SECTION ON PRAYER · 25 – PERFORMING PRAYER IN CAMEL ENCLOSURES
493 – It is narrated from al-Barāʾ ibn ʿĀzib (may Allah be pleased with him) as follows:
He said:
The Messenger of Allah (peace and blessings be upon him) was asked about performing prayer in camel enclosures:
“– Do not perform prayer in camel enclosures, for camels are from among the devils.” He was asked about performing prayer in sheep enclosures:
“– Perform prayer there, for they are a source of blessing.” [331]
[270]. al-Bukhārī, Kitāb al-Īmān, b. 34, p. 17, in Shahāda and Fasting; Muslim,
Kitāb al-Īmān, b. 2, no. 11, p. 30, vol. 1; al-Nasāʾī, Kitāb al-Ṣalāh, b. 3, no. 459, p.
226, vol. 1; al-Nasāʾī, also transmitted in Īmān and Fasting.
[271]. al-Bukhārī, Kitāb al-Īmān, b. 34, p. 17, in Prayer and Fasting; Muslim,
Kitāb al-Īmān, b. 3, no. 11, p. 40, vol. 1; al-Nasāʾī, Kitāb al-Ṣalāh, b. 3, p. 226, vol. 1
[272]. al-Tirmidhī, Kitāb al-Ṣalāh, b. 1113, no. 149, p. 278, vol. 1
[273]. al-Bukhārī, at the beginning of Kitāb al-Mawāqīt, p. 132, vol. 1; Muslim,
Kitāb al-Ṣalāh, b. 31, nos. 610–614, p. 425, vol. 1; al-Nasāʾī, at the beginning of Kitāb al-Mawāqīt,
no. 495, p. 245, vol. 1; Ibn Mājah, Kitāb al-Ṣalāh, b. 1, no. 668, p.
219, vol. 1
[274]. Muslim, Kitāb al-Ṣalāh, b. 31, no. 613, p. 428, vol. 1; al-Nasāʾī, Kitāb al-
Ṣalāh, b. 2, no. 520, p. 258, vol. 1; Ibn Mājah, Kitāb al-Ṣalāh, b. 1, no. 667, p.
219, vol. 1; al-Tirmidhī, Abwāb al-Ṣalāh, b. 115, no. 152, p. 286, vol. 1
[275]. Muslim, Kitāb al-Ṣalāh, b. 31, no. 612, p. 426, vol. 1; al-Nasāʾī, Kitāb al-
Ṣalāh, b. 2, no. 523, p. 26, vol. 1
[276]. al-Bukhārī, Kitāb al-Mawāqīt, b. 17, p. 140, vol. 1; Muslim, Kitāb al-Ṣalāh,
b. 40, no. 646, p. 446, vol. 1; al-Nasāʾī, Kitāb al-Ṣalāh, no. 646, p. 446, vol. 1; al-Nasāʾī,
Kitāb al-Ṣalāh, no. 528, vol. 1
[277]. al-Bukhārī, Kitāb al-Ṣalāh, b. 11, p. 137, vol. 1; Muslim, Kitāb al-Ṣalāh, b.
40, no. 647, p. 441, vol. 1; al-Nasāʾī, Kitāb al-Ṣalāh, b. 9, no. 496, p. 246, vol. 1; Ibn
Mājah, Kitāb al-Ṣalāh, b. 5, no. 682, p. 223, vol. 1
[278]. al-Nasāʾī, Kitāb al-Ṣalāh
[279]. al-Nasāʾī, Kitāb al-Mawāqīt, Time of Ẓuhr, b. 1, no. 504, p. 251, vol. 1
[280]. al-Bukhārī, Kitāb al-Mawāqīt, b. 8, p. 136, vol. 1; Muslim, Kitāb al-Ṣalāh,
b. 2, no. 616, p. 431, vol. 1; al-Tirmidhī, Abwāb al-Ṣalāh, b. 119, no. 158, p. 297, vol. 1
[281]. al-Bukhārī, Kitāb al-Mawāqīt, b. 7, p. 135, vol. 1; Muslim, Masājid, b. 32,
no. 615, p. 430, vol. 1; al-Tirmidhī, Abwāb al-Ṣalāh, b. 119, no. 157, p. 295, vol. 1;
al-Nasāʾī, Kitāb al-Ṣalāh, b. 1, no. 501, p. 253, vol. 1; Ibn Mājah, Kitāb al-Ṣalāh,
b. 4, no. 67, p. 222, vol. 1
[282]. Muslim, Kitāb al-Ṣalāh, b. 33, no. 619, p. 432, vol. 2; Ibn Mājah,
Kitāb al-Ṣalāh, b. 3, no. 673, p. 221, vol. 1
[283]. al-Bukhārī, Kitāb al-Mawāqīt, b. 12, p. 138, vol. 1; Muslim, Kitāb al-Ṣalāh,
b. 34, no. 621, p. 433, vol. 1; al-Nasāʾī, Kitāb al-Ṣalāh, b. 1, no. 507, p. 253, vol. 1;
Ibn Mājah, Kitāb al-Ṣalāh, b. 5, no. 682, p. 223, vol. 1
[284]. al-Bukhārī, Kitāb al-Mawāqīt, b. 1, p. 133, vol. 1; Muslim, Kitāb al-Ṣalāh,
b. 31, no. 612, p. 4256, vol. 1; al-Nasāʾī, Kitāb al-Ṣalāh, b. 1, no. 6, p. 253, vol. 1;
al-Tirmidhī, Abwāb al-Ṣalāh, b. 120, no. 159, p. 298, vol. 1; Ibn Mājah, Kitāb al-
Ṣalāh, b. 5, no. 683, p. 223, vol. 1
[285]. al-Bukhārī, Kitāb al-Jihād, in the exegesis of the Battle of al-Maghāzī; Muslim, Kitāb al-Ṣalāh, b. 36, no. 627, p. 436, vol. 1; al-Tirmidhī, Kitāb al-Tafsīr, no. 2987, vol. 5; al-Nasāʾī, Kitāb al-Ṣalāh, no. 474, vol. 1; Ibn Mājah, Kitāb al-Ṣalāh, b. 6, no. 684, p. 224, vol. 1
[286]. Muslim, Kitāb al-Ṣalāh, b. 36, no. 629, p. 427, vol. 1; al-Tirmidhī, Kitāb al-Tafsīr, no. 2986; al-Nasāʾī, no. 473
[287]. Muslim, Kitāb al-Ṣalāh, b. 30, no. 608, p. 42, vol. 2; al-Tirmidhī, Kitāb al-Ṣalāh, b. 377, no. 524, p. 402, vol. 2
[288]. Muslim, Kitāb al-Ṣalāh, b. 34, no. 822, p. 434, vol. 1; al-Tirmidhī, Abwāb al-Ṣalāh, b. 120, no. 160, p. 31; al-Nasāʾī, no. 512
[289]. al-Bukhārī, Kitāb al-Mawāqīt, b. 13, p. 138, vol. 1; Muslim, Kitāb al-Ṣalāh, b. 35, no. 626, p. 435, vol. 1; al-Tirmidhī, Kitāb al-Ṣalāh, b. 128, no. 175, p. 330, vol. 1; al-Nasāʾī, Kitāb al-Mawāqīt, b. 2, no. 479, p. 255, vol. 1
[290]. al-Bukhārī, Kitāb al-Mawāqīt, b. 17, no. 521, p. 140, vol. 1; Muslim, Kitāb al-Ṣalāh, b. 38, no. 637, p. 444, vol. 1; Ibn Mājah, Kitāb al-Ṣalāh, b. 7, no. 687, p. 224, vol. 1
[291]. al-Bukhārī, Kitāb al-Mawāqīt, b. 17, p. 140, vol. 1; Muslim, b. 38, no. 636, p. 441, vol. 1; al-Tirmidhī, Abwāb al-Ṣalāh, b. 122, 164, p. 304, vol. 1; Ibn Mājah, Kitāb al-Ṣalāh, b. 7, no. 688, p. 225, vol. 1
[292]. al-Tirmidhī, Kitāb al-Ṣalāh, b. 123, no. 165, p. 306, vol. 1; al-Nasāʾī, b. 22, no. 529, p. 264, vol. 1
[293]. Muslim, Kitāb al-Ṣalāh, b. 39, no. 639, p. 442, vol. 1; al-Nasāʾī, Kitāb al-Ṣalāh, b. 2, no. 539, p. 265, vol. 1
[294]. Ibn Mājah, Kitāb al-Ṣalāh, b. 8, no. 693, p. 226, vol. 1; al-Nasāʾī, no. 539
[295]. al-Bukhārī, Kitāb al-Ṣalāh, b. 27, p. 144, vol. 1; Muslim, Kitāb al-Ṣalāh, b. 40, no. 645, p. 445, vol. 1
[296]. al-Tirmidhī, Abwāb al-Ṭahārah, b. 117, no. 154, p. 289, vol. 1; al-Nasāʾī, Kitāb al-Mawāqīt, b. 2, no. 549, p. 272, vol. 1; Ibn Mājah, Kitāb al-Ṣalāh, b. 2, no. 672, p. 221, vol. 1
[297]. al-Nasāʾī, no. 462; Ibn Mājah, Kitāb al-Ṣalāh, b. 194, no. 1401, p. 448, vol. 1
[298]. al-Tirmidhī, Kitāb al-Ṣalāh, b. 127, no. 170, p. 319, vol. 1
[299]. Muslim, Kitāb al-Ṣalāh, b. 37, no. 634, p. 440, vol. 1; al-Nasāʾī, no. 472
[300]. Ibn Mājah, Kitāb al-Iqāmat al-Ṣalāh, b. 194, no. 1403, p. 450, vol. 1
[301]. Muslim, Kitāb al-Ṣalāh, b. 41, no. 648, p. 448, vol. 1; al-Tirmidhī, Abwāb al-Ṣalāh, b. 129, no. 176, p. 332, vol. 1; al-Nasāʾī; Ibn Mājah, Kitāb al-Ṣalāh, b. 150, no. 1256, p. 398, vol. 1
[302]. Ibn Mājah, Kitāb al-Iqāmat al-Ṣalāh, b. 150, no. 1255, p. 358, vol. 1
[303]. Muslim, Kitāb al-Ṣalāh, b. 55, no. 680, p. 471, vol. 1; al-Nasāʾī, Kitāb al-Ṣalāh, b. 4, no. 620, p. 288, vol. 1; al-Tirmidhī, Tafsīr Sūrah, b. 20; Ibn Mājah, Kitāb al-Ṣalāh, b. 10, no. 697, p. 227, vol. 1
[304]. Muslim, Kitāb al-Ṣalāh, b. 54, no. 681, p. 139, vol. 2
[305]. al-Bukhārī, Kitāb al-Mawāqīt, b. 35, p. 37, vol. 1; al-Nasāʾī, Kitāb al-Mawāqīt, b. 4, p. 298, vol. 1
[306]. al-Bukhārī, Kitāb Mawāqīt al-Ṣalāh, b. 35, no. 147, vol. 1; al-Nasāʾī, Kitāb Mawāqīt al-Ṣalāh, b. 4, p. 298, vol. 1
[307]. Muslim, Kitāb al-Ṣalāh, b. 54, no. 681, p. 472, vol. 1; al-Tirmidhī, Kitāb al-Ṣalāh, b. 130, no. 177, p. 334, vol. 1; al-Nasāʾī, Kitāb al-Mawāqīt, b. 4, no. 617, p. 294, vol. 1
[308]. al-Bukhārī, Kitāb al-Ṣalāh, b. 37, p. 138, vol. 1; Muslim, Kitāb al-Ṣalāh, b. 55, no. 648, p. 477, vol. 1; al-Tirmidhī, Abwāb al-Mawāqīt, b. 4, no. 614, p. 293, vol. 1; Ibn Mājah, Kitāb al-Ṣalāh, b. 9, no. 696, p. 227, vol. 1
[309]. al-Bukhārī, Kitāb al-Mawāqīt, b. 35, p. 147, vol. 1; Muslim, Kitāb al-Ṣalāh, b. 54, no. 682, p. 139, vol. 1
[310]. al-Nasāʾī, Kitāb al-Masājid, b. Mubāḥāt, Fī al-Masājid, no. 694, p. 32, vol. 2
[311]. Ibn Mājah, Kitāb al-Masājid, b. 3, no. 743, p. 245, vol. 1
[312]. Muslim, Kitāb al-Masājid, b. 1, no. 524, p. 373, vol. 1; al-Nasāʾī, Kitāb al-Masājid, b. Nabsh al-Qubūr, no. 703, p. 40, vol. 2; Ibn Mājah, Kitāb al-Masājid, b. 3, no. 742, p. 245, vol. 1; al-Bukhārī
[313]. Muslim, Kitāb al-Masājid, b. 1, no. 524, p. 373, vol. 1; al-Bukhārī,
[314]. Ibn Mājah, Kitāb al-Masājid, b. 9, no. 594, p. 489, vol. 1; al-Tirmidhī, Abwāb al-Ṣalāh, b. 417, no. 594, p. 489, vol. 2
[315]. al-Tirmidhī, Faḍāʾil al-Qurʾān, b. 2917
[316]. Muslim, Ṣalāt al-Musāfirīn, b. 10, no. 713, p. 494, vol. 1; al-Nasāʾī, Kitāb al-Masājid, b. al-Duʿāʾ ʿinda Dukhūl al-Masjid, b. 732, p. 53, vol. 2; Ibn Mājah, Kitāb al-Masājid, b. 13, no. 772, p. 254, vol. 1
[317]. Muslim, Ṣalāt al-Musāfirīn, b. 11, no. 714, p. 495, vol. 1; al-Nasāʾī, Kitāb al-Masājid, b. Amr bi al-Ṣalāh Qabla al-Julūs, Rasūl-i 731, p. 53, vol. 1; al-Tirmidhī, Abwāb al-Ṣalāh, b. 235, no. 316, p. 129, vol. 2; Ibn Mājah, Kitāb al-Iqāmat al-Ṣalāh, b. 57, no. 1013, p. 324, vol. 1; al-Bukhārī
[318]. al-Bukhārī; Muslim, Kitāb al-Masājid, b. 49, no. 649, p. 459, vol. 1; al-Nasāʾī, Kitāb al-Masājid, al-Julūs fī al-Masjid, no. 734, p. 53, vol. 1; Ibn Mājah, Kitāb al-Masājid, b. 19, no. 799, p. 262, vol. 1
[319]. Muslim, Kitāb al-Masājid, b. 42, no. 649/273, vol. 1
[320]. Muslim, b. 48, no. 658, p. 457, vol. 1; Ibn Mājah, Kitāb al-Masājid, b. 11, no. 767, p. 252, vol. 1
[321]. Muslim, Kitāb al-Masājid, b. 13, no. 552, p. 390, vol. 1
[322]. al-Bukhārī, Kitāb al-Ṣalāh, b. 37, p. 107, vol. 1; al-Tirmidhī, Abwāb al-Ṣalāh, b. 401, no. 572, p. 400, vol. 2; al-Nasāʾī, Kitāb al-Masājid, b. al-Busāq fī al-Masājid, Rasūl-i 724, p. 50, vol. 2; Muslim, Kitāb al-Masājid, b. 13, no. 552, p. 390, vol. 1
[323]. al-Tirmidhī, Kitāb al-Ṣalāh, b. 401, no. 571, p. 460, vol. 1; al-Nasāʾī, Kitāb al-Masājid, b. Nahy an Yabsuq fī al-Masjid, no. 727, p. 52, vol.; Ibn Mājah, Kitāb al-Iqāmat al-Ṣalāh, b. 61, no. 1021, p. 326, vol. 1
[324]. al-Bukhārī, Kitāb al-Ṣalāh, b. 35, p. 106, vol. 1; Muslim, Kitāb al-Masājid, b. 13, no. 547, p. 368, vol. 1
[325]. Muslim, Kitāb al-Masājid, b. 13, no. 547, p. 388, vol. 1
[326]. Muslim, Kitāb al-Masājid, b. 13, no. 554, p. 390, vol. 1
[327]. Muslim, Kitāb al-Masājid, b. 13, no. 554, p. 390, vol. 1
[328]. al-Bukhārī, Kitāb al-ʿIlm, b. 6, p. 23, vol. 1; al-Nasāʾī, Kitāb al-Ṣiyām, b. 1,
p. 132, vol. 1; Ibn Mājah, Kitāb al-Iqāmat al-Ṣalāh, Kitāb al-Fitan, b. 194–50, no. 1402, p. 422, vol. 1
[329]. This noble hadith will be mentioned in full in Kitāb al-Ḥudūd and Qaḍāʾ.
[330]. al-Tirmidhī, Kitāb al-Ṣalāh, b. 236, no. 317, p. 131, vol. 1; Ibn Mājah, Kitāb al-Ṣalāh, b. 4, no. 745, p. 246, vol. 1
[331] This noble hadith was previously mentioned in the chapter on ablution under no. 184 (see there)
“– If he is truthful in his statement, he is saved.” [270]
“– If he is truthful in what he says, by his father, he is saved. If he is truthful in his statement, by his father, he will enter Paradise.” [271]
“O Muḥammad (peace and blessings be upon him), this is the time of (prayer) of the prophets before you. And the time is between these two times.” [272]
Hishām ibn ʿUrwah, Ḥabīb ibn Abū Marzūq, and Maʿmar narrated from ʿUrwah as well. However, Ḥabīb did not mention Bashīr. Wahb ibn Kaysān narrated from Jābir (may Allah be pleased with him), who narrated from the Messenger of Allah (peace and blessings be upon him) regarding the time of Maghrib. Jābir said: On the second day, when the sun set, Jibrīl came to him at the same time for Maghrib. [273]
On the second day, he led the morning prayer and immediately returned. We said (because we were late), "Has the sun risen?" He led Ẓuhr at the same time as the previous day’s ʿAṣr, ʿAṣr when the sun turned yellow, or he said: when it darkened, Maghrib close to when the light was about to disappear, and ʿIshāʾ when a third of the night had passed. Then he said, “Where is the one who asked about the time of prayer? The time is between these two.” [274]
“– The time for Ẓuhr prayer continues until the time for ʿAṣr enters, the time for ʿAṣr continues until the sun turns yellow, the time for Maghrib continues until the redness in the evening light disappears, the time for ʿIshāʾ continues until midnight, and the time for Fajr continues until the sun rises,” he said. [275]
397 – From Muḥammad ibn ʿAmr (may Allah be pleased with him): From Jābir (may Allah be pleased with him):
We asked the Messenger of Allah (peace and blessings be upon him) at what times he performed the prayers. Jābir said: He would perform Ẓuhr at the middle of the day, ʿAṣr when the sun was still bright, Maghrib when the sun had set, and ʿIshāʾ—if the congregation was large, he would hasten it, if few, he would delay it. He would perform Fajr in the early dawn. (256) [276]
He said: But he disliked sleeping before performing ʿIshāʾ and talking after it. He would perform Fajr at a time when one of us could recognize the face of a companion whom he already knew. In the Fajr prayer, he would recite between sixty and one hundred verses. [277]
I would perform Ẓuhr prayer with the Prophet, take a handful of pebbles to cool them, and place them where I would put my forehead in prostration, and I would prostrate on them due to the intensity of the heat. [278]
400 – From ʿAbdullāh ibn Masʿūd (may Allah be pleased with him): The Messenger of Allah, in the summer, would begin the prayer when the (shadow) was between three and five feet, and in winter, between five and seven feet. [279]
401 – From Abū Dharr (may Allah be pleased with him): We were with the Messenger of Allah (peace and blessings be upon him). The muʾadhdhin wanted to call the adhān for Ẓuhr prayer. The Messenger of Allah (peace and blessings be upon him) told him, “Call it when it cools down.” Again, when he wanted to call it, the Prophet said to the muʾadhdhin two or three times, “You will call it when it cools down.” So much so that we saw the shadows of the hills. Then the Messenger of Allah said: “When the heat is severe, delay the prayer until it cools down. For the severity of the heat is from the exhalation of Hell.” (Maʿālim al-Sunan, vol. 1, p. 338) [280]
Ibn Mawhab said (instead of “an al-ṣalāt”) “bi al-ṣalāt.” [281]
403 – From Jābir ibn Samurah (may Allah be pleased with him): Bilāl (may Allah be pleased with him) would call the Ẓuhr adhān when the sun declined to the west. [282]
404 – From Anas ibn Mālik (may Allah be pleased with him): The Messenger of Allah (peace and blessings be upon him) would lead the ʿAṣr prayer when the sun was white, high, and its heat had not changed. At that time, someone going to ʿAwālī could reach there before the sun set. [283]
When the Messenger of Allah (peace and blessings be upon him) performed the ʿAṣr prayer, the sun would still be in (ʿĀʾishah’s) room and its shadow would not yet rise on the walls. [284]
409 – From ʿAlī ibn Abū Ṭālib (may Allah be pleased with him): On the day of the Battle of the Trench, the Messenger of Allah (peace and blessings be upon him) said, “The polytheists kept us from the middle prayer, the ʿAṣr prayer. May Allah fill their houses and graves with fire.” [285]
When I reached this verse, I informed him. He dictated to me (to perform the five daily prayers, the middle prayer, and the ʿAṣr prayer on time, observing humility and standing before Allah), and said that he heard this from the Messenger of Allah. [286]
“Whoever catches one rakʿah of ʿAṣr before the sun sets, he has caught the ʿAṣr of that day. Whoever catches one rakʿah of Fajr before the sun rises, he has caught the Fajr of that day,” he said. [287]
“If someone sits until the sun turns yellow and is between the two horns of Satan, then stands and performs four rakʿahs (the ʿAṣr prayer) like a bird pecking at grain, mentioning Allah little, that is the prayer of the hypocrites. That is the prayer of the hypocrites.” [288]
Abū Dāwūd: ʿUbaydullāh ibn ʿUmar said “ʿUtira” with Hamzah. Sālim’s father, narrating from the Messenger of Allah, said “Wutira” with Wāw. [289]
416 – It is narrated from Anas ibn Mālik (may Allah be pleased with him):
We would perform the Maghrib prayer with the Messenger of Allah (peace and blessings be upon him), then shoot arrows, and one of us could see where his arrow landed. [290]
The Messenger of Allah (peace and blessings be upon him) would lead the Maghrib prayer as soon as the upper edge of the sun disappeared and set. [291]
He would perform it when the moon was three days old and had set. [292]
“Are you waiting for ʿIshāʾ? If it would not be difficult for my community, I would lead them in ʿIshāʾ at this hour,” he said. Then he ordered the muʾadhdhin, who gave the iqāmah for prayer. [293]
“– Everyone has performed their prayer and returned to their beds, but as long as you wait for the prayer, you are as if in prayer. If it were not for the weakness of the weak and the illness of the sick, I would delay the ʿIshāʾ prayer until midnight,” he said. [294]
423 – It is narrated from ʿĀʾishah (may Allah be pleased with her):
When the Messenger of Allah (peace and blessings be upon him) led the Fajr prayer, the women would return to their homes wrapped in their cloaks. Because of the darkness, they could not be recognized. [295]
“– Perform the Fajr prayer when it becomes light, for if you perform it in the light, your reward will be greater,” or “the reward is greater,” he said. [296]
“– Allah has made five daily prayers obligatory upon the Muslims. Whoever performs their ablutions well, observes their bowings and humility, and performs them on time, that person has a promise from Allah Most High to forgive his sins. Whoever does not do so, Allah Most High has not promised him; if He wills, He will forgive him, and if He wills, He will punish him.” [297]
In the hadith narrated from his maternal aunt known as Khuzāʾī Umm Farwah, he said: Umm Farwah said: I pledged allegiance to the Messenger of Allah (peace and blessings be upon him), and it is narrated that she was asked about the Messenger of Allah (peace and blessings be upon him). [298]
427 – It is narrated from the father of Abū Bakr ibn ʿUmārah ibn Ruwaybah (may Allah be pleased with him): A man from Basra said to him, “Tell me what you heard from the Messenger of Allah (peace and blessings be upon him).” He said: The Messenger of Allah (peace and blessings be upon him) said: “A person who performs prayer before the sun rises (Fajr) and before it sets (ʿAṣr) will not enter the Fire.” The man from Basra repeated three times, “Did you hear this from the Prophet?” Each time, the father of Abū Bakr ibn Ruwaybah replied, “Yes, I heard all of this with my own ears and my heart memorized it.” The man from Basra said, “I also heard the same thing from the Messenger of Allah (peace and blessings be upon him).” [299]
“– Allah Most High has made five daily prayers obligatory upon your community. I have promised that whoever comes with them, performing them on time, I will admit him to My Paradise. Whoever does not persist in these prayers, I have not promised to admit him to Paradise,” he said. [300]
“Perform the prayer on time, then if you catch the congregation, perform it with them; what you perform with them will be supererogatory for you,” he said. [301]
“Perform the prayer on time. What you perform with them will be supererogatory,” he said. [302]
Anbasah would narrate this hadith as “perform the prayer for My remembrance (li dhikrī).” Aḥmad ibn Ṣāliḥ said, KERĀ: means to doze off. (283) [303]
He meant the Fajr prayer. The voices ceased, everyone fell asleep. They could not wake up; only the heat of the sun woke them. After getting up and walking a little, they dismounted and performed ablution. Bilāl called the adhān, first they performed the two rakʿahs of the Fajr sunnah, then the obligatory prayer. They said to each other, “We were negligent in the prayer.” The Messenger of Allah (peace and blessings be upon him) said, “There is no negligence in sleep. Negligence is when one misses the prayer while awake. If any of you forgets the prayer, let him perform it when he remembers. On the second day, let him perform that prayer at its time.” [304]
439 – The same report is narrated from Abū Qatādah (may Allah be pleased with him): The Messenger of Allah (peace and blessings be upon him) said, “Allah took your souls wherever He willed and sent them wherever He willed. (To Bilāl:) Get up and call the adhān for prayer.” They all got up and performed ablution for prayer. When the sun had risen a little, the Messenger of Allah (peace and blessings be upon him) led them in the Fajr prayer. [305]
440 – From ʿAbdullāh ibn Abū Qatādah, from his father; in one narration, when the sun had risen, the Prophet (peace and blessings be upon him) performed ablution and led them in the Fajr prayer. [306]
“There is no negligence in sleep; negligence is only when one delays a prayer until the time of the next prayer enters while awake,” he said. [307]
442 – It is narrated from Anas ibn Mālik (may Allah be pleased with him): The Messenger of Allah (peace and blessings be upon him) said: “If someone forgets a prayer, let him perform it as soon as he remembers. There is no expiation for the missed prayer except to make it up.” [308]
443 – From ʿImrān ibn Ḥuṣayn (may Allah be pleased with him): The Messenger of Allah (peace and blessings be upon him), while on a journey with his Companions (ṣaḥāba), overslept the time for Fajr prayer; they only woke up with the heat of the sun. They walked a little until the sun had risen a bit. The Messenger of Allah (peace and blessings be upon him) ordered the muʾadhdhin to call the adhān. When the muʾadhdhin called the adhān, he performed the two rakʿahs of sunnah before the obligatory Fajr prayer. Then the muʾadhdhin gave the iqāmah, and the Messenger of Allah (peace and blessings be upon him) led the obligatory prayer. [309]
“The Hour will not be established until people boast to one another about building mosques,” he said. [310]
The Messenger of Allah (peace and blessings be upon him) ordered ʿUthmān to build the mosque of Ṭāʾif on the place where their idols (temples) were located. [311]
– “O Allah, only the benefit of the Hereafter is true benefit; help the Anṣār and the Muhājirūn.” [312]
ʿAbd al-Wāris claimed that this hadith was expressed by Ḥammād. [313]
The Messenger of Allah (peace and blessings be upon him) ordered that prayer places be established in homes (and tribes) and that they be kept clean. [314]
“The rewards of my community were presented to me, even to the extent of the dust a person removes from the mosque. The sins of my community were also presented. I did not see a greater sin than a person learning a surah or a verse and then forgetting it,” he said. [315]
When leaving the mosque, let him say, “I ask You from Your bounty.” [316]
467 – It is narrated from Abū Qatādah (may Allah be pleased with him): The Messenger of Allah (peace and blessings be upon him) said, “When one of you enters the mosque, let him not sit until he has performed two rakʿahs.” [317]
They say, “O Allah, forgive him. O Allah, have mercy on him,” making supplication (dua) and seeking forgiveness for him, he said. [318]
The Messenger of Allah (peace and blessings be upon him) said: “As long as one of you is kept in the mosque by prayer, he is considered to be in prayer. For nothing keeps him from returning home except prayer.” [319]
I heard the Messenger of Allah (peace and blessings be upon him) say: “If you hear someone in the mosque asking about a lost item, say, ‘May Allah not return your lost item to you.’ Indeed, mosques were not built for seeking lost items,” he said. [320]
474 – From Anas ibn Mālik (may Allah be pleased with him): The Messenger of Allah (peace and blessings be upon him) said: “Spitting in the mosque is a sin. The expiation for this sin is to remove it.” [321]
“Spitting in the mosque is a sin. Its expiation is to bury it.” [322]
“When one of you stands for prayer, or when one of you performs prayer, let him not spit in front of him or to his right, but if necessary, to his left or under his foot, then wipe it away.” [323]
“When one of you is performing prayer, Allah is before his face. So let him not spit in front of him,” he said. [324]
“Would any of you like it if someone spat in his face? When one of you turns to the qiblah, he is truly turning to the Mighty and Majestic Allah. There are angels on his right. Let him not spit to his right or toward the qiblah, but to his left or under his foot. If he is pressed and must spit, let him do so,” he said. Ibn ʿAjlān explained to us: Spitting into a handkerchief and wiping it with part of it is to rub it. [325]
“For you have offended Allah and His Messenger,” he said. [326]
483 – Abūl-ʿAlāʾ narrated from his father (ʿAbdullāh, may Allah be pleased with him) a narration with the same meaning as the previous hadith. He added the phrase, “Then he wiped it with his sandal.” [327]
O Muḥammad (peace and blessings be upon him), I ask you, he said. Anas narrated the hadith. [328]
488 – It is narrated from Abū Hurayrah (may Allah be pleased with him):
The Jews came to the Messenger of Allah (peace and blessings be upon him). The Messenger of Allah (peace and blessings be upon him) was sitting among his Companions (ṣaḥāba) in the mosque. They came to ask what should be done between a man and a woman who had committed adultery. They said, “O Abū al-Qāsim.” [329]
– The Messenger of Allah (peace and blessings be upon him) said, “Prayer can be performed anywhere on the earth, except in bathhouses and graveyards,” he said. [330]
“– Perform prayer there, for they are a source of blessing,” he said. [331]