‫‪Book of Salah Sub Chapter 14‬‬

‫صال ِة‬
‫ب ال َّ‬
‫باب الذك ِر َعقِ َ‬
‫ُ‬
‫ت بِ ِّ‬
‫الذ ْك ِر ‪ِ ,‬حينَ يَ ْن َ‬
‫ص ِرفُ ‪Hadith 134 - ‬‬ ‫س رضي هللا عنهما‪((:‬أَنَّ َر ْف َع ال َّ‬
‫ص ْو ِ‬ ‫عَنْ َع ْب ِد هَّللا ِ ْب ِن َعبَّا ٍ‬
‫سو ِل هَّللا ِ ‪ -‬صلى هللا عليه وسلم‪))-  ‬‬ ‫اس ِمنْ ا ْل َم ْكتُوبَ ِة َكانَ َعلَى َع ْه ِد َر ُ‬‫‪ .‬النَّ ُ‬

‫س ِم ْعتُهُ‬ ‫س‪ُ « :‬ك ْنتُ أَ ْعلَ ُم إ َذا ا ْن َ‬

‫ص َرفُوا بِ َذلِكَ إ َذا َ‬ ‫‪» .‬قَا َل ابْنُ َعبَّا ٍ‬

‫ول هَّللا ِ ‪ -‬صلى هللا عليه وسلم ‪ -‬بِالتَّ ْكبِي ِر‬

‫س ِ‬‫صال ِة َر ُ‬ ‫َوفِي لَ ْف ٍظ‪َ « ‬ما ُكنَّا نَ ْع ِرفُ ا ْنقِ َ‬
‫ضا َء َ‬

‫‪Narrated Abu Mabad:‬‬

‫‪ told me, "In the lifetime of the‬رض ي هللا عنهما‪(the freed slave of Ibn Abbas) Ibn Abbas‬‬
‫ﷺ ‪Messenger of Allah‬‬
‫‪'s praises aloud after the compulsory‬ﷻ‪ it was the custom to celebrate Allaah‬‬
‫‪ further said, "When I heard the Dhikr, I would‬رضي هللا عنه‪congregational prayers." Ibn Abbas‬‬
‫"‪learn that the compulsory congregational prayer had ended.‬‬

‫‪Sahih al-Bukhari 841‬‬

‫ب إلَى‪Hadith 135 - ‬‬ ‫ش ْعبَةَ ِمنْ ِكتَا ٍ‬ ‫يرةُ بْنُ ُ‬‫ش ْعبَةَ قَا َل‪ :‬أَ ْملَى َعلَ َّي ا ْل ُم ِغ َ‬
‫عَنْ َو َّرا ٍد َم ْولَى ا ْل ُم ِغي َر ِة ْب ِن ُ‬
‫صال ٍة َم ْكتُوبَ ٍة‪ " :‬ال إلَهَ إالَّ هَّللا ُ َو ْح َدهُ‬ ‫ُم َعا ِويَةَ‪(( :‬إنَّ النَّبِ َّي ‪ -‬صلى هللا عليه وسلم ‪َ  -‬كانَ يَقُو ُل فِي ُدبُ ِر ُك ِّل َ‬
‫َي ٍء قَ ِدي ٍر‪ .‬اللَّ ُه َّم ال َمانِ َع لِ َما أَ ْعطَيْتَ َوال ُم ْع ِط َي لِ َما‬‫ش ِريكَ لَهُ‪ ،‬لَهُ ا ْل ُم ْل ُك َولَهُ ا ْل َح ْم ُد ‪َ ,‬وه َُو َعلَى ُك ِّل ش ْ‬ ‫ال َ‬
‫َ‬
‫اس بِذلِ َك‬ ‫ْ‬
‫س ِم ْعتُهُ يَأ ُم ُر النَّ َ‬ ‫َ‬ ‫ُ‬ ‫َ‬
‫‪َ .‬منَعْتَ ‪َ ,‬وال يَ ْنفَ ُع ذا ا ْل َج ِّد ِم ْن َك ا ْل َجدُّ)) ‪ .‬ث َّم َوفَدْتُ بَ ْع َد ذلِكَ َعلَى ُم َعا ِويَةَ فَ َ‬

‫ضا َع ِة ا ْل َما ِل ‪َ -]97[- ,‬و َك ْث َر ِة ال ُّ‬

‫سؤَا ِل َو َكانَ يَ ْن َهى عَنْ ُعقُ ِ‬
‫وق‬ ‫َوفِي لَ ْف ٍظ‪َ (( :‬كانَ يَ ْن َهى عَنْ قِي َل َوقَا َل ‪َ ,‬وإِ َ‬
‫ت))‬ ‫ت ‪َ ,‬و َو ْأ ِد ا ْلبَنَا ِ‬
‫ت ‪َ ,‬و َم ْن ٍع َوهَا ِ‬ ‫‪ .‬األُ َّم َها ِ‬

‫كل صال ٍة‪ :‬أَي آخرها‪ ،‬والمرا ُد بع َد التسليم‬

‫‪ُ .‬دبُ ِر ِ‬
‫الجدُّ‪ :‬الغنى والح ُّ‬
‫ظ‬ ‫‪َّ .‬‬

‫وح ُّ‬
‫ظه‬ ‫صاحب الحظِّ والغنى من َك ِغنَاه َ‬
‫َ‬ ‫الجدُّ‪ :‬الينفع‬
‫الج ِّد منك َّ‬
‫‪.‬الينفع ذا َّ‬
‫‪ْ .‬‬
‫وأ ُد البنات‪ :‬دفنهن وهنَّ حيَّات‬

‫جمعه‬ ‫ت‪ :‬أَي البخل بالمال عن ِ‬

‫اإلنفاق في وجوه ِه المشروعة‪ ،‬وحرص شديد على ِ‬ ‫ومنع وها ِ‬
‫ٍ‬

‫‪ In it is evidence for the desirability of this particular remembrance after prayer , because it‬‬
‫‪  Almighty,‬ﷻ‪contains the meanings of monotheism, attributing actions to Allaah‬‬
‫‪preventing and giving, and perfection of power. And the reward arranged for the adhkaar: is‬‬
‫‪often repeated with the lightness of the remembrances on the tongue and their lack of it, but‬‬
‫‪this was based on their implications, and that all of them are due to faith, which is the noblest‬‬
of things, and “grandfather” is luck. And the meaning of “the grandfather does not benefit
from you the grandfather” does not benefit the one who is lucky. But the good deed will
benefit him. And “grandfather” here - even if it is absolute - then it is carried on the fortune
of the world. And his saying “from you” is related to benefit, and it should be “beneficial”
with the meaning [ p.: 324] that it prevents “or something close to it and does not refer to
“from you” to the grandfather in the manner in which it is said: I had a little or a lot from you,
meaning your care for me, or your care for me. This is useful. with that.

Hadith 136 - ‫ان‬ ِ ‫س َّم‬ َّ ‫ح ال‬ ٍ ِ‫صال‬ َ ‫َام عَنْ أَبِي‬ ٍ ‫ث ْب ِن ِهش‬ ِ ‫س َم ٍّي َم ْولَى أَبِي بَ ْك ِر ْب ِن َع ْب ِد ال َّر ْح َم ِن ْب ِن ا ْل َحا ِر‬ ُ ْ‫عَن‬
‫ صلى هللا عليه وسلم‬- ِ ‫سو َل هَّللا‬ ُ ‫سلِ ِمينَ أَت َْوا َر‬ْ ‫((أَنَّ فُقَ َرا َء ا ْل ُم‬ :- ‫ رضي هللا عنه‬- َ‫عَنْ أَبِي ه َُر ْي َرة‬
‫ َو َما‬ :‫قَا َل‬ .‫يم‬ ِ ِ‫يم ا ْل ُمق‬ ِ ‫َب أَ ْه ُل ال ُّدثُو ِر بِال َّد َر َجا‬
ِ ‫ت ا ْل ُعلَى َوالنَّ ِع‬ َ ‫ قَ ْد َذه‬, ِ ‫سو َل هَّللا‬ ُ ‫يَا َر‬ :‫فَقَالُوا‬ -
.ُ‫ َويُ ْعتِقُونَ َوال نُ ْعتِق‬.ُ‫َص َّدق‬ َ ‫َص َّدقُونَ َوال نَت‬ َ ‫ َويَت‬, ‫صو ُم‬ ُ َ‫صو ُمونَ َك َما ن‬ ُ َ‫ َوي‬, ‫صلِّي‬ َ ُ‫صلُّونَ َك َما ن‬ َ ُ‫ي‬ :‫قَالُوا‬ ‫َذاكَ ؟‬
.‫سبِقُونَ َمنْ بَ ْع َد ُك ْم‬ ْ َ‫ َوت‬, ‫سبَقَ ُك ْ‹م‬ َ ْ‫ش ْيئًا تُ ْد ِر ُكونَ بِ ِه َمن‬ َ ‫ أَفَال أُ َعلِّ ُم ُك ْم‬:- ‫ صلى هللا عليه وسلم‬- ِ ‫سو ُل هَّللا‬ ُ ‫فَقَا َل َر‬
َ ُ‫ت‬ :‫قَا َل‬ .ِ ‫سو َل هَّللا‬
َ‫سبِّ ُحون‬ ُ ‫ يَا َر‬, ‫بَلَى‬ :‫قَالُوا‬ ‫صنَ ْعتُ ْم؟‬ َ ‫صنَ َع ِم ْث َل َما‬ َ ْ‫ إالَّ َمن‬, ‫ض َل ِم ْن ُك ْم‬ َ ‫َوال يَ ُكونُ أَ َح ٌد أَ ْف‬
‫فَ َر َج َع فُقَ َرا ُء‬ :‫ح‬ ٍ ِ ‫ص ال‬َ ‫قَا َل أَبُو‬ .ً‫ ثَالثا ً َوثَالثِينَ َم َّرة‬:‫صال ٍة‬ َ ‫َوتُ َكبِّرُونَ َوت َْح َمدُونَ ُدبُ َر ُك ِّل‬
‫ صلى هللا عليه‬- ِ ‫سو ُل هَّللا‬ ُ ‫ فَقَا َل َر‬.ُ‫ فَفَ َعلُوا ِم ْثلَه‬, ‫إخ َوانُنَا أَ ْه ُل األَ ْم َوا ِل بِ َما فَ َع ْلنَا‬ ْ ‫س ِم َع‬ َ  :‫فَقَالُوا‬ , َ‫ا ْل ُم َها ِج ِرين‬
))‫ض ُل هَّللا ِ يُؤْ تِي ِه َمنْ يَشَا ُء‬ْ َ‫ َذلِ َك ف‬-]98[- :- ‫ وسلم‬.

‫المال الكثير‬ :‫الدُّثور‬

Hadith 137 - ‫ص ٍة لَ َها‬ َ ‫صلَّى فِي َخ ِمي‬َ - ‫ صلى هللا عليه وسلم‬- ‫((أَنَّ النَّبِ َّي‬ :‫شةَ رضي هللا عنها‬ َ ِ‫عَنْ عَائ‬
ْ َ َ
‫ َوأتُونِي‬, ‫صتِي َه ِذ ِه إلى أبِي َج ْه ٍم‬ َ ْ َ َ ‫فل َّما ان‬ .‫ فَنَظ َر إلى أعْال ِم َها نظ َرة‬.‫أَعْال ٌم‬
َ ‫اذ َهبُوا بِخ ِمي‬ :‫ص َرفَ قا َل‬ ْ َ َ ً ْ َ َ َ َ
))‫صالتِي‬ َ ْ‫ أَ ْل َه ْتنِي آنِفًا عَن‬-]99[- ‫ فَإِنَّ َها‬.‫ بِأ َ ْنبِ َجانِيَّ ِة أَبِي َج ْه ٍم‬.

‫كساء مربع مخطط بأَلوان مختلفة‬ :‫خميصة لها أَعالم‬.

‫ منسوبة إِلى بلد تسمى أَنبجان‬،‫كساء غليظ ليس له أَعالم‬ :‫األَ ْنبِجانِيَّة‬

Ā'ishah ‫ رضي هللا عنها‬reported that the Messenger of Allah ‫ ﷺ‬ prayed wearing a
striped garment and glanced at the stripes.

When he had finished, he said: "Take this garment of mine to Abu Jahm ‫ رضي هللا عنه‬and bring
me his plain garment, because this one has distracted me from my prayer." In another
narration: "I was looking at the stripes while I was praying, so I fear that it will distract me."  

Explanation of Hadith
Abu Jahm‫ رض ي هللا عنه‬had gifted the Messenger of Allah ‫ ﷺ‬ an embellished
colored garment. It was the Messenger of Allah ‫' ﷺ‬s good manners to accept
gifts in appreciation of the giver's thought. So he accepted the garment from Abu Jahm‫رضي‬
‫ هللا عنه‬and prayed in it. As the garment was colored and embellished, it caught the Messenger
of Allah ‫' ﷺ‬s eye and distracted him from concentrating fully on his prayer. He
therefore asked someone to return it to Abu Jahm ‫رضي هللا عنه‬and asked in return a plain
garment with no color or embellishment, in order to reassure and not upset him through the
return of his gift.  
 Book of Salah Sub Chapter 15
‫الجمع بين الصالتين في السف ِر‬
ِ ‫باب‬
ُ

138 - ‫ يَ ْج َم ُع فِي‬- ‫ صلى هللا عليه وسلم‬-ِ ‫سو ُل هَّللا‬ ُ ‫(( َكانَ َر‬ :‫س رضي هللا عنهما قَا َل‬ ٍ ‫عَنْ َع ْب ِد هَّللا ِ ْب ِن َعبَّا‬
))‫ب َوا ْل ِعشَا ِء‬ َ ‫ إ َذا َكانَ َعلَى ظَ ْه ِر‬, ‫ص ِر‬
ِ ‫ َويَ ْج َم ُع بَيْنَ ا ْل َم ْغ ِر‬, ‫س ْي ٍر‬ ْ ‫ظ ْه ِر َوا ْل َع‬ُّ ‫صال ِة ال‬
َ َ‫سفَ ِر بَيْن‬ َّ ‫ ال‬.

Abdullāh ibn ‘Abbās ‫ رضي هللا عنهما‬reported: When the Messenger of Allah ‫ﷺ‬
was on a journey, he used to combine the Zhuhr and ‘Asr prayers, as long as he was
continuing with his journey, and also used to combine the Maghrib and ‘Ishā' prayers.  

Explanation of Hadith

The Shariah of our Messenger Muhammad  ‫ ﷺ‬is distinguished from the other
divinely-revealed religions by its tolerance, ease, and the removal or alleviation of all aspects
of difficulty and hardships from those competent for religious duties. One of the alleviating
aspects is the combining of two prayers that occur within the same range of time. In principle,
these prayers should be prayed each in their own specified time. However, it was the custom
of the Messenger of Allah ‫ ﷺ‬ when he went on a journey to combine the Zhuhr
and ‘Asr prayers, either praying them in the time of the Zhuhr prayer or in the time of the
‘Asr prayer. He would also combine the Maghrib and ‘Ishā' prayers, either praying them
during the time of the Maghrib prayer or the time of the ‘Ishā' prayer. He would take into
consideration what was easier for him and the people who were accompanying him on his
journey. So his journey was a reason for combining the prayers during the time of one of
them, because the time becomes the time for both prayers. Travel involves a lot of hardship,
either in stopping or in proceeding with the journey, so the concession of combining the
prayers was only legislated to make matters easy during travel.  
 Book of Salah Sub Chapter 16
‫باب قص ِر الصالة في السف ِر‬
ُ
Hadith 139 - ‫ صلى هللا عليه‬- ِ ‫سو َل هَّللا‬ ُ ‫((ص ِح ْبتُ َر‬ َ  :‫عَنْ َع ْب ِد هَّللا ِ ْب ِن ُع َم َر رضي هللا عنهما قَا َل‬
)) َ‫ َوأَبَا بَ ْك ٍر َو ُع َم َر َو ُع ْث َمانَ َك َذلِك‬, ‫سفَ ِر َعلَى َر ْك َعتَ ْي ِن‬
َّ ‫ فَ َكانَ ال يَ ِزي ُد فِي ال‬- ‫ وسلم‬.
Abdullāh ibn ‘Umar ‫ رض ي هللا عنهما‬reported: I accompanied the Messenger of Allah
‫ ﷺ‬ on his journeys, and he would not perform more than two Rak‘ahs. Abu
Bakr, ‘Umar, and ‘Uthmān ‫رضي هللا عنهما‬used to do the same.  

Explanation of Hadith
‘Abdullāh ibn ‘Umar ‫ رضي هللا عنهما‬mentioned that he accompanied the Messenger of Allah
‫ ﷺ‬ on his journeys and that he accompanied Abu Bakr, ‘Umar, and ‘Uthmān
‫ رضي هللا عنهما‬in their travels as well, and all of them used to shorten the four-Rak‘ah prayers
into two and never exceeded this number of Rak‘ahs. In other words, they never offered four
Rak‘ahs in the obligatory prayers and never performed the supererogatory prayers while on a
journey. He mentioned Abu Bakr, ‘Umar, and ‘Uthmān ‫رضي هللا عنهما‬to prove that this ruling
was not abrogated – rather, it was applied after the death of the Messenger of Allah
‫ ﷺ‬ and that there is no preponderant objection to that ruling. It is permissible to
not shorten the prayer on a journey; however, shortening is preferable, for Allaah‫ﷻ‬, the
Almighty, says: {When you are on a journey, it is no sin to shorten your prayers.} [Sūrat An-
Nisā': 101] The negation of sin here implies that this is a concession and not the original
ruling, which is praying the four Rak‘ahs. It is preferable for the traveler to act upon that
concession and shorten the prayer in order to comply with the Sunnah of the Messenger of
Allah ‫ ﷺ‬ and avoid the relevant difference in opinion among the scholars, as
some of them considered it obligatory, and because it is the opinion preferred by the majority
of the scholars.  
 Book of Salah Sub Chapter 17- Book of Friday
‫الج ُمع ِة‬
ُ ‫باب‬
ُ

ُ ‫عَنْ َع ْب ِد هَّللا ِ ْب ِن ُع َم َر رضي هللا عنهما أَنَّ َر‬

140 - ‫(( َمنْ َجا َء‬ :‫قَا َل‬ - ‫ صلى هللا عليه وسلم‬- ِ ‫سو َل هَّللا‬
ِ َ‫ِم ْن ُك ْم ا ْل ُج ُم َعةَ فَ ْليَ ْغت‬
))‫س ْل‬
On the authority of Abdullah bin Omar bin Al-Khattab ‫ رضي هللا عنهما‬he said: “The Messenger
of Allah ‫ ﷺ‬ delivered two sermons, sitting between them.” standing, separating
them by sitting.  

Explanation of Hadith
On Friday, a large gathering inclusive of all the people of the country. Hence, the Messenger
of Allah ‫ ﷺ‬ - from his wisdom delivered two sermons to the people on Friday, in
which he directed them to good and rebuked them from evil. He used to deliver the two
sermons while standing on the pulpit; To be more eloquent in teaching and admonishing
them, and because the standing shows the strength and splendor of Islam. If he has finished
the first sermon, he sits lightly; To rest, he separates the first from the second, and then gets
up and addresses the second; So that the speaker does not get tired, and the listener gets bored

Benefits of the Hadith

 The obligation of the two Friday sermons before the prayer, and that they are two
conditions for the validity of the Friday prayer. It was not reported that He
‫ ﷺ‬prayed it without a sermon, and if it was permissible he would have
done it even once to clarify the permissibility.

 The legality of the preacher standing in the two sermons.

 The legality of sitting lightly between the two sermons. to separate them.

 Hadith 141

- , ‫ب ُخ ْطبَتَ ْي ِن َوه َُو قَائِ ٌم‬

ُ ُ‫ يَ ْخط‬- ‫ صلى هللا عليه وسلم‬- ِ ‫سو ُل هَّللا‬
ُ ‫(( َكانَ َر‬ :‫قَا َل‬ - ‫ رضي هللا عنه‬-‫عَنْ َجابِ ٍر‬
ِ ‫يَ ْف‬
ٍ ‫ص ُل بَ ْينَ ُه َما بِ ُجلُو‬
))‫س‬

Abdullāh ibn ‘Umar ibn al-Khattāb - ‫ رض‹‹ي هللا عنه‬reported: The Messenger of Allah
‫ﷺ‬  used to deliver two sermons between which he used to sit. Another narration
reported by Jābir (may Allah be pleased with him) reads: "The Messenger of Allah
‫ﷺ‬  used to deliver two sermons while standing, and he would separate them by
sitting."  

Explanation of the Hadith

Friday is a large all-inclusive gathering for the people of a town, and that is why, out of his
wisdom, the Messenger of Allah ‫ﷺ‬  used to deliver two sermons on Friday to
direct the people towards good and warn them against evil. He used to give the two sermons
while standing on the pulpit in order to be more eloquent in teaching and reminding them, in
addition to the fact that standing displays the strength and splendor of Islam. When he
concluded the first sermon, he would sit for a short while in order to rest, thereby separating
the first sermon from the second. Then he would stand and give the second sermon; (he did
this) so that the orator would not tire and the listeners would not become bored.
 Hadith142 - ‫ صلى هللا عليه وسلم‬- ‫((جا َء َر ُج ٌل َوالنَّبِ ُّي‬ َ  :‫عَنْ َجابِ ِر ْب ِن َع ْب ِد هَّللا ِ رضي هللا عنهما قَا َل‬
‫ص ِّل‬ ْ َ‫قُ ْم ف‬ :‫قَا َل‬ .‫ال‬ :‫قَا َل‬ ‫صلَّيْتَ يَا فُالنُ ؟‬
َ َ‫ َوفِي ِر َوايَ ٍة ف‬.‫ار َك ْع َر ْك َعتَ ْي ِن‬ َ  :‫فَقَا َل‬ .‫اس يَ ْو َم ا ْل ُج ُم َع ِة‬ ُ ُ‫ يَ ْخط‬-
َ َّ‫ب الن‬
))‫َر ْك َعتَ ْي ِن‬

On the authority of Jabir bin Abdullah - ‫ رضي هللا عنهما‬- he said: “A man came while the
Messenger of Allah ‫ﷺ‬  was addressing the people on Friday, and he said: Did
you pray, so-and-so? He said: No. He said: Get up and perform two rak'ahs - and in a
narration: Separate two rak'ahs.  

Explanation of Hadith

Selek Al-Ghutafani entered the Masjid Al Nabawi ‫ ﷺ‬and the Messenger of

Allah ‫ﷺ‬  - was addressing the people, so he sat down to listen to the sermon, and
he did not reach the mosque’s greeting; Either because he was ignorant of its ruling, or he
thought that listening to the sermon is more important, so what prevented the Messenger of
Allah ‫ﷺ‬  - from reminding him and distracting him with the sermon from
teaching him, rather he addressed him by saying: Did you pray, so-and-so, at the side of the
mosque before I saw you? He said: No. He said: Get up and perform two rak’ahs, and in a
narration by Muslim he commanded him to take them short, meaning: to reduce them. He
said that with a great spectacle; To teach the man in the time of need, and for the education to
be public and common among those present. Whoever enters the mosque and the preacher
delivers the prescribed sermon for him to pray, and this hadith indicates this, and the hadith:
“If one of you comes on Friday while the imam is delivering the sermon, let him perform two
rak’ahs.” And that is why Al-Nawawi said in the explanation of Muslim when The
Messenger of Allah ‫ﷺ‬  said - -: “If one of you comes while the imam is
delivering the sermon, let him perform two rak’ahs and allow them to be short.” He said: This
is a text that no interpretation is touched upon, and I do not think a scholar informs him of
this pronunciation and believes it to be correct, so he disagrees with it.  

Benefits of the Hadith

 The legitimacy of the two Friday sermons, and that this is one of its mottos that must
be performed.
 The importance of greeting the mosque; Because the Messenger of Allah
‫ﷺ‬  interrupted his sermon and ordered them both, while the worshiper
was distracted by them from listening to the sermon.
 The permissibility of speaking during the sermon for the preacher, and for those who
address him for need and interests
 The Messenger of Allah ‫ﷺ‬  - does not remain silent about a mistake he
sees in any case.
 Sitting lightly does not pass its time and year. Because the man sat, so the Messenger
of Allah ‫ﷺ‬  commanded him to get up and pray, but doing it before
sitting is a performance and after it is a fulfillment.
 The legitimacy and certainty of greeting the mosque, and that it is two rak’ahs.
 Not to exceed two units of prayer in prayer. Because it is necessary to listen to the
preacher
 Hadith143 - ‫((إ َذا‬ :‫قَا َل‬ - ‫ صلى هللا عليه وسلم‬- ِ ‫سو َل هَّللا‬ ُ ‫ أَنَّ َر‬:- ‫ رضي هللا عنه‬- َ‫عَنْ أَبِي ه َُر ْي َرة‬
)) َ‫ فَقَ ْد لَ َغ ْوت‬- ‫ب‬
ُ ُ‫اإل َما ُم يَ ْخط‬ ِ ‫ أَ ْن‬: َ‫صا ِحبِك‬
ِ ‫صتْ يَ ْو َم ا ْل ُج ُم َع ِة َو‬ َ ِ‫ قُ ْلتَ ل‬. -
On the authority of Abu Hurayrah - ‫ رضي هللا عنه‬- The Messenger of Allah ‫ ﷺ‬said
“If you say to your companion: Be quiet on Friday while the imam is delivering the sermon,
then you have made a mistake.”  

Explanation of the Hadith

Among the greatest rituals of Friday are the two sermons, and one of its purposes is to exhort
and direct people, and among the etiquette of the listener is obligatory: listening to the
sermon in them, so that he can reflect on the sermons, and that is why the Messenger of Allah
‫ ﷺ‬ - warned against speaking, even if it was the slightest thing, such as
forbidding his owner to speak even if by saying: “Listen.” “And whoever speaks while the
imam is delivering the sermon, he has made a frivolous act, and he is deprived of the virtue of
Friday prayer. Because he came with what preoccupies him and distracts others from hearing
the sermon.  

Benefits of the Hadith 

1: It is obligatory to listen to the sermon on Friday, and the scholars have agreed that this is
obligatory.

2: Prohibition of speaking while listening to the sermon, and that it is contrary to the
standing, even by forbidding what is evil, returning the greeting, and gloating a sneeze, and
all that is in it is an address to others.

3: An exception from this is the one who addresses the imam or the imam is addressing him.

4: Some scholars made an exception for someone who could not hear the sermon because of a
distance, for he should not be silent, but rather occupied himself with recitation or
remembrance.

5: The punishment for the speaker is to deprive him of the virtue of Friday prayer.

6: permissible to speak between the two sermons.

7: If the Messenger of Allah ‫ ﷺ‬ - is mentioned and the imam is delivering the
sermon, then you pray for him and give peace in secret, and you will get to work with the
hadiths, as well as the insurance of supplication.
‫سو َل هَّللا ِ قَا َم ‪ -‬صلى هللا عليه وسلم ‪ -‬فَ َكبَّ َر‪Hadith144 - ‬‬ ‫ي قَا َل‪َ (( :‬رأَ ْيتُ َر ُ‬ ‫اع ِد ِّ‬‫س ِ‬ ‫س ْع ٍد ال َّ‬‫س ْه ِل ْب ِن َ‬
‫عَنْ َ‬
‫ُ‬ ‫ْ‬ ‫ْ‬
‫ص ِل ال ِمنبَ ِر ‪ ,‬ث َّم عَا َد َحتَّى‬ ‫َ‬
‫س َج َد فِي أ ْ‬ ‫َ‬ ‫َ‬ ‫ْ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫ُ‬ ‫ْ‬ ‫ْ‬ ‫َ‬
‫اس َو َرا َءهُ ‪َ ,‬و ُه َو َعلى ال ِمنبَ ِر‪ .‬ث َّم َرف َع فنزَ َل الق ْهق َرى ‪َ ,‬حتَّى َ‬ ‫َّ‬
‫َو َكبَّ َر الن ُ‬
‫َ‬ ‫ْ‬ ‫َ‬
‫صن ْعتُ َهذا لِتَأتَ ُّموا بِي ‪َ ,‬ولِتَ ْعل ُموا‬ ‫َ‬ ‫َّ‬
‫اس ‪ ,‬إن َما َ‬ ‫َّ‬ ‫َ‬
‫س ‪ ,‬فقا َل‪ :‬أيُّ َها الن ُ‬ ‫َ‬ ‫َ‬ ‫َّ‬ ‫َ‬ ‫ْ‬ ‫َ‬
‫صالتِ ِه‪ .‬ث َّم أقبَ َل َعلى النا ِ‬‫ُ‬ ‫آخ ِر َ‬‫فَ َر َغ ِمنْ ِ‬
‫صلَّى َعلَ ْي َها‪ .‬ثُ َّم َكبَّ َر َعلَ ْي َها‪ .‬ثُ َّم َر َك َع َوه َُو َعلَ ْي َها ‪ ,‬فَنَزَ َل ا ْلقَ ْهقَ َرى))‬ ‫صالتِي ‪َ -‬وفِي لَ ْف ٍظ ‪َ -‬‬ ‫‪َ .‬‬

‫‪.‬تماروا‪ :‬تجادلوا‬

‫طرفاء الغابة‪ :‬شجر يشبه األَثل‬

‫‪.‬الغابة‪ :‬الشجر الملتف‬

‫‪.‬القهقرى‪ :‬أَي رجع إِلى الخلف‬

  Hadith 145 - ْ‫(( َمن‬ :‫قَا َل‬ - ‫ صلى هللا عليه وسلم‬- ِ ‫سو َل هَّللا‬ ُ ‫ أَنَّ َر‬:- ‫ رضي هللا عنه‬- َ‫عَنْ أَبِي ه َُر ْي َرة‬
‫سا َع ِة الثَّانِيَ ِة‬ َّ ‫اح فِي ال‬ َ ‫ َو َمنْ َر‬.ً‫ األُولى فَ َكأَنَّ َما قَ َّر َب بَ َدنَة‬-]104[- ‫اح في السا َع ِة‬ َ َ‫ا ْغت‬
َ ‫ ثُ َّم َر‬, ‫س َل يَ ْو َم ا ْل ُج ُم َع ِة‬
‫سا َع ِة ال َّرابِ َع ِة‬
َّ ‫اح فِي ال‬َ ‫ َو َمنْ َر‬. َ‫سا َع ِة الثَّالِثَ ِة فَ َكأَنَّ َما قَ َّر َب َك ْبشًا أَ ْق َرن‬ َ ‫ َو َمنْ َر‬.ً‫فَ َكأَنَّ َما قَ َّر َب بَقَ َرة‬
َّ ‫اح فِي ال‬
ُ‫ت ا ْل َمالئِ َكة‬ ِ ‫ض َر‬ ِ ‫ فَإِ َذا َخ َر َج‬.ً‫ضة‬
َ ‫اإل َما ُم َح‬ َ ‫س ِة فَ َكأَنَّ َما قَ َّر َب بَ ْي‬
َ ‫سا َع ِة ا ْل َخا ِم‬ َ ‫ َو َمنْ َر‬.ً‫اجة‬
َّ ‫اح فِي ال‬ َ ‫فَ َكأَنَّ َما قَ َّر َب د ََج‬
ِّ َ‫س َمعُون‬
))‫الذ ْك َر‬ ْ َ‫ ي‬.

‫سار أَول النهار‬ :‫راح‬

َ .

‫ والتكون إِالمن ا ِإلبل‬،‫ ذكراً كان أَو أُنثى‬،‫البعير‬ :‫البدنة‬

‫ ثُ َّم نَ ْر ِج ُع فَنَتَتَبَّ ُع‬, ‫س‬ َّ ‫ إ َذا زَالَتْ ال‬- ‫ صلى هللا عليه وسلم‬- ِ ‫سو ِل هَّللا‬
ُ ‫ش ْم‬ ُ ‫(( ُكنَّا نُ َج ِّم ُع َم َع َر‬ :‫َوفِي لَ ْف ٍظ‬
))‫ا ْلفَ ْي َء‬
‫نقيم الجمعة‬ :‫نج ِّمع‬ ّ

Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah
‫ ﷺ‬, may Allah's peace and blessings be upon him said: "Whoever takes a bath
on Friday, like the bath taken from sexual impurity, and then goes (to the mosque) on the first
hour is like the one who offers a camel as a sacrifice (to attain the pleasure of Allah); and
whoever goes on the second hour is like the one who offers a cow as a sacrifice. Whoever
goes on the third hour is like the one who offers a horned ram as a sacrifice. Whoever goes on
the fourth hour is like the one who offers a chicken as a sacrifice. Whoever goes on the fifth
hour is like one who offers an egg as a sacrifice. When the Imām ascends the pulpit, the
angels come in order to listen to the Dhikr.”  

Explanation of Hadith

The Messenger of Allah ‫ ﷺ‬ clarifies the virtue of bathing and going early to the
Friday prayer, and the different levels of reward for this. He mentioned that the one who
bathes for the Friday prayer before going to the mosque, and is present on the first hour will
receive the reward as the one who slaughters a camel as a sacrifice for Allaah‫ﷻ‬.
Whoever goes on the second hour is like the one who offers a cow to attain the pleasure of
Allaah‫ ;ﷻ‬and he who goes on the third hour is like the one who offers a horned ram,
which is normally the best type of rams, as a sacrifice. Whoever goes on the fourth hour is
like the one who offers a chicken; and whoever goes on the fifth hour is like the one who
offers an egg. When the Imām comes to deliver the sermon and then lead the people in
prayer, the angels who are in charge of writing down the names of those who came to listen
to the sermon leave, so whoever comes after the angels leave, will not be written from
amongst those who offer sacrifices for Allaah‫ﷻ‬.  
 Hadith 146 - ‫ رضي هللا عنه‬- ‫ الش ََّج َر ِة‬-]105[- ‫ب‬ ْ َ‫ َو َكانَ ِمنْ أ‬- ‫ع‬
ِ ‫ص َحا‬ ِ ‫سلَ َمةَ ْب ِن األَ ْك َو‬
َ ْ‫عَن‬
‫س لِ ْل ِحيطَا ِن ِظ ٌّل‬ َ ‫ ثُ َّم نَ ْن‬, َ‫ ا ْل ُج ُم َعة‬- ‫ صلى هللا عليه وسلم‬- ِ ‫سو ِل هَّللا‬
َ ‫ َولَ ْي‬. ُ‫ص ِرف‬ ُ ‫صلِّي َم َع َر‬ َ ُ‫(( ُكنَّا ن‬ :‫قَا َل‬ -
ْ َ‫ ن‬.
))‫ست َِظ ُّل بِ ِه‬
Salāmah ibn al-Akwa‘ ‫ رض ي هللا عنه‬who was amongst those who had given the pledge of
allegiance to the Messenger of Allah ‫ ﷺ‬ beneath the Tree, reported: We used to
perform the Friday prayer with the Messenger of Allah ‫ ﷺ‬ and leave at a time
when the walls had no shadow for us to take shelter in. Another wording reads: "We used to
perform the Friday prayer with the Messenger of Allah ‫ ﷺ‬ after the sun had
passed the meridian, then we would return and try to find shadow."  

Salāmah ibn al-Akwa‘ ‫ رضي هللا عنه‬mentioned that they used to attend the Friday prayer with
the Messenger of Allah ‫ ﷺ‬ They used to perform it early to the extent that they
would listen to the two sermons, finish the prayer, and go home at a time when the walls had
no enough shadow for them to take shelter in. The second version of the Hadīth states that
they used to perform the Friday prayer with the Messenger of Allah ‫ ﷺ‬ after the
sun passes the meridian then they would return to their homes. Scholars have agreed that the
due time of the Friday prayer ends at the same time Zhuhr prayer ends. It is preferable,
though, to perform that prayer after the sun passes the meridian because this is what the
Messenger of Allah ‫ ﷺ‬ used to do most of the time. Scholars also unanimously
agree on that time. However, it is permissible to perform that prayer just before the sun
passes the meridian in case there is a need for that, like in extremely hot weather and there is
no shadow to take shelter in, or when people want to set out for Jihad before or around the
meridian time.  

Hadith147  - ‫ يَ ْق َرأُ فِي‬- ‫ صلى هللا عليه وسلم‬- ‫(( َكانَ النَّبِ ُّي‬ :‫قَا َل‬ - ‫ رضي هللا عنه‬- َ‫عَنْ أَبِي ه َُر ْي َرة‬
))‫ان‬ ِ ‫س‬ ِ ‫ َه ْل أَتَى َعلَى‬:‫س ْج َدةَ َو‬
َ ‫اإل ْن‬ َّ ‫الم تَ ْن ِزي ُل ال‬ :‫صال ِة ا ْلفَ ْج ِر يَ ْو َم ا ْل ُج ُم َع ِة‬
َ  -]106[- 

Abu Hurayrah may Allah be pleased with him, he said: (The Messenger of Allah
‫ ﷺ‬recited at dawn prayers on Friday: Surah Sijdah and Suran Insan .
 Book of Salah Sub Chapter 18

‫بابُ صال ِة العيدي ِن‬

Salah of both Eids
Hadith 148 - ‫ َوأَبُو‬- ‫ صلى هللا عليه وسلم‬- ‫(( َكانَ النَّبِ ُّي‬ :‫عَنْ َع ْب ِد هَّللا ِ ْب ِن ُع َم َر رضي هللا عنهما قَا َل‬
)‫صلُّونَ ا ْل ِعي َد ْي ِن قَ ْب َل ا ْل ُخ ْطبَ ِة‬
َ ُ‫بَ ْك ٍر َو ُع َم ُر ي‬

On the authority of Abdullah bin Abbas - ‫ رضي هللا عنهما‬- he said: “The Messenger of Allah
‫ ﷺ‬ - used to combine the Zuhr and Asr prayers during his journey; If he is on the
back of walking, and combines Maghrib and Isha.”  
 [Narrated by Al-Bukhari.]

Explanation of Hadith
The Sharia of our Messenger of Allah ‫ ﷺ‬ - is distinguished from among the
other heavenly laws by its tolerance and ease, and the removal or mitigation of every
difficulty and hardship for the obligated. The basic principle is that every prayer must be
performed on time, but it was the custom of the Messenger of Allah ‫ ﷺ‬ - if he
traveled and found walking on his journey, combining Zuhr and Asr: either earlier or later,
and combining Maghrib and Isha: either earlier or later. That is the kindness to him and those
traveling with him, so his travel will be a reason for him to combine the two prayers at the
time of one of them. Because the time has become a time for both prayers; And because
travel is a place of hardship in disembarking and walking, and because the permission to
combine is only made to facilitate it.  

 Benefits of the Hadith

 Permissible to combine together for the purpose of travel, and there are excuses other
than travel that allow combining, including: rain, sickness, and istihaadah, which is a
type of sickness.
   According to the majority of scholars, not combining gatherings is better than
combining them, except in the gatherings of Arafat and Muzdalifah, because that is of
interest.

  That the travel in which it is permissible to combine prayers, as well as shortening

them, is not more than four days, and it is 80 kilometers away.

  The permissibility of combining noon is with the afternoon prayer, and the sunset
with the evening prayer, and as for the dawn prayer, it is not combined at any other
time.

  apparent meaning indicates the combination if he was on a journey, had it not been
for the arrival of other hadiths indicating the combination when disembarking.

  permissible to combine the advance and delay between the two prayers.

  The ease of Islamic law.

Hadith 149  - ‫ يَ ْو َم‬- ‫ صلى هللا عليه وسلم‬- ‫((خطَبَنَا النَّبِ ُّي‬
َ  :‫ب رضي هللا عنه قَا َل‬
ٍ ‫عَنْ ا ْلبَ َرا ِء ْب ِن عَا ِز‬
‫سكَ قَ ْب َل‬
َ َ‫ َو َمنْ ن‬, َ‫سك‬ ُ ‫اب ال ُّن‬
َ ‫ص‬ َ َ‫س َكنَا فَقَ ْد أ‬ُ ُ‫ ن‬-]107[- ‫س َك‬ َ ‫صلَّى‬
َ َ‫صالتَنَا َون‬ َ ْ‫ َمن‬ :‫فَقَا َل‬ , ‫صال ِة‬ ْ َ‫األ‬
َّ ‫ض َحى بَ ْع َد ال‬
‫س ْكتُ شَاتِي قَ ْب َل‬ َ َ‫ إنِّي ن‬, ِ ‫سو َل هَّللا‬ُ ‫ يَا َر‬- ‫ب‬ ٍ ‫ َخا ُل ا ْلبَ َرا ِء ْب ِن عَا ِز‬- ‫ فَقَا َل أَبُو بُ ْر َدةَ بْنُ نِيَا ٍر‬.ُ‫سكَ لَه‬ُ ُ‫صال ِة فَال ن‬َّ ‫ال‬
ُ‫ فَ َذبَ ْحت‬.‫ َوأَ ْحبَ ْبتُ أَنْ تَ ُكونَ شَاتِي أَ َّو َل َما يُ ْذبَ ُح ِفي بَ ْيتِي‬.‫ب‬ ٍ ‫ َوع ََر ْفتُ أَنَّ ا ْليَ ْو َم يَ ْو ُم أَ ْك ٍل َوش ُْر‬.‫صال ِة‬
َّ ‫ال‬
‫ فَإِنَّ ِع ْن َدنَا ِعنَاقا ً ِه َي أَ َح ُّب‬, ِ ‫سو َل هَّللا‬
ُ ‫يَا َر‬ :‫قَا َل‬ .‫شَاتُ َك شَاةُ لَ ْح ٍم‬ :‫فَقَا َل‬ .َ‫صالة‬ َّ ‫ َوتَ َغ َّذ ْيتُ قَ ْب َل أَنْ آتِ َي ال‬, ‫شَاتِي‬
]108[- . ))َ‫ي عَنْ أَ َح ٍد بَ ْعدَك‬ َ ‫ َولَنْ ت َْج ِز‬, ‫نَ َع ْم‬ :‫قَا َل‬ ‫إلَ َّي ِمنْ شَاتَ ْي ِن أَفَت ُْج ِزي َعنِّي؟‬-

َّ  :‫والنسيكة‬ .‫الذبح‬ :‫سك‬
‫الذبيحة‬ ُ ُّ‫الن‬.

‫ لم تتم الحول‬،‫ األُنثى من ولد المعز‬:‫ال َعناق‬ :ً‫عناقا‬

Al-Barā' ibn ‘Āzib ‫ رضي هللا عنهما‬reported: The Messenger of Allah ‫ﷺ‬  delivered
a sermon after having offered the prayer on Eid al-Ad'ha. He said: "Whoever prayed our
prayer and slaughtered our sacrifice has properly observed the ritual. And whoever
slaughtered (his sacrifice) before the (Eid) prayer has not observed the ritual." Abu Burdah
ibn Niyār (the uncle of Al-Barā' ibn ‘Āzib) said: "O Messenger of Allah ‫ ﷺ‬, I
slaughtered my sheep before the prayer. I know that today is a day of eating and drinking, so
I liked to have my sheep as the first thing to be slaughtered at my home. I slaughtered it and
ate before coming to the prayer." The Messenger of Allah ‫ﷺ‬  replied: "The
sheep which you have slaughtered is just a sheep (slaughtered) for meat (i.e. not a ritual
sacrifice)." He (Abu Burdah) said: "O Messenger of Allah ‫ ﷺ‬, we have a young
she-goat which is dearer to me than two sheep. Will that be valid as a sacrifice for me?" The
Messenger of Allah ‫ﷺ‬  said: "Yes, but it will not be valid (as a sacrifice) for
anyone else after you." 

Explanation of Hadith.

The Messenger of Allah ‫ﷺ‬  delivered a sermon on the Day of Eid al-Ad'ha after
having offered the prayer. He explained the rulings of slaughtering and its prescribed time on
the day of Eid to the Companions. He added that whoever offered prayer and sacrificed in the
same manner as the Messenger of Allah ‫ﷺ‬  did, his ritual would be properly
observed. However, if someone slaughtered his animal before the prescribed time of
slaughtering started, then his sacrifice would be considered normal slaughtering for the sake
of meat, and not an accepted rite or act of worship. When Abu Burdah heard this, he asked:
"O Messenger of Allah ‫ ﷺ‬, I slaughtered my sheep before the prayer. I know
that today is a day of eating and drinking, so I liked to have my sheep as the first thing to be
slaughtered at my home. I slaughtered it and ate before coming to the prayer." The 
Messenger of Allah ‫ ﷺ‬told him that this was not the prescribed sacrifice and that
it would be considered as an animal slaughtered to make use of its meat only. Abu Burdah
then told the Messenger of Allah ‫ﷺ‬  that he had a young she-goat which was
dearer to him than two sheep; and he asked if slaughtering it would be considered a valid
sacrifice for the sake of Allah? The Messenger of Allah ‫ﷺ‬  said: Yes, but this
ruling is for you exclusively and is not generalized for the rest of the Ummah, as a little she-
goat is not valid for sacrifice until it has completed one year of age.
 Hadith 150 - ‫ صلى هللا عليه‬- ‫صلَّى النَّبِ ُّي‬ َ (( :‫قَا َل‬ - ‫ رضي هللا عنه‬- ‫ب ْب ِن َع ْب ِد هَّللا ِ ا ْلبَ َجلِ ِّي‬ ِ ‫عَنْ ُج ْن ُد‬
‫ َو َمنْ لَ ْم يَ ْذبَ ْح‬, ‫صلِّ َي فَ ْليَ ْذبَ ْح أُ ْخ َرى َم َكانَ َها‬
َ ُ‫ َمنْ َذبَ َح قَ ْب َل أَنْ ي‬ :‫ثُ َّم َذبَ َح َوقَا َل‬ .‫ ثُ َّم َخطَ َب‬.‫ يَ ْو َم النَّ ْح ِر‬- ‫وسلم‬
ْ ‫فَ ْليَ ْذبَ ْح بِا‬
))ِ ‫س ِم هَّللا‬

 Jundub ibn ‘Abdullāh al-Bajali ‫ رض ي هللا عنه‬reported that the Messenger of Allah
‫ﷺ‬  prayed on the Day of Nahr, then delivered a sermon, then slaughtered (an
animal) and said: "Whoever slaughtered before praying should slaughter another animal
instead, and whoever has not yet slaughtered should slaughter while mentioning Allaah
‫' ﷻ‬s name."  

The Messenger of Allah ‫ﷺ‬  began the Day of An-Nahr with prayer, then
delivered the sermon, and then slaughtered. He ‫ﷺ‬used to bring and slaughter the
animal in the area of Eid prayer; in order to demonstrate the rituals of Islam, as well as to
teach Muslims this ritual. He ‫ﷺ‬taught them a condition and a ruling of
slaughtering: The one who slaughtered before praying Eid prayer should slaughter another
one instead, because the first one was not valid; and whoever has not yet slaughtered should
do so while mentioning the name of Allaah‫ﷻ‬, so that slaughtering be valid and the
slaughtered animal becomes permissible to eat. This Hadīth proves the validity of only this
order of these rituals. This Hadīth indicates that the slaughtering time starts after the Eid
prayer is concluded; neither by the time of the prayer, nor by slaughtering of the Imām,
except the one who is exempted from the Eid prayer, i.e. a traveler.  

Hadith 151 - ‫ يَ ْو َم‬- ‫ صلى هللا عليه وسلم‬- ‫ش ِهدْتُ َم َع النَّبِ ِّي‬ َ (( :‫قَا َل‬ - ‫ رضي هللا عنه‬- ‫عَنْ َجابِ ٍر‬
, ‫ فَأ َ َم َر بِتَ ْق َوى هَّللا ِ تَ َعالَى‬, ‫ ثُ َّم قَا َم ُمتَ َو ِّكئًا َعلَى بِال ٍل‬.‫ بِال أَ َذا ٍن َوال إقَا َم ٍة‬, ‫صال ِة قَ ْب َل ا ْل ُخ ْطبَ ِة‬
َّ ‫ فَبَدَأَ بِال‬.‫ا ْل ِعي ِد‬
َ ِّ‫ضى َحتَّى أَتَى الن‬
‫يَا‬ :‫ َوقَا َل‬ , َّ‫سا َء فَ َو َعظَ ُهنَّ َو َذ َّك َرهُن‬ َ ‫ ثُ َّم َم‬, ‫اس َو َذ َّك َر ُه ْم‬
َ َّ‫ َو َو َعظَ الن‬, ‫ث َعلَى طَا َعتِ ِه‬ َّ ‫َو َح‬
‫س ْف َعا ُء ا ْل َخ َّد ْي ِن‬
َ  , ‫سا ِء‬ ِ ْ‫ فَقَا َمتْ ا ْم َرأَةٌ ِمن‬, ‫ب َج َهنَّ َم‬
َ ِّ‫سطَ ِة الن‬ ِ َ‫ فَإِنَّ ُكنَّ أَ ْكثَ ُر َحط‬. َ‫ص َّد ْقن‬ َ ِّ‫َم ْعش ََر الن‬
َ َ‫ ت‬, ‫سا ِء‬
ْ‫ص َّد ْقنَ ِمن‬
َ َ‫فَ َج َع ْلنَ يَت‬ :‫قَا َل‬ .‫ير‬
َ ‫ش‬ َّ ‫ألَنَّ ُكنَّ تُ ْكثِ ْرنَ ال‬ :‫سو َل هَّللا ِ فَقَا َل‬
ِ ‫ َوتَ ْكفُ ْرنَ ا ْل َع‬, َ‫ش َكاة‬ ُ ‫يَا َر‬ -]109[- ‫لِ َم‬ : ْ‫فَقَالَت‬
)) َّ‫ب بِال ٍل ِمنْ أَ ْق َرا ِط ِهنَّ َو َخ َواتِي ِم ِهن‬ ِ ‫ ُحلِيِّ ِهنَّ يُ ْلقِينَ فِي ثَ ْو‬.

َّ‫أَي جالسة وسطهن‬ :‫سطَةَ النساء‬

ِ .
 ‫ السواد والشحوب‬:‫السفع‬ :‫سفعاء الخدين‬.

‫الشكوى‬ :‫الشَّكاة‬.

‫تجحدن إِحسان الزوج‬ :‫تكفرن العشير‬.

ِ ُ‫ق الذي يعلق بشحمة األ‬

‫ذن‬ َ ‫ وهو‬: »‫«قِرط‬ ‫هو جمع‬ :‫أَقراطهن‬.
ُ َ‫الحل‬

Jābir ibn ‘Abdullāh ‫ رض ي هللا عنه‬reported: I prayed with the Messenger of Allah
‫ ﷺ‬ on the day of Eid. He‫ ﷺ‬commenced with the prayer before the
sermon, and did so without Adhān or Iqāmah. He‫ ﷺ‬then stood up leaning on
Bilāl‫رضي هللا عنه‬, and he‫ ﷺ‬commanded people to fear Allah and obey Him, and
he‫ ﷺ‬preached to the people and reminded them. He‫ ﷺ‬then walked
until he reached the women, and he‫ ﷺ‬preached to them, admonished them, and
then said to them: "Give charity, for the majority of you will be the firewood of Hell." A
woman in the center of the crowd, with dark spots on her cheeks, said: "Why is that so, O
Messenger of Allah ‫ "? ﷺ‬He said: "It is because you often complain and show
ingratitude to your spouses." Thus, they began to donate their jewelry, like earrings and rings,
throwing them in Bilāl‫'رضي هللا عنه‬s garment (that he had spread out).  

The Messenger of Allah ‫ ﷺ‬ led his Companions‫ رضي هللا عنهما‬in the Eid prayer
without announcing the Adhān or Iqāmah. When he ‫ﷺ‬completed the prayer, he
‫ ﷺ‬delivered a sermon. He‫ ﷺ‬began by ordering them to fear Allaah
‫ ﷻ‬by performing what Allaah‫ ﷻ‬has commanded and avoiding what He has
prohibited, and to obey Allaah‫ ﷻ‬in public and in secret. He ‫ﷺ‬also ordered
them to remember the promise of Allaah‫ ﷻ‬as well as His threat, thus admonishing them
through hope and fear. Since the women were in a place separate from the men and were,
thus, not able to listen to the sermon, and out of the Messenger of Allah ‫' ﷺ‬s
care and pity for the old and the young, he‫ ﷺ‬went to them with Bilāl‫رضي هللا عنه‬.
He‫ ﷺ‬preached to them and reminded them of the Hereafter, and he further
instructed them with an advice tailored specifically for them. He‫ ﷺ‬told them
that that they will constitute the majority of the Hellfire inhabitants, and that giving charity is
their way for salvation, because it alleviates Allaah‫'ﷻ‬s anger. A woman, who was
sitting in the middle of the crowd, stood up and asked why most of the women will enter
Hellfire, so that they may avoid doing whatever is leading to it. He said it is because women
complain constantly, speak what is evil, and are ungrateful when their spouses fall short with
them once. Since the female Companions ‫ رضي هللا عنهما‬had always been striving towards
doing good and fleeing from what angers Allaah‫ﷻ‬, they immediately donated their
jewelry that they were wearing, rings and earrings, and threw it into the lap of Bilāl‫رضي هللا‬
‫عنه‬. They did this out of love for Allaah‫ ﷻ‬and seeking His pleasure and His reward.  

ُ ‫((أَ َم َرنَا َر‬ : ْ‫قَالَت‬ - ‫صا ِريَّ ِة‬

Hadith 152 - - ‫ صلى هللا عليه وسلم‬- ِ ‫سو ُل هَّللا‬ َ ُ‫ ن‬- َ‫عَنْ أُ ِّم َع ِطيَّة‬
َ ‫س ْيبَةَ األَ ْن‬
َ ‫ض أَنْ يَ ْعتَ ِز ْلنَ ُم‬
ْ ‫صلَّى ا ْل ُم‬
)) َ‫سلِ ِمين‬ َ َّ‫ َوأَ َم َر ا ْل ُحي‬, ‫ ا ْل ُخدُو ِر‬-]110[- ‫ت‬ َ ِ‫ أَنْ نُ ْخ ِر َج ِفي ا ْل ِعي َد ْي ِن ا ْل َع َوات‬.
ِ ‫ق َو َذ َوا‬

ُ َّ‫ َحتَّى ت َْخ ُر َج ا ْل ُحي‬, ‫ َحتَّى نُ ْخ ِر َج ا ْلبِ ْك َر ِمنْ ِخ ْد ِرهَا‬, ‫(( ُكنَّا نُؤْ َم ُر أَنْ نَ ْخ ُر َج يَ ْو َم ا ْل ِعي ِد‬ :‫َوفِي لَ ْف ٍظ‬
َ‫ فَيُ َكبِّ ْرن‬, ‫ض‬
))ُ‫ يَ ْر ُجونَ بَ َر َكةَ َذلِ َك ا ْليَ ْو ِم َوطُ ْه َرتَه‬, ‫ بِتَ ْكبِي ِر ِه ْم َويَ ْدعُونَ بِ ُدعَائِ ِه ْم‬.

‫المرأَة الشابة أَول ماتبلغ‬ »‫«عاتق‬ ‫جمع‬ :‫العواتق‬.

: ‫ وهي المرأَة في زمن الحيض‬، »‫«حائض‬ ‫جمع‬.

Umm 'Atiyyah‫ رضي هللا عنها‬reported: The Messenger of Allah ‫ ﷺ‬ ordered us to
bring out the young girls and the girls who stay home on the two Eid days, and ordered the
menstruating women to distance themselves from the praying area of the Muslims. In another
version of the Hadīth: “We have been ordered to come out on the Day of Eid, even bring out
the virgin girls from their houses and the menstruating women; so they would say Takbīr
along with them, invoke Allaah‫ ﷻ‬along with them; hoping for the blessings of that day
and its purification.”

Explanation of the hadith:

The days of Eid al-Ad'ha and Eid al-Fitr are from the virtuous days of the year, on which the
rituals of Islam become manifest, and Muslims brotherliness is demonstrated through their
assembly and alignment on these days. Each country's people come together on a plain land
manifesting their unity; solidarity and harmony; unanimously support Islam; raise the word of
Allaah‫( ﷻ‬Islam); to establish the remembrance of Allaah‫;ﷻ‬ and demonstrate its
rituals. That is why the Messenger of Allah ‫ ﷺ‬ ordered all of the women, even
the young girls who remain in their homes and the menstruating women, to exit with the
Muslims and attend this assembly, provided that they stay away from the area of worship; to
attend the great day and supplication of Muslims. They will obtain thereupon some goodness
and blessing of that day, and the mercy of Allaah‫ ﷻ‬and His pleasure. Attending the two
Eids' prayer is a communal obligations on the Muslims.

Book of Salah Sub Chapter 19

‫وف‬
ِ ‫س‬ُ ‫باب صال ِة ال ُك‬
ُ
Prayer of Eclipse

Hadith 153 - ‫ صلى هللا‬- ِ ‫سو ِل هَّللا‬ ُ ‫سفَتْ َعلَى َع ْه ِد َر‬ َ ‫س َخ‬ َّ ‫((أَنَّ ال‬ :‫شةَ رضي هللا عنها‬
َ ‫ش ْم‬ َ ِ‫عَنْ عَائ‬
ٍ ‫صلَّى أَ ْربَ َع َر َك َعا‬
‫ت ِفي َر ْك َعتَ ْي ِن‬ ْ َ‫ ف‬.ٌ‫صالةُ َجا ِم َعة‬
َ ‫ َف َكبَّ َر َو‬, ‫‹ َوتَقَ َّد َم‬.‫اجتَ َم ُعوا‬ َّ ‫ال‬ :‫فَبَ َع َث ُمنَا ِديا ً يُنَا ِدي‬ - ‫عليه وسلم‬
)‫ت‬ َ ‫ َوأَ ْربَ َع‬,
ٍ ‫س َجدَا‬
Ā'ishah ‫ رضي هللا عنها‬reported that A solar eclipse occurred during the Messenger of Allah
‫ ﷺ‬ lifetime and he sent someone to summon people for a congregational
prayer. They gathered and he came forward and began the prayer by making Takbīr. He
bowed four times and prostrated four times in two Rak'ahs.  

Explanation of the Hadith:

An eclipse of the sun occurred during the lifetime of the Messenger of Allah ‫ ﷺ‬,
so he sent a caller through the streets and markets to call people to pray and invoke Allaah
‫ﷻ‬, Blessed and Exalted, to forgive them, have mercy on them, and maintain His
apparent and hidden blessings upon them. They gathered in his mosque, and he stepped
forward to his place where he leads them in prayer. He led them in a prayer that was different
from that they were acccustomed to due to the occurrence of an extraordinary universal
sign. There was no Iqāmah. He ‫ﷺ‬began the prayer by saying Takbīr and
performed two Rak'ahs each containing two bows and two prostrations.
 Hadith 154 - ‫قَا َل‬ :‫قَا َل‬ - ‫ رضي هللا عنه‬- ‫ي‬
ِّ ‫ي ا ْلبَ ْد ِر‬ َ ‫ ُع ْقبَةَ ْب ِن َع ْم ٍرو األَ ْن‬- ‫س ُعو ٍد‬
ِّ ‫صا ِر‬ ْ ‫عَنْ أَبِي َم‬
, ُ‫ يُ َخ ِّوفُ هَّللا ُ بِ ِه َما ِعبَا َده‬, ِ ‫ت هَّللا‬ ِ ‫س َوا ْلقَ َم َر آيَت‬
ِ ‫َان ِمنْ آيَا‬ َ ‫ش ْم‬ َّ ‫((إنَّ ال‬ :- ‫ صلى هللا عليه وسلم‬- ِ ‫سو ُل هَّللا‬ ُ ‫َر‬
‫شفَ َما بِ ُك ْم‬ ِ ‫ َوا ْدعُوا َحتَّى يَ ْن َك‬, ‫ص ُّلوا‬ َ ‫ فَإِ َذا َرأَ ْيتُ ْم ِم ْن َها‬.‫س‬
َ َ‫ش ْيئًا ف‬ ِ ‫ت أَ َح ٍد ِمنْ النَّا‬
ِ ‫سفَا ِن لِ َم ْو‬
ِ ‫َوإِنَّ ُه َما ال يَ ْن َخ‬
Abu Mas'ūd, 'Uqbah ibn 'Amr al-Ansāri al-Badri ‫ رضي هللا عنه‬reported that the Messenger of
Allah ‫ ﷺ‬ said: “The sun and the moon are two of the signs of Allaah‫ﷻ‬, by
which Allaah‫ ﷻ‬frightens His slaves. They do not eclipse on account of the death of
anyone. So, when there is an eclipse, observe prayer and supplication till it (the eclipse) is
over.”  

Explanation of the Hadith:

The Messenger of Allah ‫ ﷺ‬ clarified that the sun and the moon are among the
signs of Allaah‫ﷻ‬, the Almighty, that demonstrate His power and wisdom. He added that
whenever their normal system experiences some change, this has nothing to do with the birth
or death of great figures, as the people of the pre-Islamic period of ignorance used to. Earthly
events have no effect upon them. This only aims at frightening the slaves of Allaah‫ﷻ‬,
the Almighty, and reminding them of their sins and the due punishment, so that they turn to
their Lord in repentance and ask for His forgiveness. For this reason, the Messenger of Allah
‫ ﷺ‬ instructed them to rush to prayer and supplication till such a situation ends
and the sun or moon brightens. Indeed,  
 Hadith 155 - ‫ صلى‬- ِ ‫ول هَّللا‬
ِ ‫س‬ُ ‫س َعلَى َع ْه ِد َر‬
ُ ‫ش ْم‬ ِ َ‫سف‬
َّ ‫ت ال‬ َ  : ْ‫شةَ رضي هللا عنها أَنَّ َها قَالَت‬
َ ‫((خ‬ َ ِ‫عَنْ عَائ‬
‫ فَأَطَا َل‬, ‫ ثُ َّم َر َك َع‬, ‫ فَأَطَا َل ا ْلقِيَا َم‬.‫س‬
ِ ‫ بِالنَّا‬- ‫ صلى هللا عليه وسلم‬- ِ ‫سو ُل هَّللا‬ ُ ‫صلَّى َر‬ َ َ‫ ف‬- ‫هللا عليه وسلم‬
ِ ‫الر ُك‬
‫وع‬ ُّ َ‫ َوه َُو دُون‬- ‫الر ُكو َع‬ ُّ ‫ فَأَطَا َل‬, ‫ ثُ َّم َر َك َع‬- ‫ َو ُه َو دُونَ ا ْلقِيَ ِام األَ َّو ِل‬- ‫ فَأَطَا َل ا ْلقِيَا َم‬, ‫ ثُ َّم قَا َم‬, ‫الر ُكو َع‬
ُّ
‫ ثُ َّم‬, ‫ ثُ َّم فَ َع َل فِي ال َّر ْك َع ِة األُ ْخ َرى ِم ْث َل َما فَ َع َل فِي ال َّر ْك َع ِة األُولَى‬, ‫س ُجو َد‬ُّ ‫ فَأَطَا َل ال‬, ‫س َج َد‬َ ‫ ثُ َّم‬- ‫األَ َّو ِل‬
ِ ‫س َوا ْلقَ َم َر آيَت‬
‫َان‬ َّ ‫إنَّ ال‬ :‫ثُ َّم قَا َل‬ , ‫ فَ َح ِم َد هَّللا َ َوأَ ْثنَى َعلَ ْي ِه‬, ‫اس‬
َ ‫ش ْم‬ َ َّ‫ فَ َخطَ َب الن‬, ‫س‬ ُ ‫ش ْم‬َّ ‫ َوقَ ْد ت ََجلَّتْ ال‬, َ‫ص َرف‬ َ ‫ا ْن‬
‫صلُّوا‬َ ‫ َو‬, ‫ فَإِ َذا َرأَ ْيتُ ْم َذلِكَ فَا ْدعُوا هَّللا َ َو َكبِّ ُروا‬, ‫ت أَ َح ٍد َوال لِ َحيَاتِ ِه‬ ِ ‫سفَا ِن لِ َم ْو‬ ِ ‫ ال يَ ْخ‬, ِ ‫ت هَّللا‬
ِ ‫ِمنْ آيَا‬
َ‫ يَا أُ َّمة‬, ُ‫ أَ ْو ت َْزنِ َي أَ َمتُه‬, ُ‫ َوهَّللَا ِ َما ِمنْ أَ َح ٍد أَ ْغيَ ُر ِمنْ هَّللا ِ أَنْ يَ ْزنِ َي َع ْب ُده‬, ‫يَا أُ َّمةَ ُم َح َّم ٍد‬ :‫ثُ َّم قَا َل‬ , ‫َص َّدقُوا‬َ ‫َوت‬
]112[- . ))ً‫ض ِح ْكتُ ْ‹م َقلِيالً َولَبَ َك ْيتُ ْم َكثِيرا‬ َ ‫ َوهَّللَا ِ لَ ْو تَ ْعلَ ُمونَ َما أَ ْعلَ ُم َل‬, ‫ ُم َح َّم ٍد‬-

))‫ت‬ َ ‫ت َوأَ ْربَ َع‬

ٍ ‫س َجدَا‬ ٍ ‫ستَ ْك َم َل أَ ْربَ َع َر َك َعا‬
ْ ‫((فَا‬ :‫ َوفِي لَ ْف ٍظ‬.

‫ وهي صفة ثابتة هلل تليق بجالله وعظمته‬،‫أَفعل تفضيل‬ :‫أَ ْغيَ ُر‬.

Ā'ishah ‫ رضي هللا عنها‬reported: During the lifetime of the Messenger of Allah ‫ﷺ‬
the sun eclipsed, so he led the people in prayer. He stood for a long time and then bowed for a
long time. He stood again for a long time, but this time the period of standing was shorter
than the first time. He then bowed again for a long time, but it was shorter than the first time,
and then he prostrated and prolonged the prostration. He did the same in the second Rak‘ah
and then finished the prayer. By that time, the sun had appeared. He delivered a sermon to the
people and, after praising and glorifying Allaah‫ﷻ‬, he said: "The sun and the moon are
two of the signs of Allaah‫ ;ﷻ‬they do not eclipse on the death or life of anyone. So when
you see that, supplicate to Allaah‫ﷻ‬, say Takbīr, pray, and give charity." Then he said:
"O followers of Muhammad‫ﷺ‬, by Allaah‫ !ﷻ‬No one gets more jealously
protective than Allah when His male or female servant commits adultery. O followers of
Muhammad‫ﷺ‬, by Allaah‫ !ﷻ‬If you knew what I know, you would laugh a
little and weep a lot." The wording of another narration reads: "He completed bowing four
times and four prostrations."  
Explanation of Hadith
The sun eclipsed during the lifetime of the Messenger of Allah ‫ ﷺ‬ As that was
something unfamiliar to the people, he led them in a prayer that was also unfamiliar in its
appearance and its manner. The Messenger of Allah ‫ ﷺ‬ stood for a long time,
bowed for a long time, and then he raised his back up and his recitation was long, but not as
long as his first recitation. Then he bowed again, but this time it was shorter than the first
time and then he prostrated and prolonged the prostration. He repeated the same thing in the
second Rak‘ah, even though it was a little shorter. Every pillar of the prayer was shorter than
what preceded it, until he completed bowing four times and performed four prostrations in
two Rak‘ahs. Then he finished the prayer, and by that time the sun had appeared again. He
delivered a sermon to the people, as he usually would on special occasions. He started by
praising Allaah‫ ﷻ‬and glorifying Him. It happened that the day on which the eclipse
occurred was the same day as his son Ibrahīm died. So some of the people said: “The sun
eclipsed because Ibrahīm died”, as in the pre-Islamic era they had thought that the sun only
eclipsed due to the death or birth of a great person. The Messenger of Allah ‫ﷺ‬
intended to remove such superstitions from their minds and benefit the people through his
advice and sincerity in conveying his message, as those beliefs were not based upon authentic
textual proofs or sound logic.

He wanted to clarify the wisdom behind the eclipse of the sun and the moon, so he said
during his sermon: “The sun and the moon are two of the signs of Allaah‫ ;ﷻ‬they do not
eclipse on the death or life of anyone”, rather Allaah‫ﷻ‬, the Almighty, makes these
things occur by His omnipotence to scare His Servants and remind them of His blessings. So
if you see an eclipse, turn to Allaah‫ﷻ‬, the Almighty, in repentance, supplicate to Him,
say Takbīr, pray, and give charity, as such acts can repel anticipated affliction and descending
punishment. he then started to explain in detail some of the grave major sins, such as
fornication, that cause corruption in society and morals, and necessitate the Wrath and
punishment of Allaah‫ﷻ‬. He, swore in this sermon, and he is the truthful one, saying: “O
followers of Muhammad‫ﷺ‬, by Allaah‫ ! ﷻ‬No one gets more jealously
protective than Allaah‫ ﷻ‬ when His male or female servant commits adultery.” The
Messenger of Allah ‫ ﷺ‬ explained that they knew only a little about the
punishment of Allaah‫ ﷻ‬, and if they knew what he knew, they would be obsessed by
fear, they would only laugh a little and cry a lot, and they would be filled with grief.
However, Allaah‫ ﷻ‬has concealed this from them, out of His wisdom.    

Benefits of the Hadith

 The occurrence of a solar eclipse during the era of the Messenger of Allah
‫ ﷺ‬ -.

 The legitimacy of the eclipse prayer when it is present at any hour.

 The legality of performing the prayer according to the description mentioned in this
hadeeth.

 The legality of prolonging her standing, bowing, and prostration.

 The beginning of the time for prayer is from the eclipse, and it ends with the
manifestation.

 The legality of the sermon, sermon and intimidation in the eclipse prayer.

 The beginning of the sermon praises Allaah‫ﷻ‬, and praises Him; Because it is

literature.

 A statement that the sun and the moon are among the cosmic signs of Allaah‫ﷻ‬,
indicating his power and wisdom.

 The fact that the eclipse occurs to frighten the servants, and warn them of the
punishment of Allaah‫ ﷻ‬- and this does not contradict the astronomical and
scientific reasons for the eclipse, for the first is a legal reason and the second is a
sensory reason.

 Removing what stuck in the minds of the people of ignorance that eclipses and
eclipses, or the collapse of the planets, are only for the death of the great or for their
life.

 The command to supplicate, pray, and give alms when an eclipse occurs.

 Doing these acts of worship protects from Allaah‫’ ﷻ‬s punishment and
punishment.

 The warning of the Messenger of Allah ‫ ﷺ‬ - against fornication, and that
it is one of the major sins that Allaah‫ ﷻ‬ is jealous of when committed.

 Affirmation of the attribute of jealousy for Allaah‫ ﷻ‬in an affirmation that befits
His Majesty - without obstruction, interpretation or analogy.

 The severity of what Allaah‫ ﷻ‬has prepared of torment for the sinners, which
people do not know, and if they knew it, their fear and anxiety would intensify.
 That Allaah‫ ﷻ‬informs His Messenger of Allah ‫ ﷺ‬ - about sciences
from the unseen, the knowledge of which the nation cannot tolerate.

 The breadth of his knowledge - may Allaah‫ ﷻ‬ bless him and grant him peace -
of his Lord and the strength of his heart.

 Hadith 156 - ‫ُول‬ ِ ‫ان َرس‬ ِ ‫ت ال َّش ْمسُ َعلَى زَ َم‬ِ َ‫((خَ َسف‬ :‫قَا َل‬ - ‫ رضي هللا عنه‬- ‫ي‬ ِّ ‫ع َْن أَبِي ُمو َسى األَ ْش َع ِر‬
ْ َ ‫صلَّى بِأ‬
‫ط َو ِل‬ ِ ‫ َحتَّى أَتَى ْال َمس‬, ُ‫ َويَ ْخ َشى أَ ْن تَ ُكونَ السَّا َعة‬, ً ‫ فَقَا َم فَ ِزعا‬.- ‫ صلى هللا عليه وسلم‬- ِ ‫هَّللا‬
َ َ‫ ف‬, ‫ فَقَا َم‬.َ‫ْجد‬
ُ‫ ال تَ ُكون‬:َّ‫ت الَّتِي يُرْ ِسلُهَا هَّللا ُ َع َّز َو َجل‬ ُّ َ‫صالتِ ِه ق‬
َّ  :‫ثُ َّم قَا َل‬ , ‫ط‬
ِ ‫إن هَ ِذ ِه اآليَا‬ َ ‫ َما َرأَ ْيتُهُ يَ ْف َعلُهُ فِي‬, ‫قِيَ ٍام َو ُسجُو ٍد‬
‫ فَإِ َذا َرأَ ْيتُ ْم ِم ْنهَا َشيْئا ً فَا ْفزَ عُوا إلَى ِذ ْك ِر‬, ُ‫ بِهَا ِعبَا َده‬-]113[- ُ‫ َولَ ِك َّن هَّللا َ يُرْ ِسلُهَا يُ َخ ِّوف‬.‫ت أَ َح ٍد َوال لِ َحيَاتِ ِه‬
ِ ْ‫لِ َمو‬
ِ َ‫ هَّللا ِ َو ُدعَائِ ِه َوا ْستِ ْغف‬.
))‫ار ِه‬

Abu Mūsa al-Ash‘ari ‫ رضي هللا عنه‬reported: The sun eclipsed during the time of the Messenger
of Allah ‫ﷺ‬.  He stood in great anxiety fearing that it might be the Doomsday, till
he came to the mosque. He stood up to pray with prolonged standing and prostration such as I
never saw him doing in prayer; and then he said: "These are the signs which Allaah‫ﷻ‬
sends, not on account of the death of anyone or life of any one, but Allaah‫ ﷻ‬sends them
to frighten His servants thereby. So when you see any such thing, hasten to remember Him,
supplicate Him, and beg pardon from Him

Explanation of Hadith
When the sunlight vanished, or partially disappeared, during the Messenger of Allah
‫' ﷺ‬s lifetime, he stood up in panic, as his complete knowledge of his Lord made
him constantly fearful and watchful, given the misguidance and transgression of most people
on earth or the possible imminence of Doomsday. So, he entered the mosque and led people
in the Eclipse Prayer, prolonging the standing and prostration in a way not seen before, a sign
of repentance and pursuit of forgiveness from Allaah‫ﷻ‬, the Almighty. Having finished
his earnest supplication, the Messenger of Allah ‫ ﷺ‬ turned to people, exhorting
them and explaining that Allaah‫ ﷻ‬sends these signs to His servants as a lesson, a
reminder, and a means of intimidation, so that they may hasten to remember their Lord,
invoke Him, and engage in prayer
 Book of Salah Sub Chapter 20
‫باب االستسقا ِء‬
ُ
Hadith157 - ‫ صلى‬- ‫((خ َر َج النَّبِ ُّي‬ َ  :‫قَا َل‬ - ‫ رضي هللا عنه‬- ‫ص ٍم ا ْل َما ِزنِ ِّي‬ ِ ‫عَنْ َع ْب ِد هَّللا ِ ْب ِن زَ ْي ِد ْب ِن عَا‬
‫ َج َه َر فِي ِه َما‬, ‫صلَّى َر ْك َعتَ ْي ِن‬ ُ َ
َ ‫ ث َّم‬, ُ‫ َو َح َّو َل ِردَا َءه‬, ‫ فتَ َو َّجهَ إلَى ا ْلقِ ْبلَ ِة يَ ْدعُو‬, ‫سقِي‬ْ َ ‫ست‬ْ َ‫ ي‬- ‫هللا عليه وسلم‬
‫صلَّى‬ ْ
َ ‫«إلَى ا ْل ُم‬ ‫ َوفِي لَف ٍظ‬. ))‫»بِا ْلقِ َرا َء ِة‬
Abdullāh ibn Zayd ibn ‘Āsim al-Māzini (may Allah be pleased with him) reported: The
Messenger of Allah ‫ﷺ‬  went out to invoke Allah for rain. He faced the direction
of Qiblah as he invoked Allaah‫ﷻ‬, and turned his upper garment inside out. Then he
prayed two Rak‘ahs and recited the Qur'an out loud in them. In another wording: "...facing
the place of praying."  

Explanation of Hadith

Allaah‫ﷻ‬, the Exalted, tests His slaves with many types of trials, so that they will invoke
Him alone and remember Him. So, when the earth became barren during the lifetime of the
Messenger of Allah ‫ﷺ‬  he went out with the people toward the place where Eid
prayer is performed in the desert to ask for rain from Allaah‫ﷻ‬, the Exalted, and in order
to show more humbleness and need to Allaah‫ﷻ‬, the Exalted. So, he faced the direction
of Qiblah, where supplication is more likely to be answered, and began to invoke Allah to
send down rain for the Muslims and to remove the drought that afflicted them. Out of
optimism that their situation would change from drought and hardship to fertility and life of
ease, he turned his upper garment inside out, then led the people in Istisqā' prayer. The prayer
consisted of two Rak‘ahs in which his recitation of the Qur'an was out loud, because it was a
largely congregational prayer.  
Hadith 158 - َ‫ب َكان‬ ٍ ‫س ِج َد يَ ْو َم ا ْل ُج ُم َع ِة ِمنْ بَا‬ ْ ‫((أَنَّ َر ُجالً د ََخ َل ا ْل َم‬ - ‫ رضي هللا عنه‬- ‫س ْب ِن َمالِ ٍك‬ ِ َ‫عَنْ أَن‬
‫ صلى هللا‬- ِ ‫سو َل هَّللا‬ ُ ‫ستَ ْقبَ َل َر‬ ْ ‫ فَا‬, ‫ب‬ ُ ُ‫ قَائِ ٌم يَ ْخط‬- ‫ صلى هللا عليه وسلم‬- ِ ‫سو ُل هَّللا‬ ُ ‫ َو َر‬, ‫ضا ِء‬ َ َ‫نَ ْح َو دَا ِر ا ْلق‬
‫ع هَّللا َ تَ َعالَى‬ ُ ‫سبُ ُل فَا ْد‬ُّ ‫ َوا ْنقَطَ َعتْ ال‬, ‫ َهلَ َكتْ األَ ْم َوا ُل‬, ِ ‫سو َل هَّللا‬ ُ ‫يَا َر‬ :‫ثُ َّم قَا َل‬ , ‫ قَائِ ًما‬- ‫عليه وسلم‬
, ‫ اللَّ ُه َّم أَ ِغ ْثنَا‬, ‫اللَّ ُه َّم أَ ِغ ْثنَا‬ :‫يَ َد ْي ِه ثُ َّم قَا َل‬ - ‫ صلى هللا عليه وسلم‬- ِ ‫سو ُل هَّللا‬ ُ ‫ َر‬-]114[- ‫فَ َرفَ َع‬ :‫قَا َل‬ , ‫يُ ِغيثُنَا‬
ٍ ‫س ْل ٍع ِمنْ بَ ْي‬
‫ت‬ َ َ‫ َو َما بَ ْينَنَا َوبَيْن‬ , ‫ب َوال قَ َز َع ٍة‬ ٍ ‫س َحا‬ َ ْ‫س َما ِء ِمن‬ َّ ‫فَال َوهَّللَا ِ َما نَ َرى فِي ال‬ :‫س‬ ٌ َ‫قَا َل أَن‬ .‫اللَّ ُه َّم أَ ِغ ْثنَا‬
‫فَال‬ :‫قَا َل‬ , ْ‫ش َرتْ ثُ َّم أَ ْمطَ َرت‬ َ َ‫س َما َء ا ْنت‬َّ ‫سطَتْ ال‬ َّ ‫ فَلَ َّما ت ََو‬.‫س‬ ِ ‫س َحابَةٌ ِم ْث ُل الت ُّْر‬َ ‫فَطَلَ َعتْ ِمنْ َو َرائِ ِه‬ :‫َوال دَا ٍر قَا َل‬
‫ صلى‬- ِ ‫سو ُل هَّللا‬ ُ ‫ َو َر‬, ‫ب فِي ا ْل ُج ُم َع ِة ا ْل ُم ْقبِلَ ِة‬ ِ ‫ثُ َّم د ََخ َل َر ُج ٌل ِمنْ َذلِ َك ا ْلبَا‬ :‫قَا َل‬ , ً ‫س ْبتا‬ َ ‫س‬ َ ‫ش ْم‬ َّ ‫َوهَّللَا ِ َما َرأَ ْينَا ال‬
ْ‫ َوا ْنقَطَ َعت‬, ‫ َهلَ َكتْ األَ ْم َوا ُل‬, ِ ‫سو َل هَّللا‬ ُ ‫يَا َر‬ :‫فَقَا َل‬ , ً ‫ستَ ْقبَلَهُ قَائِما‬ ْ ‫ فَا‬, ‫اس‬
َ َّ‫ب الن‬ ُ ُ‫ قَائِ ٌم يَ ْخط‬- ‫هللا عليه وسلم‬
‫اللَّ ُه َّم‬ :‫يَ َد ْي ِه ثُ َّم قَا َل‬ - ‫ صلى هللا عليه وسلم‬- ِ ‫سو ُل هَّللا‬ ُ ‫فَ َرفَ َع َر‬ :‫قَا َل‬ , ‫س َك َها َعنَّا‬ ِ ‫ع هَّللا َ أَنْ يُ ْم‬ُ ‫ فَا ْد‬, ‫سبُ ُل‬ ُّ ‫ال‬
ْ َ َ َ
‫ َو َخ َر ْجنَا‬, ْ‫فأقلَ َعت‬ :‫قا َل‬ , ‫ت الش ََّج ِر‬ َ
ِ ِ‫ون األ ْو ِديَ ِة َو َمنَاب‬ ُ
ِ ‫ب َوبُط‬ ِّ
ِ ‫ اللَّ ُه َّم َعلَى اآل َك ِام َوالظ َرا‬, ‫َح َوالَ ْينَا َوال َعلَ ْينَا‬
َ َ َ
))‫ ال أ ْد ِري‬:‫ أ ُه َو ال َّر ُج ُل األ َّو ُل قَا َل‬:‫س بْنَ َمالِ ٍك‬ َ َ‫سأ َ ْلتُ أَن‬
َ َ‫ف‬ :ٌ‫ش ِريك‬ َ ‫قَا َل‬ .‫س‬ ِ ‫ش ْم‬ َّ ‫شي فِي ال‬ ِ ‫نَ ْم‬
Anas ibn Mālik ‫ رضي هللا عنه‬reported: A person entered the mosque on a Friday through the
gate facing Dar al-Qadā’ while the Messenger of Allah ‫ ﷺ‬ was standing
delivering the sermon. The man stood in front of the Messenger and said: "O Messenger of
Allah ‫ ﷺ‬,  the livestock are dying and the roads are cut off. So supplicate to
Allah for rain." The Messenger of Allah ‫ ﷺ‬ raised his hands and said: "O Allah,
bless us with rain. O Allah, bless us with rain. O Allah, bless us with rain!" By Allah! There
were no clouds in the sky and there was no house or building between us and Mount Sal‘.
Then, all of a sudden, a big cloud like a shield appeared from behind it (the mountain) and
when it arrived to the middle of the sky, it spread out and rained. By Allah! We could not see
the sun for a week. Next Friday, a person entered through the same gate while the Messenger
‫ ﷺ‬ was delivering the sermon. The man stood in front of him and said: "O
Messenger of Allah ‫ ﷺ‬, the livestock are dying and the roads are cut off. So
supplicate to Allah to withhold the rain." The Messenger of Allah ‫ ﷺ‬ raised his
hands and said: "O Allah, round about us and not on us. O Allah, on the plateaus, on the
mountains, on the hills, in the valleys, and on the places where trees grow." The rain stopped,
and we came out walking in the sunshine. Sharīk said: “I asked Anas whether it was the same
person who had asked for rain the previous Friday, and he replied: ‘I do not know.’”  
Explanation of Hadith
While the Messenger of Allah ‫ ﷺ‬ was delivering the Friday sermon, a man
entered the mosque, stood in front of him, and called him to point out the hardship they were
going through as the cattle were dying for lack of grass, the roads were blocked, and the
camels they used for travel and to transport things had become lean due to the drought. He
asked the Messenger of Allah ‫ ﷺ‬ to supplicate to Allah, the Almighty, to end
their distress. The Messenger of Allah ‫ ﷺ‬ raised his hands and supplicated: “O
Allah, send down rain.” He said it three times, as he usually did in a supplication and on
important issues. Although there were no clouds in the sky, a small cloud suddenly appeared
from behind the mountain, due to the Messenger ‫' ﷺ‬s supplication. When it was
positioned in the middle of the sky, it grew, spread, and rained for seven consecutive days.
Interestingly, the next Friday as the Messenger of Allah ‫ ﷺ‬ was delivering the
sermon, a man came to complain about the ceaseless rain, as it was keeping the cattle in their
stalls, unable to go grazing, until they were starving, and it was preventing people from
seeking their livelihood. He asked the Messenger of Allah ‫ ﷺ‬ to invoke Allaah
‫ﷻ‬, the Almighty, to stop the rain. So he, once again, raised his hands and supplicated to
Allaah‫ ﷻ‬to make the rain fall around the city, not on it, so the people could go about
their daily lives, unharmed, and their livestock could go to their pasture. And he implored
Allah, the Almighty, to let the rain fall on the areas where it would be beneficial, such as the
mountains, valleys, hills, and pastures. The rain came to a halt, and they left the mosque
walking in sunshine.  

Book of Salah Sub Chapter 21

‫الخوف‬
ِ ‫باب صال ِة‬
ُ

*Salah of fear*
Hadith 159 - ‫ صلى‬- ِ ‫سو ُل هَّللا‬ َ (( :‫ب رضي هللا عنهما قَا َل‬
ُ ‫صلَّى بِنَا َر‬ ِ ‫عَنْ َع ْب ِد هَّللا ِ ْب ِن ُع َم َر ْب ِن ا ْل َخطَّا‬
َ َ‫ ف‬, ‫ َوطَائِفَةٌ بِإِزَا ِء ا ْل َعد ُِّو‬, ُ‫ فَقَا َمتْ طَائِفَةٌ َم َعه‬, ‫ض أَيَّا ِم ِه‬
َ‫صلَّى بِاَلَّ ِذين‬ ِ ‫صالةَ ا ْل َخ ْو‬
ِ ‫ف فِي بَ ْع‬ َ - ‫هللا عليه وسلم‬
))ً‫ َر ْك َعة‬, ً‫َان َر ْك َعة‬ ِ ‫ت الطَّائِفَت‬ِ ‫ض‬ َ َ‫ َوق‬, ً‫صلَّى بِ ِه ْم َر ْك َعة‬ َ ‫ َو َجا َء‬, ‫ ثُ َّم َذ َهبُوا‬, ً‫ َم َعهُ َر ْك َعة‬ 
َ َ‫ ف‬, َ‫اآلخرُون‬
Abdullāh ibn ‘Umar ibn al-Khattāb ‫ رض ي هللا عنه‬reported: The Messenger of Allah
‫ ﷺ‬ led us in the prayer of fear during some of his battles. One group stood with
him, while the other group faced the enemy. He led those with him in one Rak‘ah. This group
left, and the other group came. So he led them in the other Rak‘ah. Each performed the
Rak‘ah which they missed.'  

Explanation of Hadith
The Messenger of Allah ‫ ﷺ‬ led his Companions ‫رضي هللا عنهما‬in the prayer of
fear in some of his wars with the unbelievers. In those wars, the Muslims feared that the
enemies, who were not stationed in the direction of the prayer, would attack them while they
were praying. So the Messenger of Allah ‫ ﷺ‬ divided the Companions‫رضي هللا‬
‫ عنهما‬into two groups: one stood with him to pray, and the other faced the enemy to guard
those praying. The Messenger of Allah ‫ ﷺ‬ led the troops standing with him in
one Rak‘ah. This group left, while in a state of prayer, to the defense line. Then the troops
that had not yet prayed joined the Prophet in the other Rak‘ah. As the Messenger of Allah
‫ ﷺ‬ ended his prayer, the group that had just prayed with him resumed the prayer
so as to make up for the Rak‘ah which they missed. They finished their prayer and left. Then
the first group performed the Rak‘ah which they missed while they were on guard. This is
one of the ways the prayer of fear was done. Ibn ‘Abbās‫ رضي هللا عنه‬said: "Everyone was
praying but guarding each other." [Al-Bukhāri]  

Taslīm and we all did the same. Jābir said: ''As those guards of yours do with their chiefs.''
Al-Bukhāri mentioned part of it: ''That he performed the prayer of fear with the Messenger of
Allah ‫ ﷺ‬ in the seventh battle, ie the battle of Dhāt Ar-Riqā'." which was back in
the first Rak'ah, prostrated, whereas the back row stood at the face of the enemy. When the
Messenger of Allah ‫ ﷺ‬ and the row behind him finished the prostration, the back
row prostrated. Then the Messenger of Allah ‫ ﷺ‬ and we all did the same. Jābir
said: ''As those guards of yours do with their chiefs.'' Al-Bukhāri mentioned part of it: ''That
he performed the prayer of fear with the Messenger of Allah ‫ ﷺ‬ in the seventh
battle, ie the battle of Dhāt Ar-Riqā'." the back row prostrated. Then the Messenger of Allah
‫ ﷺ‬ ended the prayer with Taslīm and we all did the same. Jābir said: ''As those
guards of yours do with their chiefs.'' Al-Bukhāri mentioned part of it: ''That he performed the
prayer of fear with the Messenger of Allah ‫ ﷺ‬ in the seventh battle, ie the battle
of Dhāt Ar-Riqā'." the back row prostrated. Then the Messenger of Allah ‫ﷺ‬
ended the prayer with Taslīm and we all did the same. Jābir said: ''As those guards of yours
do with their chiefs.'' Al-Bukhāri mentioned part of it: ''That he performed the prayer of fear
with the Messenger of Allah ‫ ﷺ‬ in the seventh battle, ie the battle of Dhāt Ar-
Riqā

Explanation of Hadith
This Hadīth describes a form of the prayer of fear, ie when the enemy is in the direction of
the Qiblah. The Messenger of Allah ‫ ﷺ‬ divided the army into two groups: one in
the front row and another in the back row. Then he lead them in the prayer, starting with
Takbīr, then all recited, bowed, and rose from bowing. Then the Messenger of Allah
‫ ﷺ‬ and the row behind him, prostrated. Rising for the second Rak'ah, the back
row which was guarding them from the enemy, prostrated. When they rose, the front row
went back and the back row stepped forward, so that both rows were even in what they had
performed, and the first row did not stand in its place for the entire prayer. What was done in
the first Rak'ah was repeated in the second Rak'ah. All made Tashahhud and ended the prayer
following the Messenger of Allah ‫ ﷺ‬ This way of performing the prayer of fear
was suitable for the state of the Messenger of Allah ‫ ﷺ‬ and his Companions at
that time. They were able to see their enemy, who was in the direction of Qiblah, while
standing and bowing in prayer. Also, in this position, they were safe from a rear attack.  

Benefits of Hadith:

 The legitimacy of the fear prayer according to this aforementioned characteristic,

when there is an appropriate situation, and there are no prohibitions against it.

 Guarding - here - occurred in the state of prostration only, because in other than it
they all see the enemy.

 It is obligatory to maintain the congregational prayer for men, both at home and on a
journey, in a state of security and fear.

 The good organization of Islam and its justice.

 Permissibility of movement without the type of prayer in the interest of prayer.

 Permissibility of the one who is praying behind the imam in the fear prayer
Hadith 160 - ‫ صلى هللا‬- ِ ‫ُول هَّللا‬ ِ ‫صلَّى َم َع َرس‬ َ ‫ت ْب ِن ُجبَي ٍْر َع َّم ْن‬ ِ ‫ح ب ِْن َخ َّوا‬ ِ ِ‫صال‬ َ ‫ع َْن يَ ِزي َد ب ِْن رُو َمانَ ع َْن‬
, ‫ َوطَائِفَةً ِو َجاهَ ْال َعد ُِّو‬, ُ‫ت َم َعه‬ْ َّ‫صف‬ُ ً‫ طَائِفَة‬-]116[- ‫أَ َّن‬ :‫ف‬ ِ ْ‫صالةَ ْالخَ و‬ َ  , ‫اع‬ ِ َ‫ت ال ِّرق‬ ِ ‫صالةَ َذا‬ َ - ‫عليه وسلم‬
ْ‫ َو َجا َءت‬, ‫صفُّوا ِو َجاهَ ْال َعد ُِّو‬ َ ُ
ُ ‫ ف‬, ‫ص َرفوا‬ ْ ُ ُ ْ َ َ
َ ‫ ث َّم ان‬, ‫ َوأتَ ُّموا ألنف ِس ِه ْم‬, ‫ ث َّم ثبَتَ قائِما‬, ‫صلَّى بِاَلَّ ِذينَ َم َعهُ َرك َعة‬
ً َ َ ُ ً ْ َ َ‫ف‬
َ‫ ثُ َّم ثَبَت‬, ‫ت‬ْ َ‫صلَّى بِ ِه ْم ال َّر ْك َعةَ الَّتِي بَقِي‬ َ َ‫ ف‬, ‫الطَّائِفَةُ األُ ْخ َرى‬
‫ ثُ َّم َسلَّ َم بِ ِه ْم‬, ‫ َوأَتَ ُّموا ألَ ْنفُ ِس ِه ْم‬, ً ‫))جالِسا‬
َ
Sālih ibn Khawwāt ibn Jubayr ‫ رضي هللا عنه‬reported from those who performed the prayer of
fear with the Messenger of Allah ‫ ﷺ‬in the expedition of Dhāt Ar-Riqā‘: "A
group stood in rows to pray behind the Messenger ‫ ﷺ‬ while the other group
stood in the enemy's direction. He prayed one Rak‘ah with the group that was with him then
remained standing until they finished their prayer. Then they left and stood in rows in the
enemy's direction while the second group came and the Messenger of Allah ‫ﷺ‬
led them in the remaining Rak‘ah and remained sitting until they completed their prayer and
then he performed Taslīm with them."  

Explanation of the Hadith

The Messenger of Allah ‫ ﷺ‬ led his Companions in a military expedition. Most
of them were walking barefoot, and when their feet became sore from walking, they wrapped
rags around them. No fighting took place but the Muslims scared away their enemies. As this
Hadīth indicates, the enemies were not in the direction of the prayer as they came from the
east of Madīnah. Therefore, the Messenger of Allah ‫ ﷺ‬ divided Muslims into
two groups: one group stood to pray with him while the other group stood facing the direction
of the enemies at the back of the praying group. The  Messenger of Allah ‫ﷺ‬
prayed one Rak‘ah with the group that was with him then rose for the second Rak‘ah but
remained standing while they completed the second Rak‘ah and made Taslīm. They then left
to stand facing the direction of the enemies while the other group came and prayed with the
Messenger of Allah ‫ ﷺ‬ the second Rak‘ah. He remained sitting in the second
Rak‘ah while they rose to perform one more Rak‘ah thus completing their prayer, then he
made Taslīm with them. Thus, the first group said the opening Takbīr with the Messenger of
Allah ‫ ﷺ‬ while the second group said the Taslīm with him. So both groups were
even, as each had the merit of praying in congregation with the Imām. At the same time, they
did not give the enemy a chance to attack them while they were engaged in prayer. 
Hadith 161 - ‫ صلى‬- ِ ‫ول هَّللا‬ ِ ‫س‬ ُ ‫ش ِهدْتُ َم َع َر‬ َ (( :‫ي رضي هللا عنهما قَا َل‬ ِّ ‫صا ِر‬ َ ‫عَنْ َجابِ ِر ْب ِن َع ْب ِد هَّللا ِ األَ ْن‬
‫ َوا ْل َعد ُُّو بَ ْينَنَا‬- ‫ صلى هللا عليه وسلم‬- ِ ‫سو ِل هَّللا‬ ُ ‫صفَّ ْي ِن َخ ْلفَ َر‬ َ ‫صفَ ْفنَا‬ َ َ‫ف ف‬ ِ ‫صالةَ ا ْل َخ ْو‬ َ - ‫هللا عليه وسلم‬
ْ
َ ‫ ثُ َّم َرفَ َع َرأ‬, ً ‫ ثُ َّم َر َك َع َو َر َك ْعنَا َج ِميعا‬, ً ‫ َو َكبَّ ْرنَا َج ِميعا‬- ‫ صلى هللا عليه وسلم‬- ‫ َو َكبَّ َر النَّبِ ُّي‬, ‫َوبَيْنَ ا ْلقِ ْبلَ ِة‬
ُ‫سه‬
, ‫َخ ُر فِي نَ ْح ِر ا ْل َعد ُِّو‬ َّ ‫صفُّ ا ْل ُمؤ‬ َّ ‫ َوقَا َم ال‬, ‫صفُّ الَّ ِذي يَلِي ِه‬ َّ ‫س ُجو ِد َوال‬ ُّ ‫ ثُ َّم ا ْن َح َد َر بِال‬, ً ‫وع َو َرفَ ْعنَا َج ِميعا‬ ِ ‫الر ُك‬
ُّ ْ‫ِمن‬
َّ ‫صفُّ ا ْل ُمؤ‬
‫َخ ُر‬ َّ ‫ا ْن َحد ََر ال‬ :‫صفُّ الَّ ِذي يَلِي ِه‬ َّ ‫ َوقَا َم ال‬ , ‫س ُجو َد‬ ُّ ‫ ال‬- ‫ صلى هللا عليه وسلم‬- ‫ضى النَّبِ ُّي‬ َ َ‫فَلَ َّما ق‬
‫ صلى هللا عليه وسلم‬- ‫ ثُ َّم َر َك َع النَّبِ ُّي‬, ‫صفُّ ا ْل ُمقَ َّد ُم‬ َّ ‫ َوتَأ َ َّخ َر ال‬, ‫َخ ُر‬ َّ ‫صفُّ ا ْل ُمؤ‬ َّ ‫ ثُ َّم تَقَ َّد َم ال‬, ‫ َوقَا ُموا‬, ‫س ُجو ِد‬ ُّ ‫بِال‬
- ‫صفُّ الَّ ِذي يَلِي ِه‬ َّ ‫ َوال‬, ‫س ُجو ِد‬ ُّ ‫ ثُ َّم ا ْن َحد ََر بِال‬, ً ‫وع َو َرفَ ْعنَا َج ِميعا‬ ِ ‫الر ُك‬ ُّ ْ‫سهُ ِمن‬ َ ‫ ثُ َّم َرفَ َع َر ْأ‬, ً ‫ َو َر َك ْعنَا َج ِميعا‬-
- ‫ضى النَّبِ ُّي‬ َ َ‫ فَلَ َّما ق‬, ‫ ا ْل َع ُد ِّو‬-]117[- ‫َخ ُر فِي نَ ْح ِر‬ َّ ‫صفُّ ا ْل ُمؤ‬ َّ ‫ فَقَا َم ال‬- ‫َخ ًرا ِفي ال َّر ْك َع ِة األُولَى‬ َّ ‫الَّ ِذي َكانَ ُمؤ‬
- ‫سلَّ َم‬ َ ‫س َجدُوا ثُ َّم‬ َ َ‫ ف‬, ‫س ُجو ِد‬ َّ ‫صفُّ ا ْل ُم‬
ُّ ‫ؤَخ ُر بِال‬ َّ ‫ا ْن َحد ََر ال‬ :‫صفُّ الَّ ِذي يَلِي ِه‬ َّ ‫س ُجو َد َوال‬ ُّ ‫ال‬ - ‫صلى هللا عليه وسلم‬
))‫س ُك ْم َهؤُال ِء بِأ ُ َم َرائِ ِه ْم‬ُ ‫صنَ ُع َح َر‬ ْ َ‫ َك َما ي‬ :‫قَا َل َجابِ ٌر‬ , ً ‫سلَّ ْمنَا َج ِميعا‬ َ ‫ َو‬- ‫ صلى هللا عليه وسلم‬.

ِ ‫صالةَ ا ْل َخ ْو‬
‫ صلى هللا عليه‬- ‫ف َم َع النَّبِ ِّي‬ َ ُ‫(( َوأَنَّه‬ :ُ‫ي طَ َرفا ً ِم ْنه‬
َ ‫صلَّى‬ ُّ ‫ َو َذ َك َر ا ْلبُ َخا ِر‬ .‫سلِ ٌم بِتَ َما ِم ِه‬
ْ ‫َو َذ َك َرهُ ُم‬
ِ َ‫ت ال ِّرق‬
))‫اع‬ ِ ‫ َغ ْز َو ِة َذا‬, ‫سابِ َع ِة‬ َّ ‫ فِي ا ْل َغ ْز َو ِة ال‬- ‫ وسلم‬.

‫مقابلة العدو‬ :‫نَ ْحر العدو‬

Jābir ibn 'Abdullāh al-Ansāri (may Allah be pleased with him) reported: I witness the prayer
of fear with the Messenger of Allah ‫ﷺ‬ We stood in two rows behind the
Messenger of Allah ‫ ﷺ‬ and the enemy was between us and the Qiblah. The
Messenger of Allah ‫ ﷺ‬ said Takbīr and we all did. He then bowed and we all
bowed. He then raised his head from bowing, and we all did. He then prostrated with the row
behind him, while the back row stood in the face of the enemy. When the Messenger of Allah
‫ ﷺ‬ completed the prostration and the row behind him stood, the back row
prostrated and then stood up. Then the back row moved to the front and the front row moved
to the back. Then the Messenger of Allah ‫ ﷺ‬ bowed and we all bowed. He then
raised his head from bowing and we also raised ours. Then he and the row behind him, which
was back in the first Rak'ah, prostrated, whereas the back row stood in the face of the
enemy. When the Messenger of Allah ‫ ﷺ‬ and the row behind him finished the
prostration, the back row prostrated. Then the Messenger of Allah ‫ ﷺ‬ended the
prayer with Taslīm and we all did the same. Jābir said: ''As those guards of yours do with
their chiefs.'' Al-Bukhāri mentioned part of it: ''That he performed the prayer of fear with the
Messenger of Allah ‫ ﷺ‬ in the 7th battle, ie the battle of Dhāt Ar-Riqā'." s peace
and blessings be upon him) bowed and we all bowed. He then raised his head from bowing
and we also raised ours. Then he and the row behind him, which was back in the first Rak'ah,
prostrated, whereas the back row stood in the face of the enemy. When the Messenger of
Allah ‫ ﷺ‬ and the row behind him finished the prostration, the back row
prostrated. Then the Messenger of Allah ‫ ﷺ‬ ended the prayer with Taslīm and
we all did the same. Jābir said: ''As those guards of yours do with their chiefs.'' Al-Bukhāri
mentioned part of it: ''That he performed the prayer of fear with the Messenger of Allah
‫ ﷺ‬ in the seventh battle, ie the battle of Dhāt Ar-Riqā'." s ‫ ﷺ‬bowed
and we all bowed. He then raised his head from bowing and we also raised ours. Then he and
the row behind him, which was back in the first Rak'ah, prostrated, whereas the back row
stood in the face of the enemy. When the Messenger of Allah ‫ ﷺ‬ and the row
behind him finished the prostration, the back row prostrated. Then the Messenger of Allah
‫ ﷺ‬ ended the prayer with Taslīm and we all did the same. Jābir said: ''As those
guards of yours do with their chiefs.'' Al-Bukhāri mentioned part of it: ''That he performed the
prayer of fear with the Messenger of Allah ‫ ﷺ‬ in the seventh battle, ie the battle
of Dhāt Ar-Riqā'." He then raised his head from bowing and we also raised ours. Then he and
the row behind him, which was back in the first Rak'ah, prostrated, whereas the back row
stood in the face of the enemy. When the Messenger of Allah ‫ ﷺ‬ and the row
behind him finished the prostration, the back row prostrated. Then the Messenger of Allah
‫ ﷺ‬ ended the prayer with Taslīm and we all did the same. Jābir said: ''As those
guards of yours do with their chiefs.'' Al-Bukhāri mentioned part of it: ''That he performed the
prayer of fear with the Messenger of Allah ‫ ﷺ‬ in the seventh battle, ie the battle
of Dhāt Ar-Riqā'." He then raised his head from bowing and we also raised ours. Then he and
the row behind him, which was back in the first Rak'ah, prostrated, whereas the back row
stood in the face of the enemy. When the Messenger of Allah ‫ ﷺ‬ and the row
behind him finished the prostration, the back row prostrated. Then the Messenger of Allah
‫ ﷺ‬ ended the prayer with Taslīm and we all did the same. Jābir said: ''As those
guards of yours do with their chiefs.'' Al-Bukhāri mentioned part of it: ''That he performed the
prayer of fear with the Messenger of Allah ‫ ﷺ‬ in the seventh battle, ie the battle
of Dhāt Ar-Riqā'." which was back in the first Rak'ah, prostrated, whereas the back row stood
at the face of the enemy. When the Messenger of Allah ‫ ﷺ‬ and the row behind
him finished the prostration, the back row prostrated. Then the Messenger of Allah
‫ ﷺ‬ ended the prayer with