Mishkat al-Masabih

He said that in the year of the Conquest* God's Messenger recited a verse at which a prostration should be made and all the people prostrated themselves. Some were mounted, some were prostrating themselves on the ground, and those who were mounted prostrated themselves on their hands. * i.e. the Conquest of Mecca in 8 A.H. Abu Dawud transmitted it.

Ibn ‘Abbas said that the Prophet did not make a prostration at any verse in al-Mufassal from the time he removed to Medina. Abu Dawud transmitted it.

‘A’isha said that when God’s Messenger prostrated himself at night when reciting the Qur’an he said, “My face prostrates itself to Him who created it and brought forth its hearing and seeing by His might and power.” Abu Dawud, Tirmidhi and Nasa’i transmitted it, and Tirmidhi said this is a hasan sahih tradition.

The Prophet thereupon recited a verse at which a prostration should be made, then prostrated himself, and I heard him saying the words the man told him the tree had said. Tirmidhi and Ibn Majah transmitted it, but Ibn Majah did not mention, "and accept it from me as Thou didst accept it from Thy servant David.” Tirmidhi said this is a gharib tradition.

Ibn Mas'ud said that the Prophet recited "By the star”(Al-Qur’an; 53) prostrating himself when doing so, as did those who were with him with the exception of an old man of Quraish who took a handful of pebbles or dust and raised it to his forehead saying. "This is enough for me.” ‘Abdallah (i.e. Ibn Mas’ud) said that he later saw him killed as an infidel. (Bukhari and Muslim.) Bukhari added in a version that he was Umayya b. Khalaf.

Ibn ‘Abbas said that the Prophet prostrated himself when reciting Sad (Al-Qur’an; 38) and said, "David made this prostration in repentance, but we do it out of gratitude.” Nasa’i transmitted it.

Ibn ‘Umar reported God’s Messenger as saying, “None of you must choose for himself and pray at the rising or setting of the sun.” In a version he said, “When the rim of the sun rises leave off prayer till it comes right up, when the rim of the sun goes below the horizon leave off prayer till it has set, and do not make the rising or setting of the sun your time of prayer, for it rises between the horns of the devil.” (Bukhari and Muslim.)

There were three times at which God’s Messenger used to forbid 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 the meridian, and when the sun draws near to setting till it sets. Muslim transmitted it.

Abu Sa‘id al-Khudri reported God’s Messenger as saying, “No prayer is to be said after the morning prayer until the sun rises, or after the afternoon prayer until the sun sets.”. (Bukhari and Muslim.)

After the Prophet had gone to Medina I went there, and I visited him and said, “Tell me about the prayer.” He replied, “Observe the Morning 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 the devil, and the infidels prostrate themselves to it at that time. Then pray, for the prayer is witnessed and angels are attendant at it, till the shadow becomes about the breadth of a lance; then cease prayer, for at that time jahannam is heated up. Then when the shadow moves forward pray, for the prayer is witnessed and angels are attendant at it, till you pray the afternoon prayer; then cease prayer till the sun sets, for it sets between the horns of the devil, and at that time the infidels prostrate themselves to it.” I then asked God’s prophet to tell me about ablution, and he said, “None of you will keep his water for ablution handy and rinse his mouth, snuff up water and blow it out without the sins of his face, his mouth and the inner parts of his nose falling out. When he then washes his face as God has commanded him the sins of his face will fall out at the ends of his beard along with the water; when he then washes his arms up to the elbows the sins of his arms will fall out at his finger-tips along with the water; when he then wipes his head the sins of his head will fall out at the ends of his hairs along with the water when he then washes his feet up to the ankles the sins of his feet will fall out at his toes along with the water. Then if he stands praying, and praises, lauds and glorifies God as is fitting and devotes his whole heart to God, his sin will depart leaving him as he was the day his mother bore him.” Muslim transmitted it.

I heard the Prophet prohibiting them and afterwards saw him praying them. When he came in I sent the slavegirl to him telling her to say that Umm Salama sent this query, “Messenger of God, I heard you prohibiting these two, and I see you praying them.” He replied, “Daughter of Abu Umayya,* you have asked about the two rak'as after the afternoon prayer. Some people of ‘Abd Qais came and hindered me from praying the two rak'as which come after the noon prayer, so those are the two I have been praying.” * Abu Umayya was Umm Salama’s father. Although the slavegirl conveyed the query, the reply is given as if addressed directly to Umm Salama. (Bukhari and Muslim)

Muhammad b. Ibrahim on the authority of Qais b. ‘Amr told how when the prophet saw a man praying two rak'as after the Morning Prayer he said, “At the Morning Prayer pray two rak'as." The man replied I had not prayed the two rak'as which precede them, so I prayed themjust now,” and God’s Messenger said nothing. Abu Dawud transmitted it. Tirmidhi transmitted something similar, saying, “The isnad of this tradition is not connected, because Muhammad b. Ibrahim did not hear from Qais b. ‘Amr.” There is something similar in Sharh as-sunna and in some texts of al-Masabih from Qais b. Qahd.

Jubair b. Mut'im reported the Prophet as saying, “You descendants of ‘Abd Manaf must not prevent anyone who goes round this House and prays at any hour of the night or day he wishes.” Tirmidhi, Abu Dawud and Nasa’i transmitted it.

Abfi Huraira said that the Prophet forbade prayer at the middle of the day until the sun declined from the meridian, with the exception of Friday. Shafi‘i transmitted it.

Abu Khalil said on the authority of Abu Qatada that the Prophet disliked prayer in the middle of the day before the sun declined from the meridian, except on Friday, saying, “Jahannam is heated up except on Friday.” Abu Dawud transmitted it, adding that Abu Khalil did not meet Abu Qatada.

‘Abdallah as-Sunabihi reported God’s Messenger as saying, “The sun rises accompanied by the horn of the devil, but when it is fully risen it leaves it; then when it is at the meridian it joins it, but when it passes the meridian it leaves it; then when it comes near to setting it joins it, but when it sets it leaves it.” God’s Messenger prohibited prayer at those hours. Malik, Ahmad and Nasa’i transmitted it.

God’s Messenger led us in the afternoon prayer at al-Mukhammas and said, “This is a prayer which was proposed to your predecessors, but they neglected it. Everyone who keeps observing it will have a double reward, but there is no prayer after it till ash-shahid rises.” Ash-shahid is the star.* * No particular star is intended. The meaning is that the prayer should be observed when stars become visible. Muslim transmitted it.

Mu'awiya said, “You observe a prayer which we who were the companions of God's Messenger never saw him pray; indeed, he forbade them;”* meaning the two rak'as after the afternoon prayer. * The dual is used here, the reference being to the two rak’as. Bukhari transmitted it.

He who knows me knows me, and if anyone does not know me, I am Jundub* who heard God's Messenger say, “There is no prayer after the morning prayer till the sun rises, or after the afternoon prayer till the sun sets except in Mecca, except in Mecca, except in Mecca.” * Abu Dharr’s name was Jundub b- Janada. Ahmad and Razin transmitted it.

Ibn ‘Umar reported God’s Messenger as saying, “Prayer said in a congregation is twenty-seven degrees more excellent than prayer said by a single person.” (Bukhari and Muslim.)

Abu Huraira reported God’s Messenger as saying, “By Him in whose hand my soul is, I have thought about giving orders for fuel and having it gathered, then giving orders for prayer and having the adhan called for it, then ordering a man to lead the people, then going off to some people (who are not present at the prayer, as it says in a version) and burning down their houses over them. By Him in whose hand my soul is, if one of them knew he would find a fat meaty bone or two fine sheep’s hoofs, he would attend the evening prayer.” Bukhari transmitted it and Muslim has something similar.

He told of a blind man coming to the Prophet and saying, “Messenger of God, I have no one to guide me to the mosque.” He therefore asked God’s Messenger for licence to pray at home, and he granted it; then when the man turned away he called him and asked, “Can you hear the call to prayer?” On receiving the reply that he could, he said, “Well, respond to it.” Muslim transmitted it.

When it was a cold, rainy night, God’s Messenger used to command the mu’adhdhin to say, “Pray in your dwellings.” (Bukhari and Muslim.)

He reported God’s Messenger as saying, “When one of you is served with his supper and the time for prayer comes, he should first have his supper and not hasten till he has finished it.” When Ibn ‘Umar’s food was served and the time for prayer came, he did not go to the prayer till he finished it; and he could hear the imam’s recitation. (Bukhari and Muslim.)

‘A’isha said she heard God’s Messenger say, “Prayer is not to be said when food is served, or when the calls of nature prevent it.” Muslim transmitted it.

Abu Huraira reported God’s Messenger as saying, “When the time for prayer comes, only the prescribed prayer is to be said.” Muslim transmitted it.

Ibn ‘Umar reported God’s Messenger as saying, “When the wife of any of you asks permission to enter the mosque he must not prevent her.” (Bukhari and Muslim.)

Zainab the wife of ‘Abdallah b. Mas'ud told of God’s Messenger saying to them, “When one of you comes to the mosque she must not touch perfume.” Muslim transmitted it.

Abu Huraira reported God’s Messenger as saying, “No woman who has used incense maybe present with us at the last evening prayer.” Muslim transmitted it.

Ibn ‘Umar reported God’s Messenger as saying, “Do not prevent your women from coming to the mosques, but their houses are better for them.” Abu Dawud transmitted it.

Ibn Mas'ud reported the Prophet as saying, “It is more excellent for a woman to pray in her house than in her courtyard, and more excellent for her to pray in her private chamber than in her house.” Abu Dawud transmitted it.

Abu Huraira said that he heard his friend Abul Qasim (. i.e. the Prophet) say, “The prayer of a woman who has perfumed herself to go to the mosque is not accepted till she bathes as she would for sexual defilement.” Abu Dawud transmitted it, and Ahmad and Nasa’i transmitted something similar.

Abu' Musa reported God’s Messenger as saying, “Every eye is adulterous, and when a woman perfumes herself and passes a company, she is such and such meaning adulterous. Tirmidhi transmitted it, and Abu Dawud and Nasa’i have something similar.

God’s Messenger led us in the dawn prayer one day, and when he gave the salutation he asked, “Is so and so present?” and was told that he was not. He asked, “Is so and so present?” and was told that he was not. He then said, “These two prayers* are the ones which are most burdensome to hypocrites. If you knew the blessings they contain you would come to them, even though you had to crawl on your knees. The first row is like that of the angels, and if you knew the nature of its excellence you would race to join it. A man’s prayer said along with another is purer than his prayer said alone, and his prayer with two men is purer than his prayer with one, but if there are more it is more pleasing to God.” *i.e. the evening prayer and the dawn prayer. Abu Dawud and Nasa’i transmitted it.

Abud Darda’ reported God’s Messenger as saying, “If there are three men in a village or in the desert among whom prayer is not arranged, the devil has got the mastery over them. So observe prayer in company, for the wolf eats only the straggling animal.” Ahmad, Abu Dawud and Nasa’i transmitted it.

Ibn ‘Abbas reported God’s Messenger as saying, “If any one hears him who makes the call to prayer and is not prevented from joining the congregation by any excuse,” (he was asked what an excuse consisted of and replied that it was fear or illness), “the prayer he says will not be accepted from him.” Abu Dawud and Daraqutni transmitted it.

‘Abdallah b. Arqam said he heard God’s Messenger say, “When the time for prayer comes and one of you needs to relieve himself, he should do that first.” Tirmidhi transmitted it, and Malik, Abu Dawud and Nasa’i transmitted something similar.

Thauban reported God’s Messenger as saying, “There are three things which are unlawful for anyone to do. A man must not act as imam for others in prayer and make a supplication for himself excluding them, for if he does that he has acted treacherously towards them. No one must look inside a house before asking permission to enter, for if he does so he has acted treacherously towards . And no one should pray while retaining urine, but should first relieve himself.” Abu Dawud transmitted it, and Tirmidhi has something similar.

Jabir reported God’s Messenger as saying, “Do not postpone prayer because of food or any other reason.” transmitted it in Sharh as-sunna.

I have seen the time when no one stayed away from prayer except a hypocrite whose hypocrisy was well known, or a sick man, but if a sick man could walk with one on each side of him he would come to prayer. He also said: God’s Messenger taught us the paths of right guidance, among which is prayer in the mosque in which the adhan is called. In a version he said: If anyone would like to meet God tomorrow as a Muslim he should persevere in observing these five times of prayer where the announcement for them is made, for God has laid down for your Prophet the paths of right guidance, among which are the prayers. If you were to pray in your houses as this man who stays away prays in his house, you would abandon the practice of your Prophet, and if you were to abandon the practice of your Prophet you would go astray. No man purifies himself, doing it well, then makes for one of these mosques, without God recording a blessing for him for every step he takes, raising him a degree for it and removing a sin from him for it. I have seen the time when no one stayed away from it except a hypocrite who was well known as such, whereas a man would be brought swaying* between two men till he was set up in the row.” * Because he was too weak to walk alone. Muslim transmitted it.

Abu Huraira reported the Prophet as saying, “Were it not for the women and children who are in the houses I would make the evening prayer congregational and command my young men to burn what is in the houses with fire.” Ahmad transmitted it.

He said that God’s Messenger gave them this command, “When you are in the mosque and the call to prayer is made, none of you must go out before he prays.” Ahmad transmitted it.

Abush Sha'tha’ said that a man went out of the mosque after the adhan had been called in it, and Abu Huraira said, “This man has disobeyed Abul Qasim.” Muslim transmitted it.

‘Uthman b. ‘Affan reported God’s Messenger as saying, “If the adhan is called when anyone is in the mosque and he goes out for any other reason than some necessary purpose, not intending to return, he is a hypocrite.” Ibn Majah transmitted it.

Ibn'Abbas reported the Prophet as saying, “If anyone hears the summons and does not respond to it, he is not credited with having prayed unless he has some excuse.” Daraqutni transmitted it.

‘Abdallah b. Umm Maktum said, “Messenger of God, there are many venomous creatures and wild beasts in Medina, and I am blind, so are you able to grant me any licence?” He asked whether he could hear the call, “Come to prayer. Come to salvation,” and when he replied that he could, he said, “Then you must come,” and he gave him no indulgence. Abu Dawud and Nasa’i transmitted it.

Umm ad-Darda’ said that on one occasion Abud Darda’ was angry when he came in, and on her asking what had made him angry, he replied, “I swear by God that the only good thing I know about Muhammad’s people is that they pray in congregation.”* * The suggestion is that they have become so corrupt that this is the only respect in which they obey the Prophet’s commands. Bukhari transmitted it.

Abu Bakr b. Sulaiman b. Abu Hathma said that ‘Umar b. al-Khattab missed Sulaiman b. Abu Hathma at the Morning Prayer. In the morning ‘Umar went to the market, and Sulaiman’s house being between the mosque and the market, he met ash-Shifa’, Sulaiman’s mother, and said to her, “I did not see Sulaiman at the morning prayer.” She replied, “He spent the night in prayer and was overpowered by sleep.” Thereupon ‘Umar said, “I would rather be present with a company at the Morning Prayer than spend a night in prayer.” Malik transmitted it.

Abu Musa al-Ash‘ari reported God’s Messenger as saying, “Two and over constitute a congregation.” Ibn Majah transmitted it.

‘Abdallah confronted him, and reviling him in terms the like of which I have never heard at any other time, he said, “I give you information on the authority of God’s Messenger, yet you say, ‘I swear by God I will certainly prevent them’!” * He is Salim b. ‘Abdallah b. ‘Umar b. al-Khattab. Muslim transmitted it.