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Shamaa-il Tirmidhi Contents
Chapter Contents
Hadeeth 1
Commentary 1
Hadeeth 2
Commentary 2
Hadeeth 3
Commentary 3
Hadeeth 4
Commentary 4
Hadeeth 5
Commentary 5
Hadeeth 6
Commentary 6
Hadeeth 7
Commentary 7
Hadeeth 8
Commentary 8
Hadeeth 9
Commentary 9
Hadeeth 10
Commentary 10
Hadeeth 11
Commentary 11
Hadeeth 12
Commentary 12
Hadeeth 13
Commentary 13
Hadeeth 14
Commentary 14
Hadeeth 15
Commentary 15
Hadeeth 16
Commetary 16
Hadeeth 17
Commentary 17
Hadeeth 18
Commentary 18
Hadeeth 19
Commentary 19
Hadeeth 20
Commentary 20
Hadeeth 21
Commentary 21
Hadeeth 22
Commentary 22
Hadeeth 23
Commentary 23
Hadeeth 24
Commentary 24
(248) Hadith Number 1
Mughirah bin Shu'bah Radiyallahu 'Anhu reports that Rasuluilah Sallallahu
'Alayhi Wasallam performed such lengthy nafl prayers, that his mubaarak
legs became swollen. The Sahaabah said : "You undergo such great difficulties,
where Allah had forgiven your past and the future sins."Rasulullah Sallallahu
'Alayhi Wasallam said: "(When Allah Ta'aala has blessed me so much) should
I not be a grateful servant?"
Commentary
Apparently the questioner thought that prayers are for the forgiveness
of sins. When Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam is sinless,
how could he commit sin? Why should he voluntarily undergo such difficulties?
Sayydina Rasulullah Sallallahu 'Alayhi Wasallam replied the object of worship
is not only this, but has several reasons. When Allah Ta'aala has forgiven
all my sins, then the correct and most appropriate thing is that
I constantly worship Him and thank Him for His grace and blessings.Sayyidina
'Ali Radiyallahu 'Anhu says: "Ibaadah is something performed because the
object is Jannah, that is a businessman's 'ibaadah. The 'ibaadah is meant
for purchasing. The price is paid here and the articles obtained there.
Sometimes 'ibaadah is because of fear this is a slave's 'ibaadah. Ibaadah
is performed for fear of punishment, as is the custom of the servant. One
'ibaadah is that which is performed without any future need or fear. It
is solely for the gratitude of Allah's abudant blessings".
It is mentioned in the above hadith that Allah Ta'aala has forgiven
all the sins of Sayydina Rasullullah Sallallahu 'Alayhi Wasallam. A doubt
may arise here, that he committed a sin, but Allah Ta'aala forgave him.
Whereas all the Ambiyaa (prophets) are sinless. They do not commit sins.
The 'ulama have given many answers to this question, which are mentioned
in their respective places. Especially many answers have been given in
tafseer (commentary) Sura Fath.According to this Humble servant the
easiest is: The deeds of the pious are regarded as a sin for the near one's
to Allah. One commits a sin according to one's status. According to the
status of Sayydina Rasulullah Sallallahu 'Alayhi Wasallam, that which is
considered to be shortcoming, is of such a nature, that for the rest of
us they are the very essence of devotion. As an example: Sayydina Rasulullah
Sallallahu 'Alayhi Wasallam was conferring with the leaders of the kuffar
(non believers) in the hope that they might except Islaam. Which in essence
is the core of the deen. At that moment a blind Sahaabi, Sayydina Ibn Ummi
Maktum Radiyallahu 'Anhu came to Sayyidina Rasulullah Sallallahu 'Alayhi
Wasallamand said something. Due to the importance of the discussion, Sayyidina
Rasulullah Sallallahu 'Alayhi Wasallam felt annoyed at the Sahaabi's intrusion.
On that Allah Ta'aala admonished Sayyidina Rasulullah Sallallahu 'Alayhi
Wasallam in the Sura of 'Abas. In the same manner after the Battle of Badr,
Sayyidina Rasulullah Sallallhu 'Alayhi Wasallam treated the prisoners of
war with great kindness and mercy, in the hope that they would eccept Islaam,
or their offspring would eccept Islaam. He took fidyah (ransom) from them
and freed them. He was cautioned in the Qur-aan on this. These are such
cases, which due to high rank of Sayyidina Rasulullah Sallallahu 'Alayhi
Wasallam, are regarded as shorcomings.
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(249) Hadith Number 2.
Abu Hurayrah Radiyallahu 'Anhu says: "Rasulullah
Sallallhu 'Alayhi Wasallam performed so many nawaafil prayers that his
legs swelled. Someone said to him, you take so many pains, wheras you have
been given the good news that your past and present sind have been forgiven?
He replied: "Should I not be grateful servant".
Commentary
A detailed narration has been narrated from Sayyiditina
'Aayeshah Radiyallhu 'Anha regarding this thanks-giving. Sayyidina 'Ataa
Radiyallahu 'Anhu says: "I once requested 'Aayeshah to a surprising incident
of Rasulullah Sallallhu 'Alayhi Wasallam?. 'She replied: 'Which act of
Rassulullah Sallallahu 'Alayhi Wasallam was such that it was not surprising'.
Thereafter she said: 'One night Rasulullah Sallallhu 'Alayhi Wasallam returned
home to sleep and slept with me in my blanket. After a little while, as
he was sleeping he said: 'Forget it, let me worship my creator'. Saying
this he got up, performed wudhu and began to perform salaah. He began weeping
till the tears flowed on to his mubaarak chest. He then performed ruku',
and continued crying in this posture. Then performed sajdah and kept on
weeping in this posture too. He stood up from the sajdah and remained crying.
He remained in this state till the morning when Bilaal came to call out
the adhaan. I said: O Messenger of Allah, why did you cry so much? Allah
Ta'aala has forgiven all your past and future sins'. Sayyidina Rasulullah
Sallallhu 'Alayhi Wasallam replied: 'Should I not be a thankful servant
of Allah? Then said: 'Why should I not do so, when these aayaat were revealed
to me today, and recite the aayaat of the last ruku' of Sura Aali 'Imran'".
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(250) Hadith Number 3.
It is also narrated from Abu Hurayrah Radiyallahu
'Anhu that Rasulullah Sallallhu 'Alayhi Wasallam performed such a long
salaah that his mubaarak legs became swollen. He was asked: "You perform
such long prayers, whereas all your past and future sins have been forgiven?.
"Rasulullah Sallallhu 'Alayhi Wasallam replied: "Should I not be an appreciative
servant?".
Commentary
Due to its importance Imaan Tiridhi had mentioned
this hadith from three sources. A question may arise on these narrations
that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam had many a time forbidden
that one should exert one's self more than one can bear. The fact is, that
humans have been created soley for the worship of Allah. Allah Ta'aala
says in the Qur-aan 'I created the jinn and mankind only that they might
worship Me'.-Surah Dhaariyaat,56. When this is the sole reason for
creating man, then the more importance it is given and the more one woships,
the more will it be desirable and praiseworthy. Whenever it was prohibited,
it was because of some obstacle and trouble. Where it creates an obstacle
or an obstacle exists, there it is undesirable. Among such obstacle may
be boredom, confusion and perplexity, as a result it is left to altoghether.
There is a famous proverb in Urdu. 'Do not run and walk. nor tear up and
fall'. The ahaadith wherin it has been prohibited are because of the reason
mentioned already. Sayyidina Rasulullah Sallallhu 'Alayhi Wasallam has
said: 'Practice only the amount that can be borne'. Allah Ta'aala does
not withhold the granting of ajr (thawaab-reard) till one does not become
bored of 'amal (practice). For this reason the 'ulama prohibit one from
exerting one's self. It is possible that one will become bored and leave
it completely. The attributes and qualities of Sayyidina Rasulullah Sallallhu
'Alayhi Wasallam is much higher than this. There was no probability of
his becoming bored or tired. Sayyidina Rasulullah Sallallhu 'Alayhi Wasallam
has said: 'The coolness of my eyes is in salaah'. Why should it not be,
when salaah is a secret link with Allah? The amount of enjoyment a pious
and sincere person like Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam
may experience, cannot be imagined. Only those who are unlucky become bored.
In the same manner the second prohibition that
has been mentioned in the ahaadith, is because of negligence in fulfilling
the compulsory rights and duties. By exerting one's self, weakness is felt.
As a result one becomes negligent in fulfilling the rights of others. The
question does not rise for Sayyidina Rasulullah Sallallhu 'Alayhi Wasallam,
for such a great and venerated holy personage, who while performing such
great endeavours and eating less, could also fulfil the desires of nine
wives.
Therefore the question of weakness does not arise. Likewise, this is
the case with all other obstacles. Which benefited Sayyidina Rasulullah
Sallallahu'Alayhi Wasallam. Therefore there are no perplexities in these
types of ahaadith.
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(251) Hadith Number 4.
Aswad bin Yazeed Radiyallahu 'Anhu says he enquired from 'Aayeshah
Radiyallahu 'Anha regarding the salaah of Rasulullah Sallallahu 'Alayhi
Wasallam at night. She replied: "Rasulullah Sallallahu 'Alayhi Wasallam
slept (after 'eshaa) for the first half portion of the night. He then awakened
(and performed the tahajjud prayers) till the time of suhur (sehri), thereafter
he performed the witr salaah. He then went to his bed. If he had a desire,
he went to his wife. When he heard the adhaan, he got up. If he was in
a state of janaabah (requiring ghusl) he performed ghusl. If not, he performed
wudu and went for salaah".
Commentary
The physicians say the best time for intercourse is the last part of
the night. At that time the stomach is mild and both parties are fresh
with regained strength. In the first part of the night, the stomach is
full. In such a state it is detrimental to have intercourse. It is more
detrimental when one is hungry. In the last portion of the night the stomach
is not too full, nor is it very empty so that one feels hungry. All this
is medically speaking. In the shari'ah it is permissible to have intercourse
with the wife at other times. This is evident that Sayyidina Rasulullah
Sallallahu 'Alayhi Wasallam had relations in the first part of the night
and at different times of the day. Some mashaa-ikh have written that if
one has intercourse with the wife at the time of salaah, resulting in her
falling pregnant, the child from that union will be disobedient to the
parents. ( Because of the disobedience of the parents in not fulfilling
salaah).
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(252) Hadith Number 5.
Ibn 'Abbaas Radiyallahu 'Anhu reports that he once slept at the house
of his aunt Maymunah (during his childhood). She slept on the width of
the cushion and Rasulullah Sallallahu 'Alayhi Wasallarn slept on the length
of the cushion. (Qaadi 'Iyaad and others have translated pillow as a bed.
When the original word means pillow and it is possible to use it in such
a manner, it is not necessary to translate it as a bed. For instance, Sayyidina
Rasulullah Saliallahu 'Alayhi Wasallam must have slept on the length of
the pillow facing the qiblah, and Sayyidina Ibn 'Abbaas Radiyallahu 'Anhu
on the breadth of it, putting his head on the
qiblah side). Rasulullah Sallallahu 'Alayhi Wasallam (after having
a little conversation with his wife) slept till the middle of the night,
or till a little before that. Rasulullah Sallallahu 'Alayhi Wasallam then
awakened and began wiping off the signs of sleep from his face. He then
recited the last ten aayaat of Surah Aali 'Imraan (Inna fi khalqis
samaawaati wal ard). (The 'ulama say a little of the Qur-aan should be
recited after awakening, as this creates strength and it is mustahab to
recite these aayaat). He got up and went to a leather bag that was hanging
and (took water in a utensil from it) performed wudu from it. He then commenced
his salaah. 'Abdullah bin 'Abbaas Radiyallahu 'Anhu says: 'I also got up
(performed wudu) and stood next to-him (on his left). Rasulullah Sallallahu
'Alayhi Wasallam put his right hand on my head and caught my ear and twisted
it (A muqtadi should stand on the right side of an Imaam. The ear was twisted
to remind him. In one narration it is stated that, I began to sleep, so
Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam caught my ear. In another
narration it is stated he caught my ear and pulled me to his right side,
so that I might stand on the right according to the sunnah). He performed
two rak'ahs, then two rak'ahs, then two rak'ahs, then two, rak'ahs, then
two rak'ahs, then two rak'ahs. Ma'n (a narrator of this hadith) says Rasulullah
Sallallahu'Alayhi Wasallam recited two two rak'ahs six times (the total
of twelve rak'ahs. Mulla 'Ali Qaari has written that according to the madh-hab
of Imaam Aa'zam Abu Hanifah, in tahajjud prayers there are twelve rak'ahs).
He then performed the witr salaah and slept. When the mu-adh-dhin (Sayyidina
Bilaal Radiyallahu'Anhu) came to him, he got up and recited two short rak'ahs
and went for the fajr salaah.
Commentary
It is stated that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam
performed different amounts of rak'ahs in tahajjud. These are according
to different times. If there was time he performed more rak'ahs, otherwise
less rak'ahs were performed. There are no specified amount of rak'ahs for
tahajjud. Many a time Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam
performed less rak'ahs, although there was time to Perform more rak'ahs.
He certainly recited lengthy portions from the Qur-aan, as is mentioned
in the different ahaadith in this chapter.
(253) Hadith Number 6.
Ibn 'Abbaas Radiyallahu 'Anhu says: "Rasulullah Sallallahu 'Alayhi
Wasallam sometimes performed 13 rak'ahs of tahajjud (including witr)".
Commentary
He performed ten rak'ahs of tahajjud and three rak'ahs witr salaah.
Some of the 'ulama have included the two sunnahs of fajr salaah too. In
that case tahajjud will be eight rak'ahs.
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(254) Hadith Number 7.
'Aayeshah Radiyallahu 'Anha reports that whenever Rasulullah Sallallahu
'Alayhi Wasallam could not perform the tahajjud because of some reason.
He performed twelve rak'ahs in the day (at the time of chaasht-before midday).
Commentary
If tahajjud was fard on Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam
then it is apparent that he performed qadaa. If it was not fard then he
performed qadaa because of it being meritorious and full of virtue.'In
the Sahih Muslim, Sayyidina 'Umar Radiyallahu 'Anhu relates a saying of
Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam that 'If a person could
not fulfil his wird (daily practices) and ma'mul (regular practices) at
night, one should complete them anytime in the morning before noon. It
will be just as if he had completed them at night'. The mashaa-ikh of suluk
(spiritual guides) take from this that if one cannot get through one's
daily and regular practices at night, one should complete them in the morning.
Because of the time passing by, one should not ignore it, otherwise the
nafs will become accustomed to it.
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(255) Hadith Number 8.
Abu Hurayrah Radiyallahu 'Anhu says that Rasulullah Sallallahu 'Alayhi
Wasallam said: "When one awakens at night (for-tahajjud salaah), two short
rak'ahs should, be performed at the beginning".
Commentary
So that one may not become tired quickly by beginning to perform lengthy
rak'ahs. Some 'ulama have written that these two rak'ahs are that of tahiyyatul
wudu, it is preferable to shorten these rak'ahs as we have been commanded
to do. Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam also shortened
the rak'ahs of this prayer. Haafiz Ibn Hajar has written a fine point in
his commentary on the Bukhaari. He says that it is stated in a hadith that
when a man sleeps, the shaytaan fastens three knots in the hair like a
magician, in which this spell is cast that the night is still very long,
keep on sleeping. When one gets up and recites
the name of Allah, i.e. a du'aa etc., the first knot loosens. When
wudu is performed the second knot opens. Therefore it has been commanded
that two short rak'ahs be performed, so that the third knot also opens.
The remaining portion of the salaah will be performed, whilst one is free
from the deceits of the shaytaan. Sayyidina Rasulullah Sallallahu' Alayhi
Wasallam was free from the guile of the shaytaan, but as an example for
the ummah, he considered their necessities and to teach them, many a time
he shortened these rak'ahs as has been mentioned in the narrations.
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(256) Hadith Number 9.
Zayd bin Khaalid Al-Juhani Radiyallahu 'Anhu says: "I once made up
my mind that today I will closely study how Rasulullah Sallallahu 'Alayhi
Wasallam performed his prayers. I lay down on the threshold of the house
or a tent of Rasulullah Sallallahu 'Alayhi Wasallam (so that I may have
a chance to observe with close attention). Rasulullah Sallallahu 'Alayhi
Wasallam first performed two short rak'ahs. After that he performed long,
long, long rak'ahs. (Long is mentioned thrice because of the lengthy periods
spent in the rak'ahs). He then performed two rak'ahs shorter than the previous
one's. Then performed two rak'ahs shorter than that. And again performed
two rak'ahs shorter than the previous one. He again performed two rak'ahs
shorter than that. He then performed the witr. All these (amounted to)
thirteen rak'ahs".
Commentary
Those who are of the opinion that witr is one rak'ah, say that two
rak'ahs nafl were performed six times and one rak'ah witr. The total of
which is thirteen. Those who are of the opinion that witr is three rak'ahs,
say that a total of fifteen rak'ahs were performed. Thirteen rak'ahs are
counted in this manner, that the first two rak'ahs of tahiyyatul wudu are
not included in a few narrations. "Then he Performed two rak'ahs shorter
than the previous one". This instead of being mentioned four times, is
only mentioned thrice. In this case besides the two short rak'ahs of tahiyyatul
wudu which is mentioned in the beginning, the total amounts to ten nafl
rak'ahs. In such a case there is no other way but to accept witr as three
rak'ahs. If witr is taken to be one rak'ah, then the total shall not amount
to thirteen rak'ahs.
In this hadith it is mentioned that Sayyidina Zayd bin Khaalid, ,AI-Juhani
-Radiyallahu 'Anhu slept on the threshold of the house or a tent of Sayyidina
Rasulullah Sallallahu 'Alayhi Wasallam. A narrator of this hadith is in
doubt that did the teacher say the threshold of the house or that of the
tent. The muhadditheen always took great care to convey the correct wordings.
When in a little doubt, they always made this clear. It is evident that
this was on the threshold of a tent, as this incident took place on a journey.
When Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam was in Madina, he
slept at the house of one of his wives, and Sayyidina Zayd bin Khaalid
Radiyallahu 'Anhu did not get a chance to observe this here. On a journey
Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam may have slept alone in
a tent, it is possible that none of his wives were accompanying him. In
such as instance this probability is understood. Therefore this is most
correct. The majority of the 'ulama say, this incident was at the time
of a journey.
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(257) Hadith Number 10.
Abi Salamah bin 'Abdurrahmaan Radiyallahu 'Anhu says he asked 'Aayesha
Radiyallahu 'Anha "How was the salaah (how many rak'ah tahajjud was performed)
of Rasulullah Sallallahu Alayhi Wasallam in Ramadaan? "She replied: "Rasulullah
Sallallhu 'Alayhi Wasallam did not perform more than eleven rak'ahs during
Ramadhaan or after Ramadhaan. (Eight rak'ahs tahajjud and three rak'ahs
witr). He performed four rak'ahs. Do not ask of its length or how wounderfully
(i.e. with humbellness and concentration) it was performed. In the same
manner he performed four more rak'ahs. In the same manner he again performed
four rak'ahs, and do not ask of its length or how wounderfully it was performed.
After that he performed three rakahs witr". Aayesha Radiyallahu 'Anha says
"I said: "O Messenger of Allah. Do you sleep before you perform witr?"
He repiled: "O Aayesha, my eyes sleep, but my heart remains awake". (This
is a special gift to the ambiyah (prophets) that their hearts remain awake
at all times)
Commentary
There are very few important points in this hadith, of which two have
been discussed already. Firstly, that Sayyidina Aayesha Radiyallahu 'Anha
says that Sayyidina Rasullullah Sallallhu 'Alayhi Wasallam did not perform
more than elevn ra'kahs in tahajjud in Ramadhaan or out of Ramadhaan. Whereas
in the narration of Sayyidina ibn Abbas Radiyallahu 'Anhu, Sayyidina Zayd
bin Khaalid Radiyallahu 'Anhu and other Sahaabah Radiyallahu 'Anhum, it
s stated that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam performed
thirteen ra'kahs. In a narration mentioned in Abu Daawud, Sayyiditina
Aayesha Radiyallahu 'Anha in reply to a question from Sayyidina 'Abdullah
bin Abi Qays Radiyallahu 'Anhu himself counted the rak'ahs of tahajjud
as follows: that four and two is six, and two equals eight, and two ten,
plus three is thirteen. It is even narrated by Sayyiditina Aayesh Radiyallahu
'Anha herself that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam performed
thirteen rak'ahs. Abu Daawud informs us in a narration that it is reported
from Sayyiditina 'Aayeshah Radiyallahu 'Anha that: "Rasulullah Sallallahu
'Alayhi Wasallam did not perform (tahajjud) less than seven rak'ahs, or
more than thirteen rak'ahs". In the Muwatta Imaam Maalik, it is narrated
that Sayyiditina Aayeshah Radiyallahu 'Anha said: "Rasulullah Sallallahu
'Alayhi Wasallam performed thirteen rak'ahs at night. Then performed two
short rak'ahs after the adhaan for the morning prayers were heard". Some'ulama,
after having seen the various ahaadith on this subject said the ahaadith
of Sayyiditina 'Aayeshah Radiyallahu 'Anha on this subject is confusing,
which means it is weak. There is no necessity to say they are confusing.
What perplexity can there be if eleven rak'ahs .Were performed generally?
Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam may have at times performed
more, or less rak'ahs than these, as is evident from a few ahaadith.
The second discussion is that a few people derive the mas'alah from
this hadith, that taraweeh is eight rak'ahs. Whereas from this narration
it also cannot be said that tahajjud is only eight rak'ahs, as has been
mentioned previously. This hadith has nothing to do with Taraweeh. The
literal meaning of salaatul layl is the prayers of the night. By it nothing
besides tahajjud is meant. If every prayer of the night is intended, then
with the taraweeh, the faraa-id and sunan of maghrib and 'eshaa, all will
be excluded, of which no solution can be found. In this only the tahajjud
is mentioned, and the question is only intended for this salaah, which
Sayyiditina 'Aayeshah Radiyallahu 'Anha kindly replied. The reason for
asking is clear, that did Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam
perform more acts of worship in Ramadaan than at normal times, as has been
mentioned in several narrations. Therefore Sayyidina Abu Salamah Radiyallahu
'Anhu thought that it might be possible that more rak'ahs of tahajjud were
performed. Upon inquiring, Sayyiditina 'Aayeshah Radiyallahu 'Anha replied
in the negative. Otherwise it was also not the intention of Sayyiditina
'Aayeshah Radiyallahu 'Anha to leave aside the taraweeh. The rak'ahs of
tahajjud were never more than eleven rak'ahs. The performing of thirteen
rak'ahs has been confirmed Sayyiditina 'Aayeshah Radiyallahu 'Anha herself.
On the subject of taraweeh, Maulana-Rashid-Ahmad Gangohi has written a
detailed booklet 'Ar Ra'y an Najeeh in Urdu. Those who wish may refer to
it. Briefly, in the ahaadith tahajjud is termed as salaatul layl (The prayer
of the night), and taraeeh as Qiyaami Ramadhaan (The standing-in prayer-of
Ramadhaan). These are two separate prayers. The consensus of many 'ulama
is that by Qiyaami Ramadhaan, taraweeh is meant. Sayyidina Rasulullah Sallallahu
'Alayhi Wasallam paid much importance to the Qiyaam of Ramadhaan. In many
ahaadith the importance of it has been stressed and practised also. Sayyidina
Rasulullah Sallallhu 'Alayhi Wasallam has said: "The one that stands in
prayer in Ramadhaan with sincere faith and hope, all his sins are forgiven".
( 'The ulama say by sins only the minor ones are intended). Sayyidina Abu
Hurayrah Radiyallahu 'Anhu reports that Sayyidina Rasulullah Sallallhu
'Alayhi Wasallam did not enforce a command that qiyaam should be made in
Ramadhaan, but rather persuaded or commanded one to do so. Sometimes Sayyidina
Rasulullah Sallallahu 'Alayhi Wasallam performed this salaah (Taraweeh)
with a large congregation, and excused himself for not performing it continously,
saying that it become fard. There are many reason for it possibly becoming
fard by Sayyidina Rasulullah Sallallhu 'Alayhi Wasallam performing it regulary.
Certainly the Sahaabah Radiyallahu Anhum, some individually and some in
congregation performed this salaah till about the middle of the night,
and at times a little longer. Sayyidina Umar Radiyallahu 'Anhu instructed
the people in the time of his khilaafah to perform taraweeh with jamaa'ah
(congregation) and not individually to avoid confusion. Sayyidina Saa-ib
Radiyallahu 'Anhu says: "The Imaam generally recited those surahs that
consists of a hundred aayaat. We use to lean on something because of the
standing for lenghty period and the tiredness that resulted. This salaah
ended before suhur (sehri)". Many 'ulama have written the consesus of the
Ahlus-Sunnah wal Jamaa'ah that tarweeh is sunnah. From among the Ahlul-Qiblah
(The people of the Qibila) none besides tha Rawaafid (Shi'ah) deny this.
The four Imaams, viz Imaam Abu Hanifa RA, Imaam Shaafi'ee RA, Imaam Maalik
RA, Imaam Humbal RA, all have mentioned this in their kitaabs of Fiqh (jurisprudence),
that tarawee is twenty rak'ahs sunnah mu-akkidah. Acording to Imaam Maalik
RA, a famous saying of his is that tarawee is thirty six rak'ahs.In the
'Mughni' a famous kitaab on Humbali fiqh, it is stated that the view of
Ahmed bin Humbal RA is, that the most accepted saying is that taraweeh
is twenty rak'ahs. This is also the madh-hab of Sufyaan Thaury RA, Imaam
Abu Hanifa RA, and Imaam Shafi'ee RA. The madh-hab of Imaam Malik RA, is
that it is thirty six rak'ahs. Imaam Malik RA said: "An envoy of the king
came to me, that a concession be given in the rak'ahs of taraweeh. I rejected
this ". A student of Imaam Maalik RA says : "Thirty nine rak'ahs were performed
in Madinah. i.e. Thirty six for taraweeh, and three witr". This subject
has been discussed in detail in the kittab 'Awjaz'. My respected tutors
said: 'The thirty six rak'ahs that were performed in Madina, of those,
twenty were of taraweeh, between every Sayyidina (stop after every four
rak'ahs) it is mustahab to rest the time it too to complete the four rak'ahs.
Therefore the people performed four rak'ahs nafl in the Sayyidina. Hence
the sixteen rak'ahs performed in the four taraweehs become extra. Anyhow,
this is the madh-hab of the Maaliki's. The most eccepted adh-hab of the
remaining three Imaams are that it is twenty rak'ahs.
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(258) Hadith Number 11
'Aayesh Radiyallahu 'Anha say "Rasulullah Sallallhu 'Alayhi Wasallam
performed eleven rak'ahs at night, of which one was a rak'ah of witr. When
he completed this he slept on the right side".
Commentary
This hadith contradicts the previous one, in which eight rak'ahs have
been mentioned. For this reason some 'ulama have commented on the ahaadith
of Sayyiditina 'Aayesha Radiyallahu 'Anha on this subject, which has already
been discussed in the previous hadith. As a further explanation, this could
also be said that this happened at different occasions. At a time Sayyidina
Rasulullah Salallahu 'Alayhi Wasallam performed eight rak'ahs and a time
more or less. The second question is about witr been mentioned as one rak'ah.
There exists some differences regarding this salaah, the first is in its
ordinance. The Hanafis say it is waajib and some Imaams say it is mustahab.
As the hadith does not mention this, this question is omitted. Another
difference is regarding the rak'ahs of witr. The madh-hab of Imaam Abu
Hanifa RA is that witr consists of three collective rak'ahs with one salaam.
Other Imaams are of the opinion that it is performed in a single rak'ah.
Some say it is one rak'ah with two separate wajib rak'ahs and a salaam
before it. Various narrations have been mentioned regarding this. The difference
among the a-immah are, on which of these is preferable. The Hanafis support
their view with a few ahaadith:
1. The narration of Sayyidina 'Abdullah bin Abi Qays Radiyallahu 'Anhu
that has been mentioned by Abu Daawud and others, which has been discussed
already in the previous hadith, where Sayyiditina 'Aayesha Radiyallahu
'Anha has mentioned that the salaah of Sayyidina Rasulullah Sallallahu
'Alayhi Wasallam consisted of four and three, six and three, eight and
three and ten
and three. To mention this with such trouble and at every place mention
three without increasing or decreasing the number of witr rak'ahs, is a
clear proof that in this salaah there is no increase or decrease and remains
three rak'ahs. Otherwise Sayyiditina 'Aayeshah Radiyallahu 'Anha would
have said seven, nine, eleven, and not six and three etc.
2. Mulla'Ali Qaari has written that the proof of the Hanafiyyah
is that there is a consensus among the Sahaabah Radiyallahu 'Anhum that
it is jaa-iz (permissible) and preferable that witr is three rak'ahs and
there is a difference of opinion in rak'ahs less than this. Some say one
rak'ah is also jaa-iz, others say it is altogether not jaa-iz. It is apparent
that the consensus of the Sahaabah Radiyallahu 'Anhum is stronger and better
than the one wherein there exist discordant views. Sayyidina Hasan Basri
Radiyallahu 'Anhu, a famous muhaddith and one of the great sufis, say that
there is a consensus among the Muslims that witr consists of three rak'ahs.
Umar bin 'Abdul'aziz RA. - the second 'Umar- passed a law after consulting
the 'ulama of Madinah, that witr must be performed in three rak'ahs. Hasan
RA. was asked a question that 'Abdullah bin 'Umar performed three rak'ahs
of witr with a salaam at the end of the second rak'ah and performed the
third rak'ah separately? He replied: "His father 'Umar performed the three
rak'ahs of witr with one salaam, and he (Sayyidina'Umar Radiyallahu'Anhu)
was more learned".
3. It has been prohibited in the ahaadith to perform only
a single rak'ah. Sayyidina 'Abdullah bin Mas'ud Radiyallahu 'Anhu was informed
that Sayyidina Sa'd Radiyallahu 'Anhu performed only a single rak'ah of
witr. He said: "A single rak'ah is not valid in salaah". The Hanafis put
forth many proofs from different sources. The 'ulama have written many
books on it. In this chapter the fiqhi angle has not been discussed. It
is briefly and sufficiently highlighted.
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(259) Hadith Number 12.
'Aayeshah Radiyallahu 'Anha reports that: "Rasulullah Sallallahu 'Alayhi
Wasallam performed nine rak'ahs at night".
Commentary
In the madh-hab of the Hanafis this is six rak'ahs tahajjud and three
rak'ahs witr. In a narration from Sayyidina 'Abdullah bin Abi Qays Radiyallahu
'Anhu, Sayyiditina 'Aayeshah Radiyallahu 'Anha herself has said the words:
'Six and three'.
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(260) Hadith Number 13.
Hudhayfah bin Al Yamaan Radiyallahu 'Anhu says he performed salaah
with Rasulullah Sallallahu 'Alayhi Wasallam one night. (It has been reported
in a few narrations that this incident took place during a night of Ramadaan.
It is possible that this was tahajjud or Taraweeh salaah). After commencing
the salaah he recited:
Allahu Akbar, dhul malakuti wal jabaruti wal kibri-yaa-i wal a-za-mati
Translation: Allah is supreme! Lord of Dominion, Power, Majesty, and
Magnificence.
He then recited (after the Faatihah) Surah Baqarah, and performed ruku'.
The length of the ruku' was as long as the qiyaam (standing posture). (The
'ulama give two meanings to this and both are possible. The first is that
the ruku' was as long as the qiyaam. For example, if the qiyaam was for
one hour, the ruku' was also for about one hour. Accordingly, this mas-alah
is established, that if the ruku' and sajdah are longer than normal, the
salaah will be valid. The second is that the qiyaam was longer than normal.
In this instance if the qiyaam was for an hour, and the ruku' for fifteen
minutes, then too it will be truly explaining this hadith. According to
this saying the salaah remains in the normal manner. i.e. a fundamental
action of salaah that was long, like qiyaam, remained long. And those that
were short, like ruku' or sajdah, remained short. But certainly every fundamental
action was longer than normal). Rasulullah Sallallahu 'Alayhi Wasallam
repeated:
Subhaana rabbiyal azimi-Subhaana rabbiyal azimi
Translation: Glory be to my Lord the Magnificient.
He lifted his head from the ruku' and stood. This standing was also long like that of the ruku'. At this moment he repeated:
Li rabbiyal hamdu-Li rabbiyal hamdu.
Translation: All praises are for my Lord. All praises
are for my Lord.
He then performed the sajdah. The sajdah was as long as the qawmah (standing in between the ruku' and sajdah). and he recited:
Subhaana rabbiyal aa'laa-Subhaana rabbiyal aa'laa
Translation: Glory be to my Lord the Exalted. Glory
be to my Lord the Exalted.
He then sat up from the sajdah. This sitting was also long as that of the sajdah. Here he repeated:
Rabbigh-fir lee-Rabbig-fir lee
Translation: O Lord forgive me. O Lord forgive me.
Rasulullah Sallallahu 'Alayhi Wasallam recited in this salaah Surah Baqarah, Surah Aali 'Imraan, Surah Nisaa, Surah Maa-idah or Surah An'aam. The narrator (Sayyidina Shu'ba Radiyallahu'Anhu) is in doubt regarding the last two surahs, whether is it Maa-idah or An'aam.
Commentary
This hadith apparently indicates that these four surahs were recited
in four rak'ahs. The narration of Abu Daawud is more detailed and it is
stated therein that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam performed
four rak'ahs wherein he recited these four surahs. But in a narration of
Sahih Muslim and others it is mentioned that Sayyidina Rasulullah Sallallahu
'Alayhi Wasallam recited Surah Baqarah, Surah Nisaa and Surah Aali 'Imraan,
all three in one rak'ah. The narration of Abu Daawud and Muslim apparently
seem to be on different occasions. Although it may also be possible that
this is the same event and an error may have occurred in transmission.
It is not necessary to suppose it is an error, as Sayyidina. Rasulullah
Sallallahu 'Alayhi Wasallam daily performed lengthy prayers. There could
be no perplexity if four surah' were recited in four rak'ahs once, and
three surahs in one rak'ah at another time.
(261) Hadith Number 14.
'Aayeshah Radiyallahu 'Anha says: "Once at night (salaah time), Rasulullah
Sallallahu 'Alayhi Wasallam kept on repeating one aayah."
Commentary
The aayah is the last aayah of Surah Maa-idah:
In tu-adh-dhib-hum fa-innahum 'ibaaduk. Wa in tagh-fir
lahum fa-innaka antal azizul hakim
Translation.. "If Thou punish them, lo! they are
Thy slaves, and if Thou forgive them, (lo! the are Thy slaves).Lo! Thou,
only Thou, art Mighty, the wise".Surah Maa-idah, 118.
The Being that possesses great power, if He wills, He may forgive the
criminal. The One that is all Wise, there is Wisdom and benefit in every
act of His. The reason for Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam
reciting this aayah while standing and also in the ruku and sajdah, and
repeating it many times, is to bring to mind the two attributes of Allah,
namely the attributes of justice and forgiveness. The whole scene on the
day of qiyaamah will be of these two things. It is stated that Imaam Aa'zam
Abu Hanifah RA. also recited the following aayah the whole night:
Wamtaazul yauma ayyuhal mujrimun
Translation. "But avaunt ye, O ye guilty, this day!"
SurahYaseen, 58.
In this aayah too the scene of qiyaamah is portrayed. That today the sinners should separate and distinguish themselves. What a severe and nerve-chilling command this is. Today they are together with the pious and holy people and benefiting from the barakaat (blessings) they receive, but at this moment the sinners will be separated from them. May the Most Merciful Allah with His Grace keep those pious souls under His shadow, otherwise it is really a time for great trials.
(262) Hadith Number 15.
'Abdullah bin Mas'ud Radiyallahu 'Anhu reports: "Once at night I performed
salaah with Rasulullah Sallallahu 'Alayhi Wasallam. Rasulullah Sallallahu
'Alayhi Wasallam stood for such a long time that I intended to commit an
evil deed". Someone asked him what deed did you intend to commit? He replied.
"To sit down and leave Rasulullah Sallallahu 'Alayhi Wasallam alone".
Commentary
This may have two meanings. If I sit and perform salaah Sayyidina Rasulullah
Sallallahu'Alayhi Wasallam will remain standing alone.This was said to
be a bad action and a sign of disrespect. There is a possibility that by
saying 'sit down, he meant ending his prayer. It is clear that this is
rude, bad and shows disrespect and carelessness, that while performing
salaah with Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam to end
the niyyah and sit down. While standing he became tired, then this type
of thoughts entered his mind.
(263) Hadith Nuinber 16.
'Aayeshah Radiyallahu 'Anha says: "Rasulullah Sallallahu 'Alayhi Wasallam
Performed salaah (in old age) in a sitting posture (due to reciting lengthy
portions) When about thirty or forty aayaat were left he stood up
and recited (completed) these. He then performed the ruku' and sajdah.
He did the same in the second rak'ah".
Commantary
A group among the 'Ulama have stated that it is not jaa-iz for a person
performing salaah in a sitting posture to stand up - then perform the ruku'and
sajdah. The majority of the 'ulama including the four a-immah say it is
jaa-iz (permissible) to do so. Likewise it is also jaa-iz to stand and
perform these. This applies only to nafl salaah. It is not permissible
for the able-bodied who can stand, to sit and perform the fard salaah.
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(264) Hadith Number 17
'Abdullah bin Shaqeeq Radiyallahu' 'Anhu reports that he asked 'Aayeshah
Radiyallahu 'Anha regarding the nawaafil prayers. She replied: "Rasulullah
Sallallahu'Alayhi Wasallam performed nawaafil in the long part of the night
whilst standing, and performed nawaafil in the long part of the night whilst
sitting. His noble habit was that if he stood and recited (the Qur-aan)
he performed ruku' and sajdah in a standing posture. If he recited whilst
sitting, he performed the ruku' and sajdah in a sitting posture".
Commentary
The 'ulama give two meanings of the phrase 'long part of the night'.
One is that a long portion was recited whilst standing and a long portion
whilst sitting. The second is that this is the description of different
nights. On some nights he recited lengthy sections whilst standing and
on some nights he recited lengthy sections whilst sitting. The second explanation
is more appropriate, which means it was the practice of Sayyidina Rasulullah
Sallallahu 'Alayhi Wasallam always to recite lengthy sections in the rak'ahs
of tahajjud. If he sometimes felt weak he sat and performed the tahajjud,
otherwise he stood and performed it.
The last section of this hadith seems to contradict the previous one.
The 'ulama have mentioned that both incidents are on separate occasions.
The stipulation of nawaafil is on strength, willingness and hapiness. Whatever
strength and temperament was experienced at the time, salaah was
performed accordingly. Besides, many acts of Sayyidina Rasulullah Sallallahu
'Alayhi Wasallam were meant to educate. He performed many deeds to let
the people know that certain deeds could be performed in a particular manner.
This is known as bayan jawaaz (sign of permissibility). Therefore Sayyidina
Rasulullah Sallallahu 'Alayhi Wasallam received the full reward for performing
salaah in a sitting posture. Others will receive full reward for performing
salaah in a standing posture and only half for sitting and performing salaah.
The reason being that by Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam
sitting and performing salaah, he was fulfilling an object of the nubuwwah
(prophethood). The aim and mission of a nabi is to give a practical demonstration
on how deeds are to be performed.
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(265) Hadith Number 18.
Hafsah Radiyallahu 'Anha, the wife of Rasulullah
Sallallahu 'Alayhi Wasallam reports: " Rasulullah Sallallahu 'Alayhi Wasallam
performed while sitting. He recited surah in it, and recited with such
tarteel (distinct and clear intonation), that the surah became longer than
one that is lengthier".
Commentary
A small surah recited with tarteel and qira-ah,
can take the same time as it takes to recite a longer surah (if recited
in an ordinary manner). Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam
recited the Qur-aan with calmness and little by little. He did not recite
with haste. The time it took him to recite a small surah, takes another
person the same time to recite a long surah. The reason his feet swelled,
was due to standing for long periods.
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(266) Hadith Number 19.
Aayesha Radiyallahu 'Anha reports: "Rasulullah
Sallallahu 'Alayhi Wasallam performed most of his (nafl) salaah in a sitting
posture before he passed away".
Commentary
This was the period when Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam
had become weak and he recited lengthy portions of the Qur-aan, as has
been mentioned previously. He performed the major part of the nafl salaah
whilst sitting for this reason. The ajr (thawaab- reward) for sitting and
performing salaah is half that of performing salaah in a standing posture.
Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam is exempted from this
rule. For Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam to sit and perform
salaah, is the same in reward as that of standing and performing salaah
as mentioned above. A narration has been mentioned in the Abu Daawud and
other kitaabs that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam has
said: "I am not like you in this manner. I receive the same amount of ajr
(thawaab-reward) when sitting and performing salaah".
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(267) Hadith Number 20.
Ibn 'Umar Radiyallahu 'Anhu reports: "I performed two rak'ahs before
and after zuhr, and two rak'ahs after maghrib with Rasulullah Sallallahu
'Alayhi Wasallam in his house, and (also) two rak'ahs after 'eshaa in his
house".
Commentary
The sunnah prayers are mentioned in this hadith. The importance of
sunnah mu-akkidah according to the Hanafis are the same as that mentioned
in the hadith of Sayyidina Ibn 'Umar Radiyallahu 'Anhu. The sunnah of zuhr
are four instead of two according to the Hanafis. Sayyidina Rasulullah
Sallallahu 'Alayhi Wasallam has said in many ahaadith: "The one that continually
and habitually performs twelve rak'ahs every day and night, Allah Ta'aala
creates for him a house in Jannah". The. details of the twelve rak'ahs
have been mentioned in many ahaadith from Sayyiditina 'Aayeshah Radiyallah
'Anha and Sayyiditina Umm Habibah Radiyallahu'Anha, in which the same view
is mentioned as the one narrated by Sayyidina Ibn 'Umar Radiyallahu
'Anhu. Certainly in these narrations it is stated that four rak'ahs
were performed before the zuhr fard. It is reported in a hadith: "The one
that performs four rak'ahs with one salaam before zuhr, the doors of the
heavens open up for that person", which means it is quickly accepted. Bukhaari
and Muslim narrate a hadith that Sayyidina Rasulullah Sallallahu'Alayhi
Wasallam never omitted the four rak'ahs before zuhr. Musnad Ahmad, Abu
Daawud and others have written a hadith of Sayyiditina 'Aayeshah Radiyallahu
'Anha that: "Rasulullah Sallallahu 'Alayhi Wasallam performed four rak'ahs
in the house before going for salaah". Apparently it seems Sayyidina Rasulullah
Sallallahu 'Alayhi Wasallam performed the sunan at home, then went into
the masjid, as mentioned by Sayyiditina 'Aayeshah Radiyallahu 'Anha and
others. A detailed narration of Sayyiditina 'Aayeshah Radiyallahu 'Anha
is mentioned in the Abu Daawud, wherein she states: "Rasulullah Sallallahu
'Alayhi Wasallam performed four rak'ahs in my house, then went to the masjid
and led the fard salaah. Thereafter he returned to the house and performed
two rak'ahs '. He came to my house after maghrib salaah
and performed two rak'ahs. He also came after the 'eshaa salaah and performed
two rak'ahs, and after the subh saadiq performed two rak'ahs, then went
for (the fajr) salaah". From this detailed hadith we find that the sunan
were often performed at home. When he did come to the masjid, it is probable
that the tahiyyatul masjid was performed. Sayyidina Ibn 'Umar Radiyallahu
'Anhu reports, and this may be possible, that Sayyidina Rasulullah Sallallahu
'Alayhi Wasallam some- times because of necessity may have performed only
two rak'ahs sunnah. Sayyidina Ibn 'Umar Radiyallahu 'Anhu saying in the
hadith under discussion: "That he performed salaah with Rasulullah Sallallahu
'Alayhi Wasallam", does not mean that he performed them with jamaa'ah (in
congregation). Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam performed
his sunan and I (Sayyidina Ibn'Umar Radiyallahu 'Anhu) also performed my
sunan. It has not been ascertained that sunnah prayers were performed with
jamaa'ah (besides the taraweeh in Ramadaan).
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(268) Hadith Number 21.
Ibn 'Umar Radiyallahu 'Anhu reports.. "Hafsah (my sister, Ummul Mu-mineen)
related to me that when the time of fajr began (subh saadiq), and the mu-adh-dhin
called out the adhaan, Rasulullah Sallallahu 'Alayhi Wasallam performed
two short rak-'ahs".
Commentary
Regarding the sunnah of fajr, it has been stated in most of the narrations
that Sayyidina Rasulullah Sallallahu'Alayhi Wasallam short- ened its rak'ahs.
To the extent that some 'ulama say, only the Faatiha (Alhamdu) should be
recited and it is not necessary to add a surah to it. The fact is, that
it has been ascertained that Sayyidina Rasulullah sallallahu'Alayhi Wasallam
recited a surah therein. Certainly it is better to recite a short surah.
A narration in the Sahih Muslim is mentioned that Sayyidina Rasullullah
Sallallahu 'Alayh Wasallam recited the surahs of Kaafirun and AI-Ikhlaas
in this sunnah. Other surahs have also been reported in the ahaadith. Sayyidina
Rasulullah Sallallahu 'Alayhi Wasallam has said. "How wonderful these two
surahs are, that they are recited in the sunnahs of the fajr salaah".
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(269) Hadith Number 22.
Ibn 'Umar Radiyallahu 'Anhu says: "I memorised from Rasulullah Sallallahu
'Alayhi Wasallam eight raka-aat; two before zuhr and two after zuhr; two
rak'ahs after maghrib and two after 'eshaa". Ibn 'Urnar Radiyallahu'Anhu
said.. "Hafsah related to me about the two rak'ahs of the morning, which
I did not observe from Rasulullah Sallallahu'Alayhi Wasallam".
Commentary
Since these two rak'ahs were almost always performed in the house and
mostly at the time of fajr the mind is not attentive, therefore, it is
not impossible for Sayyidina Ibn 'Umar Radiyallahu 'Anhu to say this. Some
'ulama are of the opinion that the meaning of 'not observing it', is that
he had not seen it at the time Sayyiditina Hafsah Radiyallahu 'Anha had
seen it. He had the opportunity of observing it later as we find in a few
narrations, where Sayyidina Ibn'Umar Radiyallahu 'Anhu describes his observance
of these sunan. Of all the sunan, the one of the fajr is the most emphasised.
Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam many a time emphasised
its importance. For this reason some 'ulama have declared it waajib. Particular
importance should therefore be attached to it.
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(270) Hadith Number 23.
'Abdullah bin Shaqeeq Radiyallahu'Anhu reports: "I asked 'Aayesah about
the (nawaafil) prayers of Rasulullah Sallallahu 'Alayhi Wasallam?". She
replied: "He used to perform two rak'ahs before and two after zuhr. Two
after maghrib and two after 'eshaa, and two before fajr".
Commentary
Besides the two rak'ahs before the zuhr, the rak'ahs mentioned are
the same as that of the Hanafi madh-hab. The view of the Hanafis is that
the sunnah before zuhr consists of four rak'ahs. This has been mentioned
previously in the commentary of the hadith narrated by Sayyidina Ibn 'Umar
Radiyallahu 'Anhu. A hadith of Sayyiditina, 'Aayeshah Radiyallahu 'Anha
is mentioned in the Bukhaari that: "Rasulullah Sallallahu 'Alayhi Wasallam
did not neglect the performing of four rak'ahs before zuhr, and two rak'ahs
before fajr". Meaning he performed them regularly. Therefore, it shall
be said that this (performing of two rak'ahs) was because of some necessity.
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(271)Hadith Number 24.
'Aa-sim bin Damrah Radiyallahu'Anhu says: "We asked'Ali about the nawaafil
that Rasulullah Sallallahu 'Alayhi Wasallam performed in the day". (He
must have known already about the nawaafil of the night i.e. tahajjud etc.
Many well known narrations have been narrated regarding the tahajiud) 'Ali
Radiyallahu 'Anhu replied: "You do not have the strength to perform these."
(i.e. The importance, punctuality, humility and humbleness Sayyidina Rasulullah
Sallallahu 'Alayhi Wasallam attached to performing these prayers, cannot
be fulfilled. The reason for saying this was to admonish, as what benefit
is there simply by asking and investigating, until an effort is not made
to practise these) We replied: "The one amongst us who has the strength,
will perform it"., (Those who do not possess the strength, will learn so
that others could be guided and an effort will be made to practise). 'Ali
Radiyallahu 'Anhu said: "In the morning when the sun rises to the height
of that, the same as it is at the time for 'asr. At that time Rasulullah
Sallallahu 'Alayhi Wasallam performed two rak'ahs (Salaatul ish-raaq).
When the sun rose in the east to the height, where it is in the west at
the time of zuhr salaah, he performed four rak'ahs (salaatut duha-chaast-,
this will be explained in the ensuing chapter). He performed four rak'ahs
before the salaah of zuhr, and two.after (These six rak'ahs are sunnah
mu-akkidah). Four rak'ahs were performed before 'asr. In between the four
rak'ahs he sat and sent salutations on the malaa-ikah.muqarrabeen, the
ammbiyaa and the mu-mineen".
Commentary
The tashahhud (At-tahiyyaat) may be referred to here, as in it the
words "Assalamu'al'ayka ayyuhan nabiyu are mentioned. In this case where
four rak'ahs are mentioned, all are included herein. This may also be possible
that it means salaam was made after two rak'ahs. The aim will then be that
in the four rak'ahs before 'asr two salaarns were made. It has been ascertained
that both types, two and four rak'ahs were performed before 'asr. Sayyidina
'Ali Radiyallahu 'Anhu has himself also narrated both hadith.
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