SECTION ON PRAYER · 125 – RECITING THE BASMALAH ALOUD
786 – Yazid al-Fārisi said:
I heard Ibn ʿAbbās say the following. I said to ʿUthmān ibn ʿAffān: “While the surah Barāʾa is among the ‘Mieteyn’ (those of two hundred verses) and the surah al-Anfāl is among the ‘Mathānī’ (those that are repeated),
you count them among the long seven surahs, but you do not write the line of ‘Bismillāhir-Raḥmānir-Raḥīm’ (In the Name of Allah, the Most Gracious, the Most Merciful) between them. What caused you to do this?”
ʿUthmān replied:
Whenever verses were revealed to the Messenger of God (peace and blessings be upon him), he would call one of the scribes of revelation and say, “Place this verse in the surah in which such-and-such is mentioned.” The Messenger of God (peace and blessings be upon him) would have one or two verses revealed to him and would command that they be placed accordingly.
The surah al-Anfāl is the first surah revealed to the Messenger of God (peace and blessings be upon him) in Madinah. Barāʾa is the last surah revealed from the Qur’an.
The story of Barāʾa resembles the story of al-Anfāl. I thought it was a continuation of it. For this reason, I counted them among the seven long surahs and did not write the line of ‘Bismillāhir-Raḥmānir-Raḥīm’ between them.” [488]
EXPLANATION
The following names are given to the surahs of the Noble Qur’an:
1 – The first seven surahs of the Noble Qur’an are called ‘Ṭiwāl’ (the long surahs).
2 – The surahs that come after the Ṭiwāl and have two hundred verses are called ‘Mieteyn’.
3 – The surahs that come after the Mieteyn are called ‘Mathānī’.
4 – Those that are separated by the Basmalah after the Mathānī are called ‘Mufaṣṣal’ surahs.
Although the surah Barāʾa is among the Mieteyn (those of two hundred verses) and the surah al-Anfāl is among the Mathānī, why is it that the Basmalah is not written between them and they are counted as one of the long surahs by combining them? This is asked to ʿUthmān (may Allah be pleased with him).
ʿUthmān (may Allah be pleased with him) replied: Whenever a verse was revealed from the Noble Qur’an, the Messenger of God (peace and blessings be upon him) would call one of the scribes of revelation and say, “Place this verse in the surah which contains the story of Nūḥ or the story of Hūd, or which is similar in meaning.”
The surah al-Anfāl is the first surah revealed in Madinah. The surah Barāʾa is the last surah. Because their meanings are similar, I thought al-Anfāl was a continuation of Barāʾa and did not write the Basmalah between them. This was his answer.
As evidence for not writing the Basmalah, he cited the closeness of meaning between the surahs and their order of revelation.
787 – From Yazid al-Fārisi (may Allah be pleased with him):
Ibn ʿAbbās informed us with the same meaning as hadith number “786”.
In the narration of Marwān, it is said:
– The Messenger of God (peace and blessings be upon him) passed away and did not inform us that al-Anfāl was part of Barāʾa.
Abū Dāwūd says: al-Shaʿbī, Abū Mālik, Qatāda, and Thābit ibn ʿAmr said, “The Messenger of God (peace and blessings be upon him) did not command the writing of ‘Bismillāhir-Raḥmānir-Raḥīm’ until the surah al-Naml was revealed.”
This is the meaning of these narrations.
EXPLANATION
Although this hadith is mursal, it is evidence for the scholars who say that the ‘Basmalah’ came to separate the surahs.
788 – From Ibn ʿAbbās (may Allah be pleased with him):
– The Messenger of God (peace and blessings be upon him) did not know how to separate the surahs from one another until ‘Bismillāhir-Raḥmānir-Raḥīm’ was revealed to him. This is the wording narrated by Ibn al-Sarḥ from among the narrators.
EXPLANATION
Because of the diversity of narrations regarding whether the Messenger of God (peace and blessings be upon him) recited the Basmalah aloud or silently, the scholars differed. The statement to reconcile both types of narration is as follows:
The Messenger of God (peace and blessings be upon him) would sometimes recite it aloud and sometimes silently.
[441] Bukhārī, Kitāb al-Adhān, b. 112, p. 190, v. 1; al-Nasāʾī, Kitāb al-Imāmah, b. Rukūʿ al-Nassaf, no. 872, p. 118, v. 2
[442] Bukhārī, Kitāb al-Ṣalāt, b. 112, p. 190, v. 1; al-Nasāʾī, Kitāb al-Iftitāḥ, b. al-Tashdīd fī Tark al-Jamāʿah, no. 872, p. 118, v. 2
[443] Muslim, Kitāb al-Ṣalāt, b. 47, no. 499, p. 358, v. 1; al-Tirmidhī, Abwāb al-Ṣalāt, b. 250, no. 335, p. 156, v. 2; Ibn Mājah, Kitāb al-Ṣalāt, b. 36, no. 940, p. 303, v. 1
[444] Bukhārī, Kitāb al-Ṣalāt, b. 1, p. 126, v. 1; Muslim, Kitāb al-Ṣalāt, b. 47, no. 501, p. 359, v. 1; al-Nasāʾī, Kitāb al-Qiblah, b. Sutrat al-Musallī, p. 62, v. 2; Ibn Mājah, Kitāb al-Ṣalāt, b. 36, no. 941, p. 303, v. 1
[445] Bukhārī, Kitāb al-Ṣalāt, Abwāb al-Sutrah, b. 1, p. 126, v. 1; Muslim, Kitāb al-Ṣalāt, b. 501/246, p. 359, v. 1
[446] Ibn Mājah, Kitāb al-Ṣalāt, b. 36, no. 943, p. 303, v. 1
[447] al-Nasāʾī, Kitāb al-Qiblah, b. al-Amr bi-l-Dunuw min al-Sutrah, no. 749, p. 62, v. 2
[448] Bukhārī, Abwāb al-Sutrah, b. 2, p. 127, v. 1; Muslim, Kitāb al-Ṣalāt, b. 49, no. 508, p. 364, v. 1
[449] Muslim, Kitāb al-Ṣalāt, b. 48, no. 505, p. 362, v. 1; Bukhārī, Kitāb al-Ṣalāt, b. 11, p. 129, v. 1; al-Nasāʾī, Kitāb al-Qiblah, b. al-Amr bi-l-Dunuw min al-Qiblah, no. 758; Ibn Mājah, Kitāb al-Ṣalāt, b. 39, no. 954, p. 307, v. 1
[450] Bukhārī, Kitāb Abwāb al-Sutrah, b. 11, p. 129, v. 1; Muslim, Kitāb al-Ṣalāt, b. 48, no. 505, p. 362, v. 1
[451] Bukhārī, Abwāb al-Sutrah, b. 12, p. 129, v. 1; Muslim, Kitāb al-Ṣalāt, b. 48, no. 507, p. 305, v. 1; al-Tirmidhī, Kitāb al-Ṣalāt, b. 251, no. 336, p. 158, v. 2; al-Nasāʾī, Kitāb al-Qiblah, b. al-Tashdīd fī-l-Murūr Bayna al-Musallī, no. 757, p. 66, v. 2; Ibn Mājah, Kitāb al-Ṣalāt, b. 37, no. 945, p. 304, v. 1
[452] Muslim, Abwāb al-Sutrah, b. 16, p. 130, v. 1; al-Tirmidhī, Kitāb al-Ṣalāt, b. 253, no. 338, p. 161, v. 2; al-Nasāʾī, Kitāb al-Qiblah, b. Mā Yaqṭaʿ al-Ṣalāt, p. 63, v. 2; Ibn Mājah, Kitāb al-Ṣalāt, b. 38, no. 950, p. 305, v. 1
[453] Bukhārī, Abwāb al-Sutrah, b. 14, p. 130, v. 1; Muslim, Kitāb al-Ṣalāt, b. 51, no. 512, p. 366, v. 1; al-Nasāʾī, Kitāb al-Qiblah, b. al-Rukhsah fī-l-Ṣalāt, halfan naʿīm, no. 760, p. 67, v. 2; Ibn Mājah, Kitāb al-Ṣalāt, b. 40, no. 956, p. 307, v. 1; Bukhārī, Abwāb al-Sutrah, b. 10, p. 128, v. 1; al-Nasāʾī, Kitāb al-Qiblah, b. 67, p. 67, v. 2
[454] Bukhārī, Kitāb al-Abwāb al-Sutrah, b. 14, p. 130, v. 1; Muslim, Kitāb al-Ṣalāt, b. 51, no. 512, p. 366, v. 1; al-Nasāʾī, Kitāb al-Qiblah, b. 67, p. 67, v. 2
[455] Bukhārī, Abwāb al-Sutrah, b. 1, p. 126, v. 1; Muslim, Kitāb al-Ṣalāt, b. 47, no. 504, p. 361, v. 1; al-Tirmidhī, Abwāb al-Ṣalāt, b. 252, no. 337, p. 160, v. 2; al-Nasāʾī, Kitāb al-Qiblah, b. Mā Yaqṭaʿ al-Ṣalāt, no. 753, p. 64, v. 2; Ibn Mājah, Kitāb al-Ṣalāt, b. 38, no. 947, p. 305, v. 1
[456] al-Nasāʾī, Kitāb al-Qiblah, b. Mā Yaqṭaʿ al-Ṣalāt, no. 753, p. 69, v. 2
[457] al-Nasāʾī, Kitāb al-Qiblah, no. 754, p. 65, v. 2
[458] Bukhārī, Kitāb al-Adhān, b. 82, p. 179, v. 1; Muslim, Kitāb al-Ṣalāt, b. 9, no. 390, p. 292, v. 1; al-Nasāʾī, Kitāb al-Iftitāḥ, b. 1, no. 877, p. 121, v. 2; Ibn Mājah, Kitāb al-Ṣalāt, b. 15, no. 860, p. 279, v. 1
[459] Muslim, Kitāb al-Ṣalāt, b. 15, no. 401, p. 301, v. 1
[460] al-Nasāʾī, Kitāb al-Iftitāḥ, b. 4, no. 890, p. 126, v. 2; Ibn Mājah, Kitāb al-Ṣalāt, b. 15, no. 867, p. 281, v. 1
[461] al-Nasāʾī, Kitāb al-Iftitāḥ, b. 4, no. 890, p. 126, v. 2
[462] al-Nasāʾī, no. 890
[463] Bukhārī; al-Tirmidhī, Abwāb al-Ṣalāt, b. 193, no. 260, p. 45, v. 2; al-Nasāʾī; Ibn Mājah, Kitāb al-Ṣalāt, b. 15, no. 862, p. 280, v. 1
[464] al-Nasāʾī, Kitāb al-Iftitāḥ, b. 3, no. 883, p. 123, v. 2
[465] al-Nasāʾī,
[466] Bukhārī, Kitāb al-Adhān, b. 85, p. 180, v. 1
[467] Muslim, Kitāb al-Ṣalāt, b. 9, no. 391, p. 293, v. 1; al-Nasāʾī, Kitāb al-Iftitāḥ, b. 2, no. 882, p. 123, v. 2; Ibn Mājah, Kitāb al-Ṣalāt, b. 15, no. 859, p. 279, v. 1
[468] al-Nasāʾī, Kitāb al-Iftitāḥ, b. Tatbīq, p. 184, v. 2
[469] al-Tirmidhī, Kitāb al-Ṣalāt, b. 191, no. 257, p. 40, v. 2; al-Nasāʾī, Kitāb al-Iftitāḥ, Rafʿ al-Yadayn Maddan, p. 124, v. 2
[470] al-Tirmidhī, Kitāb al-Ṣalāt, b. 177, no. 239, p. 5, v. 2; al-Nasāʾī, Kitāb al-Iftitāḥ, b. Rafʿ al-Yadayn Maddan, no. 884, p. 124, v. 2
[471] al-Nasāʾī, Kitāb al-Iftitāḥ, b. 3, v. 2, p. 126; Ibn Mājah, Kitāb al-Ṣalāt, b. 3, no. 818, p. 226, v. 1
[472] Muslim, Kitāb al-Ṣalāt, b. 40, no. 40, p. 346, v. 1; al-Tirmidhī, Abwāb al-Ṣalāt, b. 197, no. 266, p. 53, v. 2; Ibn Mājah, Kitāb al-Ṣalāt, b. 18, no. 18, p. 284, v. 1; al-Nasāʾī, Kitāb al-Iftitāḥ, no. 898, p. 129, v. 2
[473] Muslim, Kitāb al-Ṣalāt
[474] Ibn Mājah, Kitāb al-Ṣalāt, b. 2, no. 807, p. 265, v. 1
[475] al-Nasāʾī, Kitāb Qiyām al-Layl, b. Dhikr mā Yastaftihu bi-l-Qiyām; Ibn Mājah, Kitāb al-Ṣalāt, b. 180, no. 1356, p. 431, v. 1
[476] Muslim, Kitāb al-Ṣalāt, Ṣalāt al-Musāfirīn, b. 26, no. 770, p. 534, v. 3; al-Tirmidhī; al-Nasāʾī, Kitāb Qiyām al-Layl, b. Duʿāʾ Ṣalāt al-Layl, p. 212, v. 3; Ibn Mājah, Kitāb al-Ṣalāt, b. 180, no. 1357, p. 431
[477] Bukhārī; al-Nasāʾī, Kitāb Iftitāḥ al-Ṣalāt, p. 132, v. 2
[478] Muslim, Kitāb al-Ṣalāt al-Musāfirīn, b. 26, no. 769, p. 532, v. 1; al-Nasāʾī, Kitāb Qiyām al-Layl, b. Duʿāʾ Ṣalāt al-Layl, p. 209, v. 3; Ibn Mājah, Kitāb al-Ṣalāt, b. 180, no. 1355, p. 430, v. 1
[479] al-Tirmidhī; al-Nasāʾī, Kitāb Iftitāḥ al-Ṣalāt, Bāb Nawʿ Akhar min al-Dhikr, p. 132, v. 1
[480] al-Tirmidhī, Abwāb al-Ṣalāt, b. 179, no. 242, p. 9, v. 2; al-Nasāʾī, Kitāb al-Iftitāḥ, b. al-Dhikr Bayna al-Takbīr wa-l-Qirāʾah, p. 132, v. 2; Ibn Mājah, Kitāb al-Ṣalāt, b. 2, no. 807, p. 265, v. 1
[481] al-Tirmidhī, Kitāb al-Ṣalāt, b. 179, no. 243, p. 11, v. 2; Ibn Mājah, Kitāb al-Ṣalāt, b. 1, no. 804, p. 264, v. 1
[482] Ibn Mājah, Kitāb al-Ṣalāt, b. 12, no. 844, p. 275, v. 1
[483] al-Tirmidhī, Kitāb al-Ṣalāt, b. 185, no. 251, p. 2, v. 1; Ibn Mājah, Kitāb al-Ṣalāt, b. 12, no. 844-845, p. 275, v. 1
[484] Bukhārī, Kitāb al-Adhān, b. 88, p. 181, v. 1; Muslim, Kitāb al-Ṣalāt, b. 40, no. 476-204, p. 346, v. 1; al-Nasāʾī, Kitāb al-Iftitāḥ, b. 6, no. 896, p. 129, v. 2; Ibn Mājah, Kitāb al-Ṣalāt, b. 1, no. 805, v. 1, p. 265
[485] Bukhārī, Kitāb al-Adhān, b. 88, p. 181, v. 1; Muslim, Kitāb al-Ṣalāt, b. 13, no. 399, p. 299, v. 1; al-Nasāʾī, Kitāb al-Iftitāḥ, b. 7, p. 133, v. 2
[486] Muslim; Ibn Mājah, Kitāb al-Ṣalāt, b. 4, no. 812, p. 267, v. 1
[487] Muslim, Kitāb al-Ṣalāt, b. 14, no. 400, p. 300, v. 1; Ibn Mājah,
[488] al-Tirmidhī, Kitāb Tafsīr, b. Tafsīr Sūrat al-Tawbah, no. 3086, p. 336, v. 4
– “May Allah increase your zeal, but do not do this again!” he said. [441]
Abū Dāwūd said: Ziyād al-Aʿlam is Ziyād ibn so-and-so ibn Qurrah. He is also the cousin of Yūnus ibn ʿUbayd. [442]
685 – From Mūsā ibn Ṭalḥah, from his father Ṭalḥah ibn ʿUbaydullāh (may Allah be pleased with him):
The Messenger of God (peace and blessings be upon him) said: “When you place something in front of you in prayer, even if it is as much as the back of a saddle (the wood at the back of a camel’s saddle), then what passes in front of you will not harm you.” [443]
When the Messenger of God (peace and blessings be upon him) went out for the festival prayer, he would command that a spear be brought and placed in front of him, and he would pray towards it while the congregation was behind him. He would do this also during travel. For this reason, the commanders made it a custom to place a spear in front of them during the festivals. [444]
The Messenger of God (peace and blessings be upon him) performed the noon prayer as two rakʿahs and the afternoon prayer as two rakʿahs at Bathā’, and there was a stick in front of him. Women and donkeys would pass behind the stick. [445]
The Messenger of God (peace and blessings be upon him) said: “When one of you prays, let him place something in front of him. If he cannot find anything, let him set up a stick. If he does not have a stick, let him draw a line on the ground. Then, what passes in front of him will not harm him.” [446]
Some have said that this hadith was transmitted from Sahl ibn Saʿd through Nāfiʿ ibn Jubayr, and there is disagreement in its chain of transmission. [447]
Abū Dāwūd: This report is from Nufaylī. [448]
The Messenger of God (peace and blessings be upon him) said: “When one of you is praying, let him not allow anyone to pass in front of him. Let him prevent him as much as he can. If he insists on passing, let him try to prevent him, for he is only a devil.” [449]
“When one of you is praying towards something that screens him from the people, if someone wants to pass in front of him, let him push him away from his chest and prevent him. If he insists on passing, let him fight him, for he is only a devil.” [450]
“If the one who passes in front of a person praying knew the sin he bears, he would find it better to wait for forty (years, months, or days) than to pass in front of him.” Abū Nāẓir said: The narrator did not know whether he said forty years, forty months, or forty days. [451]
Abū Dharr said: O son of my brother, just as you asked me, I asked the Messenger of God (peace and blessings be upon him), and he said: “The black dog is a devil.” [452]
ʿĀʾishah (may Allah be pleased with her) said: How ugly it is that you equate us women with donkeys and dogs (in breaking the prayer). I saw the Messenger of God (peace and blessings be upon him) praying while I was lying across in front of him. When he wanted to prostrate, he would nudge my feet, and I would draw them in towards myself, and then he would prostrate. [453]
My feet would be in front of the Messenger of God (peace and blessings be upon him) while I was asleep, and he would pray at night. When he wanted to prostrate, he would tap my feet, and I would draw them in, and then he would prostrate. [454]
I came while riding a female donkey. At that time, I was about to reach puberty. The Messenger of God (peace and blessings be upon him) was leading the prayer at Minā. I passed between some of the rows (with the donkey), then dismounted and let it graze, and I joined the row. No one criticized me for this action. [455]
Dāwūd ibn Mihrāq said: He distinguished one from the other. He did not attach importance to it. [456]
While we were on a piece of land belonging to us, the Messenger of God (peace and blessings be upon him) came to us, with my father ʿAbbās among his entourage. He prayed in the open without a screen in front of him. While he was praying, a dog and a donkey belonging to us were playing in front of him, and he did not attach importance to it. [457]
I saw the Messenger of God (peace and blessings be upon him) raise his hands to the level of his shoulders when he began the prayer, when he wanted to bow, and after he raised his head from bowing. (Among the narrators) Sufyān ibn ʿUyaynah narrated once as “when raising his head,” but most of the time as “after raising his head from bowing,” and he did not mention raising the hands between the two prostrations. [458]
This hadith was narrated by Hammām from Ibn Jihād. He did not mention raising the hands when rising from prostration. [459]
Among the narrators, Bishr made a circle with his thumb and middle finger, and when reciting the testimony, he pointed with his index finger. [460]
727 – With the same chain as the previous hadith, it was narrated from ʿĀṣim ibn Kulayb with the same meaning, and in that narration, the Messenger of God (peace and blessings be upon him) (placed his right hand and wrist over his left hand). In that narration, it is said: After that, I came on a very cold day and saw the people wrapped in large garments, and their hands were moving under the garments. [461]
728 – It is narrated from Wāʾil ibn Ḥujr (may Allah be pleased with him) that he said: I saw the Messenger of God (peace and blessings be upon him) raise his hands up to his ears when he began the prayer. Then I came again to the Companions (ṣaḥāba), and I saw them, while wearing garments with hoods, raising their hands up to their chests at the beginning of the prayer. [462]
He would say “Allāhu Akbar,” raise his head, spread his left foot, and sit on it until every limb was in its place. He would do the same in the other rakʿahs. When he rose from two rakʿahs, he would say the takbīr as at the beginning of the prayer and raise his hands to the level of his shoulders. He would do this in the remaining rakʿahs of the prayer. When he came to the last prostration after which the salām would be given, he would bring his left foot out to the right and sit on his left buttock in the tawarruk position. The Companions said, “You have spoken the truth. The Messenger of God (peace and blessings be upon him) used to pray exactly like this.” [463]
737 – ʿAbd al-Jabbār narrated from his father Wāʾil (may Allah be pleased with him) that he said: I saw the Messenger of God (peace and blessings be upon him) raise his thumbs up to the lobes of his ears when saying the takbīr in prayer. [464]
– Did the Messenger of God (peace and blessings be upon him) do this? I do not know. [465]
When he entered the prayer, he would say the takbīr and raise his hands. When he bowed, when he said “Samiʿa Allāhu liman ḥamidah,” and when he rose from the second rakʿah, he would raise his hands (at every takbīr) and would attribute this to the Messenger of God (peace and blessings be upon him) as a marfūʿ report. [466]
I saw the Messenger of God (peace and blessings be upon him) raise his hands up to the lobes of his ears when he said the takbīr, when he bowed, and when he raised his head from bowing. [467]
– My brother spoke the truth. We used to do this too, then we were commanded to grasp the knees, he said. [468]
– This hadith is abbreviated from a longer hadith. It is not authentic with these words. [469]
When the Messenger of God (peace and blessings be upon him) began the prayer, he would raise his hands by extending them. [470]
He was praying. He placed his left hand over his right hand, and the Messenger of God (peace and blessings be upon him) saw him and placed his right hand over his left. [471]
– O Allah, forgive what I have done before and what I have left behind, what I have hidden and what I have made public, what I have been extravagant in, and what You know better than I. You are the One who brings forward and the One who delays. There is no god but You.” [472]
“When one of you comes to prayer, let him walk as he usually walks. Let him pray what he catches and make up what he misses.” [473]
I heard the Messenger of God (peace and blessings be upon him) recite in a supererogatory prayer, and he mentioned a similar hadith. [474]
ʿĀʾishah (may Allah be pleased with her) said: By Allah, you have asked me something that no one before you has asked me. When the Messenger of God (peace and blessings be upon him) stood for prayer, he would say the takbīr ten times, praise ten times, glorify ten times, declare the oneness of God (tawḥid) ten times, seek forgiveness ten times, and say: “O Allah, forgive me, guide me, provide for me, and grant me well-being.” He would seek refuge in Allah from the distress of the standing on the Day of Resurrection. [475]
– When the Messenger of God (peace and blessings be upon him) rose for the night prayer, he would begin his prayer with the supplication: “O Allah, Lord of Jibrīl, Mīkāʾīl, and Isrāfīl, Creator of the heavens and the earth, Knower of the unseen and the seen, You judge between Your servants concerning that wherein they differ. Guide me, by Your permission, to the truth concerning that wherein they differ, for surely You guide whom You will to a straight path.” [476]
“I saw thirty-some angels racing to see who would write down its reward first.” [477]
O Allah, I submit to You, I believe in You, I rely upon You, I turn to You, I dispute for Your sake and judge for Your sake. Forgive me for what I have done before and what I will do later, what I have done in secret and what I have done openly. You are my God; there is no god but You.” [478]
“Who was the one who spoke in prayer?” Then the narrator mentioned the hadith of Mālik and even more completely. [479]
– “Allah is Most Great in His majesty. I seek refuge with Allah, the All-Hearing, All-Knowing, from Satan, from his pride, his madness, and his evil.” [480]
This hadith was not narrated by anyone except ʿAbd al-Salām from Ṭalq ibn Ghanam. A group from Budayl also narrated the story of the prayer, but in this story, nothing was mentioned about supplication in prayer. [481]
Abū Dāwūd said: Ḥumayd narrated this hadith as “one of the silences is after completing the recitation.” [482]
Qatādah also said: When he entered his prayer, when he finished his recitation, he replied. Then Qatādah said: It is after saying “ghayri-l-maghḍūbi ʿalayhim.” [483]
O Allah, wash me with snow, water, and hail, he said. [484]
The Messenger of God (peace and blessings be upon him), Abū Bakr, ʿUmar, and ʿUthmān (may Allah be pleased with them) would begin their recitation in prayer with “Al-ḥamdu lillāhi rabb al-ʿālamīn.” [485]
At the end of every two rakʿahs, he would recite the tashahhud, and when he sat, he would raise his right foot and lay down his left foot. He forbade sitting on the heels like Satan and sprawling like predatory animals, and he would end the prayer with salām. [486]
They said: Allah and His Messenger know best. The Messenger of God (peace and blessings be upon him) said: “It is a river which my Lord has promised me in Paradise.” [487]
The story of Barāʾa resembles the story of al-Anfāl. I thought it was a continuation of it. For this reason, I counted them among the seven long surahs and did not write the line of ‘Bismillāhir-Raḥmānir-Raḥīm’ between them.” [488]