Ali AlahisSalam THE MIRACLE OF Nabi Pakﷺ part 12

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THE BATTLE OF BADR
Though the Prophet (S.A.W) had left Mecca and settled in Madina yet the Meccan and specially the
Quraish did not allow him to live in peace. They constantly raided the outskirts of Madina carrying away
their cattles and destroying their fruit trees. Seeing that the Muslims are not retaliating to these
hostilities and are suffering these losses with patience, Abu Jahal planned a bigger attack with one
thousand men out of which seven hundred were on camels and three hundred on horseback, all fully
armed. There was also a news that Abu Sufian too is coming with a big force from Syria to attack the
Muslims. The Prophet (S.A.W) sent a scout party led by Ali (A.S.) to confirm the news and to know the
exact strength of the enemies. When Ali (A.S.) confirmed the news, the Prophet (S.A.W) decided to stop
them outside Madina and not to allow them to enter the city. But he could muster only 313 soldiers out
of which seventy were on camels and two were on horseback. The Prophet (S.A.W) marched this small
army of 313 towards Badr, a fertile valley, eight miles from Madina. The flag of this army was given to
Ali (A.S.) who was only twenty one years old and with whom the Prophet (S.A.W) had married his own
daughter just a few days ago.
The army of Abu Jahal blowing trumpets confronted the Muslims. Three famous soldiers of Quraish
(Utba, father in law of Abu Sufian) Shaiba brother of Abu Sufian, and Al Waleed came out of their ranks
and challenged the Prophet (S.A.W) and his men to have a duel with them. Three Ansars, Maaz, Mooz
and Aof accepted their challenge and came out of their ranks to meet them. But the Quraish refused
saying, “We have not come here to fight such ordinary men. We belong to the great tribe of Quraish
and have come here to fight the people of our status. O Mohammad send some one from Quraish.” The
Prophet (S.A.W) ordered Ali (A.S.), Hamza (his uncle) and Obaida his cousin to fight with them. The
three duels were quick and decisive. Ali (A.S.) killed Al Walid, Hamza killed Shaiba and as Obaida was
wounded by Utba, Ali (A.S.) and Hamza pounced upon Utba and finished him. Three more soldiers of
Abu Jahal came forward but they too were finished by these three soldiers of Islam. Another three
ventured and they too went the same way. When the Prophet (S.A.W) saw that no one from the Quraish
army is coming forward to have a duel he ordered his men to attack the entire army. The bravest and
the noblest of Quraish fell. The clans of Bani Umayya, Bani Makhzoom and Bani Asad were the main
losers. Out of seventy enemies killed in this war, Ali (A.S.) alone had killed thirty six. They were the very
people who assembled to kill the Prophet (S.A.W) on the night of his immigration. Ali (A.S.)’s sword had
finished Abu Jahal, Walid bin Atba (maternal uncle of Moaviyah and brother of Hinda, Abu Sufian’s
wife), Shaiba bin Rabia (Hinda’s uncle), Masood bin Mogheera (Khalid bin Waleed’s uncle), Saeb bin
Saeb, and Abu Umar bin Abu Sufian. Forty-five Meccans were taken prisoners. Among those injured
was Amr ibne Abdawood the famous Arab soldier whom Ali (A.S.) killed in another war. This war was
fought on 17th of Ramzan 2nd Hijri. In the following year, Ali (A.S.)’s first son was born. The Prophet
(S.A.W) named him Hasan and also called him Shabbar, the name of Prophet Haroon’s (A.S) first son.
Shabbeer was the name of Prophet Haroon’s (A.S.) second son. It is interesting to note that the Prophet
(S.A.W) always described his relation with Ali (A.S.) as that of Prophet Haroon’s (A.S.) relation to his
brother Prophet Moses (A.S). The defeat at Badr had made the Meccans more angry, specially the Bani
Ummayads, who had lost all their stalwarts. Preparation for another war to take the revenge of those
killed had begun. Abu Sufian and his wife Hinda were now taking personal interest in organising the
army. Her only wish was to see that the Prophet (S.A.W) his brother Ali (A.S.) and uncle Hamza were
killed. Not finding her own people capable of killing these three men, she hired the services of Jabir
Mutam’s negro slave who was considered as one of the best archers of Arabia. But he too confessed
his inability to kill Mohammad (S.A.W) and Ali (A.S.). Mohammad (S.A.W) because he is always
surrounded by his friends and admirers and therefore it is difficult to attack him in such a crowd and
for Ali (A.S.) he said, Ali (A.S.) is more alert in the battlefield than any wolf, therefore attacking him is
also not possible. Only an attempt can be made on Hamza who becomes blind in rage on entering the
battlefield and keeps on attacking his enemies without even seeing. Though Hinda was not happy at his
confession she however swore to suck the liver of Hamza if he was killed, and thus quench her thirst of
revenge. She had also collected a band of women to entertain the soldiers. She wrote and recited
revengeful poetries before the young soldiers of Quraish. Abu Sufian too had invited Kaab bin Ashraf
alimir
and Omar bin Haas, Abu Aza, the three famous Jew poets of Madina and some forty more people to
incite the Meccans to take revenge against Mohammad (S.A.W) and his men.
The Jews of Madina too did not like the victory of the Muslims at Badr. Before the arrival of the Prophet
(S.A.W) in Madina the Jews were controlling the economy and were considered as the upper class
because of their money lending and other businesses. As a matter of fact they had also welcomed the
Prophet (S.A.W) to Madina considering his mission to be the same as their own. The Muslims then
offered their Namaz facing Palestine, this encouraged them to believe that they can use the Prophet
(S.A.W) for their own benefits. But when they saw that the Prophet (S.A.W) had changed the Qibla from
Palestine to Kaaba in Mecca, and had also banned the taking and giving of interest which was their
main source of income they became his enemies, they even did not like the creating of brotherhood
among Muslims, which the Prophet (S.A.W) had done, and had started hating the Muslims. This hatred
prompted these poets to go to Mecca and its surroundings and instigate the people to fight the Prophet
(S.A.W) and his followers. They wrote and recited poetries on the slain heroes of Mecca. Kaab bin
Ashraf had become so popular that he was invited in every house of Mecca. With the help of these
three poets Abu Sufian collected a big force and brought them to Kaaba. Addressing them Abu Sufian
said, “O Quraish, do not mourn or cry for your dear ones. For crying and mourning extinguishes the
fire of hatred and revenge. I swear that I will not put oil in my hair nor sleep with my wife till I do not
take revenge from Mohammad.” Then he made the crowd hold the cover of Kaaba and swear to take the
revenge of their dead and wipe out Mohammad (S.A.W) and his followers from the world.

DIRTINESS AND NASTINESS

In the Quran, the words “dirtiness” (rijs) and “nastiness” (rijz) have
similar pronunciation and spelling: the word “rijs” refers to dirtiness
brought by the human hand and the word “rijz” refers to nastiness
caused by the dirtiness generated by the human hand. These two
words are used 10 times. The two verses given below are examples of
these words used in the Quran:
33- …God desires to remove all dirtiness from you…
33-The Parties, 33
5- Forsake from nastiness.
74-The Hidden, 5

Chapter 53 on the death of Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam.

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The historians are unanimous in that Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam passed away on a Monday. There are differences of opinion about the date of the demise. The majority are of the opinion that it was on the twelfth of Rabi’ul Awwal, but there is a perplexity in this, that in the tenth year hijri, the ninth of Dhul Hijjah, the day on which Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam observed the wuquf of ‘Arafah, was on a Friday. There is no difference of opinion in this among the muhadditheen nor the historians. This has also been mentioned many a time in the ahaadith, that the haj of Sayyidina Rasulullah Sallallahu’Alayhi Wasallam, i.e. the ninth of Dhul Hijjah was on a Friday. After taking this into consideration, if the months of Dhul Hijjah’ Muharram and Safar, all three months had thirty days or twenty nine days, or if some had twenty nine and the others thirty days, in no combination does twelfth Rabi’ul Awwal fall on a Monday. For this reason a group among the muhadditheen have given preference to the other date, that Sayyidina Rasulullah Sallallahu’Alayhi Wasallam passed away on the second Rabi’ul Awwal. The illness of Sayyidina Rasulullah Salallahu ‘Alayhi Wasallam first began with a headache. On that day Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam was at the house of Sayyiditina ‘Aayeshah Radiyallahu ‘Anha. After that, at the house of Sayyiditina Maymuna Radiyallahu’Anha (on the day appointed for her), the illness increased. In this state he fulfilled the rights of his wives by spending the days appointed for them at their houses. When the illness became more severe, Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam, with the consent of the other wives began spending his days of illness at the house of Sayyiditina ‘Aayeshah Radiyallahu ‘Anha. Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam passed away at the house of Sayyiditina ‘Aayeshah Radiyallahu’Anha during this illness. The period of illness was about twelve to fourteen days. He passed away on a Monday, a little before noon. There is no difference of opinion in this. If there are any narrations contrary to this, it shall be necessary to give an explanation to solve it.
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(368) Hadith Number 1.
Anas Radiyallahu ‘Anhu narrates: “The last glimpse I had of Rasulullah Sallallahu ‘Alayhi Wasallam was at the time of his last illness on a Monday morning when he lifted the curtain of his house (to take a look at his ummah performing the salaah). At that time his mubaarak face was shining and clear as if it was a page of the Mus-haf (Qur-aan). At that time the people were performing the (fajr) salaah behind Abubakr Radiyallahu ‘Anhu. The people began moving back (in happiness after seeing him, thinking that he would come to join them. Before this too on an occasion when Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam became ill, Abubakr Radiyallahu ‘Anhu led the salaah. When he was recovering he would come and join the congregational prayer). Rasulullah Sallallahu ‘Alayhi Wasallam made a sign to the people to remain in their places. Rasulullah Sallallahu ‘Alayhi Wasallam passed away on that day”.
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Commentary
This is the last glimpse on the Monday, wherein Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam judged that the shar’ee system has been established, and the old friend Sayyidina Abubakr Radiyallahu ‘Anhu would fulfil his duty, and shoulder the responsibilities of the ummah. Accordingly, this is what took place and what the world witnessed, that the demise of Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam was such an occurrence before which all the incidents that took place in the world are of no importance and as if nothing had occurred, and with it the fitnah of apostasy, and the facing of all worldly problems, but this pinnacle of steadfastness endured all its calamities, and with a will stronger than hard rock, overcame all hardships and difficulties. The truth is that Sayyidina Abubakr Radiyallahu ‘Anhu did justice to his responsibilities as a khalifah of Sayyidina Rasulullah Sallallabu ‘Alayhi Wasallam. A pillar of Islaam like Sayyidina ‘Umar Ridiyallahu ‘Anhu, whose courage, strength and ability, friends and enemies alike had accepted, when requesting Sayyidina Abubakr Radiyallahu ‘Anhu to adopt leniency, receives a reply not to be weak-hearted.
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(369) Hadith Number 2.
‘Aayeshah Radiyallahu ‘Anha relates that at the time of the death of Rasulullah Sallallahu’Alayhi Wasallam, she gave him support with her chest, or she said with her lap. He asked for a container to urinate in. He urinated therein. Thereafter he passed away.

Commentary
It is a pride for Sayyiditina ‘Aayeshah Radiyallahu ‘Anha that the last moments were spent with her. When Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam passed away from this world and reached his Creator, his head was resting in the lap of Sayyiditina ‘Aayeshah Radiyallahu ‘Anha.
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(370) Hadith Number 3.
Qaasim bin Muhammad Radiyallahu ‘Anhu reports that ‘Aayeshah Radiyallahu ‘Anha said: “I had seen Rasulullah Sallallahu ‘Alayhi Wasallam at the time of his death, a cup of water was near him. He was putting his hands in the cup and wiping his face with it. (At the time of intense heat and unrest it calms one). Then he was reciting: ‘O Allah help me in the difficulties of death”‘.

Commentary
On one side it was a lesson to the ummah, and on the other side at the time of death, when the soul was leaving the body, it was a scene of complete steadfastness, perseverance and a total inclination towards Allah. At the time of death, when the soul was separated from the body, it is natural that pain was experienced. At that moment only Allah could be beseeched to make it easy.
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(371) Hadith Number 4.
‘Aayeshah Radiyallahu ‘Anaha narrates: ”After witnessing the difficulties experienced by Rasulullah Sallallahu ‘Alayhi Wasallam, I do not doubt that anyone does not experience difficulties at the time of death”.

Commentary
Intense illness is a means of decreasing the sins of one’s evil deeds, and incresing in the blessing of that person, Intense illness being a reason for death makes one utter more istighfaar and prepare for death.
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(372) Hadith Number 5.
‘Aayesh Radiyallahu ‘Anha narrates: ”After the demise of Rasulullah Sallallahu ‘Alayhi Wasallam, a disagreement arose (between the Sahaabah) regarding the burial. (Some perferred the Masjidun Nabawi, Some because of Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam’s attachment to the Sahaabah, said the Baqi. Some said he should be buried next to his great grandfather, Ebrahim, ‘Alayhi Salaam. Some said at his birth place in Makkah Mukarramah.etc.) Abubakr Radiyallahu ‘Anhu thereupon said: ‘I heard something from Rasulullah Sallallahu ‘Alayhi Wasallam which I did not forget (and remember very well). The death of the ambiyaa occurs in the very place where their burial is desired. Hence bury Rasulullah Sallallahu ‘Alayhi Wasallam at the place of his deathbed (where his death occurred)”’.
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Commentary
As after the death of Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam, it was destined that Abubakr Radiyallahu ‘Anhu would take his place, therefore such masaa-il were a speciality only known by Sayyidina Abubakr Radiyallahu ‘Anhu. A few ahaadith are mentioned as an example:

1. No nabi’s death occurs till that nabi becomes a muqtadi, (performs prayers behind) in salaah of among his ummah.
2. The ahaadith on the collecting of zakaah and its nisaab rate.
3. The portion between my grave and mimbar is a part from the gardens of jannah (paradise). 4. The ambiyaa do not have any heirs (No one inherits from a nabi).
5. When Allah Ta’aala gives a nabi any rizq (sustenance), that person is responsible for its administration, who is the khalifah of the nabi.
6. The one that becomes a khalifah or a king, and he carelessly chooses a deputy, the curse of Allah befalls him. By carelessness it is meant that he does not consider the facts.
7. The hadith on the punishment for adultery.
8. The hadith on consultations at the time of jihaad.
9. The basis of the deen is on Laa ilaaha iliallaah.
10. The khilaafah be among the Quraysh.
11. The virtues of the Ansaar and the advice to the khalifahs on caring for them.
12. The punishment of theft.
13. A just and humble king is the Shadow of Allah on earth.
14. The one who wishes to be safe from the hardships of jahannam and remain under the shadow of Allah, should not be harsh towards the Muslims, but treat them with love and care.
Besides these, there are many other narrations regarding the demise of Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam and the administration thereafter.
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(373) Hadith Number 6.
Ibn ‘Abbaas Radiyallahu ‘Anhu and ‘Aayeshah Radiyallahu ‘Anha report: “After the death of Rasulullah Sallallahu ‘Alayhi Wasallam, Abubakr Siddiqe Radiyallahu ‘Anhu came and kissed the forehead of Rasuluilah Sallallahu ‘Alayhi Wasallam”.

Commentary
This hadith is mentioned in brief. A more detailed one will be mentioned later. This kissing of Sayyidina Rasulullah Sallallahu’Alayhi Wasallam as mentioned by the commentators are for barakah. According to this humble servant it was a farewell kiss, as it was the final parting of a beloved friend.
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(374) Hadith Number 7.
‘Aayeshah Radiyallahu ‘Anha says that: “After the death of Rasulullah Sallallahu ‘Alayhi Wasallam, Abubakr Radiyallahu ‘Anhu entered, kissed him on his lower forehead (between the eyes), and put his hands on the shoulders of Rasulullah Sallallahu ‘Alayhi Wasallam and said: ‘Waa nabiyyaah’, He lifted his head bent and kissed the forehead again and said: waa khalilaah.”‘

Commentary
These words were not intended to draw attention, therefore there is no perplexity. A narration in Musnad Ahmad states that Sayyidina Abubakr Radiyallahu ‘Anhu came towards the mubaarak head of Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam, bent his head towards the noble face and kissed the forehead, and said: ‘Waa nabiyyaah’. He lifted his head bent and kissed the forehead again and said: ‘Waa khalilaah”.
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(375) Hadith Number 8.
Anas Radiyallahu ‘Anhu reports: “The day Nabi Sallallahu ‘Alayhi Wasallam came to Madinah, everything in Madinah became illuminated. (When the anwaar increased, it could be felt. In the dark nights of Ramadaan many a time because of the intensity of the anwaaraat (illuminations), a natural illumination, was felt). The day when Rasulullah Sallallahu ‘Alayhi Wasallam passed away, ‘everything of Madinah became dark. We had not yet dusted off the dust from our hands after the burial of Rasulullah Sallallahu ‘Alayhi Wasallam when we began to feel the change in our hearts.”

Commentary
This does not mean that a change took place in their deeds and beliefs, but they missed the bounties of his noble company and seeing his inspiring personality, and the anwaar that were always present could not be benefited from anymore. Nowadays too the disciples of the mashaa-ikh (spiritul guide) also feel the difference when in the shaykh’s company and when not in his company. For this reason, in order to gain those anwaar, one is made to strive in dhikr and muraaqabah (rneditation-contemplation). Previously all this was not necessary. The visiting of the jamaal of the entire universe (i.e. Sayyidina Rasulullah Sallallahu ‘Alayhi.Wasallam) was enough for countless manifestations. It created such a status of imaan and ihsaan in a man which cannot be attained through countless rnujaahadaat (striving and exerting in spiritual upliftment). After becoming a Sahaabi, the love of Allah and his Rasul Sallallahu ‘Alayhi Wasallam became so overwhelming that one’s own life and wealth ceased to have value. The lives of the Sahaabah Radiyallahu ‘Anhum are testimony to this.
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(376) Hadith Nummber 9.
‘Aayeshah Radiyallahu ‘Anha said: ”Rasulullah Sallalllahu ‘Alayhi Wasallam passed away on a Monday”.

Commentary
This has been mentioned prevously. The muhadditheen and historians are unanimous in that Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam passed away on Monday.
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(377) Hadith Number 10.
It is narrated from Imaam Muhammad Al-Baaqir Radiyallahu ‘Anhu that Rasulullah Sallallahu ‘Alayhi Wasallam passed away on Monday. This day and the day of Tuesday was spent in preparation for the burial. Rasulullah Sallallahu ‘Alayhi Wasallam was buried on that night. (The night between Tuesday and Wednesday) Sufyaan who is a narrator of this hadith says: ”Only this has been mentioned in the narration of Imaam Baaqir Radiyallahu ‘Anhu”. In other narrations it is stated that in the later portion of the night the sound of spades were heard.

Commentary
The grave was dug in the last portion of the night. A question may arise why did it take so long before Sayyidina Rasulullah Sallalallahu ‘Alayhi Wasallam was buried, wheras in the ahaadith it is stated that after death one should be buried as soon as possible. The fact is that the amount of obstacles that had to be overcome, taking this into consideration it could not be said that the burial was delayed, but was carried out as soon as possible. The first thing is, at the time of such a shocking incident, besides Abubakr Radiyallahu ‘Anhu, all the others were either shocked, confused, or did not gasp the actual situation. Some were confounded and astonished. Some were so aghast and amazed that thay could not even speak. Because of the intense shock it could not be believed that Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallamhad passed away. A strong and powerful personality like ‘Umar Radiyallahu ‘Anhu could not control himself. Thereafter when the time came for the continuation of the administration, one thing was more important than any other. The most important issue at this moment was that of the khilaafah, bacause it was needed for every detail. And since it was a nabi, it was necessary to know every detail. As has been mentioned earlier, some were adamant that Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam be taken to Makkah Mukarramah for burial. Some said to the burial place of Ebrahim ‘Alayhis Salaam. etc. In the same manner there were differences regarding the tajheez (preparation for burial), takfeen (shrouding the deceased), salaatul janaazah (prayer for, the deceased) etc. The tajheez and takfeen of the common people were observed many a time, but the burial of a nabi was not witnessed before this. How should he be given the ghusl? How should the salaatul janaazah be performed? The ahaadith had to be referred to whenever a question arose. As a result Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam was given the ghusl without his clothing being removed, and janaazah salaah was performed individually without a jamaa’ah as will be mentioned later. It is apparent that the time needed for every Muslim present there to perform the salaatul janaazah was considerable. Besides this, the question of allegiance (bay’ah) among the Ansaar cropped up, which made matters even more difficult. If an unsuitable person was chosen as an amir, the matters of the deen would become chaotic. To remove such a person later would have become a calamity on it’s own. Therefore the protection of the deen now depended on the electing of an amir. This question was settled till the evening. The next, day after the general bay’ah (oath of allegiance) was made, Sayyidina Abubakr Radiyallahu ‘Anhu commanded what should be carried out. Thereafter every stage was overcome without any difficulty.
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(378) Hadith Number 11.
Abi Salamah bin ‘Abdurrahmaan bin ‘Awf Radiyallahu ‘Anhu said: “Rasulullah Sallallahu’Alayhi Wasallam passed away on a Monday, and was buried on a Tuesday”.

Commentary
Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam was buried during the night of Tuesday and Wednesday, which could be called Tuesday or Wednesday too.’Hence this narration does not contradict the previous narration. Some of the ‘ulama have said that after overcoming the question of the khilaafah, the tajheez and takfeen began on Tuesday and ended on the night of Wednesday (Tuesday night).
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(379) Hadith Number 12
Saalim bin ‘Ubayd Radiyallahu ‘Anhu, a sahaabi narrates: “Rasulullah Sallallahu ‘Alayhi Wasallam became unconscious (many times) during his (last) illness. When he became conscious he would ask: ‘Is it already time for salaah?’ When they replied yes, he would say: ‘Instruct Bilaal to call out the adhaan, and instruct Abubakr to lead the salaah’. This happened a few times.(He said this because he was too ill to go to the masjid. Sayyidinia Abubakr Radiyallahu ‘Anhu was naturally soft-natured. Many a time he would weep easily. Sayyiditina ‘Aayesha Radiallallahu ‘Anha knew her fathers relationship with Sayyidina Rasulullah Sallallhu ‘Alayhi Wasallam and that he would not be able to withstand the absence of Sayyidina Rasulullah Sallallahu’Alayhi Wasallain. Therefore ‘Aayeshah Radiyallahu ‘Anha made a request. ‘My father has a soft heart. If he is going to stand on your place and lead the salaah, he will begin to weep, and will not be able to lead the salaah. Therefore, request someone else to lead the salaah’. In this manner after ‘Aayeshah Radiyallahu ‘Anha had made several requests;- Rasulullah Sallallahu ‘Alayhi Wasallam replied: ‘Do you wish to become of those women in the incident of Yusuf (‘Alayhis Salaam). Instruct Abubakr to lead the salaah’. (The ‘ulama have given their opinions on the saying of Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam that. ‘You are like the women of Yusuf ‘Alayhis Salaam’. The first is that by you ‘Aayeshah Radiyallahu ‘Anha is meant, and by women only Zulaykha is meant. The plural is used as a mark of respect. According to this saying. (a.) The example is given of stressing on talking of things that are of no value, like Zulaykha stressed Yusuf ‘Alayhis Salaam to do something which was unadvisable and improper. In the same manner you are stressing on a thing which is out of place and incorrect. (b.) just as Zulaykha invited those women who tormented her, outwardly it was an invitation, but the actual reason was that they see the handsomeness and beauty of Yusuf ‘Alayhis Salaam and will excuse this wickedness of hers. In the sane manner Sayyiditina ‘Aayeshah Radiyallahu ‘Anha outwardly said this that Sayyidina Abubakr Radiyallahu ‘Anhu is soft-natured. He will not be able to stand on your place (in salaah), but she had this in mind, as mentioned by her on another occasion that: “What made me repeat this to Rasulullah Sallallahu ‘Alayhi Wasallam, was that according to me the people would never like such a person, who stands on the place of Sayyidina Rasulullah Sallallahu’Alayhi Wasallam, and will think of him as unlucky and unfortunate”.
The second explanation is that by ‘you’, Sayyiditina ‘Aayeshah Radiyallahu ‘Anha and Sayyiditina Hafsah Radiyallahu ‘Anha are meant, and by the women of Yusuf ‘Alayhis Salaam, those women are meant who were invited by Zulaykha. According to this saying too, the following is said: (a.) The example is given on useless talk that both Sayyiditina ‘Aayeshah Radiyallahu ‘Anha and Sayyiditina Hafsah Radiyallahu ‘Anha were stressing something that was improper. In some narrations it is also mentioned that Sayyiditina Hafsah Radiyallahu ‘Anha stressed on the same thing. (b.) This similarity is to show and stress on a thing that is not in the heart. Sayyiditina ‘Aayeshah Radiyallahu ‘Anha had in mind, that if the people see Sayyidina Abubakr Radiyallahu ‘Anhu standing on the place of Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam, they will begin to have evil thoughts of Sayyidina Abubakr Radiyallahu’Anhu being very unfortunate and unlucky. She also persuaded Sayyiditina Hafsah Radiyallahu ‘Anha, the daughter of Sayyidina ‘Umar Radiyallahu ‘Anhu to think alike and side with her, and that Sayyiditina Hafsah Radiyallahu ‘Anha may feel the greatness for her father Sayyidina Umar Radiyallahu’Anhu, and may also fancy that he would fulfil the position of a successor. Therefore Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam described to her the similitude of the women of Yusuf ‘Alayhis Salaam. They outwardly declared their approval of Zulaykha’s behaviour with Yusuf ‘Alayhis Salaam, but secretly each one tried to attract Yusuf ‘Alayhis Salaam towards themselves. Some of the ‘ulama have given other reasons too. Since this is a lengthy hadith, the commentary is being mentioned briefly here. The translation of the remaining portion of this hadith will be mentioned later, where necessary. an explanation is also given. In some narrations it has also been mentioned that Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam said that Allah Ta’aala and the Muslims would not accept anyone else besides Sayyidina Abubakr Radiyallahu ‘Anhu.
Carrying out the instructions of Rasulullah Sallallahu ‘Alayhi Wasallam, Abubakr Radiyallahu ‘Anhu led the salaah. (He performed seventeen salaahs till the death of Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam. This incident which is mentioned above began on a Thursday evening. On Thursday the illness of Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam became worse. All this took place at the time of ‘eshaa on Friday night (Thursday night in common usage). From this salaah onwards Sayyidina Abubakr Radiyallahu ‘Anhu began leading the prayers. Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam passed away on a Monday just before midday. Therefore the total number of salaah led by Sayyidina Abubakr Radiyallahu ‘Anhu till the death of Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam is seventeen prayers, which Sayyidina Abubakr Radiyallahu ‘Anhu performed continuously. According to this humble servant the illness of Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam had begun long before this, hence Sayyidina Abubakr Radiyallahu ‘Anhu had led the salaah on a number of occasions.)
Once during the illness, Rasulullah Sallallahu ‘Alayhi Wasallam felt a bit well during the time of salaah. He asked if there was anyone who could support him till the masjid, Barirah and another person offered themselves, held him by his mubaarak hands and took him to the masjid. Abubakr Radiyallahu ‘Anhu sensing the arrival of Rasulullah Sallallahu ‘Alayhi Wasallam, thought of moving back. Rasulullah Sallallah ‘Alayhi Wasallam signaled him to remain there. Abubakr Radiyallahu ‘Anhu completed the salaah. After that Rasulullah Sallallahu ‘Alayhi Wasallam passed away. (He passed away on a Monday).
It is apparent what difficulties and hardships the Sahaabah Radiyallahu ‘Anhum experienced at this time, also bearing in mind the mischief of the munaafiqeen-hypocrites and enemies. The upkeep and safeguarding of the garden that Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam nurtured for twenty three years. Together with all this the passing away of the blessed and noble personality of Sayyidina Rasulullah Sallallahu’Alayhi Wasallam, who was so beloved, for whom the Sahaabah Radiyallahu ‘Anhum had sacrificed their homes, family and relatives. On this morning it seemed that he was recovering, actually he was sustaining it and not recovering. After the death of Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam the news spread quickly, but many people could not believe it. Therefore, ‘Umar (a respected and strong hearted person with all the virtues, courage, tolerance etc. could not bear it, and in this state unsheathed his sword and stood up and) began saying, “I swear by Allah that Rasulullah Sallallahu ‘Alayhi Wasallam has not passed away. The person saying Rasulullah Sallallahu’Alayhi Wasallam had passed away. I will severe that person’s head with my sword”. He (Saalim) said, the people were ummis (unlettered-they did read or write), nor was there a nabi among them before this, therefore all those present kept silent. They (the Sahaabah) said to Saalim go to the companion of Rasulullah Sallallahu ‘Alayhi Wasallam and call him.
(He is the only one that will bring the boat to shore at this stormy period. Sayyidina Abubakr Radiyallahu ‘Anhu after seeing that Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam was feeling better had taken leave from Sayyidina Rasulullah Sallallahu’Alayhi Wasallam to go and visit his family which was about the distance of a mile away). I went to Abubakr (Radiyallahu ‘Anhu) in the state of shock and tears were flowing from my eyes. At that time he was in the rnasjid. Upon seeing my state asked: ‘Did Rasulullah (Sallallahu ‘Alayhi Wasallam ) pass away? I conveyed the news to him and also said to him that ‘Umar had said, if he heard anyone saying Rasulullah (Sallallahu ‘Alayhi Wasallam) has died, he would cut off that person’s head with that sword of his. Abubakr said, “Let’s go”. I went with him. He reached the house while the people were gathering around Rasulullah (Sallallahu ‘Alayhi Wasallam). He said: ‘O people, make way for me’. The people made way for him. He gave a deep look at the mubaarak face of Rasulullah Sallallahu ‘Alayhi Wasallam and kissed his forehead, then recited this aayah:

‘Lo! thou will die, and lo! they will die;’-Surah Zumur, 30.
Then they (Sahaabah Radiyallahu ‘Anhum) asked: ‘O Companion (Abubakr Radiyallahu ‘Anhu) of Rasulullah (Sallallahu ‘Alayhi Wasallam) has Rasulullah (Sallallahu ‘Alayhi Wasallam) really passed away?’ He replied: ‘Yes’. Now they accepted. (After that they asked him other questions, because in every question there was a peculiarity.) They said: ‘O Companion of Rasulullah (Sallallahu ‘Alayhi Wasallam), should janaazah salaah be performed for Rasulullah?’ He replied: ‘Yes’. They said: ‘And how?’ He said: ‘A group at a time enter the room and perform the janazah salaah individually without jamaa’ah, and return. In this manner all will perform this salaah’. They (the Sahaabah) asked. ‘O Companion of Rasulullah (Sallallahu ‘Alayhi Wasallam) shall Rasulullah Sallallahu ‘Alayhi Wasallam be buried?’ He replied: ‘Yes’ They inquired: ‘Where?’ He replied: ‘At the spot where Allah had taken his ruh. Verily’Allah Ta’aala has not taken his ruh but at a venerated place’. They (Sahaabah) knew he said the truth (and became satisfied with all the answers). Thereafter he instructed the family of his (Rasulullah Sallallahu’Alayhi Wasallam’s) father to carry out the tajheez and takfeen.
(Sayyidina ‘Ali, Sayyidina Fadl bin ‘Abbaas, Sayyidina Usaamah and Sayyidina Shaqraan,-the slave of Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam-Radiyallahu ‘Anhum carried out the tajheez and takfeen.)
(And to safeguard Islaam and keep away differences and controversies, he suggested a person should be chosen, and all matters referred to him. In one narration it is stated that when Sayyidina ‘Umar Radiyallahu ‘Anhu unsheathed his sword and was saying, “The one who says that Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam has passed away, I will cut off his head”. Sayyidina Abubakr Radiyallahu ‘Anhu cautioned him and delivered a khutbah wherein he recited the aayah of the Qur-aan: “Muhammad is but a messenger, messengers (the like of whom) have passed away before him. . ..”-Surah Aali ‘Imraan, 144.
Thereafter he said the one who worshipped Muhammad Sallallahu ‘Alayhi Wasallam should know that Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam had passed away, the one who worships Allah, let him know that Allah is living and will live for ever. When the people heard Sayyidina Abubakr Radiyallahu ‘Anhu delivering the khutbah, they all attentively turned their attention towards the mimbar. In a narration it is stated, that Abubakr Radiyallah ‘Anhu said in this khutbah, it is now necessary to choose a person who shall keep up and guard the deen. Every person should give his view.)
The Muhaajireen got together and discussed the matter. They said: ‘Lets go to our brothers from among the Ansaar and include them in this matter.The Ansaar said: ‘we shall have an amir, and the Muhaajireen, shall have an amir (Upon that Sayyidina Abubakr Radiyallahu ‘Anhu narrated the saying of Sayyidina Rasulullah Sallallhu ‘Alayhi Wasallam that the amirs are from the Quraysh) ‘Umar ibnul Khattaab Radiyallahu ‘Anhu said: ‘Who is that person who in one instance possesses these three virtues Whom Allah Ta’aala has mentioned Qur-aan thus:”… (1) the second of two; when they two were in the cave, (2) when he said unto his comrade: Grieve not. (3) Lo! Allah is with us…”-Surah Taubah40.
Also other virtues. These three should also be such that they are of the highest order: (l.) To have unity and a close relationship with Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam and have assisted him when he was alone. (2.) Allah Ta’aala addresses him as the Companion of Sayyidina Rasululah Sallallahu ‘Alayhi Wasallam’. (3) Be in the company of Allah, as Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam has said to him that ‘Allah is with us’. At that time both Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam and Sayyidina Abubakr Radiyallahu ‘Anhu were there, regarding which Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam said: ‘Allah is with us.’ Sayyidina’Umar Radiyallahu ‘Anhu said: ‘You say, who are these two persons that are mentioned in the aayah. How great are these two personalities?’.-i.e. Who can be a greater personality than Sayyidina Rasulullah Sallallahu Alayhi Wasallam and Sayyidina Abubakr Radiyallahu ‘Anhu? Besides this they discussed other matters too, which have been mentioned in the narrations. In one hadith it is stated Sayyidina ‘Umar Radiyallahu ‘Anhu said: ‘O Ansaar, do you know that Rasulullah Sallallahu’Alayhi Wasallam instructed Abubakr to stand on his musallaa (place of prayer)? During the time of his illness he instructed Abubakr to lead the prayers? Who amongst you has the heart to remove such a person from the imaamah, whom Rasululllah Sallallahu ‘Alayhi Wasallam appointed as an Imaam’. The Ansaar said: ‘We seek refuge in Allah. We cannot by pass Abubakr’
Thereafter ‘Umar Radiyallahu ‘Anhu offered him his hand and made bay’ah (allegiance). All the people (present at Saqifah whole heartedly and with eagerness) also made bay’ah on the hands of Abubakr Radiyallahu ‘Anhu.
Commentary
This is the initial bay’ah that took place among the gathering of the Ansaar. Thereafter a general bay’ah was held in the Masjidun Nabawi, at the beginning of which ‘Umar Radiyallahu ‘Anhu delivered a khutbah in which he mentioned the virtues of Abubakr Radiyallahu ‘Anhu and elaborated on other matters. Abubakr Radiyallahu ‘Anhu then delivered a lengthy khutbah in which he said this too that, ‘I swear an oath by Allah that I never coveted the post of khilaafah. Nor was I induced to do so in private or public, nor did I make du’aa for it. I feared that if I did not accept it, greater calamities would appear among the umrnah. I have no rest in it, and what has been thrown on me, is a burden which is beyond my control. Things can only run smoothly with the help of Allah’.
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(380) Hadith Number 13
Anas Radiyallahu ‘Ahu reports that when Rasulullah Sallallahu ‘Alayhi Wasallam was experiencing severe illness, Faatimah Radiyallahu ‘Anha said: “Haai, the sickness of my father”. Nabi Sallallahu ‘Alayhi Wasallam thereupon said: “After this day your father will not experience any difficulties. Verily that inevitable thing has descended on your father today-i.e. death-which till the day of qiyaamah will not be averted by anyone”.

Commentary
The word ‘Haai’ is used to express distress and sorrow. Here she meant to express sorrow.
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(381) Hadith Number 14.
Ibn ‘Abbaas Radiyallahu ‘Anhu said: “Rasulullah Sallallahu ‘Alayhi Wasallam said: ‘The person that loses two infants, then Allah in return will surely grant that person entrance into Jannah!’. ‘Aayeshah Radiyallahu ‘Anha asked: ‘The one who has lost only one infant from among your ummah?’ He replied: ‘The one that loses only one infant shall also be forgiven’. ‘Aayeshah Radiyallahu ‘Anha then inquired: ‘What of those who have not lost any children from among your ummah?’ He replied: ‘I shall be an asset for him in the hereafter, because the loss due to my death shall be felt more than one’s family and children”‘.

Commentary
Verily the loss of Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam is such, that it is more sorrowful than the loss of one’s parents, relatives, friends, wife, children. In fact the loss of Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam is more than the loss of anyone else, which cannot be compared with anything else. It is stated in a hadith that when a person experiences difficulties, let him gain solace by thinking of it as a minor thing compared to my loss. He should think that patience was observed at the loss of Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam, so this difficulty has no comparison with it.

Hadith 21:Translation of Sahih Bukhari, Book 21: Prayer at Night (Tahajjud)

Volume 2, Book 21, Number 221:

Narrated Ibn Abbas:

When the Prophet got up at night to offer the Tahajjud prayer, he used to say: Allahumma lakal-hamd. Anta qaiyimus-samawati wal-ard wa man fihinna. Walakal-hamd, Laka mulkus-samawati wal-ard wa man fihinna. Walakal-hamd, anta nurus-samawati wal-ard. Walakalhamd, anta-l-haq wa wa’duka-l-haq, wa liqa’uka Haq, wa qualuka Haq, wal-jannatu Han wan-naru Haq wannabiyuna Haq. Wa Muhammadun, sallal-lahu’alaihi wasallam, Haq, was-sa’atu Haq. Allahumma aslamtu Laka wabika amantu, wa ‘Alaika tawakkaltu, wa ilaika anabtu wa bika khasamtu, wa ilaika hakamtu faghfir li ma qaddamtu wama akh-khartu wama as-rartu wama’a lantu, anta-l-muqaddim wa anta-l-mu akh-khir, la ilaha illa anta (or la ilaha ghairuka). (O Allah! All the praises are for you, You are the Holder of the Heavens and the Earth, And whatever is in them. All the praises are for You; You have the possession of the Heavens and the Earth And whatever is in them. All the praises are for You; You are the Light of the Heavens and the Earth And all the praises are for You; You are the King of the Heavens and the Earth; And all the praises are for You; You are the Truth and Your Promise is the truth, And to meet You is true, Your Word is the truth And Paradise is true And Hell is true And all the Prophets (Peace be upon them) are true; And Muhammad is true, And the Day of Resurrection is true. O Allah ! I surrender (my will) to You; I believe in You and depend on You. And repent to You, And with Your help I argue (with my opponents, the non-believers) And I take You as a judge (to judge between us). Please forgive me my previous And future sins; And whatever I concealed or revealed And You are the One who make (some people) forward And (some) backward. There is none to be worshipped but you . Sufyan said that ‘Abdul Karim Abu Umaiya added to the above, ‘Wala haula Wala quwata illa billah’ (There is neither might nor power except with Allah).

Volume 2, Book 21, Number 222:
Narrated Salim’s father:

In the life-time of the Prophet whosoever saw a dream would narrate it to Allah’s Apostle. I had a wish of seeing a dream to narrate it to Allah’s Apostle (p.b.u.h) I was a grown up boy and used to sleep in the Mosque in the life-time of the Prophet. I saw in the dream that two angels caught hold of me and took me to the Fire which was built all round like a built well and had two poles in it and the people in it were known to me. I started saying, “I seek refuge with Allah from the Fire.” Then I met another angel who told me not to be afraid. I narrated the dream to Hafsa who told it to Allah’s Apostle. The Prophet said, “Abdullah is a good man. I wish he prayed Tahajjud.” After that ‘Abdullah (i.e. Salim’s father) used to sleep but a little at night.

Volume 2, Book 21, Number 223:
Narrated ‘Aisha:

Allah’s Apostle used to offer eleven Rakat and that was his prayer. He used to prolong the prostration to such an extent that one could recite fifty verses (of the Quran) before he would lift his head. He used to pray two Rakat (Sunna) before the Fajr prayer and then used to lie down on his right side till the call-maker came and informed him about the prayer.

Volume 2, Book 21, Number 224:
Narrated Jundab:

The Prophet became sick and did not get up (for Tahajjud prayer) for a night or two.

Volume 2, Book 21, Number 225:
Narrated Jundab bin ‘Abdullah :

Gabriel did not come to the Prophet (for some time) and so one of the Quraish women said, “His Satan has deserted him.” So came the Divine Revelation: “By the forenoon And by the night When it is still! Your Lord (O Muhammad) has neither Forsaken you Nor hated you.” (93.1-3)

Volume 2, Book 21, Number 226:
Narrated Um Salama:

One night the Prophet got up and said, “Subhan Allah! How many afflictions Allah has revealed tonight and how many treasures have been sent down (disclosed). Go and wake the sleeping lady occupants of these dwellings up (for prayers), perhaps a well-dressed in this world may be naked in the Hereafter.”

Volume 2, Book 21, Number 227:
Narrated ‘Ali bin Abi Talib

One night Allah’s Apostle came to me and Fatima, the daughter of the Prophet and asked, “Won’t you pray (at night)?” I said, “O Allah’s Apostle! Our souls are in the hands of Allah and if He wants us to get up He will make us get up.” When I said that, he left us without saying anything and I heard that he was hitting his thigh and saying, “But man is more quarrelsome than anything.” (18.54)

Volume 2, Book 21, Number 228:
Narrated ‘Aisha:

Allah’s Apostle used to give up a good deed, although he loved to do it, for fear that people might act on it and it might be made compulsory for them. The Prophet never prayed the Duha prayer, but I offer it.

Volume 2, Book 21, Number 229:
Narrated ‘Aisha, the mother of the faithful believers:

One night Allah’s Apostle offered the prayer in the Mosque and the people followed him. The next night he also offered the prayer and too many people gathered. On the third and the fourth nights more people gathered, but Allah’s Apostle did not come out to them. In the morning he said, “I saw what you were doing and nothing but the fear that it (i.e. the prayer) might be enjoined on you, stopped me from coming to you.” And that happened in the month of Ramadan.

Volume 2, Book 21, Number 230:
Narrated Al-Mughira:

The Prophet used to stand (in the prayer) or pray till both his feet or legs swelled. He was asked why (he offered such an unbearable prayer) and he said, “should I not be a thankful slave.”

Volume 2, Book 21, Number 231:
Narrated Abdullah bin ‘Amr bin Al-‘As:

Allah’s Apostle told me, “The most beloved prayer to Allah is that of David and the most beloved fasts to Allah are those of David. He used to sleep for half of the night and then pray for one third of the night and again sleep for its sixth part and used to fast on alternate days.”

Volume 2, Book 21, Number 232:
Narrated Masruq:

I asked ‘Aisha which deed was most loved by the Prophet. She said, “A deed done continuously.” I further asked, “When did he used to get up (in the night for the prayer).” She said, “He used to get up on hearing the crowing of a cock.”

Volume 2, Book 21, Number 233:
Narrated Al-Ashath:

He (the Prophet (p.b.u.h) ) used to get up for the prayer on hearing the crowing of a cock.

Volume 2, Book 21, Number 234:
Narrated ‘Aisha:

In my house he (Prophet (p.b.u.h) ) never passed the last hours of the night but sleeping.

Volume 2, Book 21, Number 235:
Narrated Qatada:

Anas bin Malik said, “The Prophet (p.b.u.h) and Zaid bin Thabit took their Suhur together. When they finished it, the Prophet stood for the (Fajr) prayer and offered it.” We asked Anas, “What was the interval between their finishing the Suhur and the starting of the morning prayer?” Anas replied, “It was equal to the time taken by a person in reciting fifty verses of the Quran.”

Volume 2, Book 21, Number 236:
Narrated Abu-Wa il:

‘Abdullah said, “One night I offered the Tahajjud prayer with the Prophet and he kept on standing till an ill-thought came to me.” We said, “What was the ill-thought?” He said, “It was to sit down and leave the Prophet (standing).”

Volume 2, Book 21, Number 237:
Narrated Hudhaifa :

Whenever the Prophet got up for Tahajjud prayer he used to clean his mouth (and teeth) with Siwak.

Volume 2, Book 21, Number 238:
Narrated ‘Abdullah bin ‘Umar :

A man said, “O Allah’s Apostle! How is the prayer of the night?” He said, “Two Rakat followed by two Rakat and so on, and when you apprehend the approaching dawn, offer one Raka as Witr.”

Volume 2, Book 21, Number 239:
Narrated Ibn Abbas:

The prayer of the Prophet used to be of thirteen Rakat, i.e. of the night prayer.

Volume 2, Book 21, Number 240:
Narrated Masruq:

I asked Aisha about the night prayer of Allah’s Apostle and she said, “It was seven, nine or eleven Rakat besides the two Rakat of the Fajr prayer (i.e. Sunna). “

Volume 2, Book 21, Number 241:
Narrated ‘Aisha,

The Prophet (p.b.u.h) used to offer thirteen Rakat of the night prayer and that included the Witr and two Rakat (Sunna) of the Fajr prayer.

Volume 2, Book 21, Number 242:
Narrated Anas bin Malik

Sometimes Allah’s Apostle would not fast (for so many days) that we thought that he would not fast that month and he sometimes used to fast (for so many days) that we thought he would not leave fasting through-out that month and (as regards his prayer and sleep at night), if you wanted to see him praying at night, you could see him praying and if you wanted to see him sleeping, you could see him sleeping.

Volume 2, Book 21, Number 243:
Narrated Abu Huraira

Allah’s Apostle said, “Satan puts three knots at the back of the head of any of you if he is asleep. On every knot he reads and exhales the following words, ‘The night is long, so stay asleep.’ When one wakes up and remembers Allah, one knot is undone; and when one performs ablution, the second knot is undone, and when one prays the third knot is undone and one gets up energetic with a good heart in the morning; otherwise one gets up lazy and with a mischievous heart.”

Volume 2, Book 21, Number 244:
Narrated Samura bin Jundab:

The Prophet said in his narration of a dream that he saw, “He whose head was being crushed with a stone was one who learnt the Quran but never acted on it, and slept ignoring the compulsory prayers.”

Volume 2, Book 21, Number 245:
Narrated ‘Abdullah :

A person was mentioned before the Prophet (p.b.u.h) and he was told that he had kept on sleeping till morning and had not got up for the prayer. The Prophet said, “Satan urinated in his ears.”

Volume 2, Book 21, Number 246:
Narrated Abu Huraira:

Allah’s Apostle (p.b.u.h) said, “Our Lord, the Blessed, the Superior, comes every night down on the nearest Heaven to us when the last third of the night remains, saying: “Is there anyone to invoke Me, so that I may respond to invocation? Is there anyone to ask Me, so that I may grant him his request? Is there anyone seeking My forgiveness, so that I may forgive him?”

Volume 2, Book 21, Number 247:
Narrated Al-Aswad:

I asked ‘Aisha “How is the night prayer of the Prophet?” She replied, “He used to sleep early at night, and get up in its last part to pray, and then return to his bed. When the Muadh-dhin pronounced the Adhan, he would get up. If he was in need of a bath he would take it; otherwise he would perform ablution and then go out (for the prayer).”

Volume 2, Book 21, Number 248:
Narrated Abu Salma bin ‘Abdur Rahman:

I asked ‘Aisha, “How is the prayer of Allah’s Apostle during the month of Ramadan.” She said, “Allah’s Apostle never exceeded eleven Rakat in Ramadan or in other months; he used to offer four Rakat– do not ask me about their beauty and length, then four Rakat, do not ask me about their beauty and length, and then three Rakat.” Aisha further said, “I said, ‘O Allah’s Apostle! Do you sleep before offering the Witr prayer?’ He replied, ‘O ‘Aisha! My eyes sleep but my heart remains awake’!”

Volume 2, Book 21, Number 249:
Narrated ‘Aisha:

I did not see the Prophet reciting (the Quran) in the night prayer while sitting except when he became old; when he used to recite while sitting, and when thirty or forty verses remained from the Sura, he would get up and recite them and then bow.

Volume 2, Book 21, Number 250:
Narrated Abu Huraira:

At the time of the Fajr prayer the Prophet asked Bilal, “Tell me of the best deed you did after embracing Islam, for I heard your footsteps in front of me in Paradise.” Bilal replied, “I did not do anything worth mentioning except that whenever I performed ablution during the day or night, I prayed after that ablution as much as was written for me.”

Volume 2, Book 21, Number 251r:
Narrated Anas bin Malik

Once the Prophet (p.b.u.h) entered the Mosque and saw a rope hanging in between its two pillars. He said, “What is this rope?” The people said, “This rope is for Zainab who, when she feels tired, holds it (to keep standing for the prayer.)” The Prophet said, “Don’t use it. Remove the rope. You should pray as long as you feel active, and when you get tired, sit down.”

Volume 2, Book 21, Number 251n:
Narrated ‘Aisha:

A woman from the tribe of Bani Asad was sitting with me and Allah’s Apostle (p.b.u.h) came to my house and said, “Who is this?” I said, “(She is) So and so. She does not sleep at night because she is engaged in prayer.” The Prophet said disapprovingly: Do (good) deeds which is within your capacity as Allah never gets tired of giving rewards till you get tired of doing good deeds.”

Volume 2, Book 21, Number 252:
Narrated ‘Abdullah bin ‘Amr bin Al-‘As:

Allah’s Apostle said to me, “O ‘Abdullah! Do not be like so and so who used to pray at night and then stopped the night prayer.”

Volume 2, Book 21, Number 253:
Narrated ‘Ubada bin As-Samit:

The Prophet “Whoever gets up at night and says: — ‘La ilaha il-lallah Wahdahu la Sharika lahu Lahu-l-mulk, waLahu-l-hamd wahuwa ‘ala kullishai’in Qadir. Alhamdu lil-lahi wa subhanal-lahi wa la-ilaha il-lal-lah wa-l-lahu akbar wa la hawla Wala Quwata il-la-bil-lah.’ (None has the right to be worshipped but Allah. He is the Only One and has no partners . For Him is the Kingdom and all the praises are due for Him. He is Omnipotent. All the praises are for Allah. All the glories are for Allah. And none has the right to be worshipped but Allah, And Allah is Great And there is neither Might nor Power Except with Allah). And then says: — Allahumma, Ighfir li(O Allah! Forgive me). Or invokes (Allah), he will be responded to and if he performs ablution (and prays), his prayer will be accepted.”

Volume 2, Book 21, Number 254:
Narrated Abu Huraira

That once Allah’s Apostle (p.b.u.h) said, “Your brother, i.e. ‘Abdullah bin Rawaha does not say obscene (referring to his verses): Amongst us is Allah’s Apostle, who recites His Book when it dawns. He showed us the guidance, after we were blind. We believe that whatever he says will come true. And he spends his nights in such a way as his sides do not touch his bed. While the pagans were deeply asleep.”

Volume 2, Book 21, Number 255:
Narrated Nafi:

Ibn ‘Umar said, “In the life-time of the Prophet I dreamt that a piece of silk cloth was in my hand and it flew with me to whichever part of Paradise I wanted. I also saw as if two persons (i.e. angels) came to me and wanted to take me to Hell. Then an angel met us and told me not to be afraid. He then told them to leave me. Hafsa narrated one of my dreams to the Prophet and the Prophet said, “Abdullah is a good man. Would that he offer the night prayer (Tahajjud)!” So after that day ‘Abdullah (bin ‘Umar) started offering Tahajjud. The companions of the Prophet (p.b.u.h) used to tell him their dreams that (Laila-tul-Qadr) was on the 27th of the month of Ramadan. The Prophet said, “I see that your dreams agree on the last ten nights of Ramadan and so whoever is in search of it should seek it in the last ten nights of Ramadan.”

Volume 2, Book 21, Number 256:
Narrated ‘Aisha;

Allah’s Apostle offered the ‘Isha’ prayer (and then got up at the Tahajjud time) and offered eight Rakat and then offered two Rakat while sitting. He then offered two Rakat in between the Adhan and Iqama (of the Fajr prayer) and he never missed them.

Volume 2, Book 21, Number 257:
Narrated ‘Aisha:

The Prophet used to lie down on his right side, after offering two Rakat (Sunna) of the Fajr prayer.

Volume 2, Book 21, Number 258:
Narrated ‘Aisha :

After offering the Sunna of the Fajr prayer, the Prophet used to talk to me, if I happen to be awake; otherwise he would lie down till the Iqama call was proclaimed (for the Fajr prayer).

Volume 2, Book 21, Number 259:
Narrated ‘Aisha:

After offering the two Rakat (Sunna) the Prophet (p.b.u.h) used to talk to me, if I happen to be awake; otherwise he would lie down.

Volume 2, Book 21, Number 260:
Narrated ‘Aisha:

The Prophet was never more regular and particular in offering any Nawafil than the two Rakat (Sunna) of the Fajr prayer.

Volume 2, Book 21, Number 261:
Narrated ‘Aisha:

Allah’s Apostle used to offer thirteen Rakat in the night prayer and on hearing the Adhan for the morning prayer, he used to offer two light Rakat.

Volume 2, Book 21, Number 262:
Narrated ‘Aisha:

The Prophet (p.b.u.h) used to make the two Rakat before the Fajr prayer so light that I would wonder whether he recited Al-Fatiha (or not).

Volume 2, Book 21, Number 263:
Narrated Jabir bin ‘Abdullah :

The Prophet (p.b.u.h) used to teach us the way of doing Istikhara (Istikhara means to ask Allah to guide one to the right sort of action concerning any job or a deed), in all matters as he taught us the Suras of the Quran. He said, “If anyone of you thinks of doing any job he should offer a two Rakat prayer other than the compulsory ones and say (after the prayer): — ‘Allahumma inni astakhiruka bi’ilmika, Wa astaqdiruka bi-qudratika, Wa as’alaka min fadlika al-‘azlm Fa-innaka taqdiru Wala aqdiru, Wa ta’lamu Wala a’lamu, Wa anta ‘allamu l-ghuyub. Allahumma, in kunta ta’lam anna hadha-l-amra Khairun li fi dini wa ma’ashi wa’aqibati amri (or ‘ajili amri wa’ajilihi) Faqdirhu wa yas-sirhu li thumma barik li Fihi, Wa in kunta ta’lamu anna hadha-lamra shar-run li fi dini wa ma’ashi wa’aqibati amri (or fi’ajili amri wa ajilihi) Fasrifhu anni was-rifni anhu. Waqdir li al-khaira haithu kana Thumma ardini bihi.’ (O Allah! I ask guidance from Your knowledge, And Power from Your Might and I ask for Your great blessings. You are capable and I am not. You know and I do not and You know the unseen. O Allah! If You know that this job is good for my religion and my subsistence and in my Hereafter–(or said: If it is better for my present and later needs)–Then You ordain it for me and make it easy for me to get, And then bless me in it, and if You know that this job is harmful to me In my religion and subsistence and in the Hereafter–(or said: If it is worse for my present and later needs)–Then keep it away from me and let me be away from it. And ordain for me whatever is good for me, And make me satisfied with it). The Prophet added that then the person should name (mention) his need.

Volume 2, Book 21, Number 264:
Narrated Abu Qatada bin Rabi Al-Ansari;

The Prophet said, “If anyone of you enters a Mosque, he should not sit until he has offered a two-Rakat prayer.”

Volume 2, Book 21, Number 265:
Narrated Anas bin Malik

Allah’s Apostle led us and offered a two Rakat prayer and then went away.

Volume 2, Book 21, Number 266:
Narrated ‘Abdullah bin ‘Umar Abu,

I offered with Allah’s Apostle a two Rakat prayer before the Zuhr prayer and two Rakat after the Zuhr prayer, two Rakat after Jumua, Maghrib and ‘Isha’ prayers.

Volume 2, Book 21, Number 267:
Narrated Jabir bin ‘Abdullah :

While delivering a sermon, Allah’s Apostle said, “If anyone of you comes while the Imam is delivering the sermon or has come out for it, he should offer a two Rakat prayer.”

Volume 2, Book 21, Number 268:
Narrated Mujahid:

Somebody came to the house of Ibn ‘Umar and told him that Allah’s Apostles had entered the Ka’ba. Ibn ‘Umar said, “I went in front of the Ka’ba and found that Allah’s Apostle had come out of the Ka’ba and I saw Bilal standing by the side of the gate of the Ka’ba. I said, ‘O Bilal! Has Allah’s Apostle (p.b.u.h) prayed inside the Ka’ba?’ Bilal replied in the affirmative. I said, ‘Where (did he pray)?’ He replied, ‘(He prayed) Between these two pillars and then he came out and offered a two Rakat prayer in front of the Ka’ba.’ ” Abu ‘Abdullah said: Abu Huraira said, “The Prophet (p.b.u.h) advised me to offer two Rakat of Duha prayer (prayer to be offered after sunrise and before midday). ” Itban (bin Malik) said, “Allah’s Apostle

(p.b.u.h) and Abu Bakr, came to me after sunrise and we aligned behind the Prophet (p.b.u.h) and offered two Rakat.”

Volume 2, Book 21, Number 269:
Narrated Ibn ‘Umar:

I offered with the Prophet two Rakat before the Zuhr and two Rakat after the Zuhr prayer; two Rakat after Maghrib, Isha’ and the Jumua prayers. Those of the Maghrib and ‘Isha’ were offered in his house. My sister Hafsa told me that the Prophet used to offer two light Rakat after dawn and it was the time when I never went to the Prophet.”

Volume 2, Book 21, Number 270:
Narrated ‘Amr:

I heard Abu Ash-sha’tha’ Jabir saying, “I heard Ibn Abbas saying, ‘I offered with Allah’s Apostle eight Rakat (of Zuhr and ‘Asr prayers) together and seven Rakat (the Maghrib and the ‘Isha’ prayers) together.’ ” I said, “O Abu Ash-shatha! I think he must have prayed the Zuhr late and the ‘Asr early; the ‘Isha early and the Maghrib late.” Abu Ash-sha’tha’ said, “I also think so.” (See Hadith No. 518 Vol. 1).

Volume 2, Book 21, Number 271:
Narrated Muwarriq:

I asked Ibn ‘Umar “Do you offer the Duha prayer?” He replied in the negative. I further asked, “Did ‘Umar use to pray it?” He (Ibn ‘Umar) replied in the negative. I again asked, “Did Abu Bakr use to pray it?” He replied in the negative. I again asked, “Did the Prophet use to pray it?” Ibn ‘Umar replied, “I don’t think he did.”

Volume 2, Book 21, Number 272:
Narrated ‘Abdur Rahman bin Abi Laila:

Only Um Hani narrated to me that she had seen the Prophet offering the Duha prayer. She said, “On the day of the conquest of Mecca, the Prophet entered my house, took a bath and offered eight Rakat (of Duha prayers. I had never seen the Prophet offering such a light prayer but he performed bowing and prostrations perfectly .

Volume 2, Book 21, Number 273:
Narrated ‘Aisha:

I never saw the Prophet offering the Duha prayer but I always offer it.

Volume 2, Book 21, Number 274:
Narrated Abu Huraira:

My friend (the Prophet) advised me to do three things and I shall not leave them till I die, these are: To fast three days every month, to offer the Duha prayer, and to offer Witr before sleeping.

Volume 2, Book 21, Number 275t:
Narrated Anas bin Sirin:

I heard Anas bin Malik al-Ansari saying, “An Ansari man, who was very fat, said to the Prophet, ‘I am unable to present myself for the prayer with you.’ He prepared a meal for the Prophet and invited him to his house. He washed one side of a mat with water and the Prophet offered two Rakat on it.” So and so, the son of so and so, the son of Al-Jarud asked Anas, “Did the Prophet use to offer the Duha prayer?” Anas replied, “I never saw him praying (the Duha prayer) except on that day.”

Volume 2, Book 21, Number 275:
Narrated Ibn ‘Umar:

I remember ten Rakat of Nawafil from the Prophet, two Rakat before the Zuhr prayer and two after it; two Rakat after Maghrib prayer in his house, and two Rakat after ‘Isha’ prayer in his

house, and two Rakat before the Fajr prayer and at that time nobody would enter the house of the Prophet Hafsa told me that the Prophet used to offer two Rakat after the call maker had made the Adhan and the day had dawned.

Volume 2, Book 21, Number 276:
Narrated Aisha:

The Prophet never missed four Rakat before the Zuhr prayer and two Rakat before the Fajr prayer.

Volume 2, Book 21, Number 277:
Narrated ‘Abdullah Al-Muzni:

The Prophet said, “Pray before the Maghrib (compulsory) prayer.” He (said it thrice) and in the third time, he said, “Whoever wants to offer it can do so.” He said so because he did not like the people to take it as a tradition.

Volume 2, Book 21, Number 278:
Narrated Marthad bin ‘Abdullah Al-Yazani:

I went to ‘Uqba bin ‘Amir Al-Juhani and said, “Is it not surprising that Abi Tamim offers two Rakat before the Maghrib prayer?” ‘Uqba said, “We used to do so in the life-time of Allah’s Apostle.” I asked him, “What prevents you from offering it now?” He replied, “Business.”

Volume 2, Book 21, Number 279:
Narrated Mahmud bin Ar-rabi’ Al-Ansari,

that he remembered Allah’s Apostle and he also remembered a mouthful of water which he had thrown on his face, after taking it from a well that was in their house. Mahmud said that he had heard Itban bin Malik, who was present with Allah’s Apostle in the battle of Badr saying, “I used to lead my people at Bani Salim in the prayer and there was a valley between me and those people. Whenever it rained it used to be difficult for me to cross it to go to their mosque. So I went to Allah’s Apostle and said, ‘I have weak eye-sight and the valley between me and my people flows during the rainy season and it becomes difficult for me to cross it; I wish you would come to my house and pray at a place so that I could take that place as a praying place.’ Allah’s Apostle said, ‘I will do so.’ So Allah’s Apostle and Abu Bakr came to my house in the (next) morning after the sun had risen high. Allah’s Apostle asked my permission to let him in and I admitted him. He did not sit before saying, ‘Where do you want us to offer the prayer in your house?’ I pointed to the place where I wanted him to pray. So Allah’s Apostle stood up for the prayer and started the prayer with Takbir and we aligned in rows behind him; and he offered two Rakat, and finished them with Taslim, and we also performed Taslim with him. I detained him for a meal called “Khazir” which I had prepared for him.–(“Khazir” is a special type of dish prepared from barley flour and meat soup)–

When the neighbors got the news that Allah’s Apostle was in my house, they poured it till there were a great number of men in the house. One of them said, ‘What is wrong with Malik, for I do not see him?’ One of them replied, ‘He is a hypocrite and does not love Allah and His Apostle.’ On that Allah’s Apostle said, ‘Don’t say this. Haven’t you seen that he said, ‘None has the right to be worshipped but Allah for Allah’s sake only.’ The man replied, ‘Allah and His Apostle know better; but by Allah, we never saw him but helping and talking with the hypocrites.’ Allah’s Apostle replied, ‘No doubt, whoever says. None has the right to be worshipped but Allah, and by that he wants the pleasures of Allah, then Allah will save him from Hell.” Mahmud added, “I told the above narration to some people, one of whom was Ab-u Aiyub, the companion of Allah’s Apostle in the battle in which he (Ab-u Aiyub) died and Yazid bin Mu’aw7ya was their leader in Roman Territory. Abu Aiyub denounced the narration and said, ‘I doubt that Allah’s Apostle ever said what you have said.’ I felt that too much, and I vowed to Allah that if I remained alive in that holy battle, I would (go to Medina and) ask Itban bin Malik if he was still living in the mosque of his people. So when he returned, I assumed Ihram for Hajj or ‘Umra and then I proceeded on till I reached Medina. I went to Bani Salim and Itban bin Malik, who was by then an old blind man, was leading his people in the prayer. When he finished the prayer, I greeted him and introduced myself to him and then asked him about that narration. He told that narration again in the same manner as he had narrated it the first time.”

Volume 2, Book 21, Number 280:
Narrated Ibn ‘Umar,

Allah’s Apostle said, “Offer some of your prayers in your houses and do not make them graves.”

Volume 2, Book 21, Number 281:
Narrated Quza’a:

I heard Abu Said saying four words. He said, “I heard the Prophet (saying the following narrative).” He had participated in twelve holy battles with the Prophet.

Narrated Abu Huraira: The Prophet said, “Do not set out on a journey except for three Mosques i.e. Al-Masjid-AI-Haram, the Mosque of Allah’s Apostle , and the Mosque of Al-Aqsa, (Mosque of Jerusalem).”

Volume 2, Book 21, Number 282:
Narrated Abu Huraira

Allah’s Apostle said, “One prayer in my Mosque is better than one thousand prayers in any other mosque excepting Al-Masjid-AI-Haram.”

Volume 2, Book 21, Number 283:
Narrated Nafi’:

Ibn ‘Umar never offered the Duha prayer except on two occasions:

(1) Whenever he reached Mecca; and he always used to reach Mecca in the forenoon. He would perform Tawaf round the Ka’ba and then offer two Rakat at the rear of Maqam Ibrahim.

(2) Whenever he visited Quba, for he used to visit it every Saturday. When he entered the Mosque, he disliked to leave it without offering a prayer. Ibn ‘Umar narrated that Allah’s Apostle used to visit the Mosque of Quba (sometime) walking and (sometime) riding. And he (i.e. Ibn ‘Umar) used to say, “I do only what my companions used to do and I don’t forbid anybody to pray at any time during the day or night except that one should not intend to pray at sunrise or sunset.”

Volume 2, Book 21, Number 284:
Narrated ‘Abdullah bin Dinar:

Ibn ‘Umar said, “The Prophet used to go to the Mosque of Quba every Saturday (sometimes) walking and (sometimes) riding.” ‘Abdullah (Ibn ‘Umar) used to do the same.

Volume 2, Book 21, Number 285:
Narrated Ibn ‘Umar:

The Prophet used to go to the Mosque of Quba (sometimes) walking and sometimes riding. Added Nafi (in another narration), “He then would offer two Rakat (in the Mosque of Quba).”

Volume 2, Book 21, Number 286:
Narrated ‘Abdullah bin Zaid Al-Mazini:

Allah’s Apostle said, “Between my house and the pulpit there is a garden of the gardens of Paradise.”

Volume 2, Book 21, Number 287:
Narrated Abu Huraira:

The Prophet said, “Between my house and my pulpit there is a garden of the gardens of Paradise, and my pulpit is on my fountain tank (i.e. Al-Kauthar).”

Volume 2, Book 21, Number 288:
Narrated Qaza’a Maula:

(freed slave of) Ziyad: I heard Abu Said Al-khudri narrating four things from the Prophet and I appreciated them very much. He said, conveying the words of the Prophet.

(1) “A woman should not go on a two day journey except with her husband or a Dhi-Mahram.

(2) No fasting is permissible on two days: ‘Id-ul-Fitr and ‘Id-ul-Adha.

(3) No prayer after two prayers, i.e. after the Fajr prayer till the sunrises and after the ‘Asr prayer till the sun sets.

(4) Do not prepare yourself for a journey except to three Mosques, i.e. Al-Masjid-AI-Haram, the Mosque of Aqsa (Jerusalem) and my Mosque.”

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