The dignity of the Quran and related matters (1723-1836)

Aisha reported that the Messenger of Allah (ﷺ) heard a person reciting the Quran at night. Upon this he said: May Allah show mercy to him; he has reminded me of such and such a verse which I had missed in such and such a surah.

Aisha reported that the Messenger of Allah (ﷺ) listened to the recitation of the Quran by a man in the mosque. Thereupon he said: May Allah have mercy upon him; be reminded me of the verse which I had been made to forget.

Abdullah Ibn Umar reported Allah's Messenger (ﷺ) as saying: The example of a man who has memorised the Quran is like that of a hobbled camel. If he remained vigilant, he would be able to retain it (with him), and if he loosened the hobbled camel it would escape.

This hadith has been narrated by Ibn Umar from the Messenger of Allah (ﷺ), but in the hadith transmited by Musa Ibn Uqba, this addition is made: "When one who had committed the Quran to memory (or who is familiar with it) gets up (for night prayer) and recites it night and day, it remains fresh in his mind, but if he does not get up (for prayer and thus does not recite it) he forgets it."

Abdullah reported Allah's Messenger (ﷺ) as saying: What a wretched person is he amongst them who says: I have forgotten such and such a verse. (He should instead of using this expression say): I have been made to forget it. Try to remember the Quran for it is more apt to escape from men's minds than a hobbled camel.

Abdullah is reported to have said: Keep refreshing your knowledge of the sacred books (or always renew your knowledge of these sacred books) and sometimes he would mention the Quran for it is more apt to escape from men's minds than animals which are hobbled, and the Messenger of Allah (ﷺ) said: None of you should say: I forgot such and such a verse, but he has been made to forget.

Ibn Masud reported Allah's Messenger (ﷺ) as saying: Wretched is the man who says: I forgot such and such a sura, or I forget such and such a verse, but he has been made to forget.

Abu Musa al-Ashari reported Allah's Apostle (ﷺ) as saying: Keep refreshing your knowledge of the Quran, for I swear by Him in Whose Hand is the life of Mahammad that it is more liable to escape than camels which are hobbled.

Abu Huraira reported this directly from the Messenger of Allah (ﷺ): God has not listened to anything as He listens to a Prophet reciting the Quran in a sweet voice.

This hadith has been narrated by Ibn Shihab with the same chain of transmitters with words: "As He listens to a Prophet reciting the Quran in a sweet voice."

Abu Huraira is reported to have heard Allah's Messenger (ﷺ) as saying: Allah does not listen to anything, (more approvingly) as He listens to a Prophet reciting loudly the Quran in a sweet voice.

This hadith has been narrated with the same chain of transmitters by Ibn al-Had except this that Abu Huraira reported Allah's Messenger (ﷺ) as saying and he did not say: "He heard it."

Abu Huraira reported Allah's Messenger (ﷺ) as saying: Allah has not heard anything (more pleasing) than listening to the Prophet reciting the Quran in a sweet loud voice.

This hadith has been narrated by another chain of transmitters but with a slight modification of words.

Buraida reported on the authority of his father that the Messenger of Allah (ﷺ) had said: Abdullah Ibn Qais or al-Ashari has been gifted with a sweet melodious voice out of the voices of the family of David.

Abu Burda narrated on the authority of Abu Musa that the Messenger of Allah (ﷺ) had said to Abu Musa: If you were to see me, as I was listening to your recitation (of the Quran) yester-night (you would have felt delighted). You are in fact endowed with a sweet voice like that of David himself.

Muawiya Ibn Qurra reported Abdullah Ibn Mughaffal al-Muzani as saying: The Apostle of Allah (ﷺ) recited on his ride sura al Fath during a journey in the year of the Conquest (of Mecca), and he repeated (the words) in his recitation. Muawiya said: If I were not afraid that the people would crowd around me, I would have given a demonstration of (the Prophet's) recitation before you.

Muawiya Ibn Qurra is reported to have heard Abdullah Ibn Mughaffal as saying: I saw the Messenger of Allah (ﷺ) reciting Surah Fath on his camel on the day of the Conquest of Mecca. He (the narrator) said: Ibn Mughaffal recited it and repeated it. Muawiya said: Had there been (no crowed of) people, I would have given a practical demonstration of that which Ibn Mughaffal had mentioned from the Messenger of Allah (ﷺ).

This hadlth has been narrated by Khalid al-Harith with the same chain of transmitters (with these words): (ﷺ) was reciting Fath as he was travelling on his mount.

Al-Bara reported that a person was reciting Kahf and there was a horse tied with two ropes at his side, a cloud overshadowed him, and as it began to come nearer and nearer his horse began to take fright from it. He went and mentioned that to the Prophet (ﷺ) in the morning, and he (ﷺ) said: That was tranquillity which came down at the recitation of the Quran.

Ibn Ishaq reported: I heard al-Bara as saying that a man recited al-Kahf when an animal was there in the house and it began to take fright. And as he looked around, he found a cloud overshadowing it. He mentioned that to the Messenger of Allah (ﷺ). Upon this he said: O so and so, recite on (the surah) as- Sakina descends at the (recitation of the Quran) or on account (of the recitation) of the Quran.

This hadith has been narrated on the authority of al-Bara with a slight modification of words.

Abu Sa'id al-Khudri told of Usaid Ibn Hudair saying that one night he recited the Quran in his enclosure, when the horse began to jump about. He again recited and (the horse) again jumped. He again recited and it jumped as before. Usaid said: I was afraid lest it should trample (his son) Yahya. I stood near it (the horse) and saw something like a canopy over my head with what seemed to be lamps in it, rising up in the sky till it disappeared. I went to the Messenger of Allah (ﷺ) on the next day and said: Messenger of Allah, I recited the Quran during the night in my enclosure and my horse began to jump. Upon this the Messenger of Allah (ﷺ) said: You should have kept on reciting, Ibn Hudair. He (Ibn Hudair) said: I recited. It jumped (as before). Upon this the Messenger of Allah (ﷺ) again said: You should have kept on reciting, Ibn Hudair. He (Ibn Hudair) said: I recited and it again jumped (as before). The Messenger of Allah (ﷺ) again said: You should kave kept on reciting, Ibu Hudair. He (Ibn Hudair) said: (Messenger of Allah) I finished (the recitation) for Yahya was near (the horse) and I was afraid lest it should trample him. I saw something like a canopy with what seemed to be lamps in it rising up in the sky till it disappeared. Upon this the Messenger of Allah (ﷺ) said: Those were the angels who listened to you; and if you had continued reciting, the people would have seen them in the morning and they would not have concealed themselves from them.

Abu Musa al-Ashari reported Allah's Messenger (ﷺ) as saying: A believer who recites the Quran is like an orange whose fragrance is sweet and whose taste is sweet; a believer who does not recite the Quran is like a date which has no fragrance but has a sweet taste; and the hypocrite who recites the Quran is like a basil whose fragrance is sweet, but whose taste is bitter; and a hypocrite who does not recite the Quran is like the colocynth which has no fragrance and has a bitter taste.

This hadith has been narrated by Qatada with the same chain of transmitters but with one alteration that instead of the word: "hypocrite" (Munafiq), there it is" wicked" (fajir).

Aisha reported Allah's Messenger (ﷺ) (as saying): One who is proficient in the Quran is associated with the noble, upright, recording angels; and he who falters in it, and finds it difficult for him, will have a double reward.

This hadith has been reported with the same chain of transmitters by Qatada except with this change: "He who finds it hard (to recite the Quran) will have a double reward."

Anas reported Allah's Messenger (ﷺ) as saying to Ubayy Ibn Kab: Allah has commanded me to recite the Quran to you. He said: Did Allah mention me to you by name? He (ﷺ) said: Allah made a mention of your name to me. (On hearing this) Ubayy Ibn Kab wept.

Anas reported Allah's Messenger (ﷺ) as saying to Ubayy Ibn Kab: Allah has commanded me to recite to you: "Those who disbelieve were not..." (98). He said: Did He mention me by name? He (the Prophet said): Yes. Upon this he shed tears (of gratitude).

Qatada said: I heard Anas saying that the Messenger of Allah (ﷺ) said to Ubayy the same thing.

Abdullah (Ibn Masud) reported: The Messenger of Allah (ﷺ) asked me to recite the Quran. He said: Messenger of Allah, (how) should I recite to you whereas it has been sent down to you? He (ﷺ) said: I desire to hear it from someone else. So I recited Nisa' till I reached the verse: How then shall it be when We shall bring from every people a witness and bring you against them as a witness?" (verse 41). I lifted my head or a person touched me in my side, and so I lifted my head and saw his tears falling (from the Prophet's eyes).

This hadith has been narratted by Amash with the same chain of transmitters but with this addition: "The Messenger of Allah (ﷺ) was on the pulpit when he asked me to recite to him."

Ibrahim reported that the Messenger of Allah (ﷺ) asked Abdullah Ibn Masud to recite to him (the Quran). He said: Should I recite it to you while it has been sent down or revealed to you? He (ﷺ) said: I love to hear it from someone else. So he (Abdullah Ibn Masud) recited to him (from the beginning of sura al Nisa' up to the verse: "How shall then it be when We bring from every people a witness and bring you as a witness against them?" He (ﷺ) wept (on listening to it). It is narrated on the authority of Ibn Masud through another chain of transmitters that the Messenger of Allah (ﷺ) also said that he had been a witness to his people as long as (said he): I lived among them or I had been among them.

Abdullah (Ibn Masud) reported: I was in Hims when some of the people asked me to recite the Quran to them. So I recited Surah Yusuf to them. One of the persons among the people said: By Allah, this is not how it has been sent down. I said: Woe upon you! By Allah, I recited it to the Messenger of Allah (ﷺ) and he said to me: You have (recited) it well. I was talking with him (the man who objected to my recitation) that I sensed the smell of wine from him. So I said to him. Do you drink wine and belie the Book (of Allah)? You would not depart till I would whip you. So I lashed him according to the prescribed punishment (for the offence of drinking wine).

This hadith has been narrated by Amash with the same chain of transmitters but with an exception that it is not mentioned in it: "He said to me: You recited (the Quran) well."

Abu Huraira reported Allah's Messenger (ﷺ) as saying: Would any one of you like, when he returns to his family, to find there three large, fat, pregnant she-camels? We said: Yes. Upon this he said: Three verses that one of you recites in his prayer are better for him than three large, fat, pregnant she-camels.

Uqba Ibn Amir reported: When we were in Suffa, the Messenger of Allah (ﷺ) came out and said: Which of you would like to go out every morning to Buthan or al-Aqiq and bring two large she-camels without being guilty of sin or without severing the ties of kinship? We said: Messenger of Allah, we would like to do it. Upon this he said: Does not one of you go out in the morning to the mosque and teach or recite two verses from the Book of Allah. the Majestic and Glorious? That is better for him than two she-camels, and three verses are better (than three she-camels). and four verses are better for him than four (she-camels), and to on their number in camels.

Abu Umama said he heard Allah's Messenger (ﷺ) say: Recite the Quran, for on the Day of Resurrection it will come as an intercessor for those who recite It. Recite the two bright ones, al-Baqara and Surah Al Imran, for on the Day of Resurrection they will come as two clouds or two shades, or two flocks of birds in ranks, pleading for those who recite them. Recite Surah al-Baqara, for to take recourse to it is a blessing and to give it up is a cause of grief, and the magicians cannot confront it. (Muawiya said: It has been conveyed to me that here Batala means magicians.)

This hadith has been narrated by Muawiya with the same chain of transmitters but with this exception that in this the words of Muawiya: "It has been conveyed to me..." have not been mentioned.

An-Nawwas Ibn Sam'an said he heard the Apostle (ﷺ) say: On the Day of Resurrection the Quran and those who acted according to it will be brought with Surah al-Baqara and AI Imran preceding them. The Messenger of Allah (ﷺ) likened them to three things, which I did not forget afterwards. He (ﷺ) likened them to two clouds, or two black canopies with light between them, or like two flocks of birds in ranks pleading for one who recited them.

Ibn Abbas reported that while Gabriel was sitting with the Apostle (ﷺ) he heard a creaking sound above him. He lifted his head and said: This is a gate opened in heaven today which had never been opened before. Then when an angel descended through it, he said: This is an angel who came down to the earth who had never come down before. He greeted and said: Rejoice in two lights given to you which have not been given to any prophet before you: Fatihat al-Kitab and the concluding verses of Surah al-Baqara. You will never recite a letter from them for which you will not be given (a reward).

Abd al-Rahman Ibn Yazid reported: I met Abu Masud near the House (Kaba) and said to him: A hadith has been conveyed to me on your authority about the two (concluding verses of Surah al-Baqara. He said: Yes. The Messenger of Allah (ﷺ) (in fact) said: Anyone who recites the two verses at the end of Surah al-Baqara at night, they would suffice for him.

This hadith has been narrated by Mansur with the same chain of transmitters.

Abu Masud reported Allah's Messenger (ﷺ) as saying: If anyone recites the two verses at the end of Surah al-Baqara at night, they would suffice for him Abd al-Rahman said: I met Abu Masud and he was circumambulating the House (of Allah) and asked him about this (tradition) and he narrated it to me from the Messenger of Allah (ﷺ).

A hadith like this has been narrated by Abu Masud from the Messenger of Allah (ﷺ) through another chain of transmitters.

It is through another chain of transmitters that this hadith has been reported by Abu Masud from the Messenger of Allah (ﷺ).

Abu Darda reported Allah's Apostle (ﷺ) as saying: If anyone learns by heart the first ten verses of the Surah al-Kahf, he will be protected from the Dajjal.

This hadith has been transmitted by Qatada with the same chain of transmitters. But Shuba (one of the narrators) said: At the end of Surah al-Kahf, but Hammam said: At the beginning of Surah al-Kahf.

Ubayy Ibn Kab said: Allah's Messenger (ﷺ) said: O Abu al-Mundhir, do you know the verse from the Book of Allah which, according to you, is the greatest? I said: Allah and His Apostle (ﷺ) know best. He again said: Abul-Mundhir, do you know the verse from the Book of Allah which, according to you, is the greatest? I said: Allah, there is no god but He, the Living, the Eternal. Thereupon he struck me on my breast and said: May knowledge be pleasant for you, O Abul-Mundhir!

Abu Darda reported Allah's Apostle (ﷺ) as saying: Is any one of you incapable of reciting a third of the Quran in a night? They (the Companions) asked: How could one recite a third of the Quran (in a night)? Upon this he (ﷺ) said: "'Say: He is Allah, One' (Quran. 112) is equivalent to a third of the Quran."

This hadith has been narrated by Qatada with the same chain of transmitters in these words: He (the Messenger of Allah) said: Allah divided the Quran into three parts, and he made: "Say: He, Allah is One." one part out of the (three) parts of the Quran.

It is reported on the authority of Abu Huraira that the Messenger of Allah (ﷺ) said: Get together. for I am going to recite one-third of the Quran before you. And those who could get together gathered there. Then the Messenger of Allah (ﷺ) came out and recited: "Say: He, Allah, is One." He then entered (his house). Some of us said to the others: Perhaps there has been some news from the heaven on account of which he has gone Inside (the house). The Apostle of Allah (ﷺ) again came out and said: I told you that I was going to recite one-third of the Quran; keep in mind, this (Surah Ikhlas) is equivalent to one-third of the Quran.

Abu Huraira reported: The Messenger of Allah (ﷺ) came out to us and said: I am going to recite before you one-third of the Quran. He (ﷺ) then recited: "Say: He is Allah, One--Allah, the Eternal," to the end of the Surah.

Aisha reported: The Messenger of Allah (ﷺ) sent a man in charge of an expedition and he would recite for his Companions during their prayer, ending (recitation) with: "Say, He is God, One." When they returned mention was made of it to the Messenger of Allah (ﷺ). He (ﷺ) told them to ask him why he had done like that. So they asked him and he said: Verily, it is an attribute of the Compassionate One, and (for this reason) I love to recite it. The Messenger of Allah (ﷺ) thereupon said: Inform him that Allah loves him.

Uqba Ibn Amir reported Allah's Messenger (ﷺ) as saying: What wonderful verses have been sent down today. the like of which has never been seen! They are: "Say: I seek refuge with the Lord of the dawn," and" Say: I seek refuge with the Lord of men."

Uqba Ibn Amir reported: The Messenger of Allah (ﷺ) said to me: There have been sent down to me verses the like of which had never been seen before. They are the Mu'awwadhatain.

This hadith has been narrated through another chain of transmitters directly from the Companions of Muhammad (ﷺ).

Salim narrated on the authority of his father (Ibn Umar) that the Messenger of Allah (ﷺ) said: Envy is not justified but in case of two persons only: one who, having been given (knowledge of) the Quran by Allah, recites it during the night and day (and also acts upon it) and a man who, having been given wealth by God, spends it during the night and the day (for the welfare of others. seeking the pleasure of the Lord).

Salim son of Abdullah Ibn Umar is reported to have said on the authority of his father that the Messenger of Allah (ﷺ) observed: Envy is not justified but in case of two persons only: one who, having been given (knowledge of) the Quran by Allah, recites it during the night and during the day (and acts upon it), and the person who, having been given wealth by God, gives it in charity during the night and the day.

Abdullah Ibn Masud reported Allah's Messenger (ﷺ) as saying: There should be no envy but only in case of two persons: one having been endowed with wealth and power to spend it in the cause of Truth, and (the other) who has been endowed with wisdom and he decides cases with the help of it and teaches it (to others).

Amir Ibn Wathila reported that Nafi Ibn Abd al-Harith met Umar at Usfan and Umar had employed him as collector in Mecca. He (Hadrat Umar) said to him (Nafi): Whom have you appointed as collector over the people of the valley? He said: Ibn Abza. He said: Who is Ibn Abza? He said: He is one of our freed slaves. He (Hadrat Umar) said: So you have appointed a freed slave over them. He said: He is well versed In the Book of Allah. the Exalted and Great, and he is well versed In the commandments and injunctions (of the Shariah). Umar said: So the Prophet (ﷺ) said: By this Book, Allah would exalt some peoples and degrade others.

This hadith has been narrated by Zuhri through another chain of transmitters.

Umar Ibn Khattab said: I heard Hisham Ibn Hakim Ibn Hizam reciting Surah al-Furqan in a style different from that in which I used to recite it, and in which Allah's Messenger (ﷺ) had taught me to recite it. I was about to dispute with him (on this style) but I delayed till he had finished that (the recitation). Then I caught hold of his cloak and brought him to the Messenger of Allah (ﷺ) and said: Messenger of Allah, I heard this man reciting Surah al-Furqan in a style different from the one in which you taught me to recite. Upon this the Messenger of Allah (ﷺ) told (me) to leave him alone and asked him to recite. He then recited in the style in which I beard him recite it. The Messenger of Allah (ﷺ) then said: Thus was it sent down. He then told me to recite and I recited it, and he said: Thus was it sent down. The Quran was sent down in seven dialects. So recite what seems easy therefrom.

This hadith has been transmitted thus by Umar Ibn Khattab (with a slight change of words): "I heard Hisham Ibn Hakim reciting Surah al-Furqan during the lifetime of Allah's Messenger (ﷺ)." The rest is the same but with this addition: "I was about to catch hold of him in prayer, but I exercised patience till he pronounced salutation.

This hadith has been transmitted by Zuhri.

Ibn Abbas reported Allah's Messenger (ﷺ) as saying: Gabriel taught me to recite in one style. I replied to him and kept asking him to give more (styles), till he reached seven modes (of recitation). Ibn Shibab said: It has reached me that these seven styles are essentially one, not differing about what is permitted and what is forbidden.

This hadith has been narrated by Zuhri with the same chain of transmitters.

Ubayy Ibn Kab reported: I was in the mosque when a man entered and prayed and recited (the Quran) in a style to which I objected. Then another man entered (the mosque) and recited in a style different from that of his companion. When we had finished the prayer, we all went to Allah's Messenger (ﷺ) and said to him: This man recited in a style to which I objected, and the other entered and recited in a style different from that of his companion. The Messenger of Allah (ﷺ) asked them to recite and so they recited, and the Messenger of Allah (ﷺ) expressed approval of their affairs (their modes of recitation). and there occurred In my mind a sort of denial which did not occur even during the Days of Ignorance. When the Messenger of Allah (ﷺ) saw how I was affected (by a wrong idea), he struck my chest, whereupon I broke into sweating and felt as though I were looking at Allah with fear. He (ﷺ) said to me: Ubayy. a message was sent to me to recite the Quran in one dialect, and I replied: Make (things) easy for my people. It was conveyed to me for the second time that it should be recited in two dialects. I again replied to him: Make affairs easy for my people. It was again conveyed to me for the third time to recite in seven dialects And (I was further told): You have got a seeking for every reply that I sent you, which you should seek from Me. I said: O Allah! forgive my people, forgive my people, and I have deferred the third one for the day on which the entire creation will turn to me, including even Ibrahim (for intercession).

Ubayy Ibn Kab reported that he was sitting in a mosque that a person entered it and he observed prayer, and made recitation, the rest of the hadith is the same.

Ubayy Ibn Kab reported that the Messenger of Allah (ﷺ) was near the tank of Banu Ghifar that Gabriel came to him and said: Allah has commanded you to recite to your people the Quran in one dialect. Upon this he said: I ask from Allah pardon and forgiveness. My people are not capable of doing it. He then came for the second time and said: Allah has commanded you that you should recite the Quran to your people in two dialects. Upon this he (ﷺ) again said: I seek pardon and forgiveness from Allah, my people would not be able to do so. He (Gabriel) came for the third time and said: Allah has commanded you to recite the Quran to your people in three dialects. Upon this he said: I ask pardon and forgiveness from Allah. My people would not be able to do it. He then came to him for the fourth time and said: Allah has commanded you to recite the Quran to your people in seven dialects, and in whichever dialect they would recite, they would be right.

This hadith has been narrated by Shuba with the same chain of transmitters.

Narrated by Abu Bakr Ibn Abu Shaybah and Ibn Numayr .... Abu Wayl. He said, a person called Naheek Ibn Sinan came to Abdullah Ibn Masud and said, O father of Abdur Rahman. How do you read the following word, Alif with no ya meaning "Mimmain Ghairi Sini" or "Mimmain Ghairi Yasini" Narrated Abu Wail said, Abdullah said, 'Have you mastered all of the Quran except for this word? ? He said, I recite the Mufassal (surahs) in one rakah. Abdullah said, at a fast speed, that is, at a fast speed like reading poetry? Some people read the Quran but it does not pass through their vocal tract. Rather (correctly recited) when it enters the heart, it takes root in the heart and benefits. ruku-Sijdah is the most meritorious of the prayers. I certainly know the example that Rasulullah Sallallahu Alayhi Wasallam left behind. He used to recite two surahs in each rakah. Then Abdullah stood up, and Alkamah entered behind him. Then he came out and said, Abdullah informed me about this. On the authority of Ibn Numayr: A man from the tribe of Bazilah came to Abdullah. He did not mention the name "Nahiq ibn Sinan" in his narration.

Abu Wail reported: A person came to Abdullah, who was called Nahik Ibn Sinan, and the rest of the hadith is the same but for this: Alqama came to him (Abdullah Ibn Masud) and we said to him: Ask him about the manners in which he combined (two surahs) in one rakah. So he went to him and asked him and then came to us and said: Twenty are the mufassal surahs in the compilation (of the Quran) made by Abdullah."

This hadith has been narrated by Amash with the same chain of transmitters in which (Abdullah Ibn Masud) said: "I know the manners in which the Messenger of Allah (ﷺ) recited the two surahs in one rakah and then twenty surahs in ten rakahs."

Abu Wail reported: One day we went to Abdullah Ibn Masud after we had observed the dawn prayer and we paid salutation at the door. He permitted us to enter, but we stayed for a while at the door, when the slave-girl came out and said: Why don't you come in? So we went in and (we found Abdullah Ibn Masud) sitting and glorifying Allah (he was busy in dhikr) and he said: What obstructed you from coming in though you had been granted permission for it? We said: There was nothing (behind it) but we entertained the idea that some inmate of the house might be sleeping. He said: Do you presume any idleness on the part of the family of Ibn Umm Abd (the mother of Abdullah Ibn Masud)? He was again busy with the glorification of Allah till he thought that the sun had risen. He said: Girl, see whether (the sun) has arisen. She glanced but it had not risen (by that time). He was again busy with the glorification (of Allah) and he (again) thought that the sun had arisen. She glanced (and confirmed) that, it had risen. Upon this he (Abdullah Ibn Masud) said: Praise be to Allah Who did not call us to account for our sins today. Mahdi said: I think that he said, He did not destroy us for our sins. One among the people said: I recited all the mufassal surahs during the night. Abdullah said: (You must have recited them) like the (recitation) of poetry. I heard (ﷺ) combining (the sarahs) and I remember the combinations which the Messenger of Allah (ﷺ) made In the recitation (of surahs). These were constituted of eighteen mufassal surahs and two surahs (commencing with) Ha-Mim.

Shaqiq reported: A person from Banu Bajila who was called Nabik Ibn Sinan came to Abdullah and said: I recite mufassal surahs in one rakah. Upon this Abdullah said: (You recite) like the recitation of poetry. I know the manner in which the Messenger of Allah (ﷺ) recited two surahs in one rakah.

Abu Wail reported: A person came to Abdullah Ibn Masud and said: I recited all the mufassal surahs in one rakah during the night. Abdullah said: You must have recited hastily like the recitation of poetry. Abdullah said: I remember well the manner in which the Messenger of Allah (ﷺ) used to combine them, and he then mentioned twenty of the mufassal surahs, and (their combinations in) two in every rakah.

Abu Ishaq reported: I saw a man asking Aswad Ibn Yazid who taught the Quran in the mosque: How do you recite the verse (fahal min muddakir) whether (the word muddakir) Is with (d) or (dh)? He (Aswad) said: It was with (d). I heard Abdullah Ibn Masud saying that he had heard the Messenger of Allah (ﷺ) reciting (muddakir) with (d).

Ishaq is reported to have said on the authority of Aswad who quoted on the authority of Abdullah Ibn Masud that the Messenger of Allah (ﷺ) used to recite these words as (fahal min muddakir).

Alqama reported. We went to Syria and Abu Darda came to us and said: Is there anyone among you who recites according to the recitation of Abdullah? I said: Yes, it is I. He again said: How did you hear Abdullah reciting this verse: (wa'l-lail-i-idha yaghsha = when the night covers)? He (Alqama) said: I heard him reciting it (like this) (wa'l-lail-i-idha yaghsha) wa-dhakar wal untha = when the night covers and the males and the females). Upon this he said: By Allah, I heard the Messenger of Allah (ﷺ) reciting in this way, but they (the Muslims of Syria) desire us to recite: (wa ma khalaqa), but I do not yield to their desire.

Ibrahim reported: Alqama came to Syria and entered the mosque and prayed there and then went to a (place where people were sitting in a) circle and he sat therein. Then a person came there and I perceived that the people were annoyed and perturbed (on this arrival). and he sat on my side and then said: Do you remember how Abdullah used to recite (the Quran)? And then the rest of the hadith was narrated.

Alqama reported: I met Abu Darda, and he said to me: To which country do you belong? I said: I am one of the people of Iraq. He again said: To which city? I replied: City of Kufa. He again said: Do you recite according to the recitation of Abdullah Ibn Masud? I said: Yes. He said: Recite this verse (By the night when it covers) So I recited it: (By the night when it covers, and the day when it shines, and the creating of the male and the female). He laughed and said: I have heard the Messenger of Allah (ﷺ) reciting like this.

This hadith has been narrated by another chain of transmitters.

Abu Huraira is reported to have said that the Messenger of Allah (ﷺ) prohibited to observe prayer after the Asr prayer till the sun is set, and after the dawn till the sun rises.

Ibn Abbas reported: I heard it from so many Companions of the Messenger of Allah (ﷺ) and one among them is Umar Ibn Khattab, and he is most dear to me among them that the Messenger of Allah (ﷺ) prohibited observing of prayer after the dawn prayer till the sun rose and after the Asr till the sun set.

This hadith has been narrated by Qatada with the same chain of transmitters with a minor alteration of words.

Abu Sa'id al-Khudri reported Allah's Messenger (ﷺ) as saying: No prayer is valid after the Asr prayer till the sun sets and no prayer is valid after the dawn prayer till the sun rises.

Ibn Umar reported Allah's Messenger (ﷺ) as saying: Let not any one of you intend to observe prayer at the time of the rising of the sun or of the setting sun.

Ibn Umar reported Allah's Messenger (ﷺ) as saying: Do not intend to observe prayer at the time of the rising of the sun nor at its setting, for it rises between the horns of Satan.

Ibn Umar reported Allah's Messenger (ﷺ) as saying: When the rim of the sun starts appearing defer prayer till it completely appears, and when the rim of the sun disappears defer prayer till it completely disappears.

Abu Basra Ghifari reported: The Messenger of Allah (ﷺ) led us in the Asr prayer at (the place known as) Mukhammas, and then said: This prayer was presented to those gone before you, but they lost it, and he who guards it has two rewards in store for him. And no prayer is valid after till the onlooker appears (by onlooker is meant the evening star).

This hadith has been narrated by Abu Basra Ghifari through another chain of transmitters.

Uqba Ibn Amir said: There were three times at which Allah's Messenger (ﷺ) forbade us to pray, or bury our dead: When the sun begins to rise till it is fully up, when the sun is at its height at midday till it passes over the meridian, and when the sun draws near to setting till it sets.

Amr Ibn Abasa Sulami reported: In the state of the Ignorance (before embracing Islam), I used to think that the people were in error and they were not on anything (which may be called the right path) and worshipped the idols. Meanwhile, I heard of a man in Mecca who was giving news (on the basis of his prophetic knowledge); so I sat on my ride and went to him. The Messenger of Allah (ﷺ) was at that time hiding as his people had made life hard for him. I adopted a friendly attitude (towards the Meccans and thus managed) to enter Mecca and go to him (ﷺ) and I said to him: Who are you? He said: I am a Prophet (of Allah). I again said: Who is a Prophet? He said: (I am a Prophet in the sense that) I have been sent by Allah. I said: What is that which you have been sent with? He said: I have been sent to join ties of relationship (with kindness and affection), to break the Idols, and to proclaim the oneness of Allah (in a manner that) nothing is to be associated with Him. I said: Who is with you in this (in these beliefs and practices)? He said: A free man and a slave. He (the narrator) said: Abu Bakr and Bilal were there with him among those who had embraced Islam by that time. I said: I intend to follow you. He said: During these days you would not be able to do so. Don't you see the (hard) condition under which I and (my) people are living? You better go back to your people and when you hear that I have been granted victory, you come to me. So I went to my family. I was in my home when the Messenger of Allah (ﷺ) came to Medina. I was among my people and used to seek news and ask people when he arrived in Medina. Then a group of people belonging to Yathrib (Medina) came. I said (to them): How is that person getting on who has come to Medina? They said: The people are hastening to him, while his people (the polytheists of Mecca) planned to kill him, but they could not do so. I (on hearing it) came to Medina and went to him and said: Messenger of Allah, do you recognise me? He said: Yes, you are the same man who met me at Mecca. I said: It is so. I again said: Prophet of Allah, tell me that which Allah has taught you and which I do not know, tell me about the prayer. He said: Observe the dawn prayer, then stop praying when the sun is rising till it is fully up, for when it rises it comes up between the horns of Satan, and the unbelievers prostrate themselves to it at that time. Then pray, for the prayer is witnessed and attended (by angels) till the shadow becomes about the length of a lance; then cease prayer, for at that time Hell is heated up. Then when the shadow moves forward, pray, for the prayer is witnessed and attended by angels, till you pray the afternoon prayer, then cease prayer till the sun sets, for it sets between the horns of devil, and at that time the unbelievers prostrate themselves before it. I said: Apostle of Allah, tell me about ablution also. He said: None of you who uses water for ablution and rinses his mouth, snuffs up water and blows it, but the sins of his face, and his mouth and his nostrils fall out. When he washes his face, as Allah has commanded him, the sins of his face fall out from the end of his beard with water. Then (when) he washes his forearms up to the elbows, the sins of his arms fall out along with water from his finger-tips. And when he wipes his head, the sins of his head fall out from the points of his hair along with water. And (when) he washes his feet up to the ankles, the sins of his feet fall out from his toes along with water. And if he stands to pray and praises Allah, lauds Him and glorifies Him with what becomes Him and shows wholehearted devotion to Allah, his sins would depart leaving him (as innocent) as he was on the day his mother bore him. Amr Ibn Abasa narrated this hadith to Abu Umama, a Companion of the Messenger of Allah (ﷺ), and Abu Umama said to him: Amr Ibn Abasa, think what you are saying that such (a great reward) is given to a man at one place (only in the act of ablution and prayer). Upon this Amr said: Abu Umama, I have grown old and my bones have become weak and I am at the door of death; what impetus is there for me to attribute a lie to Allah and the Messenger of Allah (ﷺ)? Had I heard it from the Messenger of Allah (ﷺ) once, twice, or three times (even seven times), I would have never narrated it, but I have heard it from him on occasions more than these.

Aisha reported that Umar misconstrued the fact that the Messenger of Allah (ﷺ) had prohibited the observance of prayer at the time of the rising sun and at the time of its setting.

Aisha said that the Messenger of Allah (ﷺ) did not abandon observing two rakahs after Asr, but she reported Allah's Messenger (ﷺ) as saying: Do not get used to observe prayer at the time of the rising sun and at the time of its setting and (exhorted the Muslims) to pray at their times.

Kuraib, the freed slave of Ibn Abbas, reported that Abdullah Ibn Abbas, Abd al-Rahman Ibn Azhar, al-Miswar Ibn Makhrama sent him to Aisha, the wife of the Messenger of Allah (ﷺ), telling him to give her their greetings, and ask her about the two rakahs after the afternoon prayer, (for)" we have heard that you observe them whereas it has been conveyed to us that the Messenger of Allah (ﷺ) prohibited their observance." Ibn Abbas said: I along with Umar Ibn al-Khattab dissuaded people to do so (to observe two rakahs of prayer). Kuraib said: I went to her (Aisha) and conveyed to her the message with which I was sent. She said: (Better) ask Umm Salama. So I went to them (those who had sent him to Hadrat Aisha) and informed them about what she had said. They sent me back to Umm Salama with that with which I was sent to Aisha. Umm Salama said: I beard the Messenger of Allah (ﷺ) prohibiting them, and then afterwards I saw him observing them. And when he observed them (two rakahs) he had already observed the Asr prayer. Then he (ﷺ) came, while there were with me ladies of Banu Haram, a tribe of the Ansar and he (ﷺ) observed them (the two rakahs). I sent a slave-girl to him asking her to stand by his side and say to him that Umm Salama says: Messenger of Allah, I heard you prohibiting these two rakahs, whereas I saw you observing them; and if he (ﷺ) points with his hand (to wait), then do wait. The slave-girl did like that. He (ﷺ) pointed out with his hand and she got aside and waited, and when he had finished (the prayer) he said: Daughter of Abu Umayya. you have asked about the two rakahs after the Asr prayer. Some people of Abu al-Qais came to me for embracing Islam and hindered me from observing the two rakahs which come after the noon prayer. So those are the two I have been praying.

Abu Salama asked Aisha about the two prostrations (rakahs) which the Messenger of Allah (ﷺ) made after the Asr. She said: He (ﷺ) observed them before the Asr prayer, but then he was hindered to do so, or he forgot them and then he observed them after the Asr, and then he continued observing them. (It was his habit) that when he (ﷺ) observed prayer, he then continued observing it. Ismail said: It implies that he always did that.

Aisha reported: The Messenger of Allah (ﷺ) did not abandon at all observing two rakahs after the Asr in my house.

Aisha reported: Two are the prayers which the Messenger of Allah (ﷺ) always observed in my house-openly or secretly-two rakahs before the dawn and two rakahs after the Asr.

Aswad and Masruq reported: We bear testimony to the fact that Aisha said: Never was there a day that he (ﷺ) was with me and he did not observe two rakahs of prayer in my house, two rakahs after the Asr.

Mukhtar Ibn Fulful said: I asked Anas Ibn Malik about the voluntary prayers after the afternoon prayer, and he replied: Umar struck hit hands on prayer observed after the Asr prayer and we used to observe two rakahs after the sun set before the evening prayer during the time of the Messenger of Allah (ﷺ). I said to him: Did the Messenger of Allah (ﷺ) observe them? He said: He saw us observing them, but he neither commanded us nor forbade us to do so.

Anas Ibn Malik reported: When we were in Medina, the moment the Muadhdhin made the call to the sunset prayer, the people hastened to the pillars of the mosque and prayed two rakahs with the result that any stranger coming into the mosque would think that the obligatory prayer had been observed owing to the number who were praying then.

Abdullah Ibn Mughaffal reported Allah's Messenger (ﷺ) u saying: There Is between the two calls (Adhan and Iqama) a prayer. And he mentioned it three times, and at the third time he said: This applies to those who wish to do it.

This hadith has been narrated by Abdullah Ibn Mughaffal by another chain of transmitters, but with this variation that he (ﷺ) said at the fourth time: "He who wishes (may do to)."

Salim Ibn Abdullah Ibn Umar reported: The Messenger of Allah (ﷺ) led on of the two groups In one rakah of prayer in danger, while the other group faced the enemy. Then they (the members of the first group) went back and replaced their companions who were facing the enemy. and then they (the members of the second group) came and the Messenger of Allah (ﷺ) led them in one rakah of prayer. Then the Messenger of Allah (ﷺ) pronounced salutation, and then they (the members of the Ant group) completed the rakah and they (the members of the second group) completed the rakah.

This hadith has been narrated by another chain of transmitters.

Ibn Umar reported that the Messenger of Allah (ﷺ) observed prayer in danger on some day (in this way): a group stood with him (ﷺ) (for prayer) and the other group stood In front of the enemy. Then those who were with (him) observed one rakah of prayer and they went back and the others came and they observed one rakah (with him). Then both the groups completed one rakah each. Ibn Umar said: When there is greater danger, then observe prayer even on the ride or with the help of gestures in a standing posture.

Jabir Ibn Abdullah reported: I observed prayer in danger with the Messenger of Allah (ﷺ). We drew ourselves up in two rows, one row behind him with the enemy between us and the Qibla. The Apostle of Allah (ﷺ) said: Allah is Most Great, and we all said it. He then bowed and we all bowed. He then raised his head from bowing, we all raised (our heads). He then went down in prostration along with the row close to him, and the rear row faced the enemy; then when the Messenger of Allah (ﷺ) completed the prostration; and then stood up, the row near to him also did it; then went down the rear row in prostration; then they stood up; then the rear row went to the front and the front row went to the rear. Then the Messenger of Allah (ﷺ) bowed down and we all bowed. He then raised his head from bowing and we also raised (our heads). He and the row close to him which I had been in the rear then went down in prostration In the first rakah, whereas the rear row faced the enemy. And when the Messenger of Allah (ﷺ) and the rear row close to him had finished the prostration, the rear row went down and prostrated themselves; then the Messenger of Allah pronounced the salutation and we also pronounced the salutation. (Jabir said we hadith) as your guards behave with their chiefs.

Jabir reported: We fought In the company of the Messenger of Allah (ﷺ) with the tribe of Juhaina. They fought with us terribly. When we had finished the noon prayer, the polytheists said: Had we attacked them at once. we would have killed them. Gabriel informed the Messenger of Allah (ﷺ) about It (about their evil design). The Messenger of Allah (ﷺ) made a mention of it to us, adding that they (the polytheists) had also said: Shortly there would be time for the Asr prayer. which is dearer o them (the Muslims) than even their children. So when the time of the Asr prayer came. we formed ourselves into two rows, while the polytheists were between us and the Qibla. The Messenger of Allah (ﷺ) said: Allah is Most Great, and we also said so. He bowed and we also bowed. He went down in prostration and the first row prostrated along with him. When they stood up, the second row went down in prostration. Then the first row went into the rear, and the second row came in the front and occupied the place of the first row. The Messenger of Allah (ﷺ) then said: Allah is Most Great, and we also said so. He then bowed, and we also bowed. He then went down in prostration and along with him the row also (went down in prostration), and the second row remained standing. And when the second row had also prostrated and all of them sat down then the Messenger of Allah (ﷺ) pronounced salutation to them. Abu Zubair said: Jabir made a mention specially of this thing: just as your chiefs observe prayer.

Sahl Ibn Abu Hathma reported that the Messenger of Allah (ﷺ) led his Companions in prayer in danger. He made them stand in two rows behind him. He led them who were close to him in one rakah. He then stood up and kept standing till those who were behind them observed one rakah. Then they (those standing in the second row) came in front and those who were in front went into the rear. He then led them In one rakah. He then sat down, till those who were behind him observed one rakah and then pronounced salutation.

Yazid Ibn Ruman told on the authority of Salih Ibn Khawwat on the authority of one who prayed in time of danger with Allah's Messenger (ﷺ) at the Battle of Dhat ar-Riqa that a group formed a row and prayed along with him, and a group faced the enemy. He led the group which was along with him in a rakah, then remained standing while they finished the prayer by themselves. Then they departed and formed a row facing the enemy. Then the second group came and he led them in the remaining rakah, after which he remained seated while they finished the prayer themselves. He then led them in salutation.

Jabir reported: We went forward with the Messenger of Allah (ﷺ) and when we reached Dhat ar-Riqa, we came to a shady tree which we left for him One of the polytheists came there and, seeing the sword of the Messenger (ﷺ) hanging by a free. took it up. drew it from the scabbard and said to the Messenger of Allah (ﷺ): Are you afraid of Me? He (ﷺ) said: No. He again said: Who would protect you from me? He said: Allah will protect me from you. The Companions of the Messenger of Allah (ﷺ) threatened him. He sheathed the sword and hung it up. Then call to prayer was made and he (ﷺ) led a group in two rakah. Then (the members of this group) withdrew and he led the second group in two rakah. So the Messenger of Allah (ﷺ) observed four rakah and people observed two rakah.

Abu Salama Ibn Abd al-Rahman reported that Jabir told him that he had observed the prayer in danger with the Messenger of Allah (ﷺ). The Messenger of Allah (ﷺ) (first) led one of the two groups in two rakah of prayer. and then led the second group in two rakah of prayer. So the Messenger of Allah (ﷺ) observed four rakah and led in two rakah each of the groups.