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Footnotes (17)

240 As he did in Fajr, as will follow.

241 Details and sources will follow shortly.

242 i.e. a soorah after al-Fatihah.

243 Bukhaari as ta'leeq & Tirmidhi as mawsool, and he declared it saheeh.

244 nazaa'ir: soorahs which are similar in meaning, e.g. they both contain advice, commandments, or stories.

245 These are agreed to end at the end of the Qur'aan; the soundest view is that they begin with soorah Qaaf (no. 50).

246 Bukhaari & Muslim.

247 The first number is that of the soorah, while the second is the number of aayaat in the soorah. By inspecting the first of the two numbers in each case, it is easy to see that in many of these combinations, he (sallallaahu 'alaihi wa sallam) did not stick to the Qur'aanic order of the soorahs, so this is evidence for the permissibility of doing this, even though it is better to follow the sequence of the Qur'aan. A similar case is to be found later under "Night prayer".

248 Muslim & Tahaawi.

249 Abu Daawood & Baihaqi with a saheeh isnaad. This hadeeth is general, so it applies to both recitation during prayer, whether voluntary or obligatory, and outside it. Ibn Abi Shaibah (2/132/2) has transmitted from Abu Moosa al-Ash'ari and Mugheerah ibn Shu'bah that they used to say this in obligatory prayers, and from 'Umar and 'Ali without such specification.

250 In the original, "the young man said".

251 dandanah: when someone speaks some words such that their intonation is audible but they cannot be understood; it is a little bit more than murmuring. (Nihaayah)

252 Ibn Khuzaimah in his saheeh (1634) & Baihaqi with a saheeh isnaad. It has a supporting narration in Abu Daawood (no. 758, Saheeh Abi Dawood) and the basic story is in Bukhaari and Muslim. The first addition is in one narration of Muslim, the second in Ahmad (5/74), and the third and fourth in Bukhaari . Also under this heading is the hadeeth on the authority of Ibn 'Abbaas: "that the Messenger of Allaah (sallallaahu 'alaihi wa sallam) prayed two rak'ahs in which he recited only al- Fatihah", transmitted by Ahmad (1/282), Haarith ibn Abi Usaamah in his musnad (p.38 of its zawaaid) and Baihaqi (2/62) with a da'eef isnaad. I used to declare this hadeeth hasan in previous works, until I realised that I had been mistaken, because this hadeeth depends on Hanzalah al-Dawsi, who is da'eef, and I do not know how this was unknown to me; maybe I thought he was someone else. Anyway, praise is due to Allaah who guided me to recognise my mistake, and that is why I hurried to correct it in print. Then Allaah compensated me with this better hadeeth of Mu'aadh which relates to what the hadeeth of Ibn 'Abbaas indicated. Praise be to Allaah by whose Grace good actions are completed.

253 There is Ijmaa' (consensus of opinion) of the Muslims on this, with successors passing it on from the predecessors, along with authentic hadeeths which establish this, as Nawawi has said, and some of them follow. See also Irwaa' (345).

254 Bukhaari & Abu Daawood.

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