَدِيثُ ابْنِ عَبَّاسٍ حَدِيثٌ حَسَنٌ. وَقَدْ رَوَى غَيْرُ وَاحِدٍ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ صَلَّى بَعْدَ الْعَصْرِ رَكْعَتَيْنِ. وَهَذَا خِلَافُ مَا رُوِيَ عَنْهُ: أَنَّهُ نَهَى عَنِ الصَّلَاةِ بَعْدَ الْعَصْرِ حَتَّى تَغْرُبَ الشَّمْسُ. وَحَدِيثُ ابْنِ عَبَّاسٍ أَصَحُّ حَيْثُ قَالَ: لَمْ يَعُدْ لَهُمَا، وَقَدْ رُوِيَ عَنْ زَيْدِ بْنِ ثَابِتٍ نَحْوُ حَدِيثِ ابْنِ عَبَّاسٍ. وَقَدْ رُوِيَ عَنْ عَائِشَةَ فِي هَذَا الْبَابِ رِوَايَاتٌ: رُوِيَ عَنْهَا: أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَا دَخَلَ عَلَيْهَا بَعْدَ الْعَصْرِ إِلَّا صَلَّى رَكْعَتَيْنِ. وَرُوِيَ عَنْهَا عَنْ أُمِّ سَلَمَةَ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ نَهَى عَنِ الصَّلَاةِ بَعْدَ الْعَصْرِ حَتَّى تَغْرُبَ الشَّمْسُ، وَبَعْدَ الصُّبْحِ حَتَّى تَطْلُعَ الشَّمْسُ. وَالَّذِي اجْتَمَعَ عَلَيْهِ أَكْثَرُ أَهْلِ الْعِلْمِ: عَلَى كَرَاهِيَةِ الصَّلَاةِ بَعْدَ الْعَصْرِ حَتَّى تَغْرُبَ الشَّمْسُ، وَبَعْدَ الصُّبْحِ حَتَّى تَطْلُعَ الشَّمْسُ، إِلَّا مَا اسْتُثْنِيَ مِنْ ذَلِكَ، مِثْلُ الصَّلَاةِ بِمَكَّةَ بَعْدَ الْعَصْرِ حَتَّى تَغْرُبَ الشَّمْسُ، وَبَعْدَ الصُّبْحِ حَتَّى تَطْلُعَ الشَّمْسُ بَعْدَ الطَّوَافِ؛ فَقَدْ رُوِيَ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ رُخْصَةٌ فِي ذَلِكَ. وَقَدْ قَالَ بِهِ قَوْمٌ مِنْ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَمَنْ بَعْدَهُمْ. وَبِهِ يَقُولُ الشَّافِعِيُّ وَأَحْمَدُ وَإِسْحَاقُ. وَقَدْ كَرِهَ قَوْمٌ مِنْ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَمَنْ بَعْدَهُمُ الصَّلَاةَ بِمَكَّةَ أَيْضًا بَعْدَ الْعَصْرِ وَبَعْدَ الصُّبْحِ، وَبِهِ يَقُولُ سُفْيَانُ الثَّوْرِيُّ وَمَالِكُ بْنُ أَنَسٍ وَبَعْضُ أَهْلِ الْكُوفَةِ.

English translation

185. ‘Abdullāh bin Mughaffal narrated that the Prophet ﷺ said: "Between every two calls (to prayer) there is a Ṣalāt for whoever wills." (Ṣaḥīḥ) There is something on this topic from ‘Abdullāh bin Az-Zubair. Abū ‘Eisā said: The Ḥadīḥ of ‘Abdullāh bin Mugaffal is a Ḥasan Ṣaḥīḥ Ḥadīḥ. The Companions of the Prophet ﷺ differed over Ṣalāt before Maghrib, some of them held the view that there was no prayer before Maghrib. It has been reported from more than one of the Companions of the Prophet ﷺ that they would pray two Rak‘ah before the Maghrib prayer, between the Adhān and the Iqāmah. Aḥmad and Ishāq said that if one prays them then it is good. This is, according to them, recommended.

Arabic text

١٨٥ - حَدَّثَنَا ‌هَنَّادٌ، قَالَ: حَدَّثَنَا ‌وَكِيعٌ، عَنْ ‌كَهْمَسِ بْنِ الْحَسَنِ ، عَنْ ‌عَبْدِ اللهِ بْنِ بُرَيْدَةَ ، عَنْ ‌عَبْدِ اللهِ بْنِ مُغَفَّلٍ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: «بَيْنَ كُلِّ أَذَانَيْنِ» صَلَاةٌ لِمَنْ شَاءَ. وَفِي الْبَابِ عَنْ عَبْدِ اللهِ بْنِ الزُّبَيْرِ. حَدِيثُ عَبْدِ اللهِ بْنِ مُغَفَّلٍ حَدِيثٌ حَسَنٌ صَحِيحٌ. وَقَدِ اخْتَلَفَ أَصْحَابُ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِي الصَّلَاةِ قَبْلَ الْمَغْرِبِ: فَلَمْ يَرَ بَعْضُهُمُ الصَّلَاةَ قَبْلَ الْمَغْرِبِ. وَقَدْ رُوِيَ عَنْ غَيْرِ وَاحِدٍ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنَّهُمْ كَانُوا يُصَلُّونَ قَبْلَ صَلَاةِ الْمَغْرِبِ رَكْعَتَيْنِ بَيْنَ الْأَذَانِ وَالْإِقَامَةِ. وَقَالَ أَحْمَدُ وَإِسْحَاقُ: إِنْ صَلَّاهُمَا فَحَسَنٌ، وَهَذَا عِنْدَهُمَا عَلَى الِاسْتِحْبَابِ.

English translation

186. Abū Hurairah narrated that the Prophet ﷺ said: "Whoever catches a Rak'ah of Subh before the sun has risen, then he has caught Subh. Whoever catches a Rak'ah of Aṣr before the sun has set, then he has caught Aṣr." (Ṣaḥīḥ) There is something on this topic from 'Aishah. Abū 'Eisā said: The Hadīth of Abū Hurairah is a Ḥasan Ṣaḥīḥ Hadīth. This is the opinion of our companions [and] Ash-Shāfi'i, Ahmad and Ishāq. According to them, this Hadīth refers to the person who has an excuse, like a man who slept through the Ṣalāt or forgot it, then he awoke or remembered it when the sun was rising or setting.

Arabic text

١٨٦ - حَدَّثَنَا ‌الْأَنْصَارِيُّ، قَالَ: حَدَّثَنَا ‌مَعْنٌ، قَالَ: حَدَّثَنَا ‌مَالِكُ بْنُ أَنَسٍ ، عَنْ ‌زَيْدِ بْنِ أَسْلَمَ ، عَنْ ‌عَطَاءِ بْنِ يَسَارٍ ، وَعَنْ ‌بُسْرِ بْنِ سَعِيدٍ ، وَعَنِ ‌الْأَعْرَجِ، يُحَدِّثُونَهُ عَنْ ‌أَبِي هُرَيْرَةَ، أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: «مَنْ أَدْرَكَ مِنَ الصُّبْحِ رَكْعَةً قَبْلَ أَنْ تَطْلُعَ الشَّمْسُ فَقَدْ أَدْرَكَ الصُّبْحَ،» وَمَنْ أَدْرَكَ مِنَ الْعَصْرِ رَكْعَةً قَبْلَ أَنْ تَغْرُبَ الشَّمْسُ فَقَدْ أَدْرَكَ الْعَصْرَ. وَفِي الْبَابِ عَنْ عَائِشَةَ. حَدِيثُ أَبِي هُرَيْرَةَ حَدِيثٌ حَسَنٌ صَحِيحٌ. وَبِهِ يَقُولُ أَصْحَابُنَا: الشَّافِعِيُّ، وَأَحْمَدُ، وَإِسْحَاقُ. وَمَعْنَى هَذَا الْحَدِيثِ عِنْدَهُمْ لِصَاحِبِ الْعُذْرِ، مِثْلُ الرَّجُلِ يَنَامُ عَنِ الصَّلَاةِ أَوْ يَنْسَاهَا، فَيَسْتَيْقِظُ وَيَذْكُرُ عِنْدَ طُلُوعِ الشَّمْسِ وَعِنْدَ غُرُوبِهَا.

English translation

187. Ibn ʿAbbās said: "Allāh's Messenger ﷺ combined the Zuhr and ʿAṣr (prayers), and the Maghrib and Ishā (prayers) in Al-Madinah, without being in a state of fear, nor due to rain." (Ṣaḥīḥ) He said:[1] "They said to Ibn ʿAbbās: 'Why did he do that?' He said: 'He wanted there to be no hardship on his Ummah.'" There is something on this topic from Abū Hurairah. Abū ʿEisā said: The Ḥadīth of Ibn ʿAbbās has been reported through more than one route from him: It was reported from Jābir bin Zaid, Saʿeed bin Jubair, and ʿAbdullāh bin Shaqīq Al-ʿUqailī. It has been reported from Ibn ʿAbbās, from the Prophet ﷺ by other than these as well.

Arabic text

١٨٧ - حَدَّثَنَا ‌هَنَّادٌ، قَالَ: حَدَّثَنَا ‌أَبُو مُعَاوِيَةَ ، عَنِ ‌الْأَعْمَشِ ، عَنْ ‌حَبِيبِ بْنِ أَبِي ثَابِتٍ ، عَنْ ‌سَعِيدِ بْنِ جُبَيْرٍ ، عَنِ ‌ابْنِ عَبَّاسٍ، قَالَ: «جَمَعَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بَيْنَ الظُّهْرِ وَالْعَصْرِ»، وَبَيْنَ الْمَغْرِبِ وَالْعِشَاءِ بِالْمَدِينَةِ مِنْ غَيْرِ خَوْفٍ وَلَا مَطَرٍ، قَالَ: فَقِيلَ لِابْنِ عَبَّاسٍ: مَا أَرَادَ بِذَلِكَ؟ قَالَ: أَرَادَ أَنْ لَا يُحْرِجَ أُمَّتَهُ. وَفِي الْبَابِ عَنْ أَبِي هُرَيْرَةَ. حَدِيثُ ابْنِ عَبَّاسٍ قَدْ رُوِيَ عَنْهُ مِنْ غَيْرِ وَجْهٍ؛ رَوَاهُ جَابِرُ بْنُ زَيْدٍ وَسَعِيدُ بْنُ جُبَيْرٍ وَعَبْدُ اللهِ بْنُ شَقِيقٍ الْعُقَيْلِيُّ. وَقَدْ رُوِيَ عَنِ ابْنِ عَبَّاسٍ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ غَيْرُ هَذَا:

English translation

188. Ibn ʿAbbās narrated that the Prophet ﷺ said: "Whoever combines two prayers without any excuse then he has committed something from the major sins.”(Da'if) Abū 'Eisā said: Hanash (a narrator in the chain of this Hadīth) is Abū 'Alī Ar-Raḥbī; Hanash bin Qais. He is weak according to the people of Hadīth, Aḥmad and others graded him weak. The people of knowledge act according to this: One does not combine two prayers except while traveling or at 'Arafāt (during Hajj). Some of the people of knowledge among the Tābi'īn permitted combining two prayers for the sick person. And this is the saying of Aḥmad and Ishāq. Some of the people of knowledge say one may combine two prayers for rain. This is the view of Ash-Shāfi'ī, Aḥmad, and Ishāq. Ash-Shāfi'ī did not think that the sick person could combine two prayers.

Arabic text

١٨٨ - حَدَّثَنَا ‌أَبُو سَلَمَةَ يَحْيَى بْنُ خَلَفٍ الْبَصْرِيُّ، قَالَ: حَدَّثَنَا ‌الْمُعْتَمِرُ بْنُ سُلَيْمَانَ ، عَنْ ‌أَبِيهِ ، عَنْ ‌حَنَشٍ ، عَنْ ‌عِكْرِمَةَ ، عَنِ ‌ابْنِ عَبَّاسٍ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، قَالَ: «مَنْ جَمَعَ بَيْنَ الصَّلَاتَيْنِ مِنْ غَيْرِ عُذْرٍ» فَقَدْ أَتَى بَابًا مِنْ أَبْوَابِ الْكَبَائِرِ. وَحَنَشٌ هَذَا هُوَ أَبُو عَلِيٍّ الرَّحَبِيُّ، وَهُوَ حُسَيْنُ بْنُ قَيْسٍ وَهُوَ ضَعِيفٌ عِنْدَ أَهْلِ الْحَدِيثِ؛ ضَعَّفَهُ أَحْمَدُ وَغَيْرُهُ. وَالْعَمَلُ عَلَى هَذَا عِنْدَ أَهْلِ الْعِلْمِ: أَنْ لَا يَجْمَعَ بَيْنَ الصَّلَاتَيْنِ إِلَّا فِي السَّفَرِ أَوْ بِعَرَفَةَ. وَرَخَّصَ بَعْضُ أَهْلِ الْعِلْمِ مِنَ التَّابِعِينَ فِي الْجَمْعِ بَيْنَ الصَّلَاتَيْنِ لِلْمَرِيضِ، وَبِهِ يَقُولُ أَحْمَدُ وَإِسْحَاقُ. وَقَالَ بَعْضُ أَهْلِ الْعِلْمِ: يَجْمَعُ بَيْنَ الصَّلَاتَيْنِ فِي الْمَطَرِ، وَبِهِ يَقُولُ الشَّافِعِيُّ وَأَحْمَدُ وَإِسْحَاقُ. وَلَمْ يَرَ الشَّافِعِيُّ لِلْمَرِيضِ أَنْ يَجْمَعَ بَيْنَ الصَّلَاتَيْنِ.

English translation

189. 'Abdullāh bin Zaid narrated: "When we awoke, we went to Allāh's Messenger ﷺ to inform him of the dream. He said: 'Indeed this dream is true. So go to Bilāl, for he has a better and louder voice than you. Convey to him what was said to you, so that he may call (to the prayer) with that.'" He said: "When 'Umar bin Al-Khaṭṭāb heard Bilāl calling for the prayer he went to Allāh's Messenger ﷺ, and he was dragging his Izār, (as he was hurrying) saying: 'O Allāh's Messenger! By the One Who sent you with the truth! I dreamt the same as what he said.'" He said: "So Allāh's Messenger ﷺ said: 'To Allāh is the praise, so that confirms it even more.'" (Hasan) He said: There is a narration on this topic from Ibn 'Umar. Abū 'Eisā said: The Hadīth of 'Abdullāh bin Zaid is Ḥasan Ṣaḥīḥ Hadīth. This Hadīth was reported by Ibrāhīm bin Sa'd from Muḥammad bin Ishaq in a more complete manner than this narration, and it is longer. In it he mentioned the story of the Adhān, that it is each part two times, and that the Iqāmah is one time each part. 'Abdullāh bin Zaid is Ibn 'Abdu Rabbih, [and they call him Ibn 'Abd Rabb.] We do not know of anything he narrated from the Prophet ﷺ that is correct except for this one Ḥadīth about the Adhān. There are Aḥādīth from ‘Abdullāh bin Zaid bin ‘Āṣim Al-Māzinī from the Prophet ﷺ, and he is the uncle of ‘Abbād bin Tamīm.

Arabic text

١٨٩ - حَدَّثَنَا ‌سَعِيدُ بْنُ يَحْيَى بْنِ سَعِيدٍ الْأُمَوِيُّ، قَالَ: حَدَّثَنَا ‌أَبِي ، قَالَ: حَدَّثَنَا ‌مُحَمَّدُ بْنُ إِسْحَاقَ، عَنْ ‌مُحَمَّدِ بْنِ إِبْرَاهِيمَ التَّيْمِيِّ ، عَنْ ‌مُحَمَّدِ بْنِ عَبْدِ اللهِ بْنِ زَيْدٍ ، عَنْ ‌أَبِيهِ، قَالَ: «لَمَّا أَصْبَحْنَا أَتَيْنَا رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَأَخْبَرْتُهُ بِالرُّؤْيَا، فَقَالَ: إِنَّ هَذِهِ لَرُؤْيَا حَقٍّ، فَقُمْ مَعَ بِلَالٍ» فَإِنَّهُ أَنْدَى وَأَمَدُّ صَوْتًا مِنْكَ، فَأَلْقِ عَلَيْهِ مَا قِيلَ لَكَ، وَلْيُنَادِ بِذَلِكَ، قَالَ: فَلَمَّا سَمِعَ عُمَرُ بْنُ الْخَطَّابِ نِدَاءَ بِلَالٍ بِالصَّلَاةِ خَرَجَ إِلَى رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَهُوَ يَجُرُّ إِزَارَهُ، وَهُوَ يَقُولُ: يَا رَسُولَ اللهِ، وَالَّذِي بَعَثَكَ بِالْحَقِّ لَقَدْ رَأَيْتُ مِثْلَ الَّذِي قَالَ، قَالَ: فَقَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: فَلِلَّهِ الْحَمْدُ، فَذَلِكَ أَثْبَتُ. وَفِي الْبَابِ عَنِ ابْنِ عُمَرَ. حَدِيثُ عَبْدِ اللهِ بْنِ زَيْدٍ حَدِيثٌ حَسَنٌ صَحِيحٌ. وَقَدْ رَوَى هَذَا الْحَدِيثَ إِبْرَاهِيمُ بْنُ سَعْدٍ عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ، أَتَمَّ مِنْ هَذَا الْحَدِيثِ وَأَطْوَلَ، وَذَكَرَ فِيهِ قِصَّةَ الْأَذَانِ مَثْنَى مَثْنَى، وَالْإِقَامَةِ مَرَّةً مَرَّةً. وَعَبْدُ اللهِ بْنُ زَيْدٍ هُوَ ابْنُ عَبْدِ رَبِّهِ، وَيُقَالُ: ابْنُ عَبْدِ رَبٍّ، وَلَا نَعْرِفُ لَهُ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ شَيْئًا يَصِحُّ إِلَّا هَذَا الْحَدِيثَ الْوَاحِدَ فِي الْأَذَانِ. وَعَبْدُ اللهِ بْنُ زَيْدِ بْنِ عَاصِمٍ الْمَازِنِيُّ لَهُ أَحَادِيثُ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَهُوَ عَمُّ عَبَّادِ بْنِ تَمِيمٍ.

English translation

190. Ibn ‘Umar narrated: “When the Muslims arrived in Al-Madinah, they used to assemble for the Ṣalāt, and guess the time for it. There was no one who called for it (the prayer). One day they discussed that and some of them said that they should use a bell like the bell the Christians use. Others said they should use a trumpet like the horn the Jews use. But ‘Umar [bin Al-Khaṭṭāb] said: ‘Wouldn’t it be better if we had a man call for the prayer?’” He said: “So Allāh’s Messenger ﷺ said: ‘O Bilāl! Stand up and call for the Ṣalāt.’” (Ṣaḥīh) Abū ‘Eisā said: This Ḥadīth is Ḥasan Ṣaḥīh Gharīb as a narration of Ibn ‘Umar.

Arabic text

١٩٠ - حَدَّثَنَا ‌أَبُو بَكْرِ بْنُ أَبِي النَّضْرِ، قَالَ: حَدَّثَنَا ‌الْحَجَّاجُ بْنُ مُحَمَّدٍ، قَالَ: قَالَ ‌ابْنُ جُرَيْجٍ : قَالَ: أَخْبَرَنَا ‌نَافِعٌ ، عَنِ ‌ابْنِ عُمَرَ، قَالَ: «كَانَ الْمُسْلِمُونَ حِينَ قَدِمُوا الْمَدِينَةَ» يَجْتَمِعُونَ فَيَتَحَيَّنُونَ الصَّلَوَاتِ، وَلَيْسَ يُنَادِي بِهَا أَحَدٌ، فَتَكَلَّمُوا يَوْمًا فِي ذَلِكَ، فَقَالَ بَعْضُهُمُ: اتَّخِذُوا نَاقُوسًا مِثْلَ نَاقُوسِ النَّصَارَى، وَقَالَ بَعْضُهُمُ: اتَّخِذُوا قَرْنًا مِثْلَ قَرْنِ الْيَهُودِ، قَالَ: فَقَالَ عُمَرُ: أَوَلَا تَبْعَثُونَ رَجُلًا يُنَادِي بِالصَّلَاةِ؟ قَالَ: فَقَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: يَا بِلَالُ، قُمْ فَنَادِ بِالصَّلَاةِ. هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ غَرِيبٌ مِنْ حَدِيثِ ابْنِ عُمَرَ.

English translation

191. Abū Maḥdhūrah narrated that Allāh's Messenger ☼ sat with him and taught him the Adhān word for word. Ibrāhīm[1] said, "It is the same as our Adhān." Bishr[2] said: "So I said to him, 'Repeat it to me.' So he described the Adhān with At-Tarjī'." (Hasan) Abū 'Eisā said: The Ḥadīth of Abū Maḥdhūrah about the Adhān is a Ṣaḥīḥ Ḥadīth, and it has been reported from him by more than one route. This is acted upon in Makkah, and it is the view of Ash-Shāfi'i.

Arabic text

١٩١ - حَدَّثَنَا ‌بِشْرُ بْنُ مُعَاذٍ، قَالَ: حَدَّثَنَا ‌إِبْرَاهِيمُ بْنُ عَبْدِ الْعَزِيزِ بْنِ عَبْدِ الْمَلِكِ بْنِ أَبِي مَحْذُورَةَ، قَالَ: أَخْبَرَنِي ‌أَبِي ‌وَجَدِّي جَمِيعًا، عَنْ ‌أَبِي مَحْذُورَةَ، «أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَقْعَدَهُ وَأَلْقَى عَلَيْهِ الْأَذَانَ حَرْفًا حَرْفًا»، قَالَ إِبْرَاهِيمُ: مِثْلَ أَذَانِنَا، قَالَ بِشْرٌ: فَقُلْتُ لَهُ: أَعِدْ عَلَيَّ، فَوَصَفَ الْأَذَانَ بِالتَّرْجِيعِ. حَدِيثُ أَبِي مَحْذُورَةَ فِي الْأَذَانِ حَدِيثٌ صَحِيحٌ، وَقَدْ رُوِيَ عَنْهُ مِنْ غَيْرِ وَجْهٍ. وَعَلَيْهِ الْعَمَلُ بِمَكَّةَ، وَهُوَ قَوْلُ الشَّافِعِيِّ.

English translation

192. Abū Maḥdhūrah narrated that the Prophet ☼ taught him the Adhān with nineteen phrases, and the Iqāmah with seventeen phrases. (Ṣaḥīḥ) Abū 'Eisā said: This Ḥadīth is Hasan Ṣaḥīḥ. Abū Maḥdhūrah's name is Samurah bin Mi'yar. Some of the people of knowledge held this view about the Adhān. And it has been related that Abū Maḥdhūrah would say the phrases of the Iqāmah once.

Arabic text

١٩٢ - حَدَّثَنَا ‌أَبُو مُوسَى مُحَمَّدُ بْنُ الْمُثَنَّى، قَالَ: حَدَّثَنَا ‌عَفَّانُ، قَالَ: حَدَّثَنَا ‌هَمَّامٌ ، عَنْ ‌عَامِرٍ الْأَحْوَلِ، عَنْ ‌مَكْحُولٍ ، عَنْ ‌عَبْدِ اللهِ بْنِ مُحَيْرِيزٍ، عَنْ ‌أَبِي مَحْذُورَةَ أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ «عَلَّمَهُ الْأَذَانَ تِسْعَ عَشْرَةَ كَلِمَةً،» وَالْإِقَامَةَ سَبْعَ عَشْرَةَ كَلِمَةً. هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ. وَأَبُو مَحْذُورَةَ اسْمُهُ سَمُرَةُ بْنُ مِعْيَرٍ. وَقَدْ ذَهَبَ بَعْضُ أَهْلِ الْعِلْمِ إِلَى هَذَا فِي الْأَذَانِ. وَقَدْ رُوِيَ عَنْ أَبِي مَحْذُورَةَ: أَنَّهُ كَانَ يُفْرِدُ الْإِقَامَةَ.

English translation

193. Anas bin Mālik narrated: "Bilāl was ordered to make the phrases of the Adhān even, and the phrases of the Iqāmah odd." (Ṣaḥīḥ) There is a narration on this topic from Ibn 'Umar. Abū 'Eisā said: The Ḥadīth of Anas is a Ḥasan Ṣaḥīḥ Ḥadīth. This is the saying of some of the people of knowledge among the Companions of the Prophet ﷺ and the Tābi'īn. It is the view of Mālik, Ash-Shāfi'ī, Aḥmad and Ishāq.

Arabic text

١٩٣ - حَدَّثَنَا ‌قُتَيْبَةُ، قَالَ: حَدَّثَنَا ‌عَبْدُ الْوَهَّابِ الثَّقَفِيُّ ‌وَيَزِيدُ بْنُ زُرَيْعٍ ، عَنْ ‌خَالِدٍ الْحَذَّاءِ ، عَنْ ‌أَبِي قِلَابَةَ، عَنْ ‌أَنَسِ بْنِ مَالِكٍ، قَالَ: «أُمِرَ بِلَالٌ» أَنْ يَشْفَعَ الْأَذَانَ وَيُوتِرَ الْإِقَامَةَ. وَفِي الْبَابِ عَنِ ابْنِ عُمَرَ. حَدِيثُ أَنَسٍ حَدِيثٌ حَسَنٌ صَحِيحٌ. وَهُوَ قَوْلُ بَعْضِ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَالتَّابِعِينَ، وَبِهِ يَقُولُ مَالِكٌ وَالشَّافِعِيُّ وَأَحْمَدُ وَإِسْحَاقُ.

English translation

194. 'Abdullāh bin Zaid said: "Allāh's Messenger ﷺ would say each phrase of the call (for prayer) two times, for the Adhān and the Iqāmah." (Da'if) Abū 'Eisā said: The Hadīth of 'Abdullāh bin Zaid was reported by Waki' from Al-'Amash, from 'Amr bin Murrah, from 'Abdur-Raḥmān bin Abī Laila: "That 'Abdullāh bin Zaid saw the Adhān in a dream." Shu'bah said: "From 'Amr bin Murrah, from 'Abdur-Raḥmān bin Abī Laila [who said: 'The Companions of Allāh's Messenger ﷺ narrated to us]: "'Abdullāh bin Zaid saw the Adhān in a dream." And this is more correct than the narration of Ibn Abī Laila. 'Abdur-Raḥmān bin Abī Laila did not hear from 'Abdullāh bin Zaid. Some of the people of knowledge said that the Adhān is two phrases for each part, and the Iqāmah is two phrases each. This is the saying of Sufyān Ath-Thawrī, Ibn Al-Mubārak, and the people of Al-Kūfah. [Abū 'Eisā said: Ibn Abī Laila is Muḥammad bin 'Abdur-Raḥmān bin Abī Laila; he was a judge in Al-Kūfah, and he did not hear anything from his father, but he narrated from a man from his father.]

Arabic text

١٩٤ - حَدَّثَنَا ‌أَبُو سَعِيدٍ الْأَشَجُّ، قَالَ: حَدَّثَنَا ‌عُقْبَةُ بْنُ خَالِدٍ ، عَنِ ‌ابْنِ أَبِي لَيْلَى ، عَنْ ‌عَمْرِو بْنِ مُرَّةَ ، عَنْ ‌عَبْدِ الرَّحْمَنِ بْنِ أَبِي لَيْلَى ، عَنْ ‌عَبْدِ اللهِ بْنِ زَيْدٍ، قَالَ: «كَانَ أَذَانُ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ شَفْعًا» شَفْعًا، فِي الْأَذَانِ وَالْإِقَامَةِ. حَدِيثُ عَبْدِ اللهِ بْنِ زَيْدٍ رَوَاهُ وَكِيعٌ، عَنِ الْأَعْمَشِ، عَنْ عَمْرِو بْنِ مُرَّةَ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي لَيْلَى، قَالَ: حَدَّثَنَا أَصْحَابُ مُحَمَّدٍ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنَّ عَبْدَ اللهِ بْنَ زَيْدٍ رَأَى الْأَذَانَ فِي الْمَنَامِ. وَقَالَ شُعْبَةُ: عَنْ عَمْرِو بْنِ مُرَّةَ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي لَيْلَى أَنَّ عَبْدَ اللهِ بْنَ زَيْدٍ رَأَى الْأَذَانَ فِي الْمَنَامِ. وَهَذَا أَصَحُّ مِنْ حَدِيثِ ابْنِ أَبِي لَيْلَى، وَعَبْدُ الرَّحْمَنِ بْنُ أَبِي لَيْلَى لَمْ يَسْمَعْ مِنْ عَبْدِ اللهِ بْنِ زَيْدٍ. قَالَ بَعْضُ أَهْلِ الْعِلْمِ: الْأَذَانُ مَثْنَى مَثْنَى، وَالْإِقَامَةُ مَثْنَى مَثْنَى، وَبِهِ يَقُولُ سُفْيَانُ الثَّوْرِيُّ، وَابْنُ الْمُبَارَكِ، وَأَهْلُ الْكُوفَةِ. ابْنُ أَبِي لَيْلَى هُوَ مُحَمَّدُ بْنُ عَبْدِ الرَّحْمَنِ بْنِ أَبِي لَيْلَى، كَانَ قَاضِيَ الْكُوفَةِ، وَلَمْ يَسْمَعْ مِنْ أَبِيهِ شَيْئًا إِلَّا أَنَّهُ يَرْوِي عَنْ رَجُلٍ عَنْ أَبِيهِ.

English translation

195. Jābir [bin 'Abdullāh] narrated: "Allāh's Messenger ﷺ said to Bilāl: 'O Bilāl! When you call the Adhān then do so deliberately and slowly, and when you call the Iqāmah then be quick. Allow enough time between your Adhān and Iqāmah for the person eating to finish what he is eating, the person drinking to finish what he is drinking, and the one who needs time to relieve himself, and do not stand[1] until you see me."(Da'if)

Arabic text

١٩٥ - حَدَّثَنَا ‌أَحْمَدُ بْنُ الْحَسَنِ، قَالَ: حَدَّثَنَا ‌الْمُعَلَّى بْنُ أَسَدٍ، قَالَ: حَدَّثَنَا ‌عَبْدُ الْمُنْعِمِ وَهُوَ صَاحِبُ السِّقَاءِ ، قَالَ: حَدَّثَنَا ‌يَحْيَى بْنُ مُسْلِمٍ ، عَنِ ‌الْحَسَنِ ‌وَعَطَاءٍ، عَنْ ‌جَابِرِ ، «أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ لِبِلَالٍ:» يَا بِلَالُ، إِذَا أَذَّنْتَ فَتَرَسَّلْ فِي أَذَانِكَ، وَإِذَا أَقَمْتَ فَاحْدِرْ، وَاجْعَلْ بَيْنَ أَذَانِكَ وَإِقَامَتِكَ قَدْرَ مَا يَفْرُغُ الْآكِلُ مِنْ أَكْلِهِ، وَالشَّارِبُ مِنْ شُرْبِهِ، وَالْمُعْتَصِرُ إِذَا دَخَلَ لِقَضَاءِ حَاجَتِهِ، وَلَا تَقُومُوا حَتَّى تَرَوْنِي.

English translation

196. (Another chain for) a similar narration (as no. 195). (Da'if) Abū 'Eisā said: We do not know of this Hadīth of Jābir except from this route, from the narration of 'Abdul-Mun'im, and it is a chain that is unknown. [And 'Abdul-Mun'im is a Shaikh from Al-Baṣrah.]

Arabic text

١٩٦ - حَدَّثَنَا ‌عَبْدُ بْنُ حُمَيْدٍ، قَالَ: حَدَّثَنَا ‌يُونُسُ بْنُ مُحَمَّدٍ ، عَنْ ‌عَبْدِ الْمُنْعِمِ نَحْوَهُ. حَدِيثُ جَابِرٍ هَذَا حَدِيثٌ لَا نَعْرِفُهُ إِلَّا مِنْ هَذَا الْوَجْهِ، مِنْ حَدِيثِ عَبْدِ الْمُنْعِمِ، وَهُوَ إِسْنَادٌ مَجْهُولٌ.

English translation

197. Abū Juhaifah narrated: "I saw Bilāl calling the Adhān, and turning, and his (face) was following here and there, and his (index) fingers were in his ears, and Allāh's Messenger ﷺ was in a small red tent" – "I think," he (one of the narrators) said, "it was made from a hide" – so Bilāl went out in front of him with an 'Anazah[1] which he planted (in the ground) at Baṭḥā.[2] Allāh's Messenger ﷺ prayed facing it, and a dog and a donkey passed in front of him; he was wearing a red Hullah[3], and it is as if I am now looking at the radiance of his shins." Sufyān said: [1] A short spear. [2] A place outside Makkah. [3] The commentaries differ over the exact description, and whether it refers to one garment, or an Izār and a Ridā. Most of them agree that it was made from a type of Yemeni cloth that had some designs on it. While Hullah normally describes an upper and lower garment made of the same material. “We think that it was a Hibrah[1].”(Ṣaḥīh) Abū ‘Eisā said: The Hadīth of Abū Juhaifah is a Hasan Ṣaḥīh Hadīth. This is acted upon by the people of knowledge: They consider it recommended to place the fingers into the ears for the Adhān. Some of the people of knowledge say that for the Iqāmah, as well, one is to put his (index) fingers in his ears. This is the saying of Al-Awzā‘ī. Abū Juhaifah’s name is Wahb [bin ‘Abdullāh] As-Suwā‘ī.

Arabic text

١٩٧ - حَدَّثَنَا ‌مَحْمُودُ بْنُ غَيْلَانَ، قَالَ: حَدَّثَنَا ‌عَبْدُ الرَّزَّاقِ، قَالَ: أَخْبَرَنَا ‌سُفْيَانُ الثَّوْرِيُّ، عَنْ ‌عَوْنِ بْنِ أَبِي جُحَيْفَةَ ، عَنْ ‌أَبِيهِ، قَالَ: «رَأَيْتُ بِلَالًا» يُؤَذِّنُ وَيَدُورُ وَيَتْبَعُ فَاهُ هَاهُنَا وَهَاهُنَا، وَإِصْبَعَاهُ فِي أُذُنَيْهِ، وَرَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِي قُبَّةٍ لَهُ حَمْرَاءَ، أُرَاهُ قَالَ: مِنْ أَدَمٍ، فَخَرَجَ بِلَالٌ بَيْنَ يَدَيْهِ بِالْعَنَزَةِ فَرَكَزَهَا بِالْبَطْحَاءِ، فَصَلَّى إِلَيْهَا رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَمُرُّ بَيْنَ يَدَيْهِ الْكَلْبُ وَالْحِمَارُ، وَعَلَيْهِ حُلَّةٌ حَمْرَاءُ، كَأَنِّي أَنْظُرُ إِلَى بَرِيقِ سَاقَيْهِ، قَالَ سُفْيَانُ: نُرَاهُ حِبَرَةً. حَدِيثُ أَبِي جُحَيْفَةَ حَدِيثٌ حَسَنٌ صَحِيحٌ. وَعَلَيْهِ الْعَمَلُ عِنْدَ أَهْلِ الْعِلْمِ: يَسْتَحِبُّونَ أَنْ يُدْخِلَ الْمُؤَذِّنُ إِصْبَعَيْهِ فِي أُذُنَيْهِ فِي الْأَذَانِ. وَقَالَ بَعْضُ أَهْلِ الْعِلْمِ: وَفِي الْإِقَامَةِ أَيْضًا يُدْخِلُ إِصْبَعَيْهِ فِي أُذُنَيْهِ، وَهُوَ قَوْلُ الْأَوْزَاعِيِّ. وَأَبُو جُحَيْفَةَ اسْمُهُ: وَهْبُ بْنُ عَبْدِ اللهِ السُّوَائِيُّ.

English translation

198. Bilāl narrated: “Allāh’s Messenger ﷺ said [to me]: ‘Do not say the Tathwīb for any prayer except the Fajr prayer.’” (Ḍa‘īf) [He said:] There is something on this topic from Abū Maḥdhūrāh. Abū ‘Eisā said: We do not know of the Hadīth of Bilāl except as a narration of Abū Isrā‘īl Al-Mulā‘ī. Abū Isrā‘īl did not hear this Hadīth from Al-Ḥakam bin ‘Utaibah. He said: He only reported it from Al-Hasan bin 'Umārah, from Al-Ḥakam bin 'Utaibah. Abū Isrā'īl's name is [Ismā'īl bin Abī Ishāq], and he is not strong according to the people of Hadīth. The people of knowledge have differed over the interpretation of At-Tathwīb. Some of them say that At-Tathwīb is when one says "Aṣ-Ṣalātu Khairamin An-Nawm, (prayer is better than sleep)" for the Adhān of Fajr. This is the saying of Ibn Al-Mubārak and Aḥmad. Ishāq said something different about At-Tathwīb, he said: "[The disliked Tathwīb] is something that the people started after the Prophet ﷺ; when the Mu'adh-dhin calls the Adhān and the people are slow in coming, so between the Adhān and the Iqāmah he says: 'Qad Qāmatis-Ṣalāt, Hayya 'Alaṣ-Ṣalāt, Hayya 'Alal-Falāḥ. (Prayer is ready, come to prayer, come to success.)" [He said:] This Tathwīb, which Ishāq mentioned, is the one that the people of knowledge dislike, which they innovated after the Prophet ﷺ. But Ibn Al-Mubārak and Aḥmad explained that At-Tathwīb is when the Mu'adh-dhin says: "Aṣ-Ṣalātu Khairum minan-Nawm, (prayer is better than sleep)" for the Adhān of Fajr. And this is the correct saying, and it is called At-Tathawwub as well, and this is the one chosen by the people of knowledge, and it is their opinion. It has been reported from 'Abdullāh bin 'Umar that he would say: "Aṣ-Ṣalātu Khairum-minan-Nawm, (prayer is better than sleep)" for Fajr. It has been reported from Mujāhid that he said: "I entered a Masjid with 'Abdullāh bin 'Umar in which the Adhān was called, and we wanted to pray in it. Then the Mu'adh-dhin said the Tathwīb. So 'Abdullāh bin 'Umar left the Masjid and said: 'Let us leave the place of this innovator; And he did not pray in it.'" [He said:] 'Abdullāh only disliked the Tathwīb that the people invented later on.

Arabic text

١٩٨ - حَدَّثَنَا ‌أَحْمَدُ بْنُ مَنِيعٍ، قَالَ: حَدَّثَنَا ‌أَبُو أَحْمَدَ الزُّبَيْرِيُّ، قَالَ: حَدَّثَنَا ‌أَبُو إِسْرَائِيلَ ، عَنِ ‌الْحَكَمِ ، عَنْ ‌عَبْدِ الرَّحْمَنِ بْنِ أَبِي لَيْلَى ، عَنْ ‌بِلَالٍ، قَالَ: «قَالَ لِي رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: لَا تُثَوِّبَنَّ» فِي شَيْءٍ مِنَ الصَّلَوَاتِ إِلَّا فِي صَلَاةِ الْفَجْرِ. وَفِي الْبَابِ عَنْ أَبِي مَحْذُورَةَ. حَدِيثُ بِلَالٍ لَا نَعْرِفُهُ إِلَّا مِنْ حَدِيثِ أَبِي إِسْرَائِيلَ الْمُلَائِيِّ، وَأَبُو إِسْرَائِيلَ لَمْ يَسْمَعْ هَذَا الْحَدِيثَ مِنَ الْحَكَمِ بْنِ عُتَيْبَةَ، إِنَّمَا رَوَاهُ عَنِ الْحَسَنِ بْنِ عُمَارَةَ، عَنِ الْحَكَمِ بْنِ عُتَيْبَةَ وَأَبُو إِسْرَائِيلَ اسْمُهُ إِسْمَاعِيلُ بْنُ أَبِي إِسْحَاقَ، وَلَيْسَ هُوَ بِذَاكَ الْقَوِيِّ عِنْدَ أَهْلِ الْحَدِيثِ. وَقَدِ اخْتَلَفَ أَهْلُ الْعِلْمِ فِي تَفْسِيرِ التَّثْوِيبِ: فَقَالَ بَعْضُهُمُ: التَّثْوِيبُ أَنْ يَقُولَ فِي أَذَانِ الْفَجْرِ: الصَّلَاةُ خَيْرٌ مِنَ النَّوْمِ، وَهُوَ قَوْلُ ابْنِ الْمُبَارَكِ وَأَحْمَدَ. وَقَالَ إِسْحَاقُ فِي التَّثْوِيبِ غَيْرَ هَذَا، قَالَ: هُوَ شَيْءٌ أَحْدَثَهُ النَّاسُ بَعْدَ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، إِذَا أَذَّنَ الْمُؤَذِّنُ فَاسْتَبْطَأَ الْقَوْمَ قَالَ بَيْنَ الْأَذَانِ وَالْإِقَامَةِ: قَدْ قَامَتِ الصَّلَاةُ، حَيَّ عَلَى الصَّلَاةِ، حَيَّ عَلَى الْفَلَاحِ. وَهَذَا الَّذِي قَالَ إِسْحَاقُ هُوَ التَّثْوِيبُ الَّذِي كَرِهَهُ أَهْلُ الْعِلْمِ، وَالَّذِي أَحْدَثُوهُ بَعْدَ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ. وَالَّذِي فَسَّرَ ابْنُ الْمُبَارَكِ وَأَحْمَدُ: أَنَّ التَّثْوِيبَ أَنْ يَقُولَ الْمُؤَذِّنُ فِي أَذَانِ الْفَجْرِ: الصَّلَاةُ خَيْرٌ مِنَ النَّوْمِ، فَهُوَ قَوْلٌ صَحِيحٌ، وَيُقَالُ لَهُ التَّثْوِيبُ أَيْضًا، وَهُوَ الَّذِي اخْتَارَهُ أَهْلُ الْعِلْمِ وَرَأَوْهُ. وَرُوِيَ عَنْ عَبْدِ اللهِ بْنِ عُمَرَ أَنَّهُ كَانَ يَقُولُ فِي صَلَاةِ الْفَجْرِ: الصَّلَاةُ خَيْرٌ مِنَ النَّوْمِ. وَرُوِيَ عَنْ مُجَاهِدٍ قَالَ: دَخَلْتُ مَعَ عَبْدِ اللهِ بْنِ عُمَرَ مَسْجِدًا وَقَدْ أُذِّنَ فِيهِ، وَنَحْنُ نُرِيدُ أَنْ نُصَلِّيَ فِيهِ، فَثَوَّبَ الْمُؤَذِّنُ، فَخَرَجَ عَبْدُ اللهِ بْنُ عُمَرَ مِنَ الْمَسْجِدِ، وَقَالَ: اخْرُجْ بِنَا مِنْ عِنْدِ هَذَا الْمُبْتَدِعِ، وَلَمْ يُصَلِّ فِيهِ. وَإِنَّمَا كَرِهَ عَبْدُ اللهِ التَّثْوِيبَ الَّذِي أَحْدَثَهُ النَّاسُ بَعْدُ.

English translation

199. Ziyād bin Al-Ḥārīth Aṣ-Ṣudā'i narrated: "Allāh's Messenger ordered me to call the Adhān for the Fajr prayer. I called the Adhān, then Bilāl wanted to call the Iqāmah. Allāh's Messenger ﷺ said: 'Indeed the brother from Ṣudā' has called the Adhān, and whoever calls the Adhān, he calls the Iqāmah.”) (Da’if) [He said:] There is something on this topic from Ibn ‘Umar. Abū ‘Eisā said: We only know of the Hadīth of Ziyād from the narration of Al-Ifrīqī, and Al-Ifrīqī is weak according to the people of Hadīth. Yaḥya bin Sa’eed Al-Qaṭṭān and others graded him weak. Aḥmad said: “I do not write the narrations of Al-Ifrīqī.” He said: I saw Muḥammad bin Ismā’īl strengthening his case, and he was saying: “He is Muqārab (average) in Hadīth.” Most of the people of knowledge act according to this: (They say) [that] whoever calls the Adhān, he calls the Iqāmah.

Arabic text

١٩٩ - حَدَّثَنَا ‌هَنَّادٌ، قَالَ: حَدَّثَنَا ‌عَبْدَةُ ‌وَيَعْلَى بْنُ عُبَيْدٍ ، عَنْ ‌عَبْدِ الرَّحْمَنِ بْنِ زِيَادِ بْنِ أَنْعُمَ الْإِفْرِيقِيِّ ، عَنْ ‌زِيَادِ بْنِ نُعَيْمٍ الْحَضْرَمِيِّ، عَنْ ‌زِيَادِ بْنِ الْحَارِثِ الصُّدَائِيِّ، قَالَ: «أَمَرَنِي رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنْ أُؤَذِّنَ فِي صَلَاةِ الْفَجْرِ فَأَذَّنْتُ، فَأَرَادَ بِلَالٌ» أَنْ يُقِيمَ، فَقَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: إِنَّ أَخَا صُدَاءٍ قَدْ أَذَّنَ، وَمَنْ أَذَّنَ فَهُوَ يُقِيمُ. وَفِي الْبَابِ عَنِ ابْنِ عُمَرَ. وَحَدِيثُ زِيَادٍ إِنَّمَا نَعْرِفُهُ مِنْ حَدِيثِ الْإِفْرِيقِيِّ، وَالْإِفْرِيقِيُّ هُوَ ضَعِيفٌ عِنْدَ أَهْلِ الْحَدِيثِ؛ ضَعَّفَهُ يَحْيَى بْنُ سَعِيدٍ الْقَطَّانُ وَغَيْرُهُ، قَالَ أَحْمَدُ: لَا أَكْتُبُ حَدِيثَ الْإِفْرِيقِيِّ، وَرَأَيْتُ مُحَمَّدَ بْنَ إِسْمَاعِيلَ يُقَوِّي أَمْرَهُ وَيَقُولُ: هُوَ مُقَارِبُ الْحَدِيثِ. وَالْعَمَلُ عَلَى هَذَا عِنْدَ أَكْثَرِ أَهْلِ الْعِلْمِ: أَنَّ مَنْ أَذَّنَ فَهُوَ يُقِيمُ.

English translation

200. Abū Hurairah narrated that Allāh’s Messenger ﷺ said: “None should call the Adhān except for one with Wuḍū’.” (Da’if)

Arabic text

٢٠٠ - حَدَّثَنَا ‌عَلِيُّ بْنُ حُجْرٍ، قَالَ: حَدَّثَنَا ‌الْوَلِيدُ بْنُ مُسْلِمٍ ، عَنْ ‌مُعَاوِيَةَ بْنِ يَحْيَى ، عَنِ ‌الزُّهْرِيِّ ، عَنْ ‌أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: «لَا يُؤَذِّنُ إِلَّا مُتَوَضِّئٌ».

English translation

201. Ibn Shihāb narrated that Abū Hurairah said: "None should call for the prayer except for one with Wudū." (Da'if) Abū 'Eisā said: This is more correct than the first Hadīth. [Abū 'Eisā said:] Ibn Wahb[1] did not narrate Abū Hurairah's Hadīth from the Prophet ﷺ, and this is more correct than the narration of Al-Walīd bin Muslim.[2] And Az-Zuhri[3] did not hear from Abū Hurairah. The people of knowledge differ over one calling the Adhān without Wudū. Some of the people of knowledge dislike it. This is the opinion of Ash-Shāfi'ī and Ishāq. Some of the people of knowledge permitted it, this is the opinion of Sufyān [Ath-Thawri], Ibn Al-Mubārak and Aḥmad.

Arabic text

٢٠١ - حَدَّثَنَا ‌يَحْيَى بْنُ مُوسَى، قَالَ: حَدَّثَنَا ‌عَبْدُ اللهِ بْنُ وَهْبٍ ، عَنْ ‌يُونُسَ ، عَنِ ‌ابْنِ شِهَابٍ، قَالَ: قَالَ ‌أَبُو هُرَيْرَةَ : «لَا يُنَادِي بِالصَّلَاةِ إِلَّا مُتَوَضِّئٌ». وَهَذَا أَصَحُّ مِنَ الْحَدِيثِ الْأَوَّلِ. وَحَدِيثُ أَبِي هُرَيْرَةَ لَمْ يَرْفَعْهُ ابْنُ وَهْبٍ، وَهُوَ أَصَحُّ مِنْ حَدِيثِ الْوَلِيدِ بْنِ مُسْلِمٍ، وَالزُّهْرِيُّ لَمْ يَسْمَعْ مِنْ أَبِي هُرَيْرَةَ. وَاخْتَلَفَ أَهْلُ الْعِلْمِ فِي الْأَذَانِ عَلَى غَيْرِ وُضُوءٍ: فَكَرِهَهُ بَعْضُ أَهْلِ الْعِلْمِ، وَبِهِ يَقُولُ الشَّافِعِيُّ وَإِسْحَاقُ. وَرَخَّصَ فِي ذَلِكَ بَعْضُ أَهْلِ الْعِلْمِ، وَبِهِ يَقُولُ سُفْيَانُ، وَابْنُ الْمُبَارَكِ، وَأَحْمَدُ.

English translation

202. Jābir bin Samurah narrated: "The Mu'adh-dhin of Allāh's Messenger ﷺ would wait and he would not call the Iqāmah until he saw that Allāh's Messenger ﷺ had come out, he would call the Iqāmah when he saw him." (Ṣaḥīḥ) Abū 'Eisā said: The Hadīth of Jābir bin Samurah is a Ḥasan [Ṣaḥīḥ] Hadīth We do not know of the Hadīth of [Isrā'īl from] Samāk except from this route. And this is what some people of knowledge say: That the Mu'adh-dhin is in charge of the Adhān and the Imām is in charge of the Iqāmah.

Arabic text

٢٠٢ - حَدَّثَنَا ‌يَحْيَى بْنُ مُوسَى، قَالَ: حَدَّثَنَا ‌عَبْدُ الرَّزَّاقِ، قَالَ: أَخْبَرَنَا ‌إِسْرَائِيلُ، قَالَ: أَخْبَرَنِي ‌سِمَاكُ بْنُ حَرْبٍ ، سَمِعَ ‌جَابِرَ بْنَ سَمُرَةَ يَقُولُ: «كَانَ مُؤَذِّنُ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يُمْهِلُ فَلَا يُقِيمُ»، حَتَّى إِذَا رَأَى رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَدْ خَرَجَ أَقَامَ الصَّلَاةَ حِينَ يَرَاهُ. حَدِيثُ جَابِرِ بْنِ سَمُرَةَ حَدِيثٌ حَسَنٌ، وَحَدِيثُ سِمَاكٍ لَا نَعْرِفُهُ إِلَّا مِنْ هَذَا الْوَجْهِ. وَهَكَذَا قَالَ بَعْضُ أَهْلِ الْعِلْمِ: إِنَّ الْمُؤَذِّنَ أَمْلَكُ بِالْأَذَانِ، وَالْإِمَامُ أَمْلَكُ بِالْإِقَامَةِ.

English translation

203. Sālim narrated from his father (Ibn 'Umar) that the Prophet ﷺ said: "Indeed Bilāl calls the Adhān in the night, so eat and drink until you hear the Adhān of Ibn Umm Maktūm." (Ṣaḥīḥ) Abū 'Eisā said: There are narrations on this topic from Ibn Mas'ūd, 'Aishah, Unaisah, Anas, Abū Dharr, and Samurah. Abū 'Eisā said: The Hadīth of Ibn 'Umar is a Ḥasan Ṣaḥīḥ Hadīth. The people of knowledge differ over the Adhān (for Fajr) called during the night. Some of the people of knowledge said that when the Mu'adh-dhin calls the Adhān during the night, it is acceptable and it need not be repeated. This is the opinion of Mālik, Ibn Al-Mubārak, Ash-Shāfi'i, Aḥmad, and Ishāq. Some of the people of knowledge said that when the Adhān is called during the night it must be repeated, this is the opinion of Sufyān Ath-Thawri. Hammād bin Salamah reported from Ayyūb, from Nāfi', from Ibn 'Umar: "Bilāl called the Adhān during the night, so the Prophet ﷺ ordered him to call: 'Indeed the worshipper was sleeping.'" Abū 'Eisā said: This Hadīth is not preserved, what is correct is what is 'Ubaidullāh bin 'Umar and others reported from Nāfi', from Ibn 'Umar, that the Prophet ﷺ said: "Indeed Bilāl calls the Adhān in the night, so eat a drink until you hear the Adhān of Ibn Umm Maktūm." [He said:] 'Abdul-'Aziz bin Abī Rawwād reported from Nāfi': "Umar's Mu'adh-dhin called the Adhān during the night, so 'Umar ordered him to repeat the Adhān." This is also not correct, because it is from Nāfi' from 'Umar, it is disconnected. Perhaps Hammād was referring to this narration. What is correct is the narration of 'Ubaidullāh bin 'Umar and others, from Nāfi', from Ibn 'Umar. And, (the narration of) Az-Zuhri (a narrator in the chain of this Hadīth) from Sālim, from Ibn 'Umar that the Prophet ﷺ said: "Indeed Bilāl calls the Adhān in the night" Abū 'Eisā said: If Ḥammād's narration was correct, then there would not be any meaning for this Hadīth, since Allāh's Messenger ﷺ said: "Indeed Bilāl calls the Adhān in the night" so he was only ordering them with something that was about to happen, so he said: "Indeed Bilāl calls the Adhān in the night" and if he had ordered him to repeat the Adhān when he called it before Fajr had begun, then he would not have said: "Indeed Bilāl calls the Adhān in the night." 'Alī bin Al-Madīnī said: The narration of Ḥammād bin Salamah, from Ayyūb, from Nāfi', from Ibn 'Umar, from the Prophet ﷺ is not preserved, and Ḥammād bin Salamah was mistaken in it.

Arabic text

٢٠٣ - حَدَّثَنَا ‌قُتَيْبَةُ، قَالَ: حَدَّثَنَا ‌اللَّيْثُ، عَنِ ‌ابْنِ شِهَابٍ ، عَنْ ‌سَالِمٍ ، عَنْ ‌أَبِيهِ، أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: «إِنَّ بِلَالًا» يُؤَذِّنُ بِلَيْلٍ، فَكُلُوا وَاشْرَبُوا حَتَّى تَسْمَعُوا تَأْذِينَ ابْنِ أُمِّ مَكْتُومٍ. وَفِي الْبَابِ عَنِ ابْنِ مَسْعُودٍ، وَعَائِشَةَ، وَأُنَيْسَةَ، وَأَنَسٍ، وَأَبِي ذَرٍّ، وَسَمُرَةَ. حَدِيثُ ابْنِ عُمَرَ حَدِيثٌ حَسَنٌ صَحِيحٌ. وَقَدِ اخْتَلَفَ أَهْلُ الْعِلْمِ فِي الْأَذَانِ بِاللَّيْلِ: فَقَالَ بَعْضُ أَهْلِ الْعِلْمِ: إِذَا أَذَّنَ الْمُؤَذِّنُ بِاللَّيْلِ أَجْزَأَهُ وَلَا يُعِيدُ، وَهُوَ قَوْلُ مَالِكٍ، وَابْنِ الْمُبَارَكِ، وَالشَّافِعِيِّ، وَأَحْمَدَ، وَإِسْحَاقَ. وَقَالَ بَعْضُ أَهْلِ الْعِلْمِ: إِذَا أَذَّنَ بِلَيْلٍ أَعَادَ، وَبِهِ يَقُولُ سُفْيَانُ الثَّوْرِيُّ. وَرَوَى حَمَّادُ بْنُ سَلَمَةَ، عَنْ أَيُّوبَ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ: أَنَّ بِلَالًا أَذَّنَ بِلَيْلٍ، فَأَمَرَهُ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنْ يُنَادِيَ: إِنَّ الْعَبْدَ نَامَ. هَذَا حَدِيثٌ غَيْرُ مَحْفُوظٍ. وَالصَّحِيحُ مَا رَوَى عُبَيْدُ اللهِ بْنُ عُمَرَ وَغَيْرُهُ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ، أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: إِنَّ بِلَالًا يُؤَذِّنُ بِلَيْلٍ فَكُلُوا وَاشْرَبُوا حَتَّى يُؤَذِّنَ ابْنُ أُمِّ مَكْتُومٍ. وَرَوَى عَبْدُ الْعَزِيزِ بْنُ أَبِي رَوَّادٍ، عَنْ نَافِعٍ أَنَّ مُؤَذِّنًا لِعُمَرَ أَذَّنَ بِلَيْلٍ، فَأَمَرَهُ عُمَرُ أَنْ يُعِيدَ الْأَذَانَ. وَهَذَا لَا يَصِحُّ أَيْضًا؛ لِأَنَّهُ عَنْ نَافِعٍ عَنْ عُمَرَ مُنْقَطِعٌ، وَلَعَلَّ حَمَّادَ بْنَ سَلَمَةَ أَرَادَ هَذَا الْحَدِيثَ. وَالصَّحِيحُ رِوَايَةُ عُبَيْدِ اللهِ وَغَيْرِ وَاحِدٍ عَنْ نَافِعٍ عَنِ ابْنِ عُمَرَ، وَالزُّهْرِيِّ، عَنْ سَالِمٍ عَنِ ابْنِ عُمَرَ، أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: إِنَّ بِلَالًا يُؤَذِّنُ بِلَيْلٍ. وَلَوْ كَانَ حَدِيثُ حَمَّادٍ صَحِيحًا لَمْ يَكُنْ لِهَذَا الْحَدِيثِ مَعْنًى؛ إِذْ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: إِنَّ بِلَالًا يُؤَذِّنُ بِلَيْلٍ، فَإِنَّمَا أَمَرَهُمْ فِيمَا يُسْتَقْبَلُ، فَقَالَ: إِنَّ بِلَالًا يُؤَذِّنُ بِلَيْلٍ، وَلَوْ أَنَّهُ أَمَرَهُ بِإِعَادَةِ الْأَذَانِ حِينَ أَذَّنَ قَبْلَ طُلُوعِ الْفَجْرِ لَمْ يَقُلْ: إِنَّ بِلَالًا يُؤَذِّنُ بِلَيْلٍ. قَالَ عَلِيُّ بْنُ الْمَدِينِيِّ: حَدِيثُ حَمَّادِ بْنِ سَلَمَةَ، عَنْ أَيُّوبَ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ هُوَ غَيْرُ مَحْفُوظٍ، وَأَخْطَأَ فِيهِ حَمَّادُ بْنُ سَلَمَةَ.

English translation

204. Abū Ash-Sha'thā' said: "A man exited the Masjid after the Adhān for Aṣr had been called. So Abū Hurairah said: 'As for this person, he has indeed disobeyed Abul-Qāsim ﷺ.'" (Ṣaḥīḥ) Abū 'Eisā said: There is a narration on this topic from 'Uthmān. [Abū 'Eisā said:] The Hadīth of Abū Hurairah is a Ḥasan Ṣaḥīḥ Hadīth. The people of knowledge among the Companions of the Prophet ﷺ and those after them act according to this: No one exits the Masjid after the Adhān except for an excuse; that he does not have Wudu' or some matter that he has to (leave for). It has been related from Ibrāhīm An-Nakha'ī that he said: "He may exit as long as the Mu'adh-dhin is not calling the Iqāmah. The name of Abū Ash-Sha'thā' is Sulaim bin Al-Aswad, he is the father of Ash'ath bin Abī Ash-Sha'thā'. And Ash'ath bin Abī Ash-Sha'thā' has reported this Hadīth from his father.

Arabic text

٢٠٤ - حَدَّثَنَا ‌هَنَّادٌ، قَالَ: حَدَّثَنَا ‌وَكِيعٌ، عَنْ ‌سُفْيَانَ ، عَنْ ‌إِبْرَاهِيمَ بْنِ الْمُهَاجِرِ ، عَنْ ‌أَبِي الشَّعْثَاءِ، قَالَ: «خَرَجَ رَجُلٌ» مِنَ الْمَسْجِدِ بَعْدَ مَا أُذِّنَ فِيهِ بِالْعَصْرِ، فَقَالَ ‌أَبُو هُرَيْرَةَ : أَمَّا هَذَا فَقَدْ عَصَى أَبَا الْقَاسِمِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ. وَفِي الْبَابِ عَنْ عُثْمَانَ. حَدِيثُ أَبِي هُرَيْرَةَ حَدِيثٌ حَسَنٌ صَحِيحٌ. وَعَلَى هَذَا الْعَمَلُ عِنْدَ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَمَنْ بَعْدَهُمْ: أَنْ لَا يَخْرُجَ أَحَدٌ مِنَ الْمَسْجِدِ بَعْدَ الْأَذَانِ إِلَّا مِنْ عُذْرٍ: أَنْ يَكُونَ عَلَى غَيْرِ وُضُوءٍ، أَوْ أَمْرٍ لَا بُدَّ مِنْهُ. وَيُرْوَى عَنْ إِبْرَاهِيمَ النَّخَعِيِّ أَنَّهُ قَالَ: يَخْرُجُ مَا لَمْ يَأْخُذِ الْمُؤَذِّنُ فِي الْإِقَامَةِ. وَهَذَا عِنْدَنَا لِمَنْ لَهُ عُذْرٌ فِي الْخُرُوجِ مِنْهُ. وَأَبُو الشَّعْثَاءِ اسْمُهُ: سُلَيْمُ بْنُ الْأَسْوَدَ، وَهُوَ وَالِدُ أَشْعَثَ بْنِ أَبِي الشَّعْثَاءِ، وَقَدْ رَوَى أَشْعَثُ بْنُ أَبِي الشَّعْثَاءِ هَذَا الْحَدِيثَ عَنْ أَبِيهِ.

English translation

205. Mālik bin Al-Huwaith said: "A cousin of mine and I arrived as guests of Allāh's Messenger ﷺ. He said to us: 'When you travel then call the Adhān and Iqāmah and let the eldest of you lead the prayer.'"(Sahīh) Abū 'Eisā said: This Ḥadīth is Hasan Sahīh. Most of the people of knowledge act according to it: They prefer the Adhān while traveling. Some of them said that the Iqāmah is acceptable, the Adhān is only for the one who wants to gather the people. The first view is more correct, and it is the opinion of Aḥmad and Iṣhāq.

Arabic text

٢٠٥ - حَدَّثَنَا ‌مَحْمُودُ بْنُ غَيْلَانَ، قَالَ: حَدَّثَنَا ‌وَكِيعٌ، عَنْ ‌سُفْيَانَ ، عَنْ ‌خَالِدٍ الْحَذَّاءِ ، عَنْ ‌أَبِي قِلَابَةَ، عَنْ ‌مَالِكِ بْنِ الْحُوَيْرِثِ، قَالَ: «قَدِمْتُ عَلَى رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنَا وَابْنُ عَمٍّ لِي، فَقَالَ لَنَا: إِذَا سَافَرْتُمَا فَأَذِّنَا وَأَقِيمَا، وَلْيَؤُمَّكُمَا أَكْبَرُكُمَا». هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ. وَالْعَمَلُ عَلَيْهِ عِنْدَ أَكْثَرِ أَهْلِ الْعِلْمِ؛ اخْتَارُوا الْأَذَانَ فِي السَّفَرِ. وَقَالَ بَعْضُهُمْ: تُجْزِئُ الْإِقَامَةُ، إِنَّمَا الْأَذَانُ عَلَى مَنْ يُرِيدُ أَنْ يَجْمَعَ النَّاسَ. وَالْقَوْلُ الْأَوَّلُ أَصَحُّ، وَبِهِ يَقُولُ أَحْمَدُ وَإِسْحَاقُ.

English translation

206. Ibn 'Abbās narrated: "The Prophet ﷺ said: 'Whoever calls the Adhān for seven years, seeking reward for it, salvation from the Fire is written for him.'" (Ḍa'if) Abū 'Eisā said: There are narrations on this topic from [ʿAbdullāh] Ibn Mas'ūd, Thawbān, Mu'āwiyah, Anas, Abū Hurairah, and Abū Sa'eed. [Abū 'Eisā said:] The Ḥadīth of Ibn 'Abbās is a Gharīb Ḥadīth. Abū Tumailah's name is [Yahya bin Wāḍiḥ]. Abū Ḥamzah As-Sukkarī's name is [Muḥmmad bin Maimūn]. They graded Jābir bin Yazīd Al-Ju'fi weak; Yahya bin Sa'eed and 'Abdur-Raḥmān bin Mahdī abandoned him. Abū 'Eisā said: I heard Al-Jārūd saying: "I heard Wakī saying: 'If not for Jābir Al-Ju'fi then the people of Al-Kūfah would have been without Aḥādīth, and if not for Hammād then the people of Al-Kūfah would have been without Fiqh.'"

Arabic text

٢٠٦ - حَدَّثَنَا ‌مُحَمَّدُ بْنُ حُمَيْدٍ الرَّازِيُّ، قَالَ: حَدَّثَنَا ‌أَبُو تُمَيْلَةَ، قَالَ: حَدَّثَنَا ‌أَبُو حَمْزَةَ ، عَنْ ‌جَابِرٍ ، عَنْ ‌مُجَاهِدٍ ، عَنِ ‌ابْنِ عَبَّاسٍ، أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: «مَنْ أَذَّنَ سَبْعَ سِنِينَ مُحْتَسِبًا» كُتِبَتْ لَهُ بَرَاءَةٌ مِنَ النَّارِ. وَفِي الْبَابِ عَنِ ابْنِ مَسْعُودٍ، وَثَوْبَانَ، وَمُعَاوِيَةَ، وَأَنَسٍ، وَأَبِي هُرَيْرَةَ، وَأَبِي سَعِيدٍ. حَدِيثُ ابْنِ عَبَّاسٍ حَدِيثٌ غَرِيبٌ. وَأَبُو تُمَيْلَةَ اسْمُهُ: يَحْيَى بْنُ وَاضِحٍ. وَأَبُو حَمْزَةَ السُّكَّرِيُّ اسْمُهُ مُحَمَّدُ بْنُ مَيْمُونٍ. وَجَابِرُ بْنُ يَزِيدَ الْجُعْفِيُّ ضَعَّفُوهُ، تَرَكَهُ يَحْيَى بْنُ سَعِيدٍ وَعَبْدُ الرَّحْمَنِ بْنُ مَهْدِيٍّ. سَمِعْتُ الْجَارُودَ يَقُولُ: سَمِعْتُ وَكِيعًا يَقُولُ: لَوْلَا جَابِرٌ الْجُعْفِيُّ لَكَانَ أَهْلُ الْكُوفَةِ بِغَيْرِ حَدِيثٍ، وَلَوْلَا حَمَّادٌ لَكَانَ أَهْلُ الْكُوفَةِ بِغَيْرِ فِقْهٍ.

English translation

207. Abū Hurairah narrated that Allāh's Messenger ﷺ said: "The Imām is answerable and the Mu'adh-dhin is entrusted. O Allāh! Guide the Imāms and pardon the Mu'adh-dhins." (Ḥasan) Abū 'Eisā said: There are narrations on this topic from 'Aishah, Sahl bin Sa'd, and 'Uqbah bin 'Amir. [Abū 'Eisā said:] The Ḥadīth of Abū Hurairah was reported by Sufyān Ath-Thawrī and Ḥaṣṣ bin Ghiyāth, and more than one person, from Al-'Amash, from Abū Ṣāliḥ, from Abū Hurairah. Asbāṭ bin Muḥammad reported that Al-'Amash said: "It was narrated to me from Abū Ṣāliḥ, from Abū Hurairah, from the Prophet ﷺ." Nāfi' bin Sulaimān reported this Ḥadīth from Muḥammad bin Abī Ṣāliḥ, from his father, from 'Aishah, from the Prophet ﷺ. Abū 'Eisā said: I heard Abū Zur'ah saying: "The Ḥadīth of Abū Ṣāliḥ, from Abū Hurairah is more correct than the Ḥadīth of Abū Ṣāliḥ, from 'Aishah." Abū 'Eisā said: I heard Muhammad saying: "The Hadīth of Abū Sāliḥ, from 'Āishah is more correct." And he mentioned that 'Alī bin Al-Madīnī did not confirm the Hadīth of Abū Sāliḥ from Abū Hurairah, nor the Hadīth of Abū Sāliḥ from 'Āishah, on this matter.

Arabic text

٢٠٧ - حَدَّثَنَا ‌هَنَّادٌ، قَالَ: حَدَّثَنَا ‌أَبُو الْأَحْوَصِ ‌وَأَبُو مُعَاوِيَةَ ، عَنِ ‌الْأَعْمَشِ ، عَنْ ‌أَبِي صَالِحٍ، عَنْ ‌أَبِي هُرَيْرَةَ، قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «الْإِمَامُ ضَامِنٌ،» وَالْمُؤَذِّنُ مُؤْتَمَنٌ، اللَّهُمَّ أَرْشِدِ الْأَئِمَّةَ وَاغْفِرْ لِلْمُؤَذِّنِينَ. وَفِي الْبَابِ عَنْ عَائِشَةَ، وَسَهْلِ بْنِ سَعْدٍ، وَعُقْبَةَ بْنِ عَامِرٍ. حَدِيثُ أَبِي هُرَيْرَةَ رَوَاهُ سُفْيَانُ الثَّوْرِيُّ وَحَفْصُ بْنُ غِيَاثٍ وَغَيْرُ وَاحِدٍ عَنِ الْأَعْمَشِ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ. وَرَوَى أَسْبَاطُ بْنُ مُحَمَّدٍ عَنِ الْأَعْمَشِ، قَالَ: حُدِّثْتُ عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ. وَرَوَى نَافِعُ بْنُ سُلَيْمَانَ عَنْ مُحَمَّدِ بْنِ أَبِي صَالِحٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ هَذَا الْحَدِيثَ. وَسَمِعْتُ أَبَا زُرْعَةَ يَقُولُ: حَدِيثُ أَبِي صَالِحٍ عَنْ أَبِي هُرَيْرَةَ أَصَحُّ مِنْ حَدِيثِ أَبِي صَالِحٍ عَنْ عَائِشَةَ. وَسَمِعْتُ مُحَمَّدًا يَقُولُ: حَدِيثُ أَبِي صَالِحٍ عَنْ عَائِشَةَ أَصَحُّ، وَذَكَرَ عَنْ عَلِيِّ بْنِ الْمَدِينِيِّ أَنَّهُ لَمْ يُثْبِتْ حَدِيثَ أَبِي صَالِحٍ عَنْ أَبِي هُرَيْرَةَ، وَلَا حَدِيثَ أَبِي صَالِحٍ عَنْ عَائِشَةَ فِي هَذَا.

English translation

208. Abū Sa'eed narrated that Allāh's Messenger ﷺ said: "When you hear the call (to prayer) then say the similar to what the Mu'adh-dhīn says." (Ṣaḥīḥ) [Abū 'Eisā said:] There are narrations on this topic from Abū Rāfi', Abū Hurairah, Umm Ḥabībah, 'Abdullāh bin 'Amr, 'Abdullāh bin Rabī'ah, 'Āishah, Mu'ādḥ bin Anas, and Mu'āwiyah. Abū 'Eisā said: The Hadīth of Abū Sa'eed is a Ḥasan Ṣaḥīḥ Hadīth. Ma'mar and more than one other person narrated this from Az-Zuhri, and it is similar to the Hadīth of Mālik (a narrator in the chain of this Hadīth). ‘Abdur-Raḥmān bin Iṣḥāq narrated this Hadīth from Az-Zuhri, from Sa‘eed bin Al-Musayyab, from Abū Hurairah, from the Prophet ﷺ. But the narration of Mālik is more correct.

Arabic text

٢٠٨ - حَدَّثَنَا ‌إِسْحَاقُ بْنُ مُوسَى الْأَنْصَارِيُّ، قَالَ: حَدَّثَنَا ‌مَعْنٌ، قَالَ: حَدَّثَنَا ‌مَالِكٌ. (ح) وَحَدَّثَنَا ‌قُتَيْبَةُ، عَنْ ‌مَالِكٍ ، عَنِ ‌الزُّهْرِيِّ ، عَنْ ‌عَطَاءِ بْنِ يَزِيدَ اللَّيْثِيِّ ، عَنْ ‌أَبِي سَعِيدٍ، قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «إِذَا سَمِعْتُمُ النِّدَاءَ» فَقُولُوا مِثْلَ مَا يَقُولُ الْمُؤَذِّنُ. وَفِي الْبَابِ عَنْ أَبِي رَافِعٍ، وَأَبِي هُرَيْرَةَ، وَأُمِّ حَبِيبَةَ، وَعَبْدِ اللهِ بْنِ عَمْرٍو، وَعَبْدِ اللهِ بْنِ رَبِيعَةَ، وَعَائِشَةَ، وَمُعَاذِ بْنِ أَنَسٍ، وَمُعَاوِيَةَ. حَدِيثُ أَبِي سَعِيدٍ حَدِيثٌ حَسَنٌ صَحِيحٌ. وَهَكَذَا رَوَى مَعْمَرٌ وَغَيْرُ وَاحِدٍ عَنِ الزُّهْرِيِّ مِثْلَ حَدِيثِ مَالِكٍ. وَرَوَى عَبْدُ الرَّحْمَنِ بْنُ إِسْحَاقَ عَنِ الزُّهْرِيِّ هَذَا الْحَدِيثَ، عَنْ سَعِيدِ بْنِ الْمُسَيِّبِ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ. وَرِوَايَةُ مَالِكٍ أَصَحُّ.

English translation

209. ‘Uthmān bin Abī Al-‘Ās narrated: “Indeed, among the last (of orders) Allāh’s Messenger ﷺ ordered me with was to employ a Mu'adh-dhin who would not take a wage for his Adhān.” (Ṣaḥīḥ) Abū 'Eisā said: The Hadīth of 'Uthmān is Hasan [Ṣāḥih]. The people of knowledge act according to this: They dislike a Mu'adh-dhin to take a wage for the Adhān, and they consider it recommended for the Mu'adh-dhin to seek the reward (from Allāh) for his Adhān.

Arabic text

٢٠٩ - حَدَّثَنَا ‌هَنَّادٌ، قَالَ: حَدَّثَنَا ‌أَبُو زُبَيْدٍ وَهُوَ عَبْثَرُ بْنُ الْقَاسِمِ ، عَنْ ‌أَشْعَثَ ، عَنِ ‌الْحَسَنِ ، عَنْ ‌عُثْمَانَ بْنِ أَبِي الْعَاصِ، قَالَ: «إِنَّ مِنْ آخِرِ مَا عَهِدَ إِلَيَّ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنِ اتَّخِذْ مُؤَذِّنًا» لَا يَأْخُذُ عَلَى أَذَانِهِ أَجْرًا. حَدِيثُ عُثْمَانَ حَدِيثٌ حَسَنٌ. وَالْعَمَلُ عَلَى هَذَا عِنْدَ أَهْلِ الْعِلْمِ: كَرِهُوا أَنْ يَأْخُذَ الْمُؤَذِّنُ عَلَى الْأَذَانِ أَجْرًا، وَاسْتَحَبُّوا لِلْمُؤَذِّنِ أَنْ يَحْتَسِبَ فِي أَذَانِهِ.

English translation

210. Sa'd bin Abī Waqqāṣ narrated that Allāh's Messenger ﷺ said: "Whoever says, when he hears the Mu'adh-dhin: (Wa Anā Ashhadu An Lā Ilaḥa Illallāh, Waḥdahu Lā Sharīka Lahu, Wa Anna Muḥammadan 'Abduhu Wa Rasūluhu, Raḏītu Billāhi Rabban Wa Bil-Islām Dīnan, Wa Bi Muḥammadīn Rasūlan) 'I too testify that none has the right to be worshiped but Allāh, Alone without partners, and that Muḥammad is His slave and Messenger, I am pleased with Allāh as my Lord, with Islām as my religion and Muḥammad as a Messenger.’ – Allāh will pardon his sins for him.” (Ṣaḥīḥ) Abū ‘Eisā said: This Ḥadīth is Ḥasan Ṣaḥīḥ Gharīb. We do not know of it except from the narration of Al-Laith bin Sa’d from Hukaim bin ‘Abdullāh bin Qais.

Arabic text

٢١٠ - حَدَّثَنَا ‌قُتَيْبَةُ، قَالَ: حَدَّثَنَا ‌اللَّيْثُ، عَنِ ‌الْحُكَيْمِ بْنِ عَبْدِ اللهِ بْنِ قَيْسٍ ، عَنْ ‌عَامِرِ بْنِ سَعْدٍ ، عَنْ ‌سَعْدِ بْنِ أَبِي وَقَّاصٍ، عَنْ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، قَالَ: «مَنْ قَالَ حِينَ يَسْمَعُ الْمُؤَذِّنَ: وَأَنَا أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللهُ وَحْدَهُ لَا شَرِيكَ لَهُ»، وَأَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ، رَضِيتُ بِاللهِ رَبًّا وَبِمُحَمَّدٍ رَسُولًا وَبِالْإِسْلَامِ دِينًا، غُفِرَ لَهُ ذَنْبُهُ. وَهَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ غَرِيبٌ لَا نَعْرِفُهُ إِلَّا مِنْ حَدِيثِ اللَّيْثِ بْنِ سَعْدٍ عَنْ حَكِيمِ بْنِ عَبْدِ اللهِ بْنِ قَيْسٍ.

English translation

211. Jābir bin ‘Abdullāh narrated that Allāh’s Messenger ﷺ said: “Whoever says, when he hears the call: (Allāhumma, rabba ḥādhīhida-watit-tāmmati waṣ-Ṣalātīl-qā’imah, āti Muḥammadanil-waṣīlata wal-Faḍīlata, wāb’athhu Maqāman Maḥmūdan alladhī wa’adtahu) ‘O Allāh! Lord of this perfect call and established prayer, grant Muḥammad Al-Waṣīlah[1] and Al-Faḍīlah,[2] and raise him to the praised station that you promised him’ – then intercession on the Day of Resurrection is made lawful for him.” (Ṣaḥīḥ) Abū ‘Eisā said: The Ḥadīth of Jābir is a [Ṣaḥīḥ] Ḥasan Gharīb Ḥadīth from the narration of Muḥammad bin Al-Munkadir, and we do not know of anyone who reported it other than Shu'bah bin Abī Ḥamzah [from Muḥammad bin Al-Munkadir, and Abū Ḥamzah's name is Dīnār].

Arabic text

٢١١ - حَدَّثَنَا ‌مُحَمَّدُ بْنُ سَهْلِ بْنِ عَسْكَرٍ الْبَغْدَادِيُّ ‌وَإِبْرَاهِيمُ بْنُ يَعْقُوبَ، قَالَا: حَدَّثَنَا ‌عَلِيُّ بْنُ عَيَّاشٍ ، قَالَ: حَدَّثَنَا ‌شُعَيْبُ بْنُ أَبِي حَمْزَةَ، قَالَ: حَدَّثَنَا ‌مُحَمَّدُ بْنُ الْمُنْكَدِرِ ، عَنْ ‌جَابِرِ بْنِ عَبْدِ اللهِ، قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «مَنْ قَالَ حِينَ يَسْمَعُ النِّدَاءَ»: اللَّهُمَّ رَبَّ هَذِهِ الدَّعْوَةِ التَّامَّةِ وَالصَّلَاةِ الْقَائِمَةِ، آتِ مُحَمَّدًا الْوَسِيلَةَ وَالْفَضِيلَةَ وَابْعَثْهُ مَقَامًا مَحْمُودًا الَّذِي وَعَدْتَهُ، إِلَّا حَلَّتْ لَهُ الشَّفَاعَةُ يَوْمَ الْقِيَامَةِ. حَدِيثُ جَابِرٍ حَدِيثٌ حَسَنٌ غَرِيبٌ مِنْ حَدِيثِ مُحَمَّدِ بْنِ الْمُنْكَدِرِ، لَا نَعْلَمُ أَحَدًا رَوَاهُ غَيْرَ شُعَيْبِ بْنِ أَبِي حَمْزَةَ.

English translation

212. Anas bin Mālik narrated that Allāh's Messenger ﷺ said: "The supplication made between the Adhān and Iqāmah is not rejected." (Ṣaḥīḥ) Abū 'Eisā said: The Hadīth of Anas is a Hasan [Ṣaḥīḥ] Hadīth. Abū Ishāq Al-Hamdānī reported it from Buraid bin Abī Maryam, from Anas, from the Prophet ﷺ, and it is similar to this.

Arabic text

٢١٢ - حَدَّثَنَا ‌مَحْمُودٌ ، قَالَ: حَدَّثَنَا ‌وَكِيعٌ ‌وَعَبْدُ الرَّزَّاقِ ‌وَأَبُو أَحْمَدَ ‌وَأَبُو نُعَيْمٍ، قَالُوا: حَدَّثَنَا ‌سُفْيَانُ ، عَنْ ‌زَيْدٍ الْعَمِّيِّ، عَنْ ‌أَبِي إِيَاسٍ مُعَاوِيَةَ بْنِ قُرَّةَ ، عَنْ ‌أَنَسِ بْنِ مَالِكٍ قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «الدُّعَاءُ لَا يُرَدُّ بَيْنَ الْأَذَانِ وَالْإِقَامَةِ». حَدِيثُ أَنَسٍ حَدِيثٌ حَسَنٌ. وَقَدْ رَوَاهُ أَبُو إِسْحَاقَ الْهَمْدَانِيُّ، عَنْ بُرَيْدِ بْنِ أَبِي مَرْيَمَ، عَنْ أَنَسٍ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مِثْلَ هَذَا.

English translation

213. Anas bin Mālik narrated: "On the Night of Isrā', fifty prayers were made obligatory upon the Prophet ﷺ. Then it was decreased until it was made five. Then it was called out: 'O Muḥammad! Indeed My Word does not change; these five prayers will be recorded for you as fifty.'" (Ṣaḥīh) [He said:] There are narrations on this topic from 'Ubādah bin Aṣ-Ṣāmit, Ṭalḥah bin 'Ubaidullāh, Abū Dharr, Abū Qatādah, Mālik bin Ṣa'ṣa'ah, and Abū Sa'eed Al-Khudrī. Abū 'Eisā said: The Hadīth of Anas is a Ḥasan Ṣaḥīh Gharīb Hadīth.

Arabic text

٢١٣ - حَدَّثَنَا ‌مُحَمَّدُ بْنُ يَحْيَى ، قَالَ: حَدَّثَنَا ‌عَبْدُ الرَّزَّاقِ، قَالَ: أَخْبَرَنَا ‌مَعْمَرٌ ، عَنِ ‌الزُّهْرِيِّ، عَنْ ‌أَنَسِ بْنِ مَالِكٍ، قَالَ: «فُرِضَتْ عَلَى النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَيْلَةَ أُسْرِيَ بِهِ الصَّلَوَاتُ خَمْسِينَ،» ثُمَّ نَقَصَتْ حَتَّى جُعِلَتْ خَمْسًا، ثُمَّ نُودِيَ: يَا مُحَمَّدُ، إِنَّهُ لَا يُبَدَّلُ الْقَوْلُ لَدَيَّ، وَإِنَّ لَكَ بِهَذِهِ الْخَمْسِ خَمْسِينَ. وَفِي الْبَابِ عَنْ عُبَادَةَ بْنِ الصَّامِتِ، وَطَلْحَةَ بْنِ عُبَيْدِ اللهِ، وَأَبِي ذَرٍّ، وَأَبِي قَتَادَةَ، وَمَالِكِ بْنِ صَعْصَعَةَ، وَأَبِي سَعِيدٍ الْخُدْرِيِّ. حَدِيثُ أَنَسٍ حَدِيثٌ حَسَنٌ صَحِيحٌ غَرِيبٌ.

English translation

214. Abū Hurairah narrated that Allāh's Messenger ﷺ said: "The five prayers, and Al-Jumu'ah (the Friday prayer) to Al-Jumu'ah are atonement for what is between them, as long as the major sins have not been committed.” (Ṣahīh) [He said:] There are narrations on this topic from Jābir, Anas, and Hanẓalah Al-Usaidī. Abū 'Eisā said: The Ḥadīth of Abū Hurairah is a Ḥasan Ṣahīh Ḥadīth.

Arabic text

٢١٤ - حَدَّثَنَا ‌عَلِيُّ بْنُ حُجْرٍ، قَالَ: أَخْبَرَنَا ‌إِسْمَاعِيلُ بْنُ جَعْفَرٍ ، عَنِ ‌الْعَلَاءِ بْنِ عَبْدِ الرَّحْمَنِ ، عَنْ ‌أَبِيهِ ، عَنْ ‌أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: «الصَّلَوَاتُ الْخَمْسُ وَالْجُمُعَةُ إِلَى الْجُمُعَةِ» كَفَّارَاتٌ لِمَا بَيْنَهُنَّ مَا لَمْ تُغْشَ الْكَبَائِرُ. وَفِي الْبَابِ عَنْ جَابِرٍ وَأَنَسٍ وَحَنْظَلَةَ الْأُسَيِّدِيِّ. حَدِيثُ أَبِي هُرَيْرَةَ حَدِيثٌ حَسَنٌ صَحِيحٌ.

English translation

215. Ibn 'Umar narrated that Allāh's Messenger ﷺ said: "Ṣalāt in congregation is twenty-seven degrees more virtuous than a man's Ṣalāt alone." (Ṣahīh) [He said:] There are narrations on this topic from 'Abdullāh bin Mas'ūd, Ubayy bin Ka'b, Mu'ādḥ bin Jabal, Abū Sa'eed, Abū Hurairah, and Anas bin Mālik. Abū 'Eisā said: The Ḥadīth of Ibn 'Umar is a Ḥasan Ṣahīh Ḥadīth. Similar to this Ḥadīth was reported by Nāfi' from Ibn 'Umar, that the Prophet ﷺ said: "Congregational Ṣalāt is more virtuous than a man's Ṣalāt alone by twenty-seven degrees.” [Abū ‘Eisā said:] In general, those who narrated it from the Prophet ﷺ said “Twenty-five” except from Ibn ‘Umar who said: “Twenty-seven.”

Arabic text

٢١٥ - حَدَّثَنَا ‌هَنَّادٌ، قَالَ: حَدَّثَنَا ‌عَبْدَةُ، عَنْ ‌عُبَيْدِ اللهِ بْنِ عُمَرَ ، عَنْ ‌نَافِعٍ ، عَنِ ‌ابْنِ عُمَرَ، قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «صَلَاةُ الْجَمَاعَةِ تَفْضُلُ عَلَى صَلَاةِ الرَّجُلِ» وَحْدَهُ بِسَبْعٍ وَعِشْرِينَ دَرَجَةً. وَفِي الْبَابِ عَنْ عَبْدِ اللهِ بْنِ مَسْعُودٍ، وَأُبَيِّ بْنِ كَعْبٍ، وَمُعَاذِ بْنِ جَبَلٍ، وَأَبِي سَعِيدٍ، وَأَبِي هُرَيْرَةَ، وَأَنَسِ بْنِ مَالِكٍ. حَدِيثُ ابْنِ عُمَرَ حَدِيثٌ حَسَنٌ صَحِيحٌ. وَهَكَذَا رَوَى نَافِعٌ، عَنِ ابْنِ عُمَرَ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ قَالَ: تَفْضُلُ صَلَاةُ الْجَمِيعِ عَلَى صَلَاةِ الرَّجُلِ وَحْدَهُ بِسَبْعٍ وَعِشْرِينَ دَرَجَةً. وَعَامَّةُ مَنْ رَوَى عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِنَّمَا قَالُوا: خَمْسٍ وَعِشْرِينَ، إِلَّا ابْنَ عُمَرَ فَإِنَّهُ قَالَ: بِسَبْعٍ وَعِشْرِينَ.

English translation

216. Abū Hurairah narrated that Allāh’s Messenger ﷺ said: “Indeed a man’s Ṣalāt in the congregation is increased by twenty five rewards over his Ṣalāt alone.” (Ṣāhiḥ) Abū ‘Eisā said: This Ḥadīth is Hasan Ṣāhiḥ.

Arabic text

٢١٦ - حَدَّثَنَا ‌إِسْحَاقُ بْنُ مُوسَى الْأَنْصَارِيُّ، قَالَ: حَدَّثَنَا ‌مَعْنٌ، قَالَ: حَدَّثَنَا ‌مَالِكٌ ، عَنِ ‌ابْنِ شِهَابٍ، عَنْ ‌سَعِيدِ بْنِ الْمُسَيِّبِ ، عَنْ ‌أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: «إِنَّ صَلَاةَ الرَّجُلِ فِي الْجَمَاعَةِ تَزِيدُ عَلَى صَلَاتِهِ وَحْدَهُ» بِخَمْسَةٍ وَعِشْرِينَ جُزْءًا. هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ.

English translation

217. Abū Hurairah narrated that the Prophet ﷺ said: “I was about to order my boys[1] to collect bundles of firewood, then order the Ṣalāt to be held, then burn (the homes) of the people who did not attend the Ṣalāt.” (Ṣaḥīḥ) [Abū ‘Eisā said:] There are narrations on this topic from [‘Abdullāh] Ibn Mas’ūd, Abū Ad-Dardā’, Ibn ‘Abbās, Mu’ādh bin Anas, and Jābir. Abū ‘Eisā said: The Hadīth of Abū Hurairah is Ḥasan Ṣaḥīḥ Hadīth. It has been related that more than one of the Companions of the Prophet ﷺ said that whoever hears the call (to prayer) but does not respond, then there is no Ṣalāt for him. Some of the people of knowledge said that this is a (threat) to demonstrate its importance and its severity, and that there is no permission for anyone to not pray in the congregation except for an excuse.

Arabic text

٢١٧ - حَدَّثَنَا ‌هَنَّادٌ، قَالَ: حَدَّثَنَا ‌وَكِيعٌ، عَنْ ‌جَعْفَرِ بْنِ بُرْقَانَ ، عَنْ ‌يَزِيدَ بْنِ الْأَصَمِّ، عَنْ ‌أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، قَالَ: «لَقَدْ هَمَمْتُ أَنْ آمُرَ فِتْيَتِي أَنْ يَجْمَعُوا حُزَمَ الْحَطَبِ»، ثُمَّ آمُرَ بِالصَّلَاةِ فَتُقَامَ، ثُمَّ أُحَرِّقَ عَلَى أَقْوَامٍ لَا يَشْهَدُونَ الصَّلَاةَ. وَفِي الْبَابِ عَنِ ابْنِ مَسْعُودٍ، وَأَبِي الدَّرْدَاءِ، وَابْنِ عَبَّاسٍ، وَمُعَاذِ بْنِ أَنَسٍ، وَجَابِرٍ. حَدِيثُ أَبِي هُرَيْرَةَ حَدِيثٌ حَسَنٌ صَحِيحٌ. وَقَدْ رُوِيَ عَنْ غَيْرِ وَاحِدٍ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنَّهُمْ قَالُوا: مَنْ سَمِعَ النِّدَاءَ فَلَمْ يُجِبْ فَلَا صَلَاةَ لَهُ. وَقَالَ بَعْضُ أَهْلِ الْعِلْمِ: هَذَا عَلَى التَّغْلِيظِ وَالتَّشْدِيدِ، وَلَا رُخْصَةَ لِأَحَدٍ فِي تَرْكِ الْجَمَاعَةِ إِلَّا مِنْ عُذْرٍ.

English translation

218. Mujāhid said: “Ibn ‘Abbās was asked about a man who fasted during the day and stood (in prayers) during the night, but he did not attend the Friday prayer nor congregational prayer. He replied: 'He is in the Fire.'" (Da'if) [He said:] The meaning of the Hadīth is that he did not attend the Friday and congregational prayers, having an aversion for them, belittling their importance, and disdaining them.

Arabic text

٢١٨ - قَالَ مُجَاهِدٌ: «وَسُئِلَ ‌ابْنُ عَبَّاسٍ عَنْ رَجُلٍ يَصُومُ النَّهَارَ وَيَقُومُ اللَّيْلَ،» لَا يَشْهَدُ جُمُعَةً وَلَا جَمَاعَةً، فَقَالَ: هُوَ فِي النَّارِ، حَدَّثَنَا بِذَلِكَ ‌هَنَّادٌ، قَالَ: حَدَّثَنَا ‌الْمُحَارِبِيُّ ، عَنْ ‌لَيْثٍ ، عَنْ ‌مُجَاهِدٍ . وَمَعْنَى الْحَدِيثِ أَنْ لَا يَشْهَدَ الْجَمَاعَةَ وَالْجُمُعَةَ رَغْبَةً عَنْهَا وَاسْتِخْفَافًا بِحَقِّهَا وَتَهَاوُنًا بِهَا.

English translation

219. Jābir bin Yazīd bin Al-Aswad [Al-'Āmirī] narrated that his father said: "I attended Hajj with the Prophet ﷺ. I prayed the Subh (Fajr) prayer with him in Masjid Al-Khaif." He said: "When the Prophet ﷺ finished, he turned (from the Qiblah) and saw two men at the back of the people who had not prayed with him. He said, 'Bring them to me.' So I brought them while they were shuddering with fear. He said: 'What prevented you from praying with us?' They said: 'O Messenger of Allāh!' We prayed at our camp.' So he said: 'Do not do that; when you pray in your camp then you come to a Masjid with a congregation, then pray with them. That will be a voluntary prayer for you.'" (Ṣahīh) [He said] : There are narrations on this topic from Mihjan [Ad-Dailami] and Yazīd bin 'Āmir. Abū 'Eisā said: The Ḥadīth of Yazīd bin Al-Aswad is a Ḥasan Ṣaḥīḥ Ḥadīth. It is the saying of more than one of the people of knowledge. It is the view of Sufyān Ath-Thawrī, Ash-Shāfi'i, Aḥmad and Ishāq. They say that when a man prays alone, then he finds a congregation, he should repeat all of the prayers[1] in congregation. And if a man prays Maghrib alone, then he finds a congregation. The above-named scholars said that he should pray it with them, and he makes the number of Rak'ah even by adding one. The one that he prayed alone counts as the obligatory prayer according to them.

Arabic text

٢١٩ - حَدَّثَنَا ‌أَحْمَدُ بْنُ مَنِيعٍ، قَالَ: حَدَّثَنَا ‌هُشَيْمٌ، قَالَ: أَخْبَرَنَا ‌يَعْلَى بْنُ عَطَاءٍ، قَالَ: حَدَّثَنَا ‌جَابِرُ بْنُ يَزِيدَ بْنِ الْأَسْوَدِ ، عَنْ ‌أَبِيهِ، قَالَ: «شَهِدْتُ مَعَ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ حَجَّتَهُ، فَصَلَّيْتُ مَعَهُ صَلَاةَ الصُّبْحِ فِي مَسْجِدِ الْخَيْفِ،» فَلَمَّا قَضَى صَلَاتَهُ انْحَرَفَ، فَإِذَا هُوَ بِرَجُلَيْنِ فِي أُخْرَى الْقَوْمِ لَمْ يُصَلِّيَا مَعَهُ، فَقَالَ: عَلَيَّ بِهِمَا، فَجِيءَ بِهِمَا تُرْعَدُ فَرَائِصُهُمَا، فَقَالَ: مَا مَنَعَكُمَا أَنْ تُصَلِّيَا مَعَنَا؟ فَقَالَا: يَا رَسُولَ اللهِ، إِنَّا كُنَّا قَدْ صَلَّيْنَا فِي رِحَالِنَا، قَالَ: فَلَا تَفْعَلَا، إِذَا صَلَّيْتُمَا فِي رِحَالِكُمَا، ثُمَّ أَتَيْتُمَا مَسْجِدَ جَمَاعَةٍ فَصَلِّيَا مَعَهُمْ، فَإِنَّهَا لَكُمَا نَافِلَةٌ. وَفِي الْبَابِ عَنْ مِحْجَنٍ، وَيَزِيدَ بْنِ عَامِرٍ. حَدِيثُ يَزِيدَ بْنِ الْأَسْوَدِ حَدِيثٌ حَسَنٌ صَحِيحٌ. وَهُوَ قَوْلُ غَيْرِ وَاحِدٍ مِنْ أَهْلِ الْعِلْمِ، وَبِهِ يَقُولُ سُفْيَانُ الثَّوْرِيُّ، وَالشَّافِعِيُّ، وَأَحْمَدُ، وَإِسْحَاقُ، قَالُوا: إِذَا صَلَّى الرَّجُلُ وَحْدَهُ ثُمَّ أَدْرَكَ الْجَمَاعَةَ فَإِنَّهُ يُعِيدُ الصَّلَوَاتِ كُلَّهَا فِي الْجَمَاعَةِ، وَإِذَا صَلَّى الرَّجُلُ الْمَغْرِبَ وَحْدَهُ ثُمَّ أَدْرَكَ الْجَمَاعَةَ قَالُوا: فَإِنَّهُ يُصَلِّيهَا مَعَهُمْ وَيَشْفَعُ بِرَكْعَةٍ، وَالَّتِي صَلَّى وَحْدَهُ هِيَ الْمَكْتُوبَةُ عِنْدَهُمْ.

English translation

220. Abū Sa'eed narrated: "A man came when Allāh's Messenger ﷺ had already prayed, so he ﷺ said: 'Which of you will give some reward to this person?' So a man stood to pray with him." (Ṣaḥīḥ) [He said:] There are narrations on this topic from Abū Umāmah, Abū Mūsā, and Al-Ḥakam bin ‘Umayr. Abū ‘Eisā said: The Ḥadīth of Abū Sa‘eed is a Ḥasan Ḥadīth. This is the opinion of more than one of the people of knowledge among the Companions of the Prophet ﷺ and others among the Tābi‘in. They say that there is no harm if people perform congregational Ṣalāt in a Masjid where Ṣalāt had already been performed [in congregation]. This is the view of Aḥmad and Ishāq. Others among the people of knowledge say that they are to perform the Ṣalāt individually. This is the view of Sufyān, Ibn Al-Mubārak, Mālik, and Ash-Shāfi‘ī, they chose the view that one should perform the Ṣalāah individually. [Sulaimān An-Nājī (one of the narrators) is from Al-Baṣrah, and he is called Sulaimān bin Al-Aswad. And Abū Al-Mutawakkil’s (one of the narrators) name is ‘Alī bin Dāwūd].

Arabic text

٢٢٠ - حَدَّثَنَا ‌هَنَّادٌ، قَالَ: حَدَّثَنَا ‌عَبْدَةُ، عَنْ ‌سَعِيدِ بْنِ أَبِي عَرُوبَةَ ، عَنْ ‌سُلَيْمَانَ النَّاجِيِّ، عَنْ ‌أَبِي الْمُتَوَكِّلِ ، عَنْ ‌أَبِي سَعِيدٍ، قَالَ: «جَاءَ رَجُلٌ» وَقَدْ صَلَّى رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقَالَ: أَيُّكُمْ يَتَّجِرُ عَلَى هَذَا؟ فَقَامَ رَجُلٌ فَصَلَّى مَعَهُ. وَفِي الْبَابِ عَنْ أَبِي أُمَامَةَ، وَأَبِي مُوسَى، وَالْحَكَمِ بْنِ عُمَيْرٍ. وَحَدِيثُ أَبِي سَعِيدٍ حَدِيثٌ حَسَنٌ. وَهُوَ قَوْلُ غَيْرِ وَاحِدٍ مِنْ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَغَيْرِهِمْ مِنَ التَّابِعِينَ، قَالُوا: لَا بَأْسَ أَنْ يُصَلِّيَ الْقَوْمُ جَمَاعَةً فِي مَسْجِدٍ قَدْ صَلَّى فِيهِ جَمَاعَةٌ، وَبِهِ يَقُولُ أَحْمَدُ وَإِسْحَاقُ. وَقَالَ آخَرُونَ مِنْ أَهْلِ الْعِلْمِ: يُصَلُّونَ فُرَادَى، وَبِهِ يَقُولُ سُفْيَانُ، وَابْنُ الْمُبَارَكِ، وَمَالِكٌ، وَالشَّافِعِيُّ، يَخْتَارُونَ الصَّلَاةَ فُرَادَى.

English translation

221. 'Uthmān bin 'Affān narrated that Allāh's Messenger ﷺ said: "Whoever attends Ishā' (prayer) in congregation, then he has (the reward as if he had) stood half of the night. And whoever prays Ishā' and Fajr in congregation, then he has (the reward as if he had) spent the entire night standing (in prayer)." (Ṣaḥīḥ) [He said:] There are narrations on this topic from Ibn 'Umar, Abū Hurairah, Anas, 'Umārah bin Ruwaibah, Jundub [bin 'Abdullāh bin Sufyān Al-Bajalī], Ubayy [bin Ka'b], Abū Mūsā and Buraidah. Abū 'Eisā said: The Hadīth of 'Uthmān is a Ḥasan Ṣaḥīḥ Hadīth. This Hadīth has been related from 'Abdur-Raḥmān bin Abī 'Amrah from 'Uthmān in Mawqūf[1] form, and it has been related through other chains from 'Uthmān in Marfū[2] form.

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٢٢١ - حَدَّثَنَا ‌مَحْمُودُ بْنُ غَيْلَانَ، قَالَ: حَدَّثَنَا ‌بِشْرُ بْنُ السَّرِيِّ، قَالَ: حَدَّثَنَا ‌سُفْيَانُ ، عَنْ ‌عُثْمَانَ بْنِ حَكِيمٍ ، عَنْ ‌عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَمْرَةَ ، عَنْ ‌عُثْمَانَ بْنِ عَفَّانَ، قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «مَنْ شَهِدَ الْعِشَاءَ فِي جَمَاعَةٍ» كَانَ لَهُ قِيَامُ نِصْفِ لَيْلَةٍ، وَمَنْ صَلَّى الْعِشَاءَ وَالْفَجْرَ فِي جَمَاعَةٍ كَانَ لَهُ كَقِيَامِ لَيْلَةٍ. وَفِي الْبَابِ عَنِ ابْنِ عُمَرَ، وَأَبِي هُرَيْرَةَ، وَأَنَسٍ، وَعُمَارَةَ بْنِ رُوَيْبَةَ، وَجُنْدُبِ، وَأُبَيِّ بْنِ كَعْبٍ، وَأَبِي مُوسَى، وَبُرَيْدَةَ. حَدِيثُ عُثْمَانَ حَدِيثٌ حَسَنٌ صَحِيحٌ. وَقَدْ رُوِيَ هَذَا الْحَدِيثُ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَمْرَةَ عَنْ عُثْمَانَ مَوْقُوفًا، وَرُوِيَ مِنْ غَيْرِ وَجْهٍ عَنْ عُثْمَانَ مَرْفُوعًا.

English translation

222. Jundub bin Sufyān narrated that the Prophet ﷺ said: "Whoever prays Ṣubh then he is under the protection of Allāh's covenant, so do not be treacherous with Allāh in His covenant." (Sahīh) [Abū 'Eisā said: This Ḥadīth is Ḥasan Ṣahīh.]

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٢٢٢ - حَدَّثَنَا ‌مُحَمَّدُ بْنُ بَشَّارٍ، قَالَ: حَدَّثَنَا ‌يَزِيدُ بْنُ هَارُونَ، قَالَ: أَخْبَرَنَا ‌دَاوُدُ بْنُ أَبِي هِنْدٍ، عَنِ ‌الْحَسَنِ ، عَنْ ‌جُنْدُبِ بْنِ سُفْيَانَ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، قَالَ: «مَنْ صَلَّى الصُّبْحَ فَهُوَ فِي ذِمَّةِ اللهِ» فَلَا تُخْفِرُوا اللهَ فِي ذِمَّتِهِ.

English translation

223. Buraidah Al-Aslamī narrated that the Prophet ﷺ said: "Give glad tiding to those who walk to the Masājid in the dark; of a complete light on the Day of Resurrection." (Sahīh) [Abū 'Eisā said:] This Ḥadīth is Gharīb [from this route in Marfū' form, it is Sahīh with chains that are Mawqūf to the Companions of the Prophet ﷺ, but not a chain to the Prophet ﷺ].

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٢٢٣ - حَدَّثَنَا ‌عَبَّاسٌ الْعَنْبَرِيُّ، قَالَ: حَدَّثَنَا ‌يَحْيَى بْنُ كَثِيرٍ أَبُو غَسَّانَ الْعَنْبَرِيُّ ، عَنْ ‌إِسْمَاعِيلَ الْكَحَّالِ، عَنْ ‌عَبْدِ اللهِ بْنِ أَوْسٍ الْخُزَاعِيِّ ، عَنْ ‌بُرَيْدَةَ الْأَسْلَمِيِّ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، قَالَ: «بَشِّرِ الْمَشَّائِينَ فِي الظُّلَمِ إِلَى الْمَسَاجِدِ بِالنُّورِ التَّامِّ يَوْمَ الْقِيَامَةِ». هَذَا حَدِيثٌ غَرِيبٌ.

English translation

224. Abū Hurairah narrated that Allāh's Messenger ﷺ said: "The best rows for the men are the first of them, and the worst are the last of them. And the best rows for the women are the last of them, and the worst are the first of them.” (Ṣaḥīḥ) [He said:] There are narrations on this topic from Jābir, Ibn ‘Abbās, [Ibn ‘Umar], Abū Sa‘eed, Ubayy, ‘Aishah, Al-‘Irbāḍ bin Sāriyah, and Anas. Abū ‘Eisā said: The Hadīth of Abū Hurairah is a Ḥasan Ṣaḥīḥ Hadīth. And it has been related that the Prophet ﷺ would seek forgiveness three times for the people in first row, and once for the second.

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٢٢٤ - حَدَّثَنَا ‌قُتَيْبَةُ، قَالَ: حَدَّثَنَا ‌عَبْدُ الْعَزِيزِ بْنُ مُحَمَّدٍ ، عَنْ ‌سُهَيْلِ بْنِ أَبِي صَالِحٍ ، عَنْ ‌أَبِيهِ ، عَنْ ‌أَبِي هُرَيْرَةَ، قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «خَيْرُ صُفُوفِ الرِّجَالِ أَوَّلُهَا»، وَشَرُّهَا آخِرُهَا، وَخَيْرُ صُفُوفِ النِّسَاءِ آخِرُهَا وَشَرُّهَا أَوَّلُهَا. وَفِي الْبَابِ عَنْ جَابِرٍ، وَابْنِ عَبَّاسٍ، وَأَبِي سَعِيدٍ، وَأُبَيٍّ، وَعَائِشَةَ، وَالْعِرْبَاضِ بْنِ سَارِيَةَ، وَأَنَسٍ. حَدِيثُ أَبِي هُرَيْرَةَ حَدِيثٌ حَسَنٌ صَحِيحٌ. وَقَدْ رُوِيَ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ كَانَ يَسْتَغْفِرُ لِلصَّفِّ الْأَوَّلِ ثَلَاثًا وَلِلثَّانِي مَرَّةً.

English translation

225. And the Prophet ﷺ said: "If the people knew what (reward) is in the call (Adhān) and the first row, and they found no other way to get that except by drawing lots, then they would draw lots." (Ṣaḥīḥ)

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٢٢٥ - وَقَالَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «لَوْ أَنَّ النَّاسَ يَعْلَمُونَ مَا فِي النِّدَاءِ» وَالصَّفِّ الْأَوَّلِ ثُمَّ لَمْ يَجِدُوا إِلَّا أَنْ يَسْتَهِمُوا عَلَيْهِ لَاسْتَهَمُوا عَلَيْهِ. حَدَّثَنَا بِذَلِكَ ‌إِسْحَاقُ بْنُ مُوسَى الْأَنْصَارِيُّ، قَالَ: حَدَّثَنَا ‌مَعْنٌ، قَالَ: حَدَّثَنَا ‌مَالِكٌ ، عَنْ ‌سُمَيٍّ ، عَنْ ‌أَبِي صَالِحٍ ، عَنْ ‌أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مِثْلَهُ.

English translation

226. A similar narration.

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٢٢٦ - وَحَدَّثَنَا ‌قُتَيْبَةُ، عَنْ ‌مَالِكٍ نَحْوَهُ.

English translation

227. An-Nu'mān bin Bashīr said: "Allāh's Messenger ﷺ would straighten our lines. One day he came out and saw a man whose chest was protruding from the people, so he said: 'You must straighten your lines, or Allāh will cause disagreement to occur among your faces.'"[1] (Ṣaḥīh) [He said:] There are narrations on this topic from Jābir bin Samurah, Al-Barā', Jābir bin 'Abdullāh, Anas, Abū Hurairah, and 'Āishah. Abū 'Eisā said: The Ḥadīth of An-Nu'mān bin Bashīr is a Ḥasan Ṣahīh Ḥadīth. It has been related that the Prophet ﷺ said: "Establishing the lines is part of the completeness of the Ṣalāt." It has been related that 'Umar would appoint some men to straighten the lines, so he would not say the Takbīr until he was told that the lines were straight. And it has been related from 'Alī and 'Uthmān that they would also do that, and that they would say: "Straighten." And 'Alī would say: "O so-and-so! Move forward. O so-and-so! Move back."

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٢٢٧ - حَدَّثَنَا ‌قُتَيْبَةُ، قَالَ: حَدَّثَنَا ‌أَبُو عَوَانَةَ ، عَنْ ‌سِمَاكِ بْنِ حَرْبٍ ، عَنِ ‌النُّعْمَانِ بْنِ بَشِيرٍ، قَالَ: «كَانَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يُسَوِّي صُفُوفَنَا، فَخَرَجَ يَوْمًا فَرَأَى رَجُلًا خَارِجًا صَدْرُهُ عَنِ الْقَوْمِ»، فَقَالَ: لَتُسَوُّنَّ صُفُوفَكُمْ أَوْ لَيُخَالِفَنَّ اللهُ بَيْنَ وُجُوهِكُمْ. وَفِي الْبَابِ عَنْ جَابِرِ بْنِ سَمُرَةَ، وَالْبَرَاءِ، وَجَابِرِ بْنِ عَبْدِ اللهِ، وَأَنَسٍ، وَأَبِي هُرَيْرَةَ، وَعَائِشَةَ. حَدِيثُ النُّعْمَانِ بْنِ بَشِيرٍ حَدِيثٌ حَسَنٌ صَحِيحٌ. وَقَدْ رُوِيَ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ قَالَ: مِنْ تَمَامِ الصَّلَاةِ إِقَامَةُ الصَّفِّ. وَرُوِيَ عَنْ عُمَرَ أَنَّهُ كَانَ يُوَكِّلُ رَجُلًا بِإِقَامَةِ الصُّفُوفِ، وَلَا يُكَبِّرُ حَتَّى يُخْبَرَ أَنَّ الصُّفُوفَ قَدِ اسْتَوَتْ. وَرُوِيَ عَنْ عَلِيٍّ وَعُثْمَانَ أَنَّهُمَا كَانَا يَتَعَاهَدَانِ ذَلِكَ وَيَقُولَانِ: اسْتَوُوا، وَكَانَ عَلِيٌّ يَقُولُ: تَقَدَّمْ يَا فُلَانُ، تَأَخَّرْ يَا فُلَانُ.

English translation

228. ‘Abdullāh (Ibn Mas‘ūd) narrated that the Prophet ﷺ said: “Let those among you with understanding and reason be close to me, then those after them, then those after them. And do not separate or dissention will occur among your hearts, and beware of the commotion of the markets.”[1] (Ṣāḥih) [He said:] There are narrations on this topic from Ubayy bin Ka‘b, Abū Mas‘ūd, Abū Sa‘eed, Al-Barā’, and Anas. Abū ‘Eisā said: The Ḥadīth of Ibn Mas‘ūd is a Ḥasan [Ṣāḥih] Gharīb Ḥadīth. It has been related from the Prophet ﷺ that he liked to have the Muhājirūn and the Anṣār close to him so that they would learn and preserve (how he prayed). [He said:] Khālid Al-Ḥadhā’ (one of the narrators) is Khālid bin Mihrān, his Kunyah is Abū Al-Munāzil. [He said: And] I heard Muḥammad bin Ismā‘īl saying: “[It is said that] Khālid Al-Ḥadhā’ was never a cobbler. It was only because he used to sit in the company of a cobbler that he was called Ḥadh-dhā’.” [He said:] Abū Maʿshar's (a narrator in this chain of Hadīth) name is Ziyād bin Kulaib.

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٢٢٨ - حَدَّثَنَا ‌نَصْرُ بْنُ عَلِيٍّ الْجَهْضَمِيُّ، قَالَ: حَدَّثَنَا ‌يَزِيدُ بْنُ زُرَيْعٍ، قَالَ: حَدَّثَنَا ‌خَالِدٌ الْحَذَّاءُ ، عَنْ ‌أَبِي مَعْشَرٍ، عَنْ ‌إِبْرَاهِيمَ ، عَنْ ‌عَلْقَمَةَ ، عَنْ ‌عَبْدِ اللهِ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: «لِيَلِيَنِّي مِنْكُمْ أُولُو الْأَحْلَامِ» وَالنُّهَى، ثُمَّ الَّذِينَ يَلُونَهُمْ، ثُمَّ الَّذِينَ يَلُونَهُمْ، وَلَا تَخْتَلِفُوا فَتَخْتَلِفَ قُلُوبُكُمْ، وَإِيَّاكُمْ وَهَيْشَاتِ الْأَسْوَاقِ. وَفِي الْبَابِ عَنْ أُبَيِّ بْنِ كَعْبٍ، وَأَبِي مَسْعُودٍ، وَأَبِي سَعِيدٍ، وَالْبَرَاءِ، وَأَنَسٍ. حَدِيثُ ابْنِ مَسْعُودٍ حَدِيثٌ حَسَنٌ غَرِيبٌ. وَرُوِيَ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ كَانَ يُعْجِبُهُ أَنْ يَلِيَهُ الْمُهَاجِرُونَ وَالْأَنْصَارُ لِيَحْفَظُوا عَنْهُ. وَخَالِدٌ الْحَذَّاءُ هُوَ خَالِدُ بْنُ مِهْرَانَ، يُكْنَى أَبَا الْمُنَازِلِ، سَمِعْتُ مُحَمَّدَ بْنَ إِسْمَاعِيلَ يَقُولُ: إِنَّ خَالِدًا الْحَذَّاءَ مَا حَذَا نَعْلًا قَطُّ، إِنَّمَا كَانَ يَجْلِسُ إِلَى حَذَّاءٍ فَنُسِبَ إِلَيْهِ. وَأَبُو مَعْشَرٍ اسْمُهُ زِيَادُ بْنُ كُلَيْبٍ.

English translation

229. 'Abdul-Ḥamīd bin Maḥmūd said: "We prayed behind one of the Amīrs, the people compelled us such that we prayed between two columns. When we had prayed, Anas bin Mālik said: 'We would be prevented from this during the time of Allāh's Messenger ﷺ.'" (Ṣaḥīh) There is something on this topic from Qurrah bin Iyās Al-Muzanī. Abū 'Eisā said: The Hadīth of Anas is a Ḥasan Ṣaḥīh Hadīth. There are those among the people of knowledge who disliked lines being formed between columns. This is the opinion of Aḥmad and Ishāq. And there are those among the people of knowledge who permitted it.

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٢٢٩ - حَدَّثَنَا ‌هَنَّادٌ، قَالَ: حَدَّثَنَا ‌وَكِيعٌ، عَنْ ‌سُفْيَانَ ، عَنْ ‌يَحْيَى بْنِ هَانِئِ بْنِ عُرْوَةَ الْمُرَادِيِّ ، عَنْ ‌عَبْدِ الْحَمِيدِ بْنِ مَحْمُودٍ، قَالَ: «صَلَّيْنَا خَلْفَ أَمِيرٍ مِنَ الْأُمَرَاءِ، فَاضْطَرَّنَا النَّاسُ فَصَلَّيْنَا بَيْنَ السَّارِيَتَيْنِ،» فَلَمَّا صَلَّيْنَا قَالَ ‌أَنَسُ بْنُ مَالِكٍ : كُنَّا نَتَّقِي هَذَا عَلَى عَهْدِ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ. وَفِي الْبَابِ عَنْ قُرَّةَ بْنِ إِيَاسٍ الْمُزَنِيِّ. حَدِيثُ أَنَسٍ حَدِيثٌ حَسَنٌ. وَقَدْ كَرِهَ قَوْمٌ مِنْ أَهْلِ الْعِلْمِ أَنْ يُصَفَّ بَيْنَ السَّوَارِي، وَبِهِ يَقُولُ أَحْمَدُ وَإِسْحَاقُ. وَقَدْ رَخَّصَ قَوْمٌ مِنْ أَهْلِ الْعِلْمِ فِي ذَلِكَ.

English translation

230. Hilāl bin Yasāf said: "Ziyād bin Abī Al-Ja'd took me by the hand while we were in Ar-Raqqah,[1] he made me stand before a Shaikh who was called Wābiṣah bin Ma'bad, from Banī Asad. Ziyād said: 'This Shaikh narrated to me that a man prayed alone behind the row' – and the Shaikh was listening – 'so Allāh's Messenger ﷺ ordered him to repeat the Ṣalāt.'" (Ṣaḥīḥ) [Abū 'Eisā said:] There are narrations on this topic from 'Alī bin Shaibān and Ibn 'Abbās. Abū 'Eisā said: The Hadīth of Wābiṣah is a Ḥasan Hadīth. There are those among the people of knowledge who dislike for a man to pray alone behind the rows. They say he is to repeat his prayer when he prays alone behind the rows. This is the opinion of Aḥmad and Iṣhāq. There are those among the people of knowledge who said that it is acceptable from him if he prays alone behind the row. This is the saying of Sufyān Ath-Thawrī, Ibn Al-Mubārak, and Ash-Shāfi'i. There are those among the people of Al-Kūfah who held a view in accordance with the Hadīth of Wābiṣah bin Ma'bad as well. They said that whoever prays alone behind the row, should repeat the prayer. Among them are Hammād bin Sulaimān, Ibn Abī Laila, and Waki'. More than one person has reported the narration of Ḥuṣain, from Hilāl bin Yasāf, from Ziyād bin Abī Al-Ja'd, from Wābiṣah [bin Ma'bad], and it is similar to the narration of Abū Al-Aḥwaṣ (a narrator in this chain of Hadīth). The narration of Ḥuṣain contains what would prove that Hilāl saw Wābiṣah, but the people of Hadīth differ over this: Some of them say that the narration of 'Amr bin Murrah from Hilāl bin Yasāf, from 'Amr bin Rāshid, from Wābiṣah [bin Ma'bad] is more correct. Some of them say that the narration of Ḥuṣain, from Hilāl bin Yasāf, from Ziyād bin Abī Al-Ja'd, from Wābiṣah bin Ma'bad is more correct. Abū 'Eisā said: This is more correct to me than the narration of 'Amr bin Murrah because it has been narrated by others besides Hilāl bin Yasāf from Ziyād bin Abī Al-Ja'd, from Wābiṣah bin Ma'bad.

Arabic text

٢٣٠ - حَدَّثَنَا ‌هَنَّادٌ، قَالَ: حَدَّثَنَا ‌أَبُو الْأَحْوَصِ ، عَنْ ‌حُصَيْنٍ ، عَنْ ‌هِلَالِ بْنِ يَسَافٍ ، قَالَ: «أَخَذَ ‌زِيَادُ بْنُ أَبِي الْجَعْدِ بِيَدِي وَنَحْنُ بِالرَّقَّةِ،» فَقَامَ بِي عَلَى شَيْخٍ يُقَالُ لَهُ: ‌وَابِصَةُ بْنُ مَعْبَدٍ مِنْ بَنِي أَسَدٍ، فَقَالَ زِيَادٌ: حَدَّثَنِي هَذَا الشَّيْخُ أَنَّ رَجُلًا صَلَّى خَلْفَ الصَّفِّ وَحْدَهُ - وَالشَّيْخُ يَسْمَعُ - فَأَمَرَهُ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنْ يُعِيدَ الصَّلَاةَ. وَفِي الْبَابِ عَنْ عَلِيِّ بْنِ شَيْبَانَ، وَابْنِ عَبَّاسٍ. حَدِيثُ وَابِصَةَ حَدِيثٌ حَسَنٌ. وَقَدْ كَرِهَ قَوْمٌ مِنْ أَهْلِ الْعِلْمِ أَنْ يُصَلِّيَ الرَّجُلُ خَلْفَ الصَّفِّ وَحْدَهُ، وَقَالُوا: يُعِيدُ إِذَا صَلَّى خَلْفَ الصَّفِّ وَحْدَهُ، وَبِهِ يَقُولُ أَحْمَدُ وَإِسْحَاقُ. وَقَدْ قَالَ قَوْمٌ مِنْ أَهْلِ الْعِلْمِ: يُجْزِئُهُ إِذَا صَلَّى خَلْفَ الصَّفِّ وَحْدَهُ، وَهُوَ قَوْلُ سُفْيَانَ الثَّوْرِيِّ، وَابْنِ الْمُبَارَكِ، وَالشَّافِعِيِّ. وَقَدْ ذَهَبَ قَوْمٌ مِنْ أَهْلِ الْكُوفَةِ إِلَى حَدِيثِ وَابِصَةَ بْنِ مَعْبَدٍ أَيْضًا، قَالُوا: مَنْ صَلَّى خَلْفَ الصَّفِّ وَحْدَهُ يُعِيدُ، مِنْهُمْ: حَمَّادُ بْنُ أَبِي سُلَيْمَانَ، وَابْنُ أَبِي لَيْلَى، وَوَكِيعٌ. وَرَوَى حَدِيثَ حُصَيْنٍ عَنْ هِلَالِ بْنِ يَسَافٍ غَيْرُ وَاحِدٍ مِثْلَ رِوَايَةِ أَبِي الْأَحْوَصِ، عَنْ زِيَادِ بْنِ أَبِي الْجَعْدِ، عَنْ وَابِصَةَ. وَفِي حَدِيثِ حُصَيْنٍ مَا يَدُلُّ عَلَى أَنَّ هِلَالًا قَدْ أَدْرَكَ وَابِصَةَ، فَاخْتَلَفَ أَهْلُ الْحَدِيثِ فِي هَذَا: فَقَالَ بَعْضُهُمْ: حَدِيثُ عَمْرِو بْنِ مُرَّةَ عَنْ هِلَالِ بْنِ يَسَافٍ، عَنْ عَمْرِو بْنِ رَاشِدٍ، عَنْ وَابِصَةَ بْنِ مَعْبَدٍ أَصَحُّ. وَقَالَ بَعْضُهُمْ: حَدِيثُ حُصَيْنٍ عَنْ هِلَالِ بْنِ يَسَافٍ، عَنْ زِيَادِ بْنِ أَبِي الْجَعْدِ، عَنْ وَابِصَةَ بْنِ مَعْبَدٍ أَصَحُّ. وَهَذَا عِنْدِي أَصَحُّ مِنْ حَدِيثِ عَمْرِو بْنِ مُرَّةَ؛ لِأَنَّهُ قَدْ رُوِيَ مِنْ غَيْرِ حَدِيثِ هِلَالِ بْنِ يَسَافٍ، عَنْ زِيَادِ بْنِ أَبِي الْجَعْدِ، عَنْ وَابِصَةَ بْنِ مَعْبَدٍ.

English translation

231. Wābiṣah bin Ma'bad narrated: "A man prayed alone behind the row so the Prophet ﷺ ordered him to repeat the Ṣalāt." (Ṣaḥīḥ) Abū 'Eisā said: I heard Al-Jārūd saying, "I heard Waki' saying: 'When a man prays [alone] behind the row, then he has to repeat it.'"

Arabic text

٢٣١ - حَدَّثَنَا ‌مُحَمَّدُ بْنُ بَشَّارٍ، قَالَ: حَدَّثَنَا ‌مُحَمَّدُ بْنُ جَعْفَرٍ، قَالَ: حَدَّثَنَا ‌شُعْبَةُ ، عَنْ ‌عَمْرِو بْنِ مُرَّةَ ، عَنْ ‌هِلَالِ بْنِ يَسَافٍ ، عَنْ ‌عَمْرِو بْنِ رَاشِدٍ ، عَنْ ‌وَابِصَةَ بْنِ مَعْبَدٍ، «أَنَّ رَجُلًا» صَلَّى خَلْفَ الصَّفِّ وَحْدَهُ فَأَمَرَهُ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنْ يُعِيدَ الصَّلَاةَ. سَمِعْتُ ‌الْجَارُودَ يَقُولُ: سَمِعْتُ وَكِيعًا يَقُولُ: إِذَا صَلَّى الرَّجُلُ خَلْفَ الصَّفِّ وَحْدَهُ فَإِنَّهُ يُعِيدُ.

English translation

232. Ibn 'Abbās narrated: "I prayed with the Prophet ﷺ one night. I stood at his left, so Allāh's Messenger ﷺ took me by my head, from behind me, to put me on his right (side).” (Ṣaḥīḥ) [Abū ‘Eisā said:] There is something on this topic from Anas. Abū ‘Eisā said: The Hadīth of Ibn ‘Abbās is a Ḥasan Ṣaḥīḥ Hadīth. The people of knowledge among the Companions of the Prophet ﷺ and those after them act according to this. They say that when a man prays with the Imām he stands at the right of the Imām.

Arabic text

٢٣٢ - حَدَّثَنَا ‌قُتَيْبَةُ، قَالَ: حَدَّثَنَا ‌دَاوُدُ بْنُ عَبْدِ الرَّحْمَنِ الْعَطَّارُ ، عَنْ ‌عَمْرِو بْنِ دِينَارٍ، عَنْ ‌كُرَيْبٍ مَوْلَى ابْنِ عَبَّاسٍ ، عَنِ ‌ابْنِ عَبَّاسٍ، قَالَ: «صَلَّيْتُ مَعَ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ ذَاتَ لَيْلَةٍ فَقُمْتُ عَنْ يَسَارِهِ،» فَأَخَذَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بِرَأْسِي مِنْ وَرَائِي فَجَعَلَنِي عَنْ يَمِينِهِ. وَفِي الْبَابِ عَنْ أَنَسٍ. حَدِيثُ ابْنِ عَبَّاسٍ حَدِيثٌ حَسَنٌ صَحِيحٌ. وَالْعَمَلُ عَلَى هَذَا عِنْدَ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَمَنْ بَعْدَهُمْ، قَالُوا: إِذَا كَانَ الرَّجُلُ مَعَ الْإِمَامِ يَقُومُ عَنْ يَمِينِ الْإِمَامِ.

English translation

233. Samurah bin Jundab narrated: “Allāh’s Messenger ﷺ ordered us that when we were three, then one of us should stand forward.” (Ḍa’if) [Abū ‘Eisā said:] There are narrations on this topic from Ibn Mas’ūd, Jābir, and [Anas bin Mālik]. Abū ‘Eisā said: The Hadīth of Samurah is a [Ḥasan] Gharīb Hadīth. The people of knowledge act according to this, they say that when there are three, then two men stand behind the Imām. It has been reported about Ibn Mas'ūd that he prayed with 'Alqamah and Al-Aswad so he stood with one of them at his right and the other at his left, and he related that from the Prophet ﷺ. Some of the people have criticized Ismā'il bin Muslim [Al-Makki] (one of the narrators) due to his memory.

Arabic text

٢٣٣ - حَدَّثَنَا ‌بُنْدَارٌ مُحَمَّدُ بْنُ بَشَّارٍ، قَالَ: حَدَّثَنَا ‌مُحَمَّدُ بْنُ أَبِي عَدِيٍّ، قَالَ: أَنْبَأَنَا ‌إِسْمَاعِيلُ بْنُ مُسْلِمٍ، عَنِ ‌الْحَسَنِ ، عَنْ ‌سَمُرَةَ بْنِ جُنْدُبٍ، قَالَ: «أَمَرَنَا رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا كُنَّا ثَلَاثَةً أَنْ يَتَقَدَّمَنَا أَحَدُنَا». وَفِي الْبَابِ عَنِ ابْنِ مَسْعُودٍ، وَجَابِرٍ. وَحَدِيثُ سَمُرَةَ حَدِيثٌ حَسَنٌ غَرِيبٌ. وَالْعَمَلُ عَلَى هَذَا عِنْدَ أَهْلِ الْعِلْمِ، قَالُوا: إِذَا كَانُوا ثَلَاثَةً قَامَ رَجُلَانِ خَلْفَ الْإِمَامِ. وَرُوِيَ عَنِ ابْنِ مَسْعُودٍ أَنَّهُ صَلَّى بِعَلْقَمَةَ وَالْأَسْوَدِ فَأَقَامَ أَحَدَهُمَا عَنْ يَمِينِهِ وَالْآخَرَ عَنْ يَسَارِهِ، وَرَوَاهُ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ. وَقَدْ تَكَلَّمَ بَعْضُ النَّاسِ فِي إِسْمَاعِيلَ بْنِ مُسْلِمٍ مِنْ قِبَلِ حِفْظِهِ.

English translation

234. Anas bin Mālik narrated: "My grandmother Mulaikah invited Allāh's Messenger ﷺ to a meal that she prepared. He ate from it, then said: 'Stand so that we may lead you in prayer.'" He said: "I got a Ḥaṣīr[1] of ours which had become dark because of prolonged use, so I washed it with water. Allāh's Messenger ﷺ stood on it, and the orphan and I aligned behind him and the old lady stood behind us. He (Allāh's Messenger ﷺ) led us in two Rak'ah of prayer and then left." (Sahīh) Abū 'Eisā said: The Ḥadīth of Anas is a Ḥasan Sahīh Ḥadīth. It is acted upon by [most of] the people of knowledge. They say when there is a man and a woman with the Imām then the man stands at the right of the Imām and the woman behind them. Some of the people have used this Ḥadīth to say that the prayer is acceptable when a man prays behind the row alone. They say that the young boy was not required to pray, and Anas was behind the Prophet ﷺ alone [in the row]. But the case is not as they saw it, because the Prophet ﷺ made him stand with the orphan boy behind him. So if the Prophet ﷺ did not reckon with the orphan boy's prayer, he would not have made him stand beside Anas and he would have made Anas stand on his right. And it has been reported from Mūsā bin Anas, from Anas, that he prayed with the Prophet ﷺ, so he stood him at his right. In this Ḥadīth there is proof that he was only praying a voluntary prayer and he wanted them to have some of the blessing.

Arabic text

٢٣٤ - حَدَّثَنَا ‌إِسْحَاقُ الْأَنْصَارِيُّ، قَالَ: حَدَّثَنَا ‌مَعْنٌ، قَالَ: حَدَّثَنَا ‌مَالِكٌ ، عَنْ ‌إِسْحَاقَ بْنِ عَبْدِ اللهِ بْنِ أَبِي طَلْحَةَ ، عَنْ ‌أَنَسِ بْنِ مَالِكٍ ، «أَنَّ جَدَّتَهُ مُلَيْكَةَ» دَعَتْ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لِطَعَامٍ صَنَعَتْهُ، فَأَكَلَ مِنْهُ، ثُمَّ قَالَ: قُومُوا فَلْنُصَلِّ بِكُمْ، قَالَ أَنَسٌ: فَقُمْتُ إِلَى حَصِيرٍ لَنَا قَدِ اسْوَدَّ مِنْ طُولِ مَا لُبِسَ، فَنَضَحْتُهُ بِالْمَاءِ، فَقَامَ عَلَيْهِ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، وَصَفَفْتُ عَلَيْهِ أَنَا، وَالْيَتِيمُ وَرَاءَهُ، وَالْعَجُوزُ مِنْ وَرَائِنَا، فَصَلَّى بِنَا رَكْعَتَيْنِ، ثُمَّ انْصَرَفَ. حَدِيثُ أَنَسٍ حَدِيثٌ حَسَنٌ صَحِيحٌ. وَالْعَمَلُ عَلَيْهِ عِنْدَ أَهْلِ الْعِلْمِ، قَالُوا: إِذَا كَانَ مَعَ الْإِمَامِ رَجُلٌ وَامْرَأَةٌ قَامَ الرَّجُلُ عَنْ يَمِينِ الْإِمَامِ وَالْمَرْأَةُ خَلْفَهُمَا. وَقَدِ احْتَجَّ بَعْضُ النَّاسِ بِهَذَا الْحَدِيثِ فِي إِجَازَةِ الصَّلَاةِ إِذَا كَانَ الرَّجُلُ خَلْفَ الصَّفِّ وَحْدَهُ، وَقَالُوا: إِنَّ الصَّبِيَّ لَمْ تَكُنْ لَهُ صَلَاةٌ، وَكَأَنَّ أَنَسًا كَانَ خَلْفَ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَحْدَهُ فِي الصَّفِّ، وَلَيْسَ الْأَمْرُ عَلَى مَا ذَهَبُوا إِلَيْهِ؛ لِأَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَقَامَهُ مَعَ الْيَتِيمِ خَلْفَهُ، فَلَوْلَا أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ جَعَلَ لِلْيَتِيمِ صَلَاةً لَمَا أَقَامَ الْيَتِيمَ مَعَهُ، وَلَأَقَامَهُ عَنْ يَمِينِهِ. وَقَدْ رُوِيَ عَنْ مُوسَى بْنِ أَنَسٍ، عَنْ أَنَسٍ أَنَّهُ صَلَّى مَعَ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَأَقَامَهُ عَنْ يَمِينِهِ. وَفِي هَذَا الْحَدِيثِ دَلَالَةٌ أَنَّهُ إِنَّمَا صَلَّى تَطَوُّعًا، أَرَادَ إِدْخَالَ الْبَرَكَةِ عَلَيْهِمْ.

English translation

235. Abū Mas'ūd narrated that Allāh's Messenger ﷺ said: "The one who recites most of the Book of Allāh is to lead the people (in prayers). If they are equal in recitation, then the most knowledgeable in the Sunnah among them. If they are equal regarding the Sunnah, then the earliest of them to emigrate. If they are equal in their emigration then the eldest among them. And a man is not to be led in prayer in the place of his authority, and his spot of esteem in his home is not to be sat on without his permission." (Ṣaḥīḥ) Mahmūd [bin Ghailān] (one of the narrators) said: "In his narration, Ibn Numair said: 'The eldest in years among them.'" [Abū 'Eisā said:] There are narrations on this topic from Abū Sa'eed, Anas bin Mālik, Mālik bin Al-Huwaīrīth, and 'Amr bin Salamah. Abū 'Eisā said: The Hadīth of Abū Mas'ūd is a Ḥasan Ṣaḥīḥ Hadīth. This is acted upon by the people of knowledge. They say that the most deserving of the postion of Imām among the people is the one who recites the most of the Book of Allāh, and the most knowledgeable among them of the Sunnah. And they say that the owner of the house has the most right to be the Imām (in his own house). Some of them say that when the owner of the house gives permission to someone else then there is no harm if he led him in prayer. But some of them disliked that, and they said that the Sunnah is that the owner of the house leads the prayer. Ahmad bin Hanbal said about the saying of the Prophet ﷺ: "And a man is not to be led in prayer in the place of his authority, and his spot of esteem in his home is not to be sat on without his permission" If he (the owner of house) gives permission, then I hope that permission will apply to both situations.

Arabic text

٢٣٥ - حَدَّثَنَا ‌هَنَّادٌ، قَالَ: حَدَّثَنَا ‌أَبُو مُعَاوِيَةَ ، عَنِ ‌الْأَعْمَشِ . (ح) وَحَدَّثَنَا ‌مَحْمُودُ بْنُ غَيْلَانَ، قَالَ: حَدَّثَنَا ‌أَبُو مُعَاوِيَةَ ‌وَابْنُ نُمَيْرٍ ، عَنِ ‌الْأَعْمَشِ ، عَنْ ‌إِسْمَاعِيلَ بْنِ رَجَاءٍ الزُّبَيْدِيِّ ، عَنْ ‌أَوْسِ بْنِ ضَمْعَجٍ، قَالَ: سَمِعْتُ ‌أَبَا مَسْعُودٍ الْأَنْصَارِيَّ يَقُولُ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «يَؤُمُّ الْقَوْمَ» أَقْرَؤُهُمْ لِكِتَابِ اللهِ، فَإِنْ كَانُوا فِي الْقِرَاءَةِ سَوَاءً فَأَعْلَمُهُمْ بِالسُّنَّةِ، فَإِنْ كَانُوا فِي السُّنَّةِ سَوَاءً فَأَقْدَمُهُمْ هِجْرَةً، فَإِنْ كَانُوا فِي الْهِجْرَةِ سَوَاءً فَأَكْبَرُهُمْ سِنًّا، وَلَا يُؤَمُّ الرَّجُلُ فِي سُلْطَانِهِ، وَلَا يُجْلَسُ عَلَى تَكْرِمَتِهِ فِي بَيْتِهِ إِلَّا بِإِذْنِهِ. قَالَ مَحْمُودٌ: قَالَ ابْنُ نُمَيْرٍ فِي حَدِيثِهِ: أَقْدَمُهُمْ سِنًّا. وَفِي الْبَابِ عَنْ أَبِي سَعِيدٍ، وَأَنَسِ بْنِ مَالِكٍ، وَمَالِكِ بْنِ الْحُوَيْرِثِ، وَعَمْرِو بْنِ سَلِمَةَ. وَحَدِيثُ أَبِي مَسْعُودٍ حَدِيثٌ حَسَنٌ. وَالْعَمَلُ عَلَيْهِ عِنْدَ أَهْلِ الْعِلْمِ، قَالُوا: أَحَقُّ النَّاسِ بِالْإِمَامَةِ أَقْرَؤُهُمْ لِكِتَابِ اللهِ وَأَعْلَمُهُمْ بِالسُّنَّةِ، وَقَالُوا: صَاحِبُ الْمَنْزِلِ أَحَقُّ بِالْإِمَامَةِ. وَقَالَ بَعْضُهُمْ: إِذَا أَذِنَ صَاحِبُ الْمَنْزِلِ لَغَيْرِهِ فَلَا بَأْسَ أَنْ يُصَلِّيَ بِهِ، وَكَرِهَهُ بَعْضُهُمْ وَقَالُوا: السُّنَّةُ أَنْ يُصَلِّيَ صَاحِبُ الْبَيْتِ. قَالَ أَحْمَدُ بْنُ حَنْبَلٍ: وَقَوْلُ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: لَا يُؤَمُّ الرَّجُلُ فِي سُلْطَانِهِ وَلَا يُجْلَسُ عَلَى تَكْرِمَتِهِ فِي بَيْتِهِ إِلَّا بِإِذْنِهِ، فَإِذَا أَذِنَ فَأَرْجُو أَنَّ الْإِذْنَ فِي الْكُلِّ، وَلَمْ يَرَ بِهِ بَأْسًا إِذَا أَذِنَ لَهُ أَنْ يُصَلِّيَ بِهِ.

English translation

236. Abū Hurairah narrated that the Prophet ﷺ said: "When one of you leads the people in prayer then let him be brief, for indeed there are among them the young and the old, the weak and the ill. When one of you prays alone, then let him pray as he wishes.” (Saḥīḥ) [Abū ‘Eisā said:] There are narrations on this topic from ‘Adī bin Hātīm, Anas, Jābir bin Samurah, Mālik bin ‘Abdullāh, Abū Wāqid, ‘Uthmān bin [Abī] Al-‘Ās, Abū Mas‘ūd, Jābir bin ‘Abdullāh, and Ibn ‘Abbās. Abū ‘Eisā said: The Hadīth of Abū Hurairah is a Ḥasan Saḥīḥ Hadīth. And it is the saying of most of the people of knowledge, they prefer that the Imām not lengthen and prolong the prayer, fearing hardship for the weak, the elderly, and the ill. [Abū ‘Eisā said:] The name of Abū Az-Zinād (one of the narrators) is ‘Abdullāh bin Dhakwān, and Al-A‘raj (one of the narrators) is ‘Abdur-Raḥmān bin Hurmuz [Al-Madani], and his Kunyah is Abū Dāwud.

Arabic text

٢٣٦ - حَدَّثَنَا ‌قُتَيْبَةُ، قَالَ: حَدَّثَنَا ‌الْمُغِيرَةُ بْنُ عَبْدِ الرَّحْمَنِ ، عَنْ ‌أَبِي الزِّنَادِ ، عَنِ ‌الْأَعْرَجِ ، عَنْ ‌أَبِي هُرَيْرَةَ، أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: «إِذَا أَمَّ أَحَدُكُمُ النَّاسَ فَلْيُخَفِّفْ؛» فَإِنَّ فِيهِمُ الصَّغِيرَ وَالْكَبِيرَ وَالضَّعِيفَ وَالْمَرِيضَ، فَإِذَا صَلَّى وَحْدَهُ فَلْيُصَلِّ كَيْفَ شَاءَ. وَفِي الْبَابِ عَنْ عَدِيِّ بْنِ حَاتِمٍ، وَأَنَسٍ، وَجَابِرِ بْنِ سَمُرَةَ، وَمَالِكِ بْنِ عَبْدِ اللهِ، وَأَبِي وَاقِدٍ، وَعُثْمَانَ بْنِ أَبِي الْعَاصِ، وَأَبِي مَسْعُودٍ، وَجَابِرِ بْنِ عَبْدِ اللهِ، وَابْنِ عَبَّاسٍ. حَدِيثُ أَبِي هُرَيْرَةَ حَدِيثٌ حَسَنٌ صَحِيحٌ. وَهُوَ قَوْلُ أَكْثَرِ أَهْلِ الْعِلْمِ، اخْتَارُوا أَلَّا يُطِيلَ الْإِمَامُ الصَّلَاةَ؛ مَخَافَةَ الْمَشَقَّةِ عَلَى الضَّعِيفِ وَالْكَبِيرِ وَالْمَرِيضِ. وَأَبُو الزِّنَادِ اسْمُهُ عَبْدُ اللهِ بْنُ ذَكْوَانَ. وَالْأَعْرَجُ هُوَ عَبْدُ الرَّحْمَنِ بْنُ هُرْمُزَ الْمَدِينِيُّ، وَيُكْنَى أَبَا دَاوُدَ.

English translation

237. Anas [bin Mālik] narrated: "Allāh's Messenger ﷺ was among the lightest of people in Ṣalāt with its completeness." (Ṣaḥīḥ) [Abū 'Eisā said:] This Ḥadīth is Ḥasan Ṣaḥīḥ. [The name of Abū 'Awānah (one of the narrators) is Waḍḍāḥ] [Abū 'Eisā said: I asked Qutaibah (one of the narrators): "What is Abū 'Awānah's name?" He said: "Waḍḍāḥ." I said: "Who is he the son of?" He said: "I don't know, he was a slave of a woman in Al-Baṣrah."]

Arabic text

٢٣٧ - حَدَّثَنَا ‌قُتَيْبَةُ، قَالَ: حَدَّثَنَا ‌أَبُو عَوَانَةَ ، عَنْ ‌قَتَادَةَ ، عَنْ ‌أَنَسٍ ، قَالَ: «كَانَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مِنْ أَخَفِّ النَّاسِ صَلَاةً فِي تَمَامٍ». وَهَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ.

English translation

238. Abū Sa'eed narrated that Allāh's Messenger ﷺ said: "The key to Ṣalāt is the purification, its Taḥrīm is the Takbīr, and its Taḥlīl is the Taṣlīm, and there is no Ṣalāt for one who did not recite Al-Ḥamd[2] and a Sūrah in the obligatory (prayer) or other prayers." (Ḍa'īf) [Abū 'Eisā said: This Ḥadīth is Ḥasan.] There are narrations on this topic from 'Alī and 'Aīshah. [He said:] And the Ḥadīth of 'Alī bin Abī Ṭālib [about this] has a better chain and is more correct than the Ḥadīth of Abū Saʿeed. We have written it in the beginning of the Book of Wudū. And the people of knowledge among the Companions of the Prophet ﷺ and those after them act according to it, and it is the saying of Sufyān Ath-Thawrī, Ibn Al-Mubārak, Ash-Shāfiʿī, Ahmad, and Ishāq. They said that the Tahrīm of the Ṣalāt is the Takbīr, and a man will not have entered into the prayer except with the Takbīr. Abū ʿĪsā said: I heard Abū Bakr Muḥammad bin Abān [the scribe of Wakiʿ saying: "I heard ʿAbdur-Raḥmān bin Mahdī saying: 'If a man were to open his prayer with seventy of Allāh's Names, but he did not say the Takbīr then it would not be acceptable from him, and if he were to commit Ḥadath before the Taslīm I would order him to perform Wudū then return to his place and say the Taslīm. For indeed the matter is only as it appears."[1] [He said:] And the name of Abū Naṣrah (one of the narrators) is [Al-]Mundhir bin Mālik bin Quṭaʿah.

Arabic text

٢٣٨ - حَدَّثَنَا ‌سُفْيَانُ بْنُ وَكِيعٍ، قَالَ: حَدَّثَنَا ‌مُحَمَّدُ بْنُ الْفُضَيْلِ ، عَنْ ‌أَبِي سُفْيَانَ طَرِيفٍ السَّعْدِيِّ ، عَنْ ‌أَبِي نَضْرَةَ، عَنْ ‌أَبِي سَعِيدٍ، قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «مِفْتَاحُ الصَّلَاةِ الطُّهُورُ،» وَتَحْرِيمُهَا التَّكْبِيرُ، وَتَحْلِيلُهَا التَّسْلِيمُ، وَلَا صَلَاةَ لِمَنْ لَمْ يَقْرَأْ بِـ الْحَمْدُ وَسُورَةٍ فِي فَرِيضَةٍ أَوْ غَيْرِهَا. وَفِي الْبَابِ عَنْ عَلِيٍّ وَعَائِشَةَ. وَحَدِيثُ عَلِيِّ بْنِ أَبِي طَالِبٍ أَجْوَدُ إِسْنَادًا وَأَصَحُّ مِنْ حَدِيثِ أَبِي سَعِيدٍ، وَقَدْ كَتَبْنَاهُ فِي أَوَّلِ كِتَابِ الْوُضُوءِ. وَالْعَمَلُ عَلَيْهِ عِنْدَ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَمَنْ بَعْدَهُمْ. وَبِهِ يَقُولُ سُفْيَانُ الثَّوْرِيُّ وَابْنُ الْمُبَارَكِ وَالشَّافِعِيُّ وَأَحْمَدُ وَإِسْحَاقُ؛ أَنَّ تَحْرِيمَ الصَّلَاةِ التَّكْبِيرُ، وَلَا يَكُونُ الرَّجُلُ دَاخِلًا فِي الصَّلَاةِ إِلَّا بِالتَّكْبِيرِ. سَمِعْتُ أَبَا بَكْرٍ مُحَمَّدَ بْنَ أَبَانَ يَقُولُ: سَمِعْتُ عَبْدَ الرَّحْمَنِ بْنَ مَهْدِيٍّ يَقُولُ: لَوِ افْتَتَحَ الرَّجُلُ الصَّلَاةَ بِسَبْعِينَ اسْمًا مِنْ أَسْمَاءِ اللهِ تَعَالَى وَلَمْ يُكَبِّرْ لَمْ يُجْزِهِ، وَإِنْ أَحْدَثَ قَبْلَ أَنْ يُسَلِّمَ أَمَرْتُهُ أَنْ يَتَوَضَّأَ، ثُمَّ يَرْجِعَ إِلَى مَكَانِهِ وَيُسَلِّمَ، إِنَّمَا الْأَمْرُ عَلَى وَجْهِهِ. وَأَبُو نَضْرَةَ اسْمُهُ الْمُنْذِرُ بْنُ مَالِكِ بْنِ قُطَعَةَ.

English translation

239. Abū Hurairah narrated: "When Allāh's Messenger ﷺ performed the Takbīr for Ṣalāt he would spread his fingers." (Da'if) Abū 'Eisā said: The Hadīth of Abū Hurairah [is Ḥasan] [and] more than one person has narrated it: from Ibn Abī Dhi'b, from Sa'eed bin Sam'ān, from Abū Hurairah, that when the Prophet ﷺ would enter the Ṣalāt he would raise his hands while they were extended. And this is more correct than the narration of Yaḥya bin Al-Yamān. Ibn Yamān (a narrator in the chain of this Hadīth) was mistaken in this Hadīth.

Arabic text

٢٣٩ - حَدَّثَنَا ‌قُتَيْبَةُ ‌وَأَبُو سَعِيدٍ الْأَشَجُّ، قَالَا: حَدَّثَنَا ‌يَحْيَى بْنُ الْيَمَانِ ، عَنِ ‌ابْنِ أَبِي ذِئْبٍ ، عَنْ ‌سَعِيدِ بْنِ سَمْعَانَ ، عَنْ ‌أَبِي هُرَيْرَةَ، قَالَ: «كَانَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا كَبَّرَ لِلصَّلَاةِ نَشَرَ أَصَابِعَهُ». وَقَدْ رَوَى غَيْرُ وَاحِدٍ هَذَا الْحَدِيثَ عَنِ ابْنِ أَبِي ذِئْبٍ، عَنْ سَعِيدِ بْنِ سَمْعَانَ، عَنْ أَبِي هُرَيْرَةَ، أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ إِذَا دَخَلَ فِي الصَّلَاةِ رَفَعَ يَدَيْهِ مَدًّا. وَهُوَ أَصَحُّ مِنْ رِوَايَةِ يَحْيَى بْنِ الْيَمَانِ، وَأَخْطَأَ ابْنُ الْيَمَانِ فِي هَذَا الْحَدِيثِ.

English translation

240. Abū Hurairah narrated: "When Allāh's Messenger ﷺ would enter the Ṣalāt he would raise his hands while they were extended." (Ḥasan) Abū 'Eisā said: 'Abdullāh [bin ‘Abdur-Raḥmān] (one of the narrators) said: “This is more correct than the narration of Yahya bin Yamān, the Ḥadīth of Yahya bin Yamān is mistaken.”

Arabic text

٢٤٠ - وَحَدَّثَنَا ‌عَبْدُ اللهِ بْنُ عَبْدِ الرَّحْمَنِ، قَالَ: أَخْبَرَنَا ‌عُبَيْدُ اللهِ بْنُ عَبْدِ الْمَجِيدِ الْحَنَفِيُّ، قَالَ: حَدَّثَنَا ‌ابْنُ أَبِي ذِئْبٍ ، عَنْ ‌سَعِيدِ بْنِ سَمْعَانَ، قَالَ: سَمِعْتُ ‌أَبَا هُرَيْرَةَ يَقُولُ: «كَانَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا قَامَ إِلَى الصَّلَاةِ رَفَعَ يَدَيْهِ مَدًّا». قَالَ عَبْدُ اللهِ: وَهَذَا أَصَحُّ مِنْ حَدِيثِ يَحْيَى بْنِ الْيَمَانِ، وَحَدِيثُ يَحْيَى بْنِ الْيَمَانِ خَطَأٌ.

English translation

241. Anas bin Mālik narrated that Allāh’s Messenger ﷺ said: “Whoever performs Ṣalāt for Allāh for forty days in congregation, catching the first Takbīr, two absolutions are written for him: absolution from the Fire, and absolution from hypocrisy.” (Da‘if) Abū ‘Eisā said: This Ḥadīth has been reported from Anas in Mawqūf form,[1] and I do not know of anyone who narrated it in Marfū‘ form[2] except what has been related by Salam bin Qutaibah, from Tu‘mah bin ‘Amr, [from Ḥabīb bin Abī Thābit, from Anas]. And this Ḥadīth was only narrated from Ḥabīb bin Abī Ḥabīb Al-Bajalī, from Anas bin Mālik as his saying. Hannād narrated that to us (saying): Wakī‘ narrated to us, from Khālid bin Tahmān, from Habīb bin Abī Habīb Al-Bajalī, from Anas, as his saying, and he did not attribute it to the Prophet ﷺ. And Ismā'īl bin 'Ayyāsh reported this Ḥadīth from 'Umārah bin Ghazīmāh, from Anas bin Mālik, from 'Umar bin Al-Khaṭṭāb, from the Prophet ﷺ, and it is similar to this. This Ḥadīth is not preserved, and, it is a Mursal Ḥadīth.[1] 'Umārah bin Ghaziyāh did not see Anas bin Mālik. [Muḥammad bin Ismā'īl said that Habīb bin Abī Habīb's Kunyah is Abū Al-Kashuwthā, and they say it is Abū 'Umairah].

Arabic text

٢٤١ - حَدَّثَنَا ‌عُقْبَةُ بْنُ مُكْرَمٍ ‌وَنَصْرُ بْنُ عَلِيٍّ، قَالَا: حَدَّثَنَا ‌سَلْمُ بْنُ قُتَيْبَةَ ، عَنْ ‌طُعْمَةَ بْنِ عَمْرٍو، عَنْ ‌حَبِيبِ بْنِ أَبِي ثَابِتٍ ، عَنْ ‌أَنَسِ بْنِ مَالِكٍ، قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «مَنْ صَلَّى لِلهِ أَرْبَعِينَ يَوْمًا فِي جَمَاعَةٍ» يُدْرِكُ التَّكْبِيرَةَ الْأُولَى كُتِبَتْ لَهُ بَرَاءَتَانِ: بَرَاءَةٌ مِنَ النَّارِ، وَبَرَاءَةٌ مِنَ النِّفَاقِ. وَقَدْ رُوِيَ هَذَا الْحَدِيثُ عَنْ أَنَسٍ مَوْقُوفًا، وَلَا أَعْلَمُ أَحَدًا رَفَعَهُ إِلَّا مَا رَوَى سَلْمُ بْنُ قُتَيْبَةَ، عَنْ طُعْمَةَ بْنِ عَمْرٍو، وَإِنَّمَا يُرْوَى هَذَا عَنْ حَبِيبِ بْنِ أَبِي حَبِيبٍ الْبَجَلِيِّ، عَنْ أَنَسِ بْنِ مَالِكٍ قَوْلَهُ. ٢٤١ (م) - حَدَّثَنَا بِذَلِكَ ‌هَنَّادٌ، قَالَ: حَدَّثَنَا ‌وَكِيعٌ، عَنْ ‌خَالِدِ بْنِ طَهْمَانَ ، عَنْ ‌حَبِيبِ بْنِ أَبِي حَبِيبٍ الْبَجَلِيِّ ، عَنْ ‌أَنَسٍ قَوْلَهُ، وَلَمْ يَرْفَعْهُ. وَرَوَى إِسْمَاعِيلُ بْنُ عَيَّاشٍ هَذَا الْحَدِيثَ عَنْ عُمَارَةَ بْنِ غَزِيَّةَ، عَنْ أَنَسِ بْنِ مَالِكٍ، عَنْ عُمَرَ بْنِ الْخَطَّابِ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ نَحْوَ هَذَا. وَهَذَا حَدِيثٌ غَيْرُ مَحْفُوظٍ، وَهُوَ حَدِيثٌ مُرْسَلٌ، عُمَارَةُ بْنُ غَزِيَّةَ لَمْ يُدْرِكْ أَنَسَ بْنَ مَالِكٍ. قَالَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ: حَبِيبُ بْنُ أَبِي حَبِيبٍ يُكْنَى أَبَا الْكَشُوثَا، وَيُقَالُ: أَبُو عُمَيْرَةَ.

English translation

242. Abū Sa'eed Al-Khudrī narrated: "When Allāh's Messenger ﷺ stood for Ṣalāt during the night, he would say the Takbīr (Allāhu Akbar), then say: (Subhānaka Allāhumma wa Biḥamdika wa Tabārakasmuka, wa Ta'āla Jadduka wa lā ilāha ghairuk.) 'Glorious You are O Allāh, and with Your praise, and blessed is Your Name, and exalted is Your majesty, and none has the right to be worshipped but You.' Then he would say: (A'ūdhu Billāhi As-Samī'il-'Alīmi min Ash-Shaitānir-Rajīmi, min Hamzihi Wa Nafkhihi wa Nafthihi.) 'Allāh is undoubtedly the greatest.' (Allāhu Akbaru Kabīra) Then he would say: 'I seek refuge in Allāh the All-Hearing, the All-Knowing, from the cursed Shaitān, from his madness, his arrogance, and his poetry.' (Hasan) [Abū 'Eisā said:] There are narrations on this topic from 'Alī, 'Āishah, 'Abdullāh bin Mas'ūd, Jābir, Jubair bin Muṭ'im, and Ibn 'Umar. Abū 'Eisā said: The Ḥadīth of Abū Sa'eed is the most popular Ḥadīth on this topic. There are those among the people of knowledge who acted upon this Ḥadīth. As for most of the people of knowledge, they say that it has only been reported that the Prophet ﷺ would say: (Subḥānaka Allāhumma wa biḥamdika wa tabārakasmuka, wa ta'āla jadduka wa lā ilāha ghairuk.) "Glorious You are O Allāh, and with Your praise, and blessed is Your Name, and exalted is Your majesty, and none has the right to be worshipped but You." And this is what has been reported from 'Umar bin Al-Khaṭṭāb and 'Abdullāh bin Mas'ūd. This is what is acted upon according to most of the people of knowledge among the Tābi'īn and others. The chain of the Ḥadīth of Abū Saʿeed has been criticized: Yahya bin Saʿeed has criticized ‘Alī bin ‘Alī [Ar-Rifāʿī]. Aḥmad said: “This Ḥadīth is not correct.”

Arabic text

٢٤٢ - حَدَّثَنَا ‌مُحَمَّدُ بْنُ مُوسَى الْبَصْرِيُّ، قَالَ: حَدَّثَنَا ‌جَعْفَرُ بْنُ سُلَيْمَانَ الضُّبَعِيُّ ، عَنْ ‌عَلِيِّ بْنِ عَلِيٍّ الرِّفَاعِيِّ ، عَنْ ‌أَبِي الْمُتَوَكِّلِ ، عَنْ ‌أَبِي سَعِيدٍ الْخُدْرِيِّ، قَالَ: «كَانَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا قَامَ إِلَى الصَّلَاةِ بِاللَّيْلِ كَبَّرَ»، ثُمَّ يَقُولُ: سُبْحَانَكَ اللَّهُمَّ وَبِحَمْدِكَ، وَتَبَارَكَ اسْمُكَ، وَتَعَالَى جَدُّكَ، وَلَا إِلَهَ غَيْرُكَ ثُمَّ يَقُولُ: اللهُ أَكْبَرُ كَبِيرًا، ثُمَّ يَقُولُ: أَعُوذُ بِاللهِ السَّمِيعِ الْعَلِيمِ مِنَ الشَّيْطَانِ الرَّجِيمِ، مِنْ هَمْزِهِ وَنَفْخِهِ وَنَفْثِهِ. وَفِي الْبَابِ عَنْ عَلِيٍّ، وَعَائِشَةَ، وَعَبْدِ اللهِ بْنِ مَسْعُودٍ، وَجَابِرٍ، وَجُبَيْرِ بْنِ مُطْعِمٍ، وَابْنِ عُمَرَ. وَحَدِيثُ أَبِي سَعِيدٍ أَشْهَرُ حَدِيثٍ فِي هَذَا الْبَابِ. وَقَدْ أَخَذَ قَوْمٌ مِنْ أَهْلِ الْعِلْمِ بِهَذَا الْحَدِيثِ. وَأَمَّا أَكْثَرُ أَهْلِ الْعِلْمِ فَقَالُوا: إِنَّمَا يُرْوَى عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ كَانَ يَقُولُ: سُبْحَانَكَ اللَّهُمَّ وَبِحَمْدِكَ، وَتَبَارَكَ اسْمُكَ، وَتَعَالَى جَدُّكَ، وَلَا إِلَهَ غَيْرُكَ، وَهَكَذَا رُوِيَ عَنْ عُمَرَ بْنِ الْخَطَّابِ وَعَبْدِ اللهِ بْنِ مَسْعُودٍ. وَالْعَمَلُ عَلَى هَذَا عِنْدَ أَكْثَرِ أَهْلِ الْعِلْمِ مِنَ التَّابِعِينَ وَغَيْرِهِمْ. وَقَدْ تُكُلِّمَ فِي إِسْنَادِ حَدِيثِ أَبِي سَعِيدٍ، كَانَ يَحْيَى بْنُ سَعِيدٍ يَتَكَلَّمُ فِي عَلِيِّ بْنِ عَلِيٍّ الرِّفَاعِيِّ، وَقَالَ أَحْمَدُ: لَا يَصِحُّ هَذَا الْحَدِيثُ.

English translation

243. ‘Āishah narrated: “When the Prophet ﷺ opened the Ṣalāt he would say: (Subhānaka allāhumma wa biḥamdika wa tabāraka āsmuka, wa taʿāla jadduka wa lā ilāha ghairuk.)” ‘Glorious You are O Allāh, and with Your praise, and blessed is Your Name, and exalted is Your majesty, and none has the right to be worshipped but You.’ (Hasan) Abū ‘Eisā said: We do not know of this Ḥadīth [as a narration of ‘Āishah] except from this route. Ḥārīṭah (one of the narrators) has been criticized due to his memory. Abū Ar-Rijāl’s (one of the narrators) name is Muḥammad bin ‘Abdur-Raḥmān [Al-Madānī].

Arabic text

٢٤٣ - حَدَّثَنَا ‌الْحَسَنُ بْنُ عَرَفَةَ ‌وَيَحْيَى بْنُ مُوسَى، قَالَا: حَدَّثَنَا ‌أَبُو مُعَاوِيَةَ ، عَنْ ‌حَارِثَةَ بْنِ أَبِي الرِّجَالِ ، عَنْ ‌عَمْرَةَ ، عَنْ ‌عَائِشَةَ، قَالَتْ: «كَانَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا افْتَتَحَ الصَّلَاةَ قَالَ: سُبْحَانَكَ اللَّهُمَّ وَبِحَمْدِكَ،» وَتَبَارَكَ اسْمُكَ، وَتَعَالَى جَدُّكَ، وَلَا إِلَهَ غَيْرُكَ. هَذَا حَدِيثٌ لَا نَعْرِفُهُ إِلَّا مِنْ هَذَا الْوَجْهِ. وَحَارِثَةُ قَدْ تُكُلِّمَ فِيهِ مِنْ قِبَلِ حِفْظِهِ. وَأَبُو الرِّجَالِ اسْمُهُ مُحَمَّدُ بْنُ عَبْدِ الرَّحْمَنِ الْمَدِينِيُّ.

English translation

244. Ibn ‘Abdullāh bin Mughaffal narrated: “While I was praying, I said: «Bismillāhir-Raḥmānir-Raḥīm» “In the Name of Allāh, the Merciful, the Beneficent.” My father heard me and said: ‘O my son this is a newly invented matter, beware of the newly-invented.’” He (Ibn ‘Abdullāh) said: “I have not seen any one of the Companions of Allāh’s Messenger ﷺ who hated a newly invented matter in Islām more than him. And he said: ‘I have performed Ṣalāt with the Prophet ﷺ, and with Abū Bakr, and ‘Umar, and with ‘Uthmān. I did not hear any one of them saying it, so do not say it. When you are performing Ṣalāt say: «Al-Ḥamdū lillāhi Rabbil-‘Alamīn» “All praise is due to Allāh the Lord of all that exists.”” (Da’if) Abū ‘Eisā said: The Hadīth of ‘Abdullāh bin Mughaffal is a Ḥasan Hadīth. It is acted upon by most of the people of knowledge among the Companions of the Prophet ﷺ, among them Abū Bakr, ‘Umar, ‘Uthmān, ‘Ali, and others – as well as those after them among the Tābi‘īn. This is the opinion of Sufyān Ath-Thawrī, Ibn Al-Mubārak, Aḥmad and Ishāq, they did not hold the view that one was to recite Bismillāhir-Raḥmānir-Raḥīm aloud, they said that one should recite it to himself.

Arabic text

٢٤٤ - حَدَّثَنَا ‌أَحْمَدُ بْنُ مَنِيعٍ، قَالَ: حَدَّثَنَا ‌إِسْمَاعِيلُ بْنُ إِبْرَاهِيمَ، قَالَ: حَدَّثَنَا ‌سَعِيدٌ الْجُرَيْرِيُّ، عَنْ ‌قَيْسِ بْنِ عَبَايَةَ ، عَنِ ‌ابْنِ عَبْدِ اللهِ بْنِ مُغَفَّلٍ، قَالَ: «سَمِعَنِي ‌أَبِي » وَأَنَا فِي الصَّلَاةِ أَقُولُ: بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ، فَقَالَ لِي: أَيْ بُنَيَّ، مُحْدَثٌ، إِيَّاكَ وَالْحَدَثَ، قَالَ: وَلَمْ أَرَ أَحَدًا مِنْ أَصْحَابِ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ أَبْغَضَ إِلَيْهِ الْحَدَثُ فِي الْإِسْلَامِ، يَعْنِي مِنْهُ، قَالَ: وَقَدْ صَلَّيْتُ مَعَ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَمَعَ أَبِي بَكْرٍ وَمَعَ عُمَرَ وَمَعَ عُثْمَانَ فَلَمْ أَسْمَعْ أَحَدًا مِنْهُمْ يَقُولُهَا فَلَا تَقُلْهَا، إِذَا أَنْتَ صَلَّيْتَ فَقُلِ: {الْحَمْدُ لِلهِ رَبِّ الْعَالَمِينَ}. حَدِيثُ عَبْدِ اللهِ بْنِ مُغَفَّلٍ حَدِيثٌ حَسَنٌ. وَالْعَمَلُ عَلَيْهِ عِنْدَ أَكْثَرِ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، مِنْهُمْ: أَبُو بَكْرٍ، وَعُمَرُ، وَعُثْمَانُ، وَعَلِيٌّ، وَغَيْرُهُمْ، وَمَنْ بَعْدَهُمْ مِنَ التَّابِعِينَ، وَبِهِ يَقُولُ سُفْيَانُ الثَّوْرِيُّ وَابْنُ الْمُبَارَكِ وَأَحْمَدُ وَإِسْحَاقُ، لَا يَرَوْنَ أَنْ يَجْهَرَ بِـ بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ، قَالُوا: وَيَقُولُهَا فِي نَفْسِهِ.

English translation

245. Ibn ‘Abbās narrated: “The Prophet ﷺ would open his Ṣalāt with (Bismillāhir-Raḥmānir-Raḥīm).” (Ḥasan) Abū ‘Eisā said: The chain of this Hadīth is not that strong. A number of the people of knowledge among the Companions of the Prophet ﷺ said this: Among them were Abū Hurairah, Ibn ‘Umar, Ibn ‘Abbās, Ibn Az-Zubair. – as well as after them from the Tābi‘īn. They held the view that (Bismillāhir-Raḥmānir-Raḥīm) should be recited aloud. This is the saying of Ash-Shāfi‘ī. Ismā‘īl bin Hammād (one of the narrators) is Ibn Abī Sulaimān, and they call Abū Khālid (one of the narrators): Abū Khālid Al-Wālībī, and his name is Hurmuz, and he is from Al-Kūfah.

Arabic text

٢٤٥ - حَدَّثَنَا ‌أَحْمَدُ بْنُ عَبْدَةَ، قَالَ: حَدَّثَنَا ‌الْمُعْتَمِرُ بْنُ سُلَيْمَانَ، قَالَ: حَدَّثَنِي ‌إِسْمَاعِيلُ بْنُ حَمَّادٍ، عَنْ ‌أَبِي خَالِدٍ ، عَنِ ‌ابْنِ عَبَّاسٍ، قَالَ: «كَانَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَفْتَتِحُ صَلَاتَهُ بِـ بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ». وَلَيْسَ إِسْنَادُهُ بِذَاكَ. وَقَدْ قَالَ بِهَذَا عِدَّةٌ مِنْ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، مِنْهُمْ: أَبُو هُرَيْرَةَ، وَابْنُ عُمَرَ، وَابْنُ عَبَّاسٍ، وَابْنُ الزُّبَيْرِ، وَمَنْ بَعْدَهُمْ مِنَ التَّابِعِينَ، رَأَوُا الْجَهْرَ بِـ بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ، وَبِهِ يَقُولُ الشَّافِعِيُّ. وَإِسْمَاعِيلُ بْنُ حَمَّادٍ هُوَ ابْنُ أَبِي سُلَيْمَانَ. وَأَبُو خَالِدٍ هُوَ أَبُو خَالِدٍ الْوَالِبِيُّ، وَاسْمُهُ هُرْمُزُ، وَهُوَ كُوفِيٌّ.

English translation

246. Anas narrated: "Allāh's Messenger ﷺ, Abū Bakr, 'Umar, and 'Uthmān opened the Ṣalāt with (Al-Ḥamdu-lillāhi rabbil-ʿālamīn)." (Ṣaḥīḥ) Abū 'Eisā said: This Ḥadīth is Ḥasan Ṣaḥīḥ. This is acted upon by the people of knowledge among the Companions of the Prophet ﷺ, the Tābi'īn and those after them. They would open their recitation with (Al-Ḥamdu-lillāhi rabbil-ʿālamīn). Ash-Shāfi'ī said: This Ḥadīth only means that the Prophet ﷺ, Abū Bakr, 'Umar, and 'Uthmān would open their recitation with (Al-Ḥamdu-lillāhi rabbil-ʿālamīn), that is: that they would begin their recitation by reciting Fātiḥatil-Kutāb before another Sūrah, and it does not mean that they would not recite (Bismillāhir-Raḥmānir-Raḥīm). Ash-Shāfi'ī held the view that one is to begin with (Bismillāhir-Raḥmānir-Raḥīm), and that he recites it aloud when his recitation is aloud.

Arabic text

٢٤٦ - حَدَّثَنَا ‌قُتَيْبَةُ، قَالَ: حَدَّثَنَا ‌أَبُو عَوَانَةَ ، عَنْ ‌قَتَادَةَ ، عَنْ ‌أَنَسٍ، قَالَ: «كَانَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَأَبُو بَكْرٍ» وَعُمَرُ وَعُثْمَانُ يَفْتَتِحُونَ الْقِرَاءَةَ بِـ {الْحَمْدُ لِلهِ رَبِّ الْعَالَمِينَ}. هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ. وَالْعَمَلُ عَلَى هَذَا عِنْدَ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَالتَّابِعِينَ وَمَنْ بَعْدَهُمْ، كَانُوا يَسْتَفْتِحُونَ الْقِرَاءَةَ بِـ {الْحَمْدُ لِلهِ رَبِّ الْعَالَمِينَ}. قَالَ الشَّافِعِيُّ: إِنَّمَا مَعْنَى هَذَا الْحَدِيثِ أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَأَبَا بَكْرٍ وَعُمَرَ وَعُثْمَانَ كَانُوا يَفْتَتِحُونَ الْقِرَاءَةَ بِـ {الْحَمْدُ لِلهِ رَبِّ الْعَالَمِينَ}، مَعْنَاهُ: أَنَّهُمْ كَانُوا يَبْدَءُونَ بِقِرَاءَةِ فَاتِحَةِ الْكِتَابِ قَبْلَ السُّورَةِ، وَلَيْسَ مَعْنَاهُ أَنَّهُمْ كَانُوا لَا يَقْرَءُونَ بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ. وَكَانَ الشَّافِعِيُّ يَرَى أَنْ يُبْدَأَ بِـ بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ، وَأَنْ يُجْهَرَ بِهَا إِذَا جُهِرَ بِالْقِرَاءَةِ.

English translation

247. 'Ubādah bin Aṣ-Ṣāmiṭ narrated that the Prophet ﷺ said: "There is no Ṣalāt for the one who does not recite Fātiḥatil-Kitāb" (Ṣaḥīḥ) [He said:] There are narrations on this topic from Abū Hurairah, 'Aishah, Anas, Abū Qatādah, and 'Abdullāh bin 'Amr. Abū 'Eisā said: The Hadīth of 'Ubādah bin Aṣ-Ṣāmiṭ is a Ḥasan Ṣaḥīḥ Hadīth. Most of the people of knowledge among the Companions of the Prophet ﷺ act according to it. Among them are 'Umar bin Al-Khaṭṭāb, ['Ali bin Abī Ṭālib], Jābir bin 'Abdullāh. Imrān bin Ḥuṣain, and others besides them. In the opinion of these scholars, no Ṣalāt is acceptable without the recitation of Fātiḥatil-Kitāb. ['Ali bin Abī Ṭālib said: "Every Ṣalāt in which Fātiḥatil-Kitāb is not recited is a deficient that is not complete." This is the saying of Ibn Al-Mubārak, Ash-Shāfi'i, Aḥmad, and Iṣhāq. [I heard Ibn Abī 'Umar saying: "I visted Ibn 'Uyainah for eighteen years, and Al-Ḥumaidī was one year older than me.” And, I heard Ibn Abī 'Umar saying: “I performed Hajj seventy times, walking on my feet.”]

Arabic text

٢٤٧ - حَدَّثَنَا ‌ابْنُ أَبِي عُمَرَ ‌وَعَلِيُّ بْنُ حُجْرٍ، قَالَا: حَدَّثَنَا ‌سُفْيَانُ بْنُ عُيَيْنَةَ ، عَنِ ‌الزُّهْرِيِّ ، عَنْ ‌مَحْمُودِ بْنِ الرَّبِيعِ ، عَنْ ‌عُبَادَةَ بْنِ الصَّامِتِ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، قَالَ: «لَا صَلَاةَ لِمَنْ لَمْ يَقْرَأْ بِفَاتِحَةِ الْكِتَابِ». وَفِي الْبَابِ عَنْ أَبِي هُرَيْرَةَ، وَعَائِشَةَ، وَأَنَسٍ، وَأَبِي قَتَادَةَ، وَعَبْدِ اللهِ بْنِ عَمْرٍو. حَدِيثُ عُبَادَةَ حَدِيثٌ حَسَنٌ صَحِيحٌ. وَالْعَمَلُ عَلَيْهِ عِنْدَ أَكْثَرِ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، مِنْهُمْ: عُمَرُ بْنُ الْخَطَّابِ، وَجَابِرُ بْنُ عَبْدِ اللهِ، وَعِمْرَانُ بْنُ حُصَيْنٍ، وَغَيْرُهُمْ، قَالُوا: لَا تُجْزِئُ صَلَاةٌ إِلَّا بِقِرَاءَةِ فَاتِحَةِ الْكِتَابِ. وَبِهِ يَقُولُ ابْنُ الْمُبَارَكِ، وَالشَّافِعِيُّ، وَأَحْمَدُ، وَإِسْحَاقُ.

English translation

248. Wā'il bin Ḥujr narrated: “I heard the Prophet ﷺ recite: (Not the way) of those who earned Your anger, nor those who went astray[2] and he said: ‘Āmīn,’ and he stretched it out with his voice.” (Ṣaḥīḥ) [He said:] There are narrations on this topic from 'Alī and Abū Hurairah. Abū 'Eisā said: The Ḥadīth of Wā'il bin Ḥujr is a Ḥasan Ḥadīth. It is the opinion of more than one of the people of knowledge among the Companions of the Prophet ﷺ and the Tābi'īn that a man is to raise his voice with the At-Ta'mīn, and not to be silent with it. This is the opinion of Ash-Shāfi'i, Aḥmad, and Ishāq. Shu'bah reported this Hadīth, from Salamah bin Kuhail, from Hujr Abū Al-'Anbas, from 'Alqamah bin Wā'il, from his father: That the Prophet ﷺ recited: (Not (the way) of those who earned Your anger, nor those who went astray) then he said: 'Āmīn,' and he lowered his voice with it." Abū 'Eisā said: I heard Muḥammad saying: The Hadīth of Sufyān (a narrator in this chain of Hadīth) about this is more correct than the Hadīth of Shu'bah. Shu'bah made mistakes in parts of this narration, he said: 'From Hujr Abū Al-'Anbas' but he is 'Hujr Ibn Abī Al-'Anbas, and his Kunyah is Abū As-Sakan. And he added 'Alqamah bin Wā'il to it, but 'from 'Alqamah' is not part of it, it is only 'from Hujr bin 'Anbas, from Wā'il bin Hujr. And: 'He lowered his voice with it' should be: 'He stretched his voice with it.'" Abū 'Eisā said: I asked Abū Zu'rah about this Hadīth. He said that the Hadīth of Sufyān about this is more correct [than the Hadīth of Shu'bah, as we have said]. He said: Al-'Alā' bin Sāliḥ Al-Asadi narrated it from Salamah bin Kuhail, and it is similar to the narration of Sufyān.

Arabic text

٢٤٨ - حَدَّثَنَا ‌بُنْدَارٌ، قَالَ: حَدَّثَنَا ‌يَحْيَى بْنُ سَعِيدٍ ‌وَعَبْدُ الرَّحْمَنِ بْنُ مَهْدِيٍّ، قَالَا: حَدَّثَنَا ‌سُفْيَانُ ، عَنْ ‌سَلَمَةَ بْنِ كُهَيْلٍ ، عَنْ ‌حُجْرِ بْنِ عَنْبَسٍ ، عَنْ ‌وَائِلِ بْنِ حُجْرٍ، قَالَ: «سَمِعْتُ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَرَأَ {غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلا الضَّالِّينَ} فَقَالَ: آمِينَ، وَمَدَّ بِهَا صَوْتَهُ». وَفِي الْبَابِ عَنْ عَلِيٍّ، وَأَبِي هُرَيْرَةَ. حَدِيثُ وَائِلِ بْنِ حُجْرٍ حَدِيثٌ حَسَنٌ. وَبِهِ يَقُولُ غَيْرُ وَاحِدٍ مِنْ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَالتَّابِعِينَ وَمَنْ بَعْدَهُمْ، يَرَوْنَ أَنْ يَرْفَعَ الرَّجُلُ صَوْتَهُ بِالتَّأْمِينِ وَلَا يُخْفِيهَا، وَبِهِ يَقُولُ الشَّافِعِيُّ، وَأَحْمَدُ، وَإِسْحَاقُ. وَرَوَى شُعْبَةُ هَذَا الْحَدِيثَ عَنْ سَلَمَةَ بْنِ كُهَيْلٍ، عَنْ حُجْرٍ أَبِي الْعَنْبَسِ، عَنْ عَلْقَمَةَ بْنِ وَائِلٍ، عَنْ أَبِيهِ، أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَرَأَ {غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلا الضَّالِّينَ} فَقَالَ: آمِينَ، وَخَفَضَ بِهَا صَوْتَهُ. سَمِعْتُ مُحَمَّدًا يَقُولُ: حَدِيثُ سُفْيَانَ أَصَحُّ مِنْ حَدِيثِ شُعْبَةَ فِي هَذَا، وَأَخْطَأَ شُعْبَةُ فِي مَوَاضِعَ مِنْ هَذَا الْحَدِيثِ فَقَالَ: عَنْ حُجْرٍ أَبِي الْعَنْبَسِ، وَإِنَّمَا هُوَ حُجْرُ بْنُ عَنْبَسٍ وَيُكْنَى أَبَا السَّكَنِ، وَزَادَ فِيهِ: عَنْ عَلْقَمَةَ بْنِ وَائِلٍ، وَلَيْسَ فِيهِ عَنْ عَلْقَمَةَ، وَإِنَّمَا هُوَ حُجْرُ بْنُ عَنْبَسٍ عَنْ وَائِلِ بْنِ حُجْرٍ، وَقَالَ: وَخَفَضَ بِهَا صَوْتَهُ، وَإِنَّمَا هُوَ: وَمَدَّ بِهَا صَوْتَهُ. وَسَأَلْتُ أَبَا زُرْعَةَ عَنْ هَذَا الْحَدِيثِ، فَقَالَ: حَدِيثُ سُفْيَانَ فِي هَذَا أَصَحُّ، قَالَ: وَرَوَى الْعَلَاءُ بْنُ صَالِحٍ الْأَسَدِيُّ، عَنْ سَلَمَةَ بْنِ كُهَيْلٍ نَحْوَ رِوَايَةِ سُفْيَانَ.

English translation

249. (Another chain) from Wā'il bin Ḥujr who narrated it from the Prophet ﷺ, and it is similar to the narration of Sufyān from Salamah bin Kuhail.

Arabic text

٢٤٩ - حَدَّثَنَا ‌أَبُو بَكْرٍ مُحَمَّدُ بْنُ أَبَانَ، قَالَ: حَدَّثَنَا ‌عَبْدُ اللهِ بْنُ نُمَيْرٍ ، عَنِ ‌الْعَلَاءِ بْنِ صَالِحٍ الْأَسَدِيِّ ، عَنْ ‌سَلَمَةَ بْنِ كُهَيْلٍ ، عَنْ ‌حُجْرِ بْنِ عَنْبَسٍ ، عَنْ ‌وَائِلِ بْنِ حُجْرٍ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ نَحْوَ حَدِيثِ سُفْيَانَ، عَنْ سَلَمَةَ بْنِ كُهَيْلٍ.

English translation

250. Abū Hurairah narrated that the Prophet ﷺ said: "When the Imām says 'Āmīn' then (all of you) say 'Āmīn'. For whoever's 'Āmīn' concurs with the 'Āmīn' of the angels, then his past sins will be forgiven." (Ṣaḥīḥ) Abū 'Eisā said: The Hadīth of Abū Hurairah is a Ḥasan Ṣaḥīḥ Hadīth.

Arabic text

٢٥٠ - حَدَّثَنَا ‌أَبُو كُرَيْبٍ، قَالَ: حَدَّثَنَا ‌زَيْدُ بْنُ حُبَابٍ قَالَ: حَدَّثَنِي ‌مَالِكُ بْنُ أَنَسٍ، قَالَ: حَدَّثَنَا ‌الزُّهْرِيُّ ، عَنْ ‌سَعِيدِ بْنِ الْمُسَيِّبِ ‌وَأَبِي سَلَمَةَ ، عَنْ ‌أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: «إِذَا أَمَّنَ الْإِمَامُ فَأَمِّنُوا؛» فَإِنَّهُ مَنْ وَافَقَ تَأْمِينُهُ تَأْمِينَ الْمَلَائِكَةِ غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ. حَدِيثُ أَبِي هُرَيْرَةَ حَدِيثٌ حَسَنٌ صَحِيحٌ.

English translation

251. Al-Ḥasan narrated that Samurah said: "There are two pauses that I preserved from Allāh's Messenger ﷺ." But 'Imrān bin Ḥuṣain rejected that and said: "We preserved one pause." So we[1] wrote to Ubayy bin Ka'b in Al-Madinah. Ubayy wrote that Samurah was correct. Sa'eed said: "We said to Qatādah: 'What are these two pauses?' He said: 'When he entered into his Ṣalāt, and when he finished his recitation.' Then he (Qatādah) said after that: 'And when he recited: (Nor those who went astray.)'[2] And he said: 'He liked to pause when he finished the recitation until he caught his breath.'" (Ḥasan) He said: There is a narration on this topic from Abū Hurairah. Abū 'Eisā said: The Hadīth of Samurah is a Ḥasan Hadīth. It is the opinion of more than one of the people of knowledge, that it is recommended for the Imām to be silent after he commences the Ṣalāt, and after finishing the recitation. This is the opinion of Aḥmad, Iṣhāq and our companions.

Arabic text

٢٥١ - حَدَّثَنَا ‌مُحَمَّدُ بْنُ الْمُثَنَّى، قَالَ: حَدَّثَنَا ‌عَبْدُ الْأَعْلَى ، عَنْ ‌سَعِيدٍ ، عَنْ ‌قَتَادَةَ ، عَنِ ‌الْحَسَنِ ، عَنْ ‌سَمُرَةَ، قَالَ: «سَكْتَتَانِ حَفِظْتُهُمَا عَنْ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ»، فَأَنْكَرَ ذَلِكَ عِمْرَانُ بْنُ حُصَيْنٍ، وَقَالَ: حَفِظْنَا سَكْتَةً، فَكَتَبْنَا إِلَى أُبَيِّ بْنِ كَعْبٍ بِالْمَدِينَةِ، فَكَتَبَ أُبَيٌّ: أَنْ حَفِظَ سَمُرَةُ، قَالَ سَعِيدٌ: فَقُلْنَا لِقَتَادَةَ: مَا هَاتَانِ السَّكْتَتَانِ؟ قَالَ: إِذَا دَخَلَ فِي صَلَاتِهِ، وَإِذَا فَرَغَ مِنَ الْقِرَاءَةِ، ثُمَّ قَالَ بَعْدَ ذَلِكَ: وَإِذَا قَرَأَ {وَلا الضَّالِّينَ} قَالَ: وَكَانَ يُعْجِبُهُ إِذَا فَرَغَ مِنَ الْقِرَاءَةِ أَنْ يَسْكُتَ حَتَّى يَتَرَادَّ إِلَيْهِ نَفَسُهُ. وَفِي الْبَابِ عَنْ أَبِي هُرَيْرَةَ. حَدِيثُ سَمُرَةَ حَدِيثٌ حَسَنٌ. وَهُوَ قَوْلُ غَيْرِ وَاحِدٍ مِنْ أَهْلِ الْعِلْمِ، يَسْتَحِبُّونَ لِلْإِمَامِ أَنْ يَسْكُتَ بَعْدَ مَا يَفْتَتِحُ الصَّلَاةَ وَبَعْدَ الْفَرَاغِ مِنَ الْقِرَاءَةِ، وَبِهِ يَقُولُ أَحْمَدُ وَإِسْحَاقُ وَأَصْحَابُنَا.

English translation

252. Qabiṣah bin Hulb narrated from his father who said: "Allāh's Messenger lead us in prayer and hold his left hand with his right." (Ḥasan) He said: There are narrations on this topic from Wā'il bin Hujr, Ghutaif bin Al-Ḥārith, Ibn 'Abbās, Ibn Mas'ūd, and Sahl bin Sa'd. Abū 'Eisā said: The Ḥadīth of Hulb is a Ḥasan Ḥadīth. This is acted upon by the people of knowledge among the Companions of the Prophet ﷺ, the Tābi'īn and those after them. They held the view that a man is to place his right hand over his left during the Ṣalāt. Some of them held the view that he places it above the navel, and some of them that he places it below the navel. All of these are allowed according to them. The name of Hulb is Yazīd bin Qunāfah Aṭ-Ṭā'ī.

Arabic text

٢٥٢ - حَدَّثَنَا ‌قُتَيْبَةُ، قَالَ: حَدَّثَنَا ‌أَبُو الْأَحْوَصِ ، عَنْ ‌سِمَاكِ بْنِ حَرْبٍ ، عَنْ ‌قَبِيصَةَ بْنِ هُلْبٍ ، عَنْ ‌أَبِيهِ قَالَ: «كَانَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَؤُمُّنَا فَيَأْخُذُ شِمَالَهُ بِيَمِينِهِ». وَفِي الْبَابِ عَنْ وَائِلِ بْنِ حُجْرٍ، وَغُطَيْفِ بْنِ الْحَارِثِ، وَابْنِ عَبَّاسٍ، وَابْنِ مَسْعُودٍ، وَسَهْلِ بْنِ سَعْدٍ. حَدِيثُ هُلْبٍ حَدِيثٌ حَسَنٌ. وَالْعَمَلُ عَلَى هَذَا عِنْدَ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَالتَّابِعِينَ وَمَنْ بَعْدَهُمْ، يَرَوْنَ أَنْ يَضَعَ الرَّجُلُ يَمِينَهُ عَلَى شِمَالِهِ فِي الصَّلَاةِ. وَرَأَى بَعْضُهُمْ أَنْ يَضَعَهُمَا فَوْقَ السُّرَّةِ، وَرَأَى بَعْضُهُمْ أَنْ يَضَعَهُمَا تَحْتَ السُّرَّةِ، وَكُلُّ ذَلِكَ وَاسِعٌ عِنْدَهُمْ. وَاسْمُ هُلْبٍ يَزِيدُ بْنُ قُنَافَةَ الطَّائِيُّ.

English translation

253. 'Abdullāh bin Mas'ūd narrated: "Allāh's Messenger ﷺ would say the Takbīr for every lowering and raising, standing and sitting, and (so did) Abū Bakr and 'Umar." (Ṣaḥīḥ) [He said:] There are narrations on this topic from Abū Hurairah, Anas, Ibn 'Umar, Abū Mālik Al-Ash'arī, Abū Mūsā, 'Imrān bin Ḥuṣain, Wā'il bin Ḥujr and Ibn 'Abbās. Abū 'Eisā said: The Ḥadīth of Abdullāh bin Mas'ūd is a Ḥasan Ṣaḥīḥ Ḥadīth. It is acted upon by the Companions of the Prophet ﷺ, among them Abū Bakr, 'Umar, 'Uthmān, 'Alī, and others besides them – as well as those after them among the Tābi'īn. Both the Fuqahā' and the scholars in general act accordingly.

Arabic text

٢٥٣ - حَدَّثَنَا ‌قُتَيْبَةُ، قَالَ: حَدَّثَنَا ‌أَبُو الْأَحْوَصِ ، عَنْ ‌أَبِي إِسْحَاقَ ، عَنْ ‌عَبْدِ الرَّحْمَنِ بْنِ الْأَسْوَدِ ، عَنْ ‌عَلْقَمَةَ ‌وَالْأَسْوَدِ ، عَنْ ‌عَبْدِ اللهِ بْنِ مَسْعُودٍ، قَالَ: «كَانَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يُكَبِّرُ فِي كُلِّ خَفْضٍ» وَرَفْعٍ وَقِيَامٍ وَقُعُودٍ، وَأَبُو بَكْرٍ وَعُمَرُ. وَفِي الْبَابِ عَنْ أَبِي هُرَيْرَةَ، وَأَنَسٍ، وَابْنِ عُمَرَ، وَأَبِي مَالِكٍ الْأَشْعَرِيِّ، وَأَبِي مُوسَى، وَعِمْرَانَ بْنِ حُصَيْنٍ، وَوَائِلِ بْنِ حُجْرٍ، وَابْنِ عَبَّاسٍ. حَدِيثُ عَبْدِ اللهِ بْنِ مَسْعُودٍ حَدِيثٌ حَسَنٌ صَحِيحٌ. وَالْعَمَلُ عَلَيْهِ عِنْدَ أَصْحَابِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، مِنْهُمْ: أَبُو بَكْرٍ، وَعُمَرُ، وَعُثْمَانُ، وَعَلِيٌّ، وَغَيْرُهُمْ، وَمَنْ بَعْدَهُمْ مِنَ التَّابِعِينَ، وَعَلَيْهِ عَامَّةُ الْفُقَهَاءِ وَالْعُلَمَاءِ.

English translation

254. Abū Hurairah narrated: "Allāh's Messenger ﷺ would say the Takbīr while he was going down." (Ṣaḥīḥ) Abū 'Eisā said: This Ḥadīth is Ḥasan Ṣaḥīḥ. And this is the saying of the people of knowledge among the Companions of the Prophet ﷺ and those after them among the Tābi'īn. They say that a man is to say the Takbīr while he is going down for the bowing and the prostration positions.

Arabic text

٢٥٤ - حَدَّثَنَا ‌عَبْدُ اللهِ بْنُ مُنِيرٍ، قَالَ: سَمِعْتُ ‌عَلِيَّ بْنَ الْحَسَنِ قَالَ: أَخْبَرَنَا ‌عَبْدُ اللهِ بْنُ الْمُبَارَكِ ، عَنِ ‌ابْنِ جُرَيْجٍ، عَنِ ‌الزُّهْرِيِّ ، عَنْ ‌أَبِي بَكْرِ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ ‌أَبِي هُرَيْرَةَ، أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ «كَانَ يُكَبِّرُ وَهُوَ يَهْوِي». هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ. وَهُوَ قَوْلُ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَمَنْ بَعْدَهُمْ، قَالُوا: يُكَبِّرُ الرَّجُلُ وَهُوَ يَهْوِي لِلرُّكُوعِ وَالسُّجُودِ.

English translation

255. Sālim narrated from his father (Ibn 'Umar) who said: "I saw Allāh's Messenger ﷺ, when he opened the Ṣalāt, raising his hands to the level of his shoulders; and (again) when he bowed, and when he raised his head from bowing." In his narration, Ibn Abī 'Umar added: "And he would not raise them between the two prostrations." (Ṣaḥīḥ)

Arabic text

٢٥٥ - حَدَّثَنَا ‌قُتَيْبَةُ ‌وَابْنُ أَبِي عُمَرَ، قَالَا: حَدَّثَنَا ‌سُفْيَانُ بْنُ عُيَيْنَةَ ، عَنِ ‌الزُّهْرِيِّ ، عَنْ ‌سَالِمٍ ، عَنْ ‌أَبِيهِ، قَالَ: «رَأَيْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا افْتَتَحَ الصَّلَاةَ يَرْفَعُ يَدَيْهِ حَتَّى يُحَاذِيَ مَنْكِبَيْهِ،» وَإِذَا رَكَعَ، وَإِذَا رَفَعَ رَأْسَهُ مِنَ الرُّكُوعِ، وَزَادَ ابْنُ أَبِي عُمَرَ فِي حَدِيثِهِ: وَكَانَ لَا يَرْفَعُ بَيْنَ السَّجْدَتَيْنِ.

English translation

256. Abū 'Eisā said: (Another chain) which is similar to the Hadīth of Ibn Abī 'Umar (no. 255). He said: There are narrations on this topic from 'Umar, 'Ali, Wā'il bin Hujr, Mālik bin Al-Ḥuwaīrīth, Anas, Abū Hurairah, Abū Humaid, Abū Usaid, Saḥl bin Sa'd, Muḥammad bin Maslamah, Abū Qatādah, Abū Mūsā Al-Ash'ari, Jābir, and 'Umar Al-Laithī. Abū 'Eisā said: The Hadīth of Ibn 'Umar is a Ḥasan Ṣaḥīḥ Hadīth. The sayings of some of the people of knowledge among the Companions of the Prophet ﷺ are in accord with this, among them are Ibn 'Umar, Jābir bin 'Abdullāh, Abū Hurairah, Anas, Ibn 'Abbās, 'Abdullāh bin Az-Zubair and others. And from those among the Tābi'īn: Al-Ḥasan Al-Baṣrī, 'Aṭā', Tāwūs, Muḥāhid, Nāfi', Sālim bin 'Abdullāh, Sa'eed bin Jubair, and others. It is also the opinion of [Mālik, Ma'mar, Al-Awzā'ī, Ibn 'Uyainah,] 'Abdullāh bin Al-Mubārak, Aṣ-Ṣāfi'ī, Aḥmad and Iṣḥāq. 'Abdullāh bin Al-Mubārak said: 'The Hadīth about raising the hands is confirmed as authentic.' And he mentioned the narration of Az-Zuhrī from Sālim, from his father. He did not confirm the Hadīth of Ibn Mas'ūd; that the Prophet ﷺ did not raise [his hands] except for the first time. This was narrated to us by Aḥmad bin 'Abdah Al-Āmulī: "Wahb bin Zam'ah narrated to us, from Sufyān bin 'Abdul-Mālik, from 'Abdullāh bin Al-Mubārak." [He said: Yaḥya bin Mūsā narrated to us, he said: "Ismā'il bin Abī Uwais narrated to us, he said: 'Mālik bin Anas held the view that the hands are raised in the Ṣalāt.'"] Yaḥya said: 'Abdur-Razzāq narrated to us, he said: "Ma'mar held the view that the hands are raised in the Ṣalāt." And I heard Al-Jārūd bin Mu'ādḥ saying: "Sufyān bin 'Uyainah, 'Umar bin Hārūn, and An-Nadr bin Shumail would raise their hands when they started the Ṣalāt, when they bowed, and when they raised their heads."] (Ṣaḥīḥ)

Arabic text

٢٥٦ - حَدَّثَنَا ‌الْفَضْلُ بْنُ الصَّبَّاحِ الْبَغْدَادِيُّ، قَالَ: حَدَّثَنَا ‌سُفْيَانُ بْنُ عُيَيْنَةَ، قَالَ: حَدَّثَنَا ‌الزُّهْرِيُّ بِهَذَا الْإِسْنَادِ نَحْوَ حَدِيثِ ابْنِ أَبِي عُمَرَ. وَفِي الْبَابِ عَنْ عُمَرَ، وَعَلِيٍّ، وَوَائِلِ بْنِ حُجْرٍ، وَمَالِكِ بْنِ الْحُوَيْرِثِ، وَأَنَسٍ، وَأَبِي هُرَيْرَةَ، وَأَبِي حُمَيْدٍ، وَأَبِي أُسَيْدٍ، وَسَهْلِ بْنِ سَعْدٍ، وَمُحَمَّدِ بْنِ مَسْلَمَةَ، وَأَبِي قَتَادَةَ، وَأَبِي مُوسَى الْأَشْعَرِيِّ، وَجَابِرٍ، وَعُمَيْرٍ اللَّيْثِيِّ. حَدِيثُ ابْنِ عُمَرَ حَدِيثٌ حَسَنٌ صَحِيحٌ. وَبِهَذَا يَقُولُ بَعْضُ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، مِنْهُمُ ابْنُ عُمَرَ، وَجَابِرُ بْنُ عَبْدِ اللهِ، وَأَبُو هُرَيْرَةَ، وَأَنَسٌ، وَابْنُ عَبَّاسٍ، وَعَبْدُ اللهِ بْنُ الزُّبَيْرِ، وَغَيْرُهُمْ، وَمِنَ التَّابِعِينَ: الْحَسَنُ الْبَصْرِيُّ، وَعَطَاءٌ، وَطَاوُسٌ، وَمُجَاهِدٌ، وَنَافِعٌ، وَسَالِمُ بْنُ عَبْدِ اللهِ، وَسَعِيدُ بْنُ جُبَيْرٍ، وَغَيْرُهُمْ، وَبِهِ يَقُولُ عَبْدُ اللهِ بْنُ الْمُبَارَكِ وَالشَّافِعِيُّ وَأَحْمَدُ وَإِسْحَاقُ. وَقَالَ عَبْدُ اللهِ بْنُ الْمُبَارَكِ: قَدْ ثَبَتَ حَدِيثُ مَنْ يَرْفَعُ، وَذَكَرَ حَدِيثَ الزُّهْرِيِّ عَنْ سَالِمٍ عَنْ أَبِيهِ، وَلَمْ يَثْبُتْ حَدِيثُ ابْنِ مَسْعُودٍ: أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَمْ يَرْفَعْ إِلَّا فِي أَوَّلِ مَرَّةٍ. حَدَّثَنَا بِذَلِكَ أَحْمَدُ بْنُ عَبْدَةَ الْآمُلِيُّ، قَالَ: حَدَّثَنَا وَهْبُ بْنُ زَمْعَةَ، عَنْ سُفْيَانَ بْنِ عَبْدِ الْمَلِكِ، عَنْ عَبْدِ اللهِ بْنِ الْمُبَارَكِ. وَحَدَّثَنَا يَحْيَى بْنُ مُوسَى، قَالَ: حَدَّثَنَا إِسْمَاعِيلُ بْنُ أَبِي أُوَيْسٍ، قَالَ: كَانَ مَالِكُ بْنُ أَنَسٍ يَرَى رَفْعَ الْيَدَيْنِ فِي الصَّلَاةِ. وَقَالَ يَحْيَى: وَحَدَّثَنَا عَبْدُ الرَّزَّاقِ، قَالَ: كَانَ مَعْمَرٌ يَرَى رَفْعَ الْيَدَيْنِ فِي الصَّلَاةِ. وَسَمِعْتُ الْجَارُودَ بْنَ مُعَاذٍ يَقُولُ: كَانَ سُفْيَانُ بْنُ عُيَيْنَةَ وَعُمَرُ بْنُ هَارُونَ وَالنَّضْرُ بْنُ شُمَيْلٍ يَرْفَعُونَ أَيْدِيَهُمْ إِذَا افْتَتَحُوا الصَّلَاةَ، وَإِذَا رَكَعُوا، وَإِذَا رَفَعُوا رُؤُوسَهُمْ.

English translation

257. 'Alqamah narrated that 'Abdullāh bin Mas'ūd said: "Shall I not demonstrate the Ṣalāt of Allāh's Messenger ﷺ to you?" Then he offered Ṣalāt and he did not raise his hands except while saying the first Takbir." (Da'if) [He said:] There is something on this topic from Al-Barā' bin 'Āzib. Abū 'Eisā said: The Ḥadīth of Ibn Mas'ūd is a Ḥasan Ḥadīth. This is the saying of more than one among the people of knowledge among the Companions of the Prophet ﷺ and the Tābi'īn. It is the saying of Sufyān [Ath-Thawrī] and the people of Al-Kūfah.

Arabic text

٢٥٧ - حَدَّثَنَا ‌هَنَّادٌ، قَالَ: حَدَّثَنَا ‌وَكِيعٌ، عَنْ ‌سُفْيَانَ ، عَنْ ‌عَاصِمِ بْنِ كُلَيْبٍ، عَنْ ‌عَبْدِ الرَّحْمَنِ بْنِ الْأَسْوَدِ ، عَنْ ‌عَلْقَمَةَ، قَالَ: قَالَ ‌عَبْدُ اللهِ بْنُ مَسْعُودٍ : «أَلَا أُصَلِّي بِكُمْ صَلَاةَ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ،» فَصَلَّى، فَلَمْ يَرْفَعْ يَدَيْهِ إِلَّا فِي أَوَّلِ مَرَّةٍ. وَفِي الْبَابِ عَنِ الْبَرَاءِ بْنِ عَازِبٍ. حَدِيثُ ابْنِ مَسْعُودٍ حَدِيثٌ حَسَنٌ. وَبِهِ يَقُولُ غَيْرُ وَاحِدٍ مِنْ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَالتَّابِعِينَ، وَهُوَ قَوْلُ سُفْيَانَ الثَّوْرِيِّ وَأَهْلِ الْكُوفَةِ.

English translation

258. Abū ‘Abdur-Raḥmān As-Sulamī said: “Umar bin Al-Khaṭṭāb [may Allāh be pleased with him] said to us: ‘The knees are the Sunnah for you, so hold the knees.’” (Ṣaḥīḥ) He said: There are narrations on this topic from Sa’d, Anas, Abū Ḥumaid, Abū Usaid, Sahl bin Sa’d, Muḥammad bin Maslamah, and Abū Mas’ūd. Abū ‘Eisā said: The Ḥadīth of ‘Umar is a Ḥasan Ṣaḥīḥ Ḥadīth. The people of knowledge among the Companions of the Prophet ﷺ, the Tābi‘īn and those after them act according to this. There is no disagreement among them on that, except what is reported about Ibn Mas’ūd and some of his companions; that they would hold their hands together, but holding the hands together was abrogated according to the people of knowledge.

Arabic text

٢٥٨ - حَدَّثَنَا ‌أَحْمَدُ بْنُ مَنِيعٍ، قَالَ: حَدَّثَنَا ‌أَبُو بَكْرِ بْنُ عَيَّاشٍ، قَالَ: حَدَّثَنَا ‌أَبُو حَصِينٍ ، عَنْ ‌أَبِي عَبْدِ الرَّحْمَنِ السُّلَمِيِّ، قَالَ: قَالَ لَنَا ‌عُمَرُ بْنُ الْخَطَّابِ : «إِنَّ الرُّكَبَ سُنَّتْ لَكُمْ»، فَخُذُوا بِالرُّكَبِ. وَفِي الْبَابِ عَنْ سَعْدٍ، وَأَنَسٍ، وَأَبِي حُمَيْدٍ، وَأَبِي أُسَيْدٍ، وَسَهْلِ بْنِ سَعْدٍ، وَمُحَمَّدِ بْنِ مَسْلَمَةَ، وَأَبِي مَسْعُودٍ. حَدِيثُ عُمَرَ حَدِيثٌ حَسَنٌ صَحِيحٌ. وَالْعَمَلُ عَلَى هَذَا عِنْدَ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَالتَّابِعِينَ وَمَنْ بَعْدَهُمْ، لَا اخْتِلَافَ بَيْنَهُمْ فِي ذَلِكَ إِلَّا مَا رُوِيَ عَنِ ابْنِ مَسْعُودٍ وَبَعْضِ أَصْحَابِهِ أَنَّهُمْ كَانُوا يُطَبِّقُونَ. وَالتَّطْبِيقُ مَنْسُوخٌ عِنْدَ أَهْلِ الْعِلْمِ.

English translation

259. Sa'd bin Abī Waqqāṣ said: "We would do that, but then we were prohibited from it, and we were ordered to put our hands on our knees." (Ṣaḥīh) [Abū Ḥumaid As-Sā'idī's name is 'Abdur-Raḥmān bin Sa'd bin Al-Mundhir. Abū Usaid As-Sā'idī's name is Mālik bin Rabī'ah. Abū Ḥuṣain's name is 'Uthmān bin 'Aṣim Al-Asdī. Abū 'Abdur-Raḥmān As-Sulamī's name is 'Abdullāh bin Ḥabīb. (There is an) Abū Ya'fur 'Abdur-Raḥmān bin 'Ubaid bin Nisṭās, and Abū Ya'fur Al-'Abdī, and his name is Wāqid, and they call him Waqdān, and he is the one who narrates from 'Abdullāh bin Abī Awfā, and both of them are from among the people of Al-Kūfah.][1]

Arabic text

٢٥٩ - قَالَ ‌سَعْدُ بْنُ أَبِي وَقَّاصٍ : «كُنَّا نَفْعَلُ ذَلِكَ، فَنُهِينَا عَنْهُ، وَأُمِرْنَا أَنْ نَضَعَ الْأَكُفَّ عَلَى الرُّكَبِ»، حَدَّثَنَا ‌قُتَيْبَةُ، قَالَ: حَدَّثَنَا ‌أَبُو عَوَانَةَ ، عَنْ ‌أَبِي يَعْفُورٍ ، عَنْ ‌مُصْعَبِ بْنِ سَعْدٍ، عَنْ ‌أَبِيهِ سَعْدٍ بِهَذَا. وَأَبُو حُمَيْدٍ السَّاعِدِيُّ اسْمُهُ عَبْدُ الرَّحْمَنِ بْنُ سَعْدِ بْنِ الْمُنْذِرِ. وَأَبُو أُسَيْدٍ السَّاعِدِيُّ اسْمُهُ مَالِكُ بْنُ رَبِيعَةَ. وَأَبُو حَصِينٍ اسْمُهُ عُثْمَانُ بْنُ عَاصِمٍ الْأَسَدِيُّ. وَأَبُو عَبْدِ الرَّحْمَنِ السُّلَمِيُّ اسْمُهُ عَبْدُ اللهِ بْنُ حَبِيبٍ. وَأَبُو يَعْفُورٍ عَبْدُ الرَّحْمَنِ بْنُ عُبَيْدِ بْنِ نِسْطَاسَ، وَأَبُو يَعْفُورٍ الْعَبْدِيُّ اسْمُهُ وَاقِدٌ، وَيُقَالُ: وَقْدَانُ، وَهُوَ الَّذِي رَوَى عَنْ عَبْدِ اللهِ بْنِ أَبِي أَوْفَى، وَكِلَاهُمَا مِنْ أَهْلِ الْكُوفَةِ.

English translation

260. ‘Abbās bin Sahl [bin Sa’d] narrated: “Abū Ḥumaid, Abū Usaid, Sahl bin Sa’d, and Muḥammad bin Maslamah were once together and they were mentioning the Ṣalāt of Allāh’s Messenger ﷺ. Abū Ḥumaid said: ‘I am the most knowledgeable among you of the Ṣalāt of Allāh’s Messenger ﷺ: Allāh’s Messenger ﷺ would bow and place his hands on his knees as if he was grasping them, and he would draw his forearms to hold them away from his sides.’” (Hasan) He said: There is something on this topic from Anas. Abū ‘Isā said: The Hadīth of Abū Ḥumaid is a Hasan Ṣaḥīḥ Hadīth. It is the one that was preferred by the people of knowledge: That a man is to hold his forearms away from his sides while bowing and prostrating.

Arabic text

٢٦٠ - حَدَّثَنَا ‌بُنْدَارٌ، قَالَ: حَدَّثَنَا ‌أَبُو عَامِرٍ الْعَقَدِيُّ، قَالَ: حَدَّثَنَا ‌فُلَيْحُ بْنُ سُلَيْمَانَ، قَالَ: حَدَّثَنَا ‌عَبَّاسُ بْنُ سَهْلٍ ، قَالَ: «اجْتَمَعَ أَبُو حُمَيْدٍ»، وَأَبُو أُسَيْدٍ، وَسَهْلُ بْنُ سَعْدٍ، وَمُحَمَّدُ بْنُ مَسْلَمَةَ، فَذَكَرُوا صَلَاةَ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، فَقَالَ ‌أَبُو حُمَيْدٍ : أَنَا أَعْلَمُكُمْ بِصَلَاةِ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: إِنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ رَكَعَ فَوَضَعَ يَدَيْهِ عَلَى رُكْبَتَيْهِ، كَأَنَّهُ قَابِضٌ عَلَيْهِمَا، وَوَتَّرَ يَدَيْهِ فَنَحَّاهُمَا عَنْ جَنْبَيْهِ. وَفِي الْبَابِ عَنْ أَنَسٍ. حَدِيثُ أَبِي حُمَيْدٍ حَدِيثٌ حَسَنٌ صَحِيحٌ. وَهُوَ الَّذِي اخْتَارَهُ أَهْلُ الْعِلْمِ أَنْ يُجَافِيَ الرَّجُلُ يَدَيْهِ عَنْ جَنْبَيْهِ فِي الرُّكُوعِ وَالسُّجُودِ.

English translation

261. Ibn Mas'ūd narrated that the Prophet ﷺ said: "When one of you bows then says while he is bowing: (Subhāna Rabbiyal 'Azīm) 'Glorious is my Lord the Magnificent' three times, then he has completed his bowing. And that is the least of it. And when he prostrates and says while prostrating: (Subhāna Rabbiyal A'lā) 'Glorious is my Lord the Most High' three times, then he has completed his prostration, and that is the least of it." (Ḍa'if) He said: There are narrations on this topic from Hudhaifah, and 'Uqbah bin 'Āmir. Abū 'Eisā said: The chain of the Ḥadīth of Ibn Mas'ūd is not connected. 'Awn bin 'Abdullāh bin 'Utbah did not meet Ibn Mas'ūd. The people of knowledge act according to this: They consider it recommended that a man not say the statements of Tasbih less than three times. It has been related from Ibn Al-Mubārak that he said: "It is recommended for the Imām to say the Tasbih five times so whoever is behind him can manage to say it three times." This was also said by Ishāq bin Ibrāhīm.

Arabic text

٢٦١ - حَدَّثَنَا ‌عَلِيُّ بْنُ حُجْرٍ، قَالَ: أَخْبَرَنَا ‌عِيسَى بْنُ يُونُسَ ، عَنِ ‌ابْنِ أَبِي ذِئْبٍ ، عَنْ ‌إِسْحَاقَ بْنِ يَزِيدَ الْهُذَلِيِّ ، عَنْ ‌عَوْنِ بْنِ عَبْدِ اللهِ بْنِ عُتْبَةَ ، عَنِ ‌ابْنِ مَسْعُودٍ، أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: «إِذَا رَكَعَ أَحَدُكُمْ فَقَالَ فِي رُكُوعِهِ: سُبْحَانَ رَبِّيَ الْعَظِيمِ»، ثَلَاثَ مَرَّاتٍ فَقَدْ تَمَّ رُكُوعُهُ وَذَلِكَ أَدْنَاهُ، وَإِذَا سَجَدَ فَقَالَ فِي سُجُودِهِ: سُبْحَانَ رَبِّيَ الْأَعْلَى، ثَلَاثَ مَرَّاتٍ، فَقَدْ تَمَّ سُجُودُهُ، وَذَلِكَ أَدْنَاهُ. وَفِي الْبَابِ عَنْ حُذَيْفَةَ وَعُقْبَةَ بْنِ عَامِرٍ. حَدِيثُ ابْنِ مَسْعُودٍ لَيْسَ إِسْنَادُهُ بِمُتَّصِلٍ، عَوْنُ بْنُ عَبْدِ اللهِ بْنِ عُتْبَةَ لَمْ يَلْقَ ابْنَ مَسْعُودٍ. وَالْعَمَلُ عَلَى هَذَا عِنْدَ أَهْلِ الْعِلْمِ: يَسْتَحِبُّونَ أَنْ لَا يَنْقُصَ الرَّجُلُ فِي الرُّكُوعِ وَالسُّجُودِ مِنْ ثَلَاثِ تَسْبِيحَاتٍ. وَرُوِيَ عَنِ ابْنِ الْمُبَارَكِ أَنَّهُ قَالَ: أَسْتَحِبُّ لِلْإِمَامِ أَنْ يُسَبِّحَ خَمْسَ تَسْبِيحَاتٍ، لِكَيْ يُدْرِكَ مَنْ خَلْفَهُ ثَلَاثَ تَسْبِيحَاتٍ. وَهَكَذَا قَالَ إِسْحَاقُ بْنُ إِبْرَاهِيمَ.

English translation

262. Hudhaifah narrated that he performed Ṣalāt with the Prophet ﷺ, and that while he was bowing he would say: (Subhāna Rabbīyal 'Azīm); "Glorious is my Lord the Magnificent" and while prostrating: (Subhāna Rabbīyal A'lā) 'Glorious is my Lord the Most High'. And he would not recite an Āyah mentioning mercy, except that he would stop and ask (for mercy), and he would not recite an Āyah mentioning punishment, except that he would stop and seek refuge (with Allāh from it). (Ṣahīh) Abū 'Eisā said: This Ḥadīth is Ḥasan Ṣahīh.

Arabic text

٢٦٢ - حَدَّثَنَا ‌مَحْمُودُ بْنُ غَيْلَانَ، قَالَ: حَدَّثَنَا ‌أَبُو دَاوُدَ، قَالَ: أَنْبَأَنَا ‌شُعْبَةُ ، عَنِ ‌الْأَعْمَشِ قَالَ: سَمِعْتُ ‌سَعْدَ بْنَ عُبَيْدَةَ يُحَدِّثُ عَنِ ‌الْمُسْتَوْرِدِ ، عَنْ ‌صِلَةَ بْنِ زُفَرَ ، عَنْ ‌حُذَيْفَةَ «أَنَّهُ صَلَّى مَعَ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، فَكَانَ يَقُولُ فِي رُكُوعِهِ: سُبْحَانَ رَبِّيَ الْعَظِيمِ»، وَفِي سُجُودِهِ: سُبْحَانَ رَبِّيَ الْأَعْلَى، وَمَا أَتَى عَلَى آيَةِ رَحْمَةٍ إِلَّا وَقَفَ وَسَأَلَ، وَمَا أَتَى عَلَى آيَةِ عَذَابٍ إِلَّا وَقَفَ وَتَعَوَّذَ. وَهَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ.

English translation

263. (Another similar narration) This Ḥadīth has been narrated from Hudhaifah from another route: "That he performed Ṣalāt during the night with the Prophet ﷺ" and he mentioned the Ḥadīth. (Ṣahīh)

Arabic text

٢٦٣ - وَحَدَّثَنَا ‌مُحَمَّدُ بْنُ بَشَّارٍ، قَالَ: حَدَّثَنَا ‌عَبْدُ الرَّحْمَنِ بْنُ مَهْدِيٍّ ، عَنْ ‌شُعْبَةَ نَحْوَهُ. وَقَدْ رُوِيَ عَنْ حُذَيْفَةَ هَذَا الْحَدِيثُ مِنْ غَيْرِ هَذَا الْوَجْهِ، أَنَّهُ صَلَّى مَعَ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، فَذَكَرَ الْحَدِيثَ.

English translation

264. 'Alī bin Abī Tālib narrated: "The Prophet ﷺ prohibited wearing Qassi,[1] and that which is dyed with safflower, and from the gold ring, and from reciting the Qur'an while bowing." (Ṣaḥīh) [He said:] There is something on this topic from Ibn 'Abbās. Abū 'Eisā said: The Hadīth of 'Alī is a Ḥasan Ṣaḥīh Hadīth. This is the saying of the people of knowledge among the Companions of the Prophet ﷺ, the Tābi'īn and those after them. They disliked recitation of the Qur'an while bowing and prostrating.

Arabic text

٢٦٤ - حَدَّثَنَا ‌إِسْحَاقُ بْنُ مُوسَى الْأَنْصَارِيُّ، قَالَ: حَدَّثَنَا ‌مَعْنٌ، قَالَ: حَدَّثَنَا ‌مَالِكٌ . (ح) وَحَدَّثَنَا ‌قُتَيْبَةُ، عَنْ ‌مَالِكٍ ، عَنْ ‌نَافِعٍ، عَنْ ‌إِبْرَاهِيمَ بْنِ عَبْدِ اللهِ بْنِ حُنَيْنٍ ، عَنْ ‌أَبِيهِ ، عَنْ ‌عَلِيِّ بْنِ أَبِي طَالِبٍ، أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ «نَهَى عَنْ لُبْسِ» الْقَسِّيِّ وَالْمُعَصْفَرِ، وَعَنْ تَخَتُّمِ الذَّهَبِ، وَعَنْ قِرَاءَةِ الْقُرْآنِ فِي الرُّكُوعِ. وَفِي الْبَابِ عَنِ ابْنِ عَبَّاسٍ. حَدِيثُ عَلِيٍّ حَدِيثٌ حَسَنٌ صَحِيحٌ. وَهُوَ قَوْلُ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَمَنْ بَعْدَهُمْ، كَرِهُوا الْقِرَاءَةَ فِي الرُّكُوعِ وَالسُّجُودِ.

English translation

265. Abū Mas'ūd Al-Anṣārī [Al-Badrī] narrated that Allāh's Messenger ﷺ said: "The Ṣalāt is not acceptable if a man is not at rest — meaning his back — while bowing and prostrating." (Ṣaḥīh) He said: There are narrations on this topic from 'Alī bin Shaibān, Anas, Abū Hurairah, and Rifā'ah Az-Zuraqī. Abū 'Eisā said: The Ḥadīth of Abū Mas'ūd [Al-Anṣārī] is a Ḥasan Ṣaḥīḥ Ḥadīth. This is acted upon by the people of knowledge among the Companions of the Prophet ﷺ and those after them: They held the view that a man is to bring his back to rest while bowing and prostrating. Ash-Shāfi'i, Ahmad, and Ishāq said that whoever does not bring his back to rest while bowing and prostrating then his Ṣalāt is void due to the Ḥadīth of the Prophet ﷺ: "The Ṣalāt is not acceptable in which a man does not keep his back straightened while bowing and prostrating." Abū Ma'mar's (one of the narrators) name is 'Abdullāh bin Sakḥbarah, and Abū Mas'ūd Al-Anṣārī Al-Badri's name is 'Uqbah bin 'Amr.

Arabic text

٢٦٥ - حَدَّثَنَا ‌أَحْمَدُ بْنُ مَنِيعٍ، قَالَ: حَدَّثَنَا ‌أَبُو مُعَاوِيَةَ ، عَنِ ‌الْأَعْمَشِ ، عَنْ ‌عُمَارَةَ بْنِ عُمَيْرٍ ، عَنْ ‌أَبِي مَعْمَرٍ ، عَنْ ‌أَبِي مَسْعُودٍ الْأَنْصَارِيِّ ، قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «لَا تُجْزِئُ صَلَاةٌ لَا يُقِيمُ فِيهَا الرَّجُلُ» - يَعْنِي صُلْبَهُ - فِي الرُّكُوعِ وَالسُّجُودِ. وَفِي الْبَابِ عَنْ عَلِيِّ بْنِ شَيْبَانَ، وَأَنَسٍ، وَأَبِي هُرَيْرَةَ، وَرِفَاعَةَ الزُّرَقِيِّ. حَدِيثُ أَبِي مَسْعُودٍ حَدِيثٌ حَسَنٌ صَحِيحٌ. وَالْعَمَلُ عَلَى هَذَا عِنْدَ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَمَنْ بَعْدَهُمْ، يَرَوْنَ أَنْ يُقِيمَ الرَّجُلُ صُلْبَهُ فِي الرُّكُوعِ وَالسُّجُودِ. قَالَ الشَّافِعِيُّ وَأَحْمَدُ وَإِسْحَاقُ: مَنْ لَا يُقِيمُ صُلْبَهُ فِي الرُّكُوعِ وَالسُّجُودِ فَصَلَاتُهُ فَاسِدَةٌ؛ لِحَدِيثِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: لَا تُجْزِئُ صَلَاةٌ لَا يُقِيمُ الرَّجُلُ فِيهَا صُلْبَهُ فِي الرُّكُوعِ وَالسُّجُودِ. وَأَبُو مَعْمَرٍ اسْمُهُ عَبْدُ اللهِ بْنُ سَخْبَرَةَ. وَأَبُو مَسْعُودٍ الْأَنْصَارِيُّ الْبَدْرِيُّ اسْمُهُ عُقْبَةُ بْنُ عَمْرٍو.

English translation

266. 'Ali bin Abi Tālib narrated: "When Allāh's Messenger ﷺ would raise his head from bowing he would say: (Sami' Allāhu liman ḥamidah. Rabbanā wa lakal-ḥamd, mil'as-samāwāti wa mil'al-arrḍi wa mil'a mā bainahumā wa mil'a mā shi'ta min shay'in ba'd.) 'Allāh listens to those who praise Him. O our Lord! And to You is the praise that fills the heavens and fills the earth, and fills what is between them, and fills whatever there is beyond that You will.' He said: There are narrations on this topic from Ibn 'Umar, Ibn 'Abbās, Ibn Abi Awfa, Abū Juḥaifah, and Abū Sa'eed. (Ṣaḥīḥ) Abū 'Eisā said: The Hadīth of 'Ali is a Ḥasan Ṣaḥīḥ Hadīth, and this is acted upon by some of the people of knowledge. It is the view of Ash-Shāfi'i, he said: "One says this for the obligatory and the voluntary prayers." Some of the people of Al-Kūfah said that this is said for the voluntary prayers but not for the obligatory prayers. [Abū 'Eisā said: Al-Mājiṣhūnī is only called that because he is one of the children of Al-Mājiṣhūn.]

Arabic text

٢٦٦ - حَدَّثَنَا ‌مَحْمُودُ بْنُ غَيْلَانَ، قَالَ: حَدَّثَنَا ‌أَبُو دَاوُدَ الطَّيَالِسِيُّ، قَالَ: حَدَّثَنَا ‌عَبْدُ الْعَزِيزِ بْنُ عَبْدِ اللهِ بْنِ أَبِي سَلَمَةَ الْمَاجِشُونُ، قَالَ: حَدَّثَنِي ‌عَمِّي، عَنْ ‌عَبْدِ الرَّحْمَنِ الْأَعْرَجِ ، عَنْ ‌عُبَيْدِ اللهِ بْنِ أَبِي رَافِعٍ، عَنْ ‌عَلِيِّ بْنِ أَبِي طَالِبٍ، قَالَ: «كَانَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا رَفَعَ رَأْسَهُ مِنَ الرُّكُوعِ قَالَ: سَمِعَ» اللهُ لِمَنْ حَمِدَهُ، رَبَّنَا وَلَكَ الْحَمْدُ، مِلْءَ السَّمَاوَاتِ وَالْأَرْضِ، وَمِلْءَ مَا بَيْنَهُمَا، وَمِلْءَ مَا شِئْتَ مِنْ شَيْءٍ بَعْدُ. وَفِي الْبَابِ عَنِ ابْنِ عُمَرَ، وَابْنِ عَبَّاسٍ، وَابْنِ أَبِي أَوْفَى، وَأَبِي جُحَيْفَةَ، وَأَبِي سَعِيدٍ. حَدِيثُ عَلِيٍّ حَدِيثٌ حَسَنٌ صَحِيحٌ. وَالْعَمَلُ عَلَى هَذَا عِنْدَ بَعْضِ أَهْلِ الْعِلْمِ، وَبِهِ يَقُولُ الشَّافِعِيُّ، قَالَ: يَقُولُ هَذَا فِي الْمَكْتُوبَةِ وَالتَّطَوُّعِ. وَقَالَ بَعْضُ أَهْلِ الْكُوفَةِ: يَقُولُ هَذَا فِي صَلَاةِ التَّطَوُّعِ، وَلَا يَقُولُهُ فِي صَلَاةِ الْمَكْتُوبَةِ.

English translation

267. Abū Hurairah narrated that Allāh's Messenger ﷺ said: "When the Imām says: (Sami' Allāhu liman ḥamidah) 'Allāh listens to those who praise Him. Then (all of you) say: (Rabbanā wa lakal-ḥamd) 'O our Lord! And to You is the praise for whoever's saying concurs with the saying of the angels, then his past sins will be forgiven." (Ṣaḥīḥ) Abū 'Eisā said: This Hadīth is Ḥasan Ṣaḥīḥ. It is acted upon by some of the people of knowledge among the Companions of the Prophet ﷺ and those after them. The Imām is to say: (Sami' Allāhu liman ḥamidah. [Rabbanā wa lakal-ḥamd]) "Allāh listens to those who praise Him. [O our Lord! And to You is the praise.]" And those that are behind him say: (Rabbanā wa lakal-ḥamd) "O our Lord! And to You is the praise." This is the saying of Aḥmad. Ibn Sirīn and others said that those behind the Imām say: (Sami' Allāhu liman ḥamidah. Rabbanā wa lakal-ḥamd) "Allāh listens to those who praise Him. O our Lord! And to You is the praise. The same as the Imām says, and this is also the view of Ash-Shāfi'ī and Ishāq.

Arabic text

٢٦٧ - حَدَّثَنَا ‌الْأَنْصَارِيُّ، قَالَ: حَدَّثَنَا ‌مَعْنٌ، قَالَ: حَدَّثَنَا ‌مَالِكٌ ، عَنْ ‌سُمَيٍّ ، عَنْ ‌أَبِي صَالِحٍ ، عَنْ ‌أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: «إِذَا قَالَ الْإِمَامُ: سَمِعَ» اللهُ لِمَنْ حَمِدَهُ، فَقُولُوا: رَبَّنَا وَلَكَ الْحَمْدُ؛ فَإِنَّهُ مَنْ وَافَقَ قَوْلُهُ قَوْلَ الْمَلَائِكَةِ غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ. هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ. وَالْعَمَلُ عَلَيْهِ عِنْدَ بَعْضِ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَمَنْ بَعْدَهُمْ: أَنْ يَقُولَ الْإِمَامُ: سَمِعَ اللهُ لِمَنْ حَمِدَهُ، وَيَقُولَ مَنْ خَلْفَ الْإِمَامِ: رَبَّنَا وَلَكَ الْحَمْدُ، وَبِهِ يَقُولُ أَحْمَدُ. وَقَالَ ابْنُ سِيرِينَ وَغَيْرُهُ: يَقُولُ مَنْ خَلْفَ الْإِمَامِ: سَمِعَ اللهُ لِمَنْ حَمِدَهُ، رَبَّنَا وَلَكَ الْحَمْدُ، مِثْلَ مَا يَقُولُ الْإِمَامُ، وَبِهِ يَقُولُ الشَّافِعِيُّ وَإِسْحَاقُ.

English translation

268. Wā'il bin Ḥujr narrated: "I saw Allāh's Messenger ﷺ when he prostrated, placing his knees (on the ground) before his hands, and when he got up, he raised his hands before his knees." (Da'if) [He said:] Al-Ḥasan bin 'Alī added the following to his narration: "Yazīd bin Hārūn said: 'Sharīk did not report from 'Āsim bin Kulāib, except for this Hadīth.'" (narrators in the chain of this Hadīth). [Abū 'Eisā said: This Hadīth is Ḥasan Gharīb, and we do not know of anyone who related it like this besides Sharīk. Most of the people of knowledge act according to it, they hold the view that a man places his knees (on the ground) before his hands. And when he gets up, he raises his hands before his knees. Hammām reported this from 'Āsim in Mursal form, he did not mention Wā'il bin Ḥujr in it.

Arabic text

٢٦٨ - حَدَّثَنَا ‌سَلَمَةُ بْنُ شَبِيبٍ، ‌وَأَحْمَدُ بْنُ إِبْرَاهِيمَ الدَّوْرَقِيُّ، ‌وَالْحَسَنُ بْنُ عَلِيٍّ الْحُلْوَانِيُّ، ‌وَعَبْدُ اللهِ بْنُ مُنِيرٍ، ‌وَغَيْرُ وَاحِدٍ، قَالُوا: حَدَّثَنَا ‌يَزِيدُ بْنُ هَارُونَ، قَالَ: أَخْبَرَنَا ‌شَرِيكٌ ، عَنْ ‌عَاصِمِ بْنِ كُلَيْبٍ ، عَنْ ‌أَبِيهِ ، عَنْ ‌وَائِلِ بْنِ حُجْرٍ، قَالَ: «رَأَيْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا سَجَدَ يَضَعُ رُكْبَتَيْهِ قَبْلَ يَدَيْهِ،» وَإِذَا نَهَضَ رَفَعَ يَدَيْهِ قَبْلَ رُكْبَتَيْهِ. وَزَادَ الْحَسَنُ بْنُ عَلِيٍّ فِي حَدِيثِهِ: قَالَ يَزِيدُ بْنُ هَارُونَ: وَلَمْ يَرْوِ شَرِيكٌ، عَنْ عَاصِمِ بْنِ كُلَيْبٍ إِلَّا هَذَا الْحَدِيثَ. هَذَا حَدِيثٌ حَسَنٌ غَرِيبٌ، لَا نَعْرِفُ أَحَدًا رَوَاهُ غَيْرَ شَرِيكٍ. وَالْعَمَلُ عَلَيْهِ عِنْدَ أَكْثَرِ أَهْلِ الْعِلْمِ: يَرَوْنَ أَنْ يَضَعَ الرَّجُلُ رُكْبَتَيْهِ قَبْلَ يَدَيْهِ، وَإِذَا نَهَضَ رَفَعَ يَدَيْهِ قَبْلَ رُكْبَتَيْهِ. وَرَوَى هَمَّامٌ، عَنْ عَاصِمٍ هَذَا مُرْسَلًا، وَلَمْ يَذْكُرْ فِيهِ وَائِلَ بْنَ حُجْرٍ.

English translation

269. Abū Hurairah narrated that the Prophet ﷺ said: "Is it that one of you intends to kneel in his Ṣalāt with the kneeling of the camel?" (Hasan) Abū 'Eisā said: The Hadīth of Abū Hurairah is a Gharīb Hadīth, we do not know of it as a narration of Abū Az-Zinād (one of the narrators), except from this route. This Hadīth has been reported by 'Abdullāh bin Sa'eed Al-Maqburī, from his father, from Abū Hurairah, from the Prophet ﷺ. 'Abdullāh bin Sa'eed Al-Maqburī is weak according to Yaḥya bin Sa'eed Al-Qaṭṭān and others.

Arabic text

٢٦٩ - حَدَّثَنَا ‌قُتَيْبَةُ، قَالَ: حَدَّثَنَا ‌عَبْدُ اللهِ بْنُ نَافِعٍ ، عَنْ ‌مُحَمَّدِ بْنِ عَبْدِ اللهِ بْنِ الْحَسَنِ ، عَنْ ‌أَبِي الزِّنَادِ، عَنِ ‌الْأَعْرَجِ ، عَنْ ‌أَبِي هُرَيْرَةَ، أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: «يَعْمِدُ أَحَدُكُمْ فَيَبْرُكُ فِي صَلَاتِهِ» بَرْكَ الْجَمَلِ. حَدِيثُ أَبِي هُرَيْرَةَ حَدِيثٌ غَرِيبٌ، لَا نَعْرِفُهُ مِنْ حَدِيثِ أَبِي الزِّنَادِ إِلَّا مِنْ هَذَا الْوَجْهِ. وَقَدْ رُوِيَ هَذَا الْحَدِيثُ عَنْ عَبْدِ اللهِ بْنِ سَعِيدٍ الْمَقْبُرِيِّ، عَنْ أَبِيهِ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، وَعَبْدُ اللهِ بْنُ سَعِيدٍ الْمَقْبُرِيُّ ضَعَّفَهُ يَحْيَى بْنُ سَعِيدٍ الْقَطَّانُ وَغَيْرُهُ.

English translation

270. Abū Humaid As-Sā'idī narrated: "When the Prophet ﷺ would prostrate, he placed his nose and his forehead on the ground, and he held his forearms away from his sides, and he placed his hands parallel to his shoulders.” (Hasan) He said: There are narrations on this topic from Ibn ‘Abbās, Wā’il bin Hujr, and Abū Sa’eed. Abū ‘Eisā said: The Hadīth of Abū Humaid is a Ḥasan Ṣaḥīḥ Hadīth. The people of knowledge act according to it; a man is to prostrate on his forehead and his nose. If he prostrates on his forehead but not his nose, then there are those among the people of knowledge who say that it is acceptable, while others say that it is not acceptable unless he prostrates on the forehead and the nose.

Arabic text

٢٧٠ - حَدَّثَنَا ‌مُحَمَّدُ بْنُ بَشَّارٍ بُنْدَارٌ، قَالَ: حَدَّثَنَا ‌أَبُو عَامِرٍ، قَالَ: حَدَّثَنَا ‌فُلَيْحُ بْنُ سُلَيْمَانَ، قَالَ: حَدَّثَنِي ‌عَبَّاسُ بْنُ سَهْلٍ ، عَنْ ‌أَبِي حُمَيْدٍ السَّاعِدِيِّ، أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ «كَانَ إِذَا سَجَدَ أَمْكَنَ أَنْفَهُ وَجَبْهَتَهُ مِنَ الْأَرْضِ»، وَنَحَّى يَدَيْهِ عَنْ جَنْبَيْهِ، وَوَضَعَ كَفَّيْهِ حَذْوَ مَنْكِبَيْهِ. وَفِي الْبَابِ عَنِ ابْنِ عَبَّاسٍ وَوَائِلِ بْنِ حُجْرٍ وَأَبِي سَعِيدٍ. حَدِيثُ أَبِي حُمَيْدٍ حَدِيثٌ حَسَنٌ صَحِيحٌ. وَالْعَمَلُ عَلَيْهِ عِنْدَ أَهْلِ الْعِلْمِ: أَنْ يَسْجُدَ الرَّجُلُ عَلَى جَبْهَتِهِ وَأَنْفِهِ، فَإِنْ سَجَدَ عَلَى جَبْهَتِهِ دُونَ أَنْفِهِ، فَقَالَ قَوْمٌ مِنْ أَهْلِ الْعِلْمِ: يُجْزِئُهُ، وَقَالَ غَيْرُهُمْ: لَا يُجْزِئُهُ حَتَّى يَسْجُدَ عَلَى الْجَبْهَةِ وَالْأَنْفِ.

English translation

271. Abū Iṣḥāq narrated: “I said to Al-Barā’ bin ‘Azīb: ‘Where would the Prophet ﷺ place his face when he prostrated?’ He said: ‘Between his hands.’” (Hasan) [He said:] There are narrations on this topic from Wā’il [bin Hujr] and Abū Humaid. [Abū ‘Eisā said:] The Hadīth of Al-Barā’ is a Ḥasan [Ṣaḥīḥ] Gharīb Hadīth. It is the choice of some of the people of knowledge that the hands should be close to the ears.

Arabic text

٢٧١ - حَدَّثَنَا ‌قُتَيْبَةُ، قَالَ: حَدَّثَنَا ‌حَفْصُ بْنُ غِيَاثٍ ، عَنِ ‌الْحَجَّاجِ ، عَنْ ‌أَبِي إِسْحَاقَ، قَالَ: قُلْتُ ‌لِلْبَرَاءِ بْنِ عَازِبٍ: «أَيْنَ كَانَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَضَعُ وَجْهَهُ إِذَا سَجَدَ؟» فَقَالَ: بَيْنَ كَفَّيْهِ. وَفِي الْبَابِ عَنْ وَائِلِ بْنِ حُجْرٍ وَأَبِي حُمَيْدٍ. حَدِيثُ الْبَرَاءِ حَدِيثٌ حَسَنٌ غَرِيبٌ. وَهُوَ الَّذِي اخْتَارَهُ بَعْضُ أَهْلِ الْعِلْمِ: أَنْ تَكُونَ يَدَاهُ قَرِيبًا مِنْ أُذُنَيْهِ.

English translation

272. Al-'Abbās bin 'Abdul-Muṭṭalib narrated that he heard Allāh's Messenger ﷺ saying: "When the worshipper prostrates, seven bones prostrate with him: His face, his hands, his knees, and his feet." (Ṣaḥīḥ) He said: There are narrations on this topic from Ibn 'Abbās, Abū Hurairah, Jābir, and Abū Sa'eed. Abū 'Eisā said: The Hadīth of Al-'Abbās is a Ḥasan [Ṣaḥīḥ] Hadīth, and it is acted upon by the people of knowledge.

Arabic text

٢٧٢ - حَدَّثَنَا ‌قُتَيْبَةُ، قَالَ: حَدَّثَنَا ‌بَكْرُ بْنُ مُضَرَ ، عَنِ ‌ابْنِ الْهَادِ ، عَنْ ‌مُحَمَّدِ بْنِ إِبْرَاهِيمَ ، عَنْ ‌عَامِرِ بْنِ سَعْدِ بْنِ أَبِي وَقَّاصٍ ، عَنِ ‌الْعَبَّاسِ بْنِ عَبْدِ الْمُطَّلِبِ، أَنَّهُ سَمِعَ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: «إِذَا سَجَدَ الْعَبْدُ سَجَدَ مَعَهُ سَبْعَةُ آرَابٍ»: وَجْهُهُ، وَكَفَّاهُ، وَرُكْبَتَاهُ، وَقَدَمَاهُ. وَفِي الْبَابِ عَنِ ابْنِ عَبَّاسٍ، وَأَبِي هُرَيْرَةَ، وَجَابِرٍ، وَأَبِي سَعِيدٍ. حَدِيثُ الْعَبَّاسِ حَدِيثٌ حَسَنٌ صَحِيحٌ. وَعَلَيْهِ الْعَمَلُ عِنْدَ أَهْلِ الْعِلْمِ.

English translation

273. Ibn 'Abbās narrated: "The Prophet ﷺ ordered that one prostrate on seven bones and that he not gather his hair nor his garment.” Abū ‘Eisā said: This Ḥadīth is Ḥasan [Ṣaḥīh].

Arabic text

٢٧٣ - حَدَّثَنَا ‌قُتَيْبَةُ، قَالَ: حَدَّثَنَا ‌حَمَّادُ بْنُ زَيْدٍ ، عَنْ ‌عَمْرِو بْنِ دِينَارٍ، عَنْ ‌طَاوُسٍ ، عَنِ ‌ابْنِ عَبَّاسٍ، قَالَ: «أُمِرَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنْ يَسْجُدَ عَلَى سَبْعَةِ أَعْضَاءٍ،» وَلَا يَكُفَّ شَعَرَهُ وَلَا ثِيَابَهُ. هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ.

English translation

274. ‘Ubaidullāh bin ‘Abdullāh bin Arqam Al-Khuzā’ī narrated from his father (‘Abdullāh bin Arqam), who said: “I was with my father at the plains of Namirah.[1] I passed by a mount and saw Allāh’s Messenger ﷺ standing in Ṣalāt.” He said: “I was looking at the earthiness of his armpits when he prostrated.” [That is]: “Whiteness.” (Ṣaḥīh) He said: There are narrations on this topic from Ibn ‘Abbās, Ibn Buhainah, Jābir, Aḥmar bin Jaz’, Maimūnah, Abū Ḥumaid, Abū Usaid, Abū Mas’ūd, Saḥl bin Sa’d, Muḥammad bin Maslamah, Al-Barā’ bin ‘Azib, ‘Adī bin ‘Amīrah, and ‘Āishah. Abū ‘Eisā said: The Ḥadīth of ‘Abdullāh bin Arqam is a Ḥasan Ḥadīth, we do not know of it except as a narration of Dāwūd bin Qais, and there is no known Ḥadīth from ‘Abdullāh bin Arqam Al-Khuzā’ī from the Prophet ﷺ besides this. This is acted upon by [most of] the people of knowledge [among the Companions of the Prophet ﷺ]. This Ahmar bin Jaz’ is a man among the Companions of the Prophet ﷺ who reported only one Hadīth. ‘Abdullāh bin Arqam Az-Zahrī was Abū Bakr Aṣ-Ṣiddīq’s scribe, and ‘Abdullāh bin Arqam Al-Khuzā’ī is only known to have this Hadīth, from the Prophet ﷺ.

Arabic text

٢٧٤ - حَدَّثَنَا ‌أَبُو كُرَيْبٍ، قَالَ: حَدَّثَنَا ‌أَبُو خَالِدٍ الْأَحْمَرُ ، عَنْ ‌دَاوُدَ بْنِ قَيْسٍ ، عَنْ ‌عُبَيْدِ اللهِ بْنِ عَبْدِ اللهِ بْنِ الْأَقْرَمِ الْخُزَاعِيِّ ، عَنْ ‌أَبِيهِ، قَالَ: «كُنْتُ مَعَ أَبِي بِالْقَاعِ مِنْ نَمِرَةَ»، فَمَرَّتْ رَكَبَةٌ، فَإِذَا رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَائِمٌ يُصَلِّي، قَالَ: فَكُنْتُ أَنْظُرُ إِلَى عُفْرَتَيْ إِبْطَيْهِ إِذَا سَجَدَ - أَرَى بَيَاضَهُ -. وَفِي الْبَابِ عَنِ ابْنِ عَبَّاسٍ، وَابْنِ بُحَيْنَةَ، وَجَابِرٍ، وَأَحْمَرَ بْنِ جَزْءٍ، وَمَيْمُونَةَ، وَأَبِي حُمَيْدٍ، وَأَبِي مَسْعُودٍ، وَأَبِي أُسَيْدٍ، وَسَهْلِ بْنِ سَعْدٍ، وَمُحَمَّدِ بْنِ مَسْلَمَةَ، وَالْبَرَاءِ بْنِ عَازِبٍ، وَعَدِيِّ بْنِ عَمِيرَةَ، وَعَائِشَةَ. حَدِيثُ عَبْدِ اللهِ بْنِ أَقْرَمَ حَدِيثٌ حَسَنٌ لَا نَعْرِفُهُ إِلَّا مِنْ حَدِيثِ دَاوُدَ بْنِ قَيْسٍ. وَلَا نَعْرِفُ لِعَبْدِ اللهِ بْنِ أَقْرَمَ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ غَيْرَ هَذَا الْحَدِيثِ. وَالْعَمَلُ عَلَيْهِ عِنْدَ أَهْلِ الْعِلْمِ. وَأَحْمَرُ بْنُ جَزْءٍ هَذَا رَجُلٌ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، لَهُ حَدِيثٌ وَاحِدٌ، وَعَبْدُ اللهِ بْنُ أَرْقَمَ الزُّهْرِيُّ كَاتِبُ أَبِي بَكْرٍ الصِّدِّيقِ، وَعَبْدُ اللهِ بْنُ أَقْرَمَ الْخُزَاعِيُّ إِنَّمَا يُعْرَفُ لَهُ هَذَا الْحَدِيثُ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ.

English translation

275. Jābir narrated that the Prophet ﷺ said: “When one of you prostrates, then let him be balanced, and let him not lay his forearms down like the lying of the dog.”[1] (Sahih) He said: There are narrations on this topic from 'Abdur-Rahmān bin Shibl, Anas, Al-Barā', Abū Ḥumaid, and 'Aishah. Abū 'Eisā said: The Ḥadīth of Jābir is a Ḥasan [Ṣaḥīḥ] Ḥadīth. It is acted upon according to the people of knowledge. They prefer being balanced in prostration and dislike laying (the forearms) down as the beast lays down.

Arabic text

٢٧٥ - حَدَّثَنَا ‌هَنَّادٌ، قَالَ: حَدَّثَنَا ‌أَبُو مُعَاوِيَةَ ، عَنِ ‌الْأَعْمَشِ ، عَنْ ‌أَبِي سُفْيَانَ، عَنْ ‌جَابِرٍ، أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: «إِذَا سَجَدَ أَحَدُكُمْ فَلْيَعْتَدِلْ،» وَلَا يَفْتَرِشْ ذِرَاعَيْهِ افْتِرَاشَ الْكَلْبِ. وَفِي الْبَابِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ شِبْلٍ، وَأَنَسٍ، وَالْبَرَاءِ، وَأَبِي حُمَيْدٍ، وَعَائِشَةَ. حَدِيثُ جَابِرٍ حَدِيثٌ حَسَنٌ صَحِيحٌ. وَالْعَمَلُ عَلَيْهِ عِنْدَ أَهْلِ الْعِلْمِ: يَخْتَارُونَ الِاعْتِدَالَ فِي السُّجُودِ، وَيَكْرَهُونَ الِافْتِرَاشَ كَافْتِرَاشِ السَّبُعِ.

English translation

276. Anas narrated that Allāh's Messenger ﷺ said: "Be balanced in the prostration, and let one of you not spread his forearms (on the ground) in the Ṣalāt like the spreading of the dog." (Ṣaḥīḥ) Abū 'Eisā said: This Ḥadīth is Ḥasan Ṣaḥīḥ.

Arabic text

٢٧٦ - حَدَّثَنَا ‌مَحْمُودُ بْنُ غَيْلَانَ، قَالَ: حَدَّثَنَا ‌أَبُو دَاوُدَ، قَالَ: حَدَّثَنَا ‌شُعْبَةُ ، عَنْ ‌قَتَادَةَ قَالَ: سَمِعْتُ ‌أَنَسًا يَقُولُ: إِنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: «اعْتَدِلُوا فِي السُّجُودِ،» وَلَا يَبْسُطَنَّ أَحَدُكُمْ ذِرَاعَيْهِ فِي الصَّلَاةِ بَسْطَ الْكَلْبِ. هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ.

English translation

277. 'Āmir bin Sa'd [bin Abī Waqqāṣ] narrated from his father: "The Prophet ﷺ ordered placing the hands (on the ground) keeping the feet erect. (by resting feet on the toes and making the tips of the toes facing the Qiblah)." (Hasan)

Arabic text

٢٧٧ - حَدَّثَنَا ‌عَبْدُ اللهِ بْنُ عَبْدِ الرَّحْمَنِ، قَالَ: أَخْبَرَنَا ‌مُعَلَّى بْنُ أَسَدٍ، قَالَ: حَدَّثَنَا ‌وُهَيْبٌ ، عَنْ ‌مُحَمَّدِ بْنِ عَجْلَانَ ، عَنْ ‌مُحَمَّدِ بْنِ إِبْرَاهِيمَ ، عَنْ ‌عَامِرِ بْنِ سَعْدٍ ، عَنْ ‌أَبِيهِ، «أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَمَرَ بِوَضْعِ الْيَدَيْنِ» وَنَصْبِ الْقَدَمَيْنِ.

English translation

278. (Another chain, that) 'Āmir bin Sa'd narrated: "The Prophet ﷺ ordered placing the hands (on the ground)." And he mentioned the Ḥadīth, but he did not mention in it: "From his father." (Hasan) Abū 'Eisā said: Yahya bin Sa'eed Al-Qaṭṭān and others narrated from Muḥammad bin 'Ajlān, from Muḥammad bin Ibrāhīm, from 'Āmir bin Sa'd: "The Prophet ﷺ ordered placing the hands (on the ground) and keeping the feet erect." This Ḥadīth is Mursal. And this is more correct than the narration of Wuhaib. (no. 277) This is the view that the people of knowledge have agreed upon and prefer.

Arabic text

٢٧٨ - قَالَ ‌عَبْدُ اللهِ : وَقَالَ ‌الْمُعَلَّى : حَدَّثَنَا ‌حَمَّادُ بْنُ مَسْعَدَةَ ، عَنْ ‌مُحَمَّدِ بْنِ عَجْلَانَ، عَنْ ‌مُحَمَّدِ بْنِ إِبْرَاهِيمَ ، عَنْ ‌عَامِرِ بْنِ سَعْدٍ، «أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَمَرَ بِوَضْعِ الْيَدَيْنِ»، فَذَكَرَ نَحْوَهُ، وَلَمْ يَذْكُرْ فِيهِ: عَنْ أَبِيهِ. وَرَوَى يَحْيَى بْنُ سَعِيدٍ الْقَطَّانُ وَغَيْرُ وَاحِدٍ عَنْ مُحَمَّدِ بْنِ عَجْلَانَ، عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ، عَنْ عَامِرِ بْنِ سَعْدٍ، أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَمَرَ بِوَضْعِ الْيَدَيْنِ وَنَصْبِ الْقَدَمَيْنِ، مُرْسَلٌ. وَهَذَا أَصَحُّ مِنْ حَدِيثِ وُهَيْبٍ. وَهُوَ الَّذِي أَجْمَعَ عَلَيْهِ أَهْلُ الْعِلْمِ وَاخْتَارُوهُ.

English translation

279. Al-Barā' bin 'Āzib narrated: "The Ṣalāt of Allāh's Messenger ﷺ (was such that) when he bowed, and when he raised his head from bowing, and when he prostrated, and when he raised his head from prostration, it (all) was nearly the same." (Ṣaḥīh) He said: There is something on this topic from Anas.

Arabic text

٢٧٩ - حَدَّثَنَا ‌أَحْمَدُ بْنُ مُحَمَّدِ بْنِ مُوسَى، قَالَ: أَخْبَرَنَا ‌ابْنُ الْمُبَارَكِ، قَالَ: أَخْبَرَنَا ‌شُعْبَةُ ، عَنِ ‌الْحَكَمِ ، عَنْ ‌عَبْدِ الرَّحْمَنِ بْنِ أَبِي لَيْلَى ، عَنِ ‌الْبَرَاءِ بْنِ عَازِبٍ، قَالَ: «كَانَتْ صَلَاةُ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا رَكَعَ»، وَإِذَا رَفَعَ رَأْسَهُ مِنَ الرُّكُوعِ، وَإِذَا سَجَدَ، وَإِذَا رَفَعَ رَأْسَهُ مِنَ السُّجُودِ: قَرِيبًا مِنَ السَّوَاءِ. وَفِي الْبَابِ عَنْ أَنَسٍ.

English translation

280. (Another chain) which is similar. Abū 'Eisā said: The Hadīth of Al-Barā' is a Hasan Ṣaḥīh Hadīth. [It is acted upon according to the people of knowledge]. (Ṣaḥīh)

Arabic text

٢٨٠ - حَدَّثَنَا ‌مُحَمَّدُ بْنُ بَشَّارٍ، قَالَ: حَدَّثَنَا ‌مُحَمَّدُ بْنُ جَعْفَرٍ، قَالَ: حَدَّثَنَا ‌شُعْبَةُ ، عَنِ ‌الْحَكَمِ نَحْوَهُ. حَدِيثُ الْبَرَاءِ حَدِيثٌ حَسَنٌ صَحِيحٌ.

English translation

281. Al-Barā' said: "When we performed Ṣalāt behind Allāh's Messenger ﷺ, he would raise his head from bowing, and no man among us would bend his back until Allāh's Messenger ﷺ prostrated, then we prostrated.” (Ṣaḥīḥ) He said: There are narrations on this topic from Anas, Mu'āwiyah, Ibn Mas'adah the commander of the armies, and Abū Hurairah. Abū 'Eisā said: The Hadīth of Al-Barā' is a Ḥasan Ṣaḥīḥ Hadīth. It is the opinion of the people of knowledge: That the one who is behind an Imām only follows the Imām in what he has done, and he does not bow until after he has bowed, and he does not raise his head until after he has raised his. We do not know of any difference of opinion among them in that.

Arabic text

٢٨١ - حَدَّثَنَا ‌بُنْدَارٌ ، قَالَ: حَدَّثَنَا ‌عَبْدُ الرَّحْمَنِ بْنُ مَهْدِيٍّ، قَالَ: حَدَّثَنَا ‌سُفْيَانُ ، عَنْ ‌أَبِي إِسْحَاقَ، عَنْ ‌عَبْدِ اللهِ بْنِ يَزِيدَ، قَالَ: حَدَّثَنَا ‌الْبَرَاءُ - وَهُوَ غَيْرُ كَذُوبٍ - قَالَ: «كُنَّا إِذَا صَلَّيْنَا خَلْفَ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَرَفَعَ رَأْسَهُ مِنَ الرُّكُوعِ» لَمْ يَحْنِ رَجُلٌ مِنَّا ظَهْرَهُ حَتَّى يَسْجُدَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَنَسْجُدَ. وَفِي الْبَابِ عَنْ أَنَسٍ، وَمُعَاوِيَةَ، وَابْنِ مَسْعَدَةَ صَاحِبِ الْجُيُوشِ، وَأَبِي هُرَيْرَةَ. حَدِيثُ الْبَرَاءِ حَدِيثٌ حَسَنٌ صَحِيحٌ. وَبِهِ يَقُولُ أَهْلُ الْعِلْمِ: إِنَّ مَنْ خَلْفَ الْإِمَامِ إِنَّمَا يَتْبَعُونَ الْإِمَامَ فِيمَا يَصْنَعُ وَلَا يَرْكَعُونَ إِلَّا بَعْدَ رُكُوعِهِ، وَلَا يَرْفَعُونَ إِلَّا بَعْدَ رَفْعِهِ، وَلَا نَعْلَمُ بَيْنَهُمْ فِي ذَلِكَ اخْتِلَافًا.

English translation

282. 'Alī narrated: "Allāh's Messenger ﷺ said to me: 'O 'Alī! I love for you what I love for myself, and I dislike for you what I dislike for myself. Do not squat between prostrations.”’ (Da’if) Abū ‘Eisā said: We do not know of this narration as a Hadīth of ‘Alī except from the narration of Abū Iṣhāq, from Al-Ḥārīth, from ‘Alī. Some of the people of knowledge graded Al-Ḥārīth Al-A’war weak. Most of the people of knowledge act according to this: They dislike squatting. [He said:] There are narrations on this topic from ‘Āishah, Anas, and Abū Hurairah.

Arabic text

٢٨٢ - حَدَّثَنَا ‌عَبْدُ اللهِ بْنُ عَبْدِ الرَّحْمَنِ، قَالَ: أَخْبَرَنَا ‌عُبَيْدُ اللهِ بْنُ مُوسَى، قَالَ: أَخْبَرَنَا ‌إِسْرَائِيلُ ، عَنْ ‌أَبِي إِسْحَاقَ، عَنِ ‌الْحَارِثِ ، عَنْ ‌عَلِيٍّ، قَالَ: قَالَ لِي رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «يَا عَلِيُّ» أُحِبُّ لَكَ مَا أُحِبُّ لِنَفْسِي، وَأَكْرَهُ لَكَ مَا أَكْرَهُ لِنَفْسِي، لَا تُقْعِ بَيْنَ السَّجْدَتَيْنِ. هَذَا حَدِيثٌ لَا نَعْرِفُهُ مِنْ حَدِيثِ عَلِيٍّ إِلَّا مِنْ حَدِيثِ أَبِي إِسْحَاقَ، عَنِ الْحَارِثِ، عَنْ عَلِيٍّ، وَقَدْ ضَعَّفَ بَعْضُ أَهْلِ الْعِلْمِ الْحَارِثَ الْأَعْوَرَ. وَالْعَمَلُ عَلَى هَذَا الْحَدِيثِ عِنْدَ أَكْثَرِ أَهْلِ الْعِلْمِ: يَكْرَهُونَ الْإِقْعَاءَ. وَفِي الْبَابِ عَنْ عَائِشَةَ وَأَنَسٍ وَأَبِي هُرَيْرَةَ.

English translation

283. Tāwūs said: “We asked Ibn ‘Abbās about squatting (sitting) on the heels. He said: ‘It is the Sunnah.' We said: 'We think that it is difficult for a man.' He said: 'Rather, it is a Sunnah of your Prophet [ﷺ].'" (Ṣaḥīḥ) Abū 'Eisā said: This Hadīth is Hasan [Ṣaḥīḥ]. Some of the people of knowledge among the Companions of the Prophet ﷺ held a view in accordance with this Hadīth. They did not see any harm in squatting. This is the saying of some of the people of Makkah among the people of Fiqh and knowledge. [He said:] Most of the people of knowledge disliked squatting between the two prostrations.

Arabic text

٢٨٣ - حَدَّثَنَا ‌يَحْيَى بْنُ مُوسَى، قَالَ: حَدَّثَنَا ‌عَبْدُ الرَّزَّاقِ، قَالَ: أَخْبَرَنَا ‌ابْنُ جُرَيْجٍ، قَالَ: أَخْبَرَنِي ‌أَبُو الزُّبَيْرِ، أَنَّهُ سَمِعَ ‌طَاوُسًا يَقُولُ: «قُلْنَا ‌لِابْنِ عَبَّاسٍ فِي الْإِقْعَاءِ» عَلَى الْقَدَمَيْنِ، قَالَ: هِيَ السُّنَّةُ، فَقُلْنَا: إِنَّا لَنَرَاهُ جَفَاءً بِالرَّجُلِ، قَالَ: بَلْ هِيَ سُنَّةُ نَبِيِّكُمْ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ. هَذَا حَدِيثٌ حَسَنٌ. وَقَدْ ذَهَبَ بَعْضُ أَهْلِ الْعِلْمِ إِلَى هَذَا الْحَدِيثِ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، لَا يَرَوْنَ بِالْإِقْعَاءِ بَأْسًا. وَهُوَ قَوْلُ بَعْضِ أَهْلِ مَكَّةَ مِنْ أَهْلِ الْفِقْهِ وَالْعِلْمِ. وَأَكْثَرُ أَهْلِ الْعِلْمِ يَكْرَهُونَ الْإِقْعَاءَ بَيْنَ السَّجْدَتَيْنِ.

English translation

284. Ibn 'Abbās narrated: "Between the two prostrations, the Prophet ﷺ would say: (Allāhummaḡfir li, wārḥamni, wajburni, wāhdini, wārzuqni). 'O Allāh! Pardon me, have mercy on me, help me, guide me, and grant me sustenance.'" (Da'if)

Arabic text

٢٨٤ - حَدَّثَنَا ‌سَلَمَةُ بْنُ شَبِيبٍ، قَالَ: حَدَّثَنَا ‌زَيْدُ بْنُ حُبَابٍ ، عَنْ ‌كَامِلٍ أَبِي الْعَلَاءِ، عَنْ ‌حَبِيبِ بْنِ أَبِي ثَابِتٍ ، عَنْ ‌سَعِيدِ بْنِ جُبَيْرٍ ، عَنِ ‌ابْنِ عَبَّاسٍ أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ «كَانَ يَقُولُ بَيْنَ السَّجْدَتَيْنِ: اللَّهُمَّ اغْفِرْ لِي وَارْحَمْنِي» وَاجْبُرْنِي وَاهْدِنِي وَارْزُقْنِي.

English translation

285. (Another chain) which is similar. Abū 'Eisā said: This Hadīth is Gharīb, and it was reported like this from 'Ali. This is the saying of Ash-Shāfi'i, Aḥmad, and Ishāq: They considered this allowed in the obligatory and voluntary prayers. Some of them reported this Hadīth from Kāmil Abī Al-'Alā' in Mursal form (a narrator in the chain of this Hadīth).

Arabic text

٢٨٥ - حَدَّثَنَا ‌الْحَسَنُ بْنُ عَلِيٍّ الْخَلَّالُ ، قَالَ: حَدَّثَنَا ‌يَزِيدُ بْنُ هَارُونَ ، عَنْ ‌زَيْدِ بْنِ حُبَابٍ ، عَنْ ‌كَامِلٍ أَبِي الْعَلَاءِ نَحْوَهُ. هَذَا حَدِيثٌ غَرِيبٌ. وَهَكَذَا رُوِيَ عَنْ عَلِيٍّ. وَبِهِ يَقُولُ الشَّافِعِيُّ، وَأَحْمَدُ، وَإِسْحَاقُ: يَرَوْنَ هَذَا جَائِزًا فِي الْمَكْتُوبَةِ وَالتَّطَوُّعِ. وَرَوَى بَعْضُهُمْ هَذَا الْحَدِيثَ عَنْ كَامِلٍ أَبِي الْعَلَاءِ مُرْسَلًا.

English translation

286. Abū Hurairah narrated: "[Some of] the Companions of the Prophet ﷺ complained [to the Prophet ﷺ] about the hardship of the prostration on them, when they were so spread out, so he said: 'Use your knees.'" [1] (Da'if) Abū 'Eisā said: We do not know of this as a Hadīth of Abū Ṣāliḥ, from Abū Hurairah, from the Prophet ﷺ, except from this route; by the narration of Al-Laith, from Ibn 'Ajlān. Sufyān bin 'Uyainah and others reported this Hadīth from Sumayy, from An-Nu'mān bin Abī 'Ayyāsh, from the Prophet ﷺ, [1] That is, they complained about holding the position for a long time, with the arms away from the sides, and the stomach away from the thighs. So they were told to rest their elbows on their knees. See Tuhfat Al-Ahwadhi. and it is similar to this. It is as if the narration of these people is more correct than the narration of Al-Laith.

Arabic text

٢٨٦ - حَدَّثَنَا ‌قُتَيْبَةُ، قَالَ: حَدَّثَنَا ‌اللَّيْثُ، عَنِ ‌ابْنِ عَجْلَانَ ، عَنْ ‌سُمَيٍّ ، عَنْ ‌أَبِي صَالِحٍ، عَنْ ‌أَبِي هُرَيْرَةَ، قَالَ: «اشْتَكَى أَصْحَابُ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِلَى النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَشَقَّةَ السُّجُودِ عَلَيْهِمْ إِذَا تَفَرَّجُوا، فَقَالَ: اسْتَعِينُوا بِالرُّكَبِ». هَذَا حَدِيثٌ لَا نَعْرِفُهُ مِنْ حَدِيثِ أَبِي صَالِحٍ عَنْ أَبِي هُرَيْرَةَ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِلَّا مِنْ هَذَا الْوَجْهِ مِنْ حَدِيثِ اللَّيْثِ عَنِ ابْنِ عَجْلَانَ. وَقَدْ رَوَى هَذَا الْحَدِيثَ سُفْيَانُ بْنُ عُيَيْنَةَ وَغَيْرُ وَاحِدٍ عَنْ سُمَيٍّ، عَنِ النُّعْمَانِ بْنِ أَبِي عَيَّاشٍ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ نَحْوَ هَذَا. وَكَأَنَّ رِوَايَةَ هَؤُلَاءِ أَصَحُّ مِنْ رِوَايَةِ اللَّيْثِ.

English translation

287. Mālik bin Al-Ḥuwaīrith Al-Laithī narrated that he saw Allāh's Messenger ﷺ performing Ṣalāt. When he was in an odd number of his Ṣalāt, he would not get up until he had sat completely. (Ṣaḥīḥ)

Arabic text

٢٨٧ - حَدَّثَنَا ‌عَلِيُّ بْنُ حُجْرٍ، قَالَ: أَخْبَرَنَا ‌هُشَيْمٌ، عَنْ ‌خَالِدٍ الْحَذَّاءِ ، عَنْ ‌أَبِي قِلَابَةَ ، عَنْ ‌مَالِكِ بْنِ الْحُوَيْرِثِ اللَّيْثِيِّ «أَنَّهُ رَأَى النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يُصَلِّي،» فَكَانَ إِذَا كَانَ فِي وِتْرٍ مِنْ صَلَاتِهِ لَمْ يَنْهَضْ حَتَّى يَسْتَوِيَ جَالِسًا. حَدِيثُ مَالِكِ بْنِ الْحُوَيْرِثِ حَدِيثٌ حَسَنٌ صَحِيحٌ. وَالْعَمَلُ عَلَيْهِ عِنْدَ بَعْضِ أَهْلِ الْعِلْمِ، وَبِهِ يَقُولُ بَعْضُ أَصْحَابِنَا.

English translation

288. Abū Hurairah narrated: "Allāh's Messenger ﷺ would get up during his Ṣalāt on the tips of his feet." (Ḍa'if) Abū 'Eisā said: The Ḥadīth of Abū Hurairah is acted upon according to the people of knowledge, they chose the view that a man is to get up during Ṣalāt upon the tips of his feet. Khālid bin Iyās (one of the narrators) is weak according to the people of Ḥadīth. He is also called Khālid bin Ilyās. Abū Sāliḥ (one of the narrators) is Nabhān [he is] from Al-Madinah.

Arabic text

٢٨٨ - حَدَّثَنَا ‌يَحْيَى بْنُ مُوسَى، قَالَ: حَدَّثَنَا ‌أَبُو مُعَاوِيَةَ، قَالَ: حَدَّثَنَا ‌خَالِدٌ ، عَنْ ‌صَالِحٍ مَوْلَى التَّوْأَمَةِ عَنْ ‌أَبِي هُرَيْرَةَ، قَالَ: «كَانَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَنْهَضُ فِي الصَّلَاةِ» عَلَى صُدُورِ قَدَمَيْهِ. حَدِيثُ أَبِي هُرَيْرَةَ عَلَيْهِ الْعَمَلُ عِنْدَ أَهْلِ الْعِلْمِ: يَخْتَارُونَ أَنْ يَنْهَضَ الرَّجُلُ فِي الصَّلَاةِ عَلَى صُدُورِ قَدَمَيْهِ. وَخَالِدُ بْنُ إِيَاسٍ ضَعِيفٌ عِنْدَ أَهْلِ الْحَدِيثِ، وَيُقَالُ: خَالِدُ بْنُ إِليَاسَ. وَصَالِحٌ مَوْلَى التَّوْأَمَةِ هُوَ صَالِحُ بْنُ أَبِي صَالِحٍ. وَأَبُو صَالِحٍ اسْمُهُ نَبْهَانُ، وَهُوَ مَدَنِيٌّ.

English translation

289. 'Abdullāh bin Mas'ūd narrated: "Allāh's Messenger ﷺ taught us, that when we sit for every two Rak'ah we should say: (At-Taḥiyyatullāh, waṣ-ṣalawātu waṭ-ṭayybāt. As-salāmu 'alaika ayyuhān-nabiyyu wa raḥmatullāhi wa barakātuhu, as-salāmu 'alainā wa 'alā 'ibādillāhiṣ-ṣāliḥīn. Ashhadu an lā ilāha illallāh, wa ashhadu anna Muḥammadan 'abduhu wa Rasūlūh.) 'All greetings, prayers, and pure words are for Allāh. Peace be upon you O Prophet, and Allāh's mercy and His blessings. Peace be upon us and all of the righteous worshippers of Allāh. I testify that none has the right to be worshipped but Allāh, and I testify that Muḥammad is Allāh's servant and Messenger.'" (Ṣaḥīh) He said: There are narrations on this topic from Ibn 'Umar, Jābir, Abū Mūsā, and 'Aishah. Abū 'Eisā said: The Ḥadīth of Ibn Mas'ūd has been reported from him through other routes, and it is the most correct Ḥadīth [reported] from the Prophet ﷺ about At-Tashahhud. This is acted upon according to most of the people of knowledge among the Companions of the Prophet ﷺ and those after them among the Tābi'īn. It is the saying of Sufyān Ath-Thawrī, Ibn Al-Mubārak, Aḥmad, and Ishāq. Aḥmad bin Muḥammad bin Mūsā narrated to us: 'Abdullāh bin Al-Mubārak informed us, from Ma'mar, from Khūsāif who said: "I saw the Prophet ﷺ in a dream. I said: 'O Messenger of Allāh! The people disagree over the Tashahhud.' He said: 'Follow the Tashahhud of Ibn Mas'ūd .'"

Arabic text

٢٨٩ - حَدَّثَنَا ‌يَعْقُوبُ بْنُ إِبْرَاهِيمَ الدَّوْرَقِيُّ، قَالَ: حَدَّثَنَا ‌عُبَيْدُ اللهِ الْأَشْجَعِيُّ ، عَنْ ‌سُفْيَانَ الثَّوْرِيِّ، عَنْ ‌أَبِي إِسْحَاقَ ، عَنِ ‌الْأَسْوَدِ بْنِ يَزِيدَ ، عَنْ ‌عَبْدِ اللهِ بْنِ مَسْعُودٍ، قَالَ: «عَلَّمَنَا رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا قَعَدْنَا فِي الرَّكْعَتَيْنِ أَنْ نَقُولَ: التَّحِيَّاتُ» لِلهِ، وَالصَّلَوَاتُ وَالطَّيِّبَاتُ، السَّلَامُ عَلَيْكَ أَيُّهَا النَّبِيُّ وَرَحْمَةُ اللهِ وَبَرَكَاتُهُ، السَّلَامُ عَلَيْنَا وَعَلَى عِبَادِ اللهِ الصَّالِحِينَ، أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللهُ، وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ. وَفِي الْبَابِ عَنِ ابْنِ عُمَرَ، وَجَابِرٍ، وَأَبِي مُوسَى، وَعَائِشَةَ. حَدِيثُ ابْنِ مَسْعُودٍ قَدْ رُوِيَ عَنْهُ مِنْ غَيْرِ وَجْهٍ. وَهُوَ أَصَحُّ حَدِيثٍ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِي التَّشَهُّدِ، وَالْعَمَلُ عَلَيْهِ عِنْدَ أَكْثَرِ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَمَنْ بَعْدَهُمْ مِنَ التَّابِعِينَ، وَهُوَ قَوْلُ سُفْيَانَ الثَّوْرِيِّ، وَابْنِ الْمُبَارَكِ، وَأَحْمَدَ، وَإِسْحَاقَ. ٢٨٩ (م) - حَدَّثَنَا ‌أَحْمَدُ بْنُ مُحَمَّدِ بْنِ مُوسَى، قَالَ: أَخْبَرَنَا ‌عَبْدُ اللهِ بْنُ الْمُبَارَكِ ، عَنْ ‌مَعْمَرٍ، عَنْ ‌خُصَيْفٍ قَالَ: «رَأَيْتُ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِي الْمَنَامِ، فَقُلْتُ: يَا رَسُولَ اللهِ، إِنَّ النَّاسَ قَدِ اخْتَلَفُوا فِي التَّشَهُّدِ»، فَقَالَ: عَلَيْكَ بِتَشَهُّدِ ابْنِ مَسْعُودٍ.

English translation

290. Ibn 'Abbās narrated: "Allāh's Messenger would teach us the Tashah-hud just as he would teach us the Qur'ān. He would say: (At-Taḥiyyātu, al-mubārakātu, aṣ-salawātu aṭ-ṭayyibātulillāh. Salāmun 'alaika ayyuhān-nabiyyu wa raḥmatullāhi wa barakātuhu, salāmun 'alainā wa 'alā 'ibādillāhiṣ-sāliḥīn. Ashhadu an lā ilāha illallāh, wa ashhadu anna Muḥammadan 'abduhu wa Rasūluh.) 'All greetings, goodness, prayers, and pure words are for Allāh. Peace be upon you O Prophet, and Allāh's mercy and His blessings. Peace be upon us and all of the righteous worshippers of Allāh. I testify that there is none worthy of worship except Allāh, and I testify that Muḥammad is Allāh's worshipper and Messenger.'" (Ṣaḥīḥ) Abū 'Eisā said: The Hadīth of Ibn ‘Abbās is a Ḥasan Ṣaḥīḥ Gharīb Hadīth. ‘Abdur-Raḥmān bin Humaid Ar-Ru‘āsī reported this Hadīth from Abū Az-Zubair, and it is similar to the narration of Al-Laith bin Sa’d. Ayman bin Nābil Al-Makkī reported this Hadīth from Abū Az-Zubair, from Jābir, but it is not preserved. Ash-Shāfī‘ī used the Hadīth of Ibn ‘Abbās for the Tashah-hud.

Arabic text

٢٩٠ - حَدَّثَنَا ‌قُتَيْبَةُ، قَالَ: حَدَّثَنَا ‌اللَّيْثُ، عَنْ ‌أَبِي الزُّبَيْرِ ، عَنْ ‌سَعِيدِ بْنِ جُبَيْرٍ ‌وَطَاوُسٍ ، عَنِ ‌ابْنِ عَبَّاسٍ، قَالَ: «كَانَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يُعَلِّمُنَا التَّشَهُّدَ» كَمَا يُعَلِّمُنَا الْقُرْآنَ، فَكَانَ يَقُولُ: التَّحِيَّاتُ الْمُبَارَكَاتُ، الصَّلَوَاتُ الطَّيِّبَاتُ لِلهِ، سَلَامٌ عَلَيْكَ أَيُّهَا النَّبِيُّ وَرَحْمَةُ اللهِ وَبَرَكَاتُهُ، سَلَامٌ عَلَيْنَا وَعَلَى عِبَادِ اللهِ الصَّالِحِينَ، أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللهُ، وَأَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ اللهِ. حَدِيثُ ابْنِ عَبَّاسٍ حَدِيثٌ حَسَنٌ صَحِيحٌ غَرِيبٌ. وَقَدْ رَوَى عَبْدُ الرَّحْمَنِ بْنُ حُمَيْدٍ الرُّؤَاسِيُّ هَذَا الْحَدِيثَ عَنْ أَبِي الزُّبَيْرِ نَحْوَ حَدِيثِ اللَّيْثِ بْنِ سَعْدٍ. وَرَوَى أَيْمَنُ بْنُ نَابِلٍ الْمَكِّيُّ هَذَا الْحَدِيثَ عَنْ أَبِي الزُّبَيْرِ، عَنْ جَابِرٍ، وَهُوَ غَيْرُ مَحْفُوظٍ. وَذَهَبَ الشَّافِعِيُّ إِلَى حَدِيثِ ابْنِ عَبَّاسٍ فِي التَّشَهُّدِ.

English translation

291. ‘Abdullāh bin Mas‘ūd said: “It is from the Sunnah to say the Tashah-hud quietly.” (Ṣaḥīḥ) Abū ‘Eisā said: The Hadīth of Ibn Mas‘ūd is a Ḥasan Gharīb Hadīth. It is acted upon according to the people of knowledge.

Arabic text

٢٩١ - حَدَّثَنَا ‌أَبُو سَعِيدٍ الْأَشَجُّ، قَالَ: حَدَّثَنَا ‌يُونُسُ بْنُ بُكَيْرٍ ، عَنْ ‌مُحَمَّدِ بْنِ إِسْحَاقَ ، عَنْ ‌عَبْدِ الرَّحْمَنِ بْنِ الْأَسْوَدِ ، عَنْ ‌أَبِيهِ، عَنِ ‌ابْنِ مَسْعُودٍ، قَالَ: «مِنَ السُّنَّةِ أَنْ يُخْفِيَ» التَّشَهُّدَ. حَدِيثُ ابْنِ مَسْعُودٍ حَدِيثٌ حَسَنٌ غَرِيبٌ. وَالْعَمَلُ عَلَيْهِ عِنْدَ أَهْلِ الْعِلْمِ.