Distinctive Signs of Companions of Hadeeth PDF

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Index
Chapter 1: Mention about the evidences for eemaan being in the Heart
Chapter 2: Mention about the evidences to show that eemaan increases &
decreases
Chapter 3: Mention about the Quràn being the speech of Allah and not His
creation
Chapter 4
Chapter 5: Mention about the evidences for that there is no deed without a
proper intention for it.
Chapter 6: Mention about the evidences that prayer & ablution are from faith
Chapter 7: Mention about the evidences that Allah does not accept prayer
without purification and charity from ghulool (dishonest) money
Chapter 8: The obligation of ritual purification after touching of the private

parts
Chapter 9: Mention about the words of adhaan being repeated twice and the
iqamah once
Chapter 10: Mention about the evidences for Bismillahir Rahmanir raheem
being the starting point of prayer
Chapter 11: Mention about the du’a with which the obligatory and voluntary
prayer is commenced or begun
Chapter 12: The evidence that silence at two instances during prayer is a
sunnah and what is said by the one praying between the takber and qirat
Chapter 13: The evidence that being silent in the rak’at after the first tashahud
is not obligatory
For Corrections and feedback e-mail : thefinalrevelation@hotmail.com

Chapter 14: The evidences that the key to the prayer is purification, its
beginning is the takbeer and its ending is the salutation
Chapter 15: The evidence about straightening oneself after raising one’s head
from bowing and prostration and after every raise and lowering being an
obligatory sunnah and tranquility during it is obligatory without which the
prayer is invalid
Chapter 16: The evidence that prayer is not accepted without the recital of
Surah Fatihah
Chapter 17: The Evidence that raf àl yadain (raising the hands) at the begining
of the prayer and before going to rukoo` and after getting up from rukoo` is the
sunnah of Mustafa may peace and blessings be upon him
Chapter 18: About what the musalli should say after raising his head from
rukoo` and the various states of prayer
Chapter 19: Mentioning about what is (to be recited) in the tashahud and the
variant wordings (of dua`that is reported) in it
Chapter 20: Evidence about invoking prayers upon Mustafa sallalahu

àlayhi wa sallam and that prayer without it is invalid
Chapter 21: Mentioning about how to invoke blessings upon the Prophet
sallalahu àlayhi wa sallam
Chapter 22: About How to Pray
Chapter 23: Mentioning about the salutation of the prayer
Chapter 24: Mentioning about the supplication which one supplicates with
after concluding the prayer
Chapter 25: About what is to be said while entering the masjid
Chapter 26: What is to be said by the one praying between the two
prostrations
Chapter 27: What is to be said in supplications after one completes his prayer
Chapter 28: How to supplicate (in tashahud)

Chapter 29: Prostration while reciting the Quràn
Chapter 30: The Evidence that sending blessings upon the Messenger of Allah
peace and blessings be upon him is obligatory and mandatory during tashahud
and Allah - glorified be he - does not accept the prayer of his slaves who in
which they do not invoke blessings upon his Prophet sallalahu àlayhi wa
sallam

Translator’s Notes
Bismillahir-rahmaanir-raheem. Shiàr Ashaabil-Hadeeth [‫ ]شعار أصحاب احلديث‬or the

Distinctive signs of the companions of hadeeth is one of the magnificent works
of Imam Abu Ahmad Muhammad ibn Ishaaq an-Naysapuri, famously known as
the greater Hakim or Hakim ul-Kabeer (d. 378 A.H ) He is not to be confused
with Abu Àbdullah Hakim who is the author of Mustadrak àla saheehayn who
died in 405 A.H . This Khorasani Imaam Hakimul-Kabeer; was a giant in his
time. Unfortunately , due to a hectic schedule I could not translate the
biography of this Imam, but his short description can be read from Siyar Àlam.
The translation is ensured to be both easy to understand and retain the

original intended meanings. Brackets are inserted by the translator to facilitate
ease in understanding the intended meaning and/or ambiguous narrators and
words.
Also, the references given under the narrations does not indicate that Imam
Hakim may have taken from that source. Muhadditheen most of the times
have their own chains to various narrations or they many a times take from
sources whose complete books aren't available today (Such as Musnad Ishaaq
ibn Rahawy ).
The references and grading are translated and added from the Tahkeeqi
Maqalat of Hafidh Zubayr Àli Zaee (rahimahullah) for the readers to facilitate
further research by students of knowledge .
Certain additions made by the translator throughought the document are

placed in the footnotes with the exception of certain annotations that are
required to be inserted in the reference box itself for a better illustration.
I have ensured that the references to every narration is appended right below
the narration itself so the readers may easily copy the text along with it’s
reference without having to go through the hassle of scrolling down again and
again to the footnote bar.
You will find that the text begins with Number 5, then jumps to Number 7. This
is intentional keeping it in accordance to the Arabic print of the book published
by Dar al-Khulafa – State of Kuwait

I have purposely not abbreviated or inserted symbols equating the salutations
of “sallalahu àlayhi wa sallam” because when anyone copies the text, such
images tend to be absent and it is my wish that the salutations remain in full
even when copied from this pdf.
This pdf is kept free from any encryption so as to permit the brothers and
sisters to copy and share the benefits
I have tried my best to keep this work error free, but being the handy work of a
human, such a claim is rarely accurate ; Thus as and when I upload a revised
edition – correcting the errors (if any)- I will mention the dates and version
number of this pdf on this link only . But the revised pdf will be uploaded in
the same mediafire link shared to you on the link above.
This Book is a short treatise that contains a summary of Àqeedah, Manhaj and
Rituals of Prayer in a very conscise and good manner. But one special gem
about this book is the narration number 17. A narration that summarizes the
belief of Ahl al-Hadeeth. I have extracted this and formulated it into a separate
book titled “ Ìtiqaad Ashaabil Hadeeth “ which can be downloaded for free
from here : https://www.mediafire.com/?q1sp2bno725v71q . I have
translated and jotted it down in bullet points to make it easy for teaching and
memorizing.
The chain of this book and other meticulous details can be viewed in the Arabic
print.
This work is published online for free viewership only and anyone wanting to
publish this work should first contact the author at
thefinalrevelation@hotmail.com with their complete contact details.
I request everyone to remember me and my family in your prayers. May allah

accept it from me and you.
Completed Translation on : 11 Jumaada al-Thaany 1436 A.H | 31st March

2015
Translated by and Published on : www.fahmalhadeeth.blogspot.com

Chapter One
Mention about the evidences for eemaan being in the
heart
5 Àbdullah ibn Masòod (radhiallahu ànhu) narrated that the Messenger of

Allah (sallalahu àlayhi wa sallam) said: "None shall enter the paradise who
has in his heart as much as the weight of a mustard seed of arrogance and
None shall enter the Fire (of Hell) who has in his heart as much as the weight of
a mustard seed of Emaan.
[Ref: Saheeh Muslim]

Chapter Two
Mention about the evidences to show that eemaan
increases & decreases
7 Ùmayr ibn Habeeb said: Emaan increases and decreases. It was asked
"What increases and decreases it?" He replied "When you remember Allah
and praise him then that is increase (in emaan) and when you become
heedless and forget that is decrease and the narrator Aba Nasr at-tammar
(Àbdul Malik ibn Àbdul Àzeez an-Nasaee) said, "Emaan increases and
decreases.”
[Ref: Hasan, Ibn Abi Shaybah in Kitaab al-Emaan (14); Àbdullah ibn Ahmad ibn
Hanbal in As-Sunnah (624,680); Ash-Sharìah by Ajuri (112) and Imam al-
Bayhaqi in Shuàb al-Emaan (56) have narrated from Hammad ibn Salamah (d.
169 A.H).]
8 Same as above with a different chain.
9 Ibn Àbbas (radhiallahu ànhu) said: "Emaan increases and decreases"
[Ref: Very weak. Ibn Maajah in his Muqaddama (Baab fil-Emaan Hadeeth 74)
has narrated this from Àbdul Wahhab ibn Mujaahid who is matrook as per the
consensus (of Muhadditheen). See Tahdheeb ut-Tahdheeb 6/400. Sufyan ath-
thawri and others have deemed him to be a liar. (See Taqreeb 4263)]
10 It is reported from Abu Huraira (radhiallahu ànhu) "Emaan increases

and decreases".
[Ref: Weak. Abdullah ibn Ahmad in his Sunnah (622); Àjuri in his Ash-sharìa
(Page 111); Bayhaqi (Shu`b al-Emaan 55) have narrated this from Ismail ibn
Àyyash. Only Hafidh ibn Hibban has authenticated Àbdullah ibn Rabee` in his
Ath-Thiqat (5/27) and thus he remains unknown otherwise and Allah knows
best].
11 It is reported from Abu Darda (radhiallahu ànhu) "Emaan increases and

decreases".

[Ref: Weak. Àbdullah ibn Ahmad in his Sunnah (623) narrated this from Ismaìl
ibn Ayyash. Ibn Majah has another route (See zawaid Ibn Qattan H: 75). Harith
here is Abu Habeeb Ibn Harith (See shu`b al-Emaan 53-54); Abu Hatim implies
that Harith ibn Habeeb hasn't heard anything from Abu Darda thus this
narration is disconnected].
12 Àbdur-Razzaq (Ibn Hammam as-Sanani rahimahullah) narrated that I

heard (Imaam) Malik ibn Anas, (Imaam) Al-Àwzaèe, (Imaam) Ibn
Jurayj, (Imaam Sufyan) ath-thawri, and (Imam) Ma`mar (ibn Rashid) say "
Emaan constitutes of speech and action. It (thus) increases and decreases
[Ref: Saheeh. Al-Àjuri narrated this from Àbdur razzaq (Sharìah 117)]
13 Imam Malik (Ibn Anas) is reported to have said that "Emaan increases
and decreases, Allah subhanahu wa ta`la has said "It is He who sent
down tranquillity into the hearts of the believers that they would increase in
faith along with their [present] faith [Quràn 48:4]" and Ibraahim (àlayhis
salaam) said "And [mention] when Abraham said, "My Lord, show me how You
give life to the dead." [Allah] said, "Have you not believed?" He said, "Yes, but
[I ask] only that my heart may be satisfied." [Allah] said, "Take four birds and
commit them to yourself. Then [after slaughtering them] put on each hill a
portion of them; then call them - they will come [flying] to you in haste. And
know that Allah is Exalted in Might and Wise." [Quràn 2:260]. "
Malik ibn Anas (after reciting this) said : "The satisfaction of his (Ibrahim's)
breasts was (actually) an increase in his faith (emaan)
[Ref: Weak. Ishaaq ibn Muhammad al-Farwi due to his weak memory is weak
near the majority. His narrations have come in Saheeh Bukhaari as a Mutaabi`
and Hakim (4/90) has declared a narration in which he was present as saheeh].
14 Yahya ibn Sulaym narrated that that (Imaam) Ibn Jurayj, (Imaam)
Malik, (Imaam) Muhammad ibn Muslim, (Imaam) Muhammad ibn
Àbdullah ibn Àmro ibn Ùtman and (Imaam) Muthanna and (Imaam) Sufyan
ath-thawri said "Emaan constitutes of speech and action".
[Ref: Hasan. Imam al-Lalakai in his Usool Ìtiqaad (2/ 847/848) narrated from
Humaidi from Yahya ibn Sulaym. Imam Bukhaari said whatever Humaidi has
narrated from Yahya are saheeh (See: Tahdheeb ut-tahdheeb 11/199)].

Chapter Three
Mention about the Qur’an being the speech of Allah
and not His creation
15 (Imam) Sufyan ibn Ùyayna (rahimahullah) is reported to have said: "For

seventeen years i have heard my teachers among whom (the great
Imaam) Àmro ibn Deenar is, saying "Quràn is the speech of Allah and is not
creation".
[Ref: Hasan, Al-Bayhaqi narrated in Asmaa was-Sifaat (page 245 and in another
Nuskha page 315) from the author of this book i.e Abu Ahmad Muhammad al-
Hakim an-Naysapuri. Hakm ibn Muhammad at-tabari was authenticated by Ibn
Hibban in his Thiqaat (8/195) and Imam Bukhaari also narrated from him (See:
At-tareekh al-Kabeer 2/338; Khalq afàl al-Ìbaad) thus this chain is hasan].

Chapter Four
16 Ahmad ibn Hanbal was asked, "What is your stance (or what do you
follow) about the (issue of the order of) Khilafah? Ahmad replied: " I
follow (the order) Abu Bakr, Ùmar, Ùthman (and then) Àli (radhiallahu
ànhum ajmaeen). He was asked" So you follow the hadeeth of Safina
(radhiallahu ànha)? He replied, "I follow the hadeeth of safina (radhiallahu
ànha) and another issue. I have seen that Àli, during the era of Abu Bakr,
Ùmar and Ùthman did not call himself Ameerul Mu'mineen and neither did
he establish (leading) the prayer and hudood (which is something the khalifah
is in charge of), Then i saw that after Ùthman was killed (martyred); Àli
performed it (i.e all the duties of a khalifah such as leading the prayer and
establishing hudood) so i learnt (as in i was assured) that Àli now has become
liable for what he wasn't before (i.e the position of the khalifah).
[Ref: Hasan. Bayhaqi in Kitaab al-Ìtiqaad (page 336) has narrated this from the
author of this book Abu Ahmad Muhammad al-Hakim an-Naysapuri (D. 378
A.H). The Narrator Abu Ùrwah has been falsely acussed of possessing the
bidàt of Tashayyu].
17 Note: This arabic passage, taken from the existing online copies , has
some copyist errors in it and i have amended the translation
after verifying with the nuskhas after asking from some current day
muhadditheen and ùlema from India and Pakistan. And have reflected the
corrections in the translation with footnotes.
Abu Raja Qutaybah ibn Saèed (rahimahullah) said:
The pre-dominant statement of the Imams of Islam and (Ahlus) Sunnah is

that"
1) One should be satisfied with the decree of Allah,
2) should submit (and obey) to his Ahkaam, and
3) patience upon what he commands;
4) Emaan (Faith) in the decree - both it's good and bad

5) And to obey whatever Allah commanded and abstain from whatever he
forbid
6) And to perform deeds with sincerity (for the sake of Allah)
7) To Abstain from arguing, suspicion and quarrelling or disputing in religion
8) To wipe over the socks
9) To aid the khalifah in his Jihad against the Kuffar
10) For you is the reward of Jihaad and for him is (the recompense of) his evil
(if any)
11) (The validity) To perform the congregation prayers of Friday and two Eids
behind both a righteous or an evil person
12) It is the sunnah to perform the funeral prayer for any individual among the
people of Qiblah (Muslims) who dies
13) Emaan constitutes of speech and action both
14) Emaan has various levels (as it increases and decreases)
15) Quràn is the speech of Allah and we do not affix with certainty the
position of anyone among the Muslims to be in Heaven or in Hell (except
whom Allah and the Messenger of Allah specified with name)
16) And likewise we do not witness or testify for anyone among the people of
tawheed (to be in heaven or hell) even if they commit major sins
17) And we do not consider anyone to be out of the fold of islam for
committing any sins even if it be major sins except one who abandons prayer
(on purpose)
18) And (The Imams held that) we do not revolt against the leaders with
swords even if they cause oppression or wages war
19) We are free from whoever among the Muslimeen holds the view of
revolting against the rulers with swords

20) That the best of this Ummah after the Messenger of Allah (sallalahu àlayhi
wa sallam) is Abu Bakr (then) Ùmar (then) Ùthman (and then Àli may allah be
pleased with them all)
21) To Abstain from mentioning the flaws of the companions of Muhammad

sallalahu àlayhi wa sallam
22) We do not mention any one of the companions in a bad light
23) and nor do we taunt or criticise any one of them
24) We believe in the matter of Ruwiyah (i.e the believers will see Allah on
Qiyamah) and to firmly believe and affirm in the (saheeh) ahadeeth that has
come from the Messenger of Allah sallalahu àlayhi wa sallam in this regards.
25) To affirm and follow all the (authentic) traditions of the Messenger of Allah
sallalahu àlayhi wa sallam except that narration which you know has been
abrogated, then it's abrogator will be followed
26) That the punishment of the grave is true
27) The scale (with which the believers will be measured on qiyamah) is true
28) the pond of kawthar is true
29) the Intercession (for the sinful Muslims by those whom Allah permits on
qiyamah) is true
30) The removal of a group from the fire is true
31) It is true that dajjal will emerge before qiyamah

1
32) And the (punishment of) stoning is true
1
I inquired with Muhaddith Rafiq taahir hafidhahullah about this as the online Nuskha and pdf versions show
that the wording is “war-rahimuhaqqun” however he responded that after analyzing it's nuskha we come to
know that the copyist did not put the nuqtah for the alphabet "Jeem" and "Khaa" even previously, thus he
left out the nuqta and it became ar-rahimu, but actually it is ar-rajamu and this is also affirmed by the nuskha
of Hafidh Zubayr Àli zaee rahimahullah. I confirmed with his students on the same and will update on my
blog www.fahmalhadeeth.blogspot.com for the same. So what is available widely online is an error.

33) If you see that a man loves (the scholars such as ) Sufyan at-thawri, Malik
ibn Anas, Ayyoub as-sakhtiyani, Àbdullah ibn Àwn, Yunus ibn Ùbayd,
Sulayman at-taymi and Shareek and Abal Ahwas, Fudayl ibn Ìyadh, Sufyan ibn
Ùyaynah, Layth ibn Saèed, Ibn Mubarak, Wakee` ibn Jarrah, Yahya ibn sa`d,
Àbdur rahman ibn Mahdi, Yahya ibn Yahya, Ahmad ibn Hanbal, Ishaaq ibn
Rahaawy, so know that he is upon the (rightly guided) way (Manhaj)
34) And if you see a man who says "they are among the deluded (or doubtful)
one's then be warned against him and know that he is on another path (which
is astray)
35) And if you see him calling them mushabbiha, then beware of him for he is a
Jahmi!
36) And if he calls them Mujabbir then beware, for he is a qadari
37) Faith (Emaan) has various levels
38) Emaan consists of speech, actions and intentions
39) Prayer is from Emaan
40) Zakaat is from Emaan
41) Hajj is also from Emaan
42) To remove a harmful thing from the pathway is also from Emaan
43) We hold that the people (from Ahl al-qiblah) are from the believers near us
with regards to their affirmation (of faith) , in their hudood and inheritance and
this (Mumineen) is what Allah has named them
44) But we do not and one should not testify that they are near Allah2 without
a doubt among the believers.
45) And neither do we say that our Emaan is the same as Jibrael and Mikaeel
for their faith has already been (affirmed and) accepted
46) We do not pray behind a qadari, a rafidhi (shià) and a Jahmi
2
Here the printed version online says "Àbdullah" but this is again an error. It is actually " ìndallah " i.e near
Allah or with Allah

47) And whoever says that the verse (interp.) "Verily i am Allah and there is no
God worthy of worship besides me so worship me only" [Quràn Taha: 14] is
(not the speech of allah but) a creation then he has without any doubt
committed kufr because (in this verse) Allah did not command Musa to
worship a creation
48) And it is known3 Allah is above the seven heavens upon his Throne as he
said, "Ar-rahmaan ascended above his throne" [Quràn Taha 5]
49) Heaven and Hell are from the creation and will not perish
50) And prayer is obligated from Allah and it is mandatory along with all its
rukoo` and sujood and qiràat
18 Nasr ibn Àli al-Jahdami (rahimahullah) was asked " Whom do you
favour after the Messenger of Allah sallalahu àlayhi wa sallam?" He
replied: "Abu Bakr, Ùmar, Uthman and Àli and i follow the hadeeth of Safeena
(radhiallahu ànha) and said "Ahmad ibn Hanbal was also of the same view and
he considered the hadeeth of safeenah (radhiallahu ànha) as a proof for it.
[Ref: Saheeh; Abul Hasan Àli ibn Muhammad an-Naysapuri and Muhammad
Ibn Ayyoub ibn Yahya both are thiqah See Siyar Àlam an-Nubala
(15/449/13398)]
19 Yahya ibn Maèen (rahimahullah) said: "Quràn is the speech of Allah

and not it's creation " and he repeatedly said "The most virtuous In this
Ummah after the Messenger of Allah (sallalahu àlayhi wa sallam) is Abu Bakr
then Ùmar then Ùthman and then Àli. This is our statement and this is our
Madhab.
[Ref: Saheeh]
3
The word "Ya`rifa" emphasis the but natural, but obvious, a common sense fact that Allah has to be above
the heavens and not everywhere as the Jahmiyoon say.
This Nuskha can be downloaded from: https://www.mediafire.com/?hgxgg59775jjzt1
You can download this set of beliefs of the Ahlus sunnah, taken from this single hadeeth alone separately to
share from here: https://www.mediafire.com/?q1sp2bno725v71q

Chapter Five
Mention about the evidences for that there is no deed
without any proper intention for it
20 Narrated 'Umar bin Al-Khattab: Allah's Messenger sallallahualaihi wa

sallam said, "The reward of deeds depends upon the intention and
every person will get the reward according to what he has intended. So
whoever emigrated for Allah and His Apostle, then his emigration was for Allah
and His Apostle. And whoever emigrated for worldly benefits or for a woman
to marry, his emigration was for what he emigrated for." [Translation taken
from sunnah.com]
[Ref: Agreed upon]

Chapter Six
Mention about the evidences that prayer & ablution
are from faith
21 On the authority of Abu Malik al-Harith bin Asim al-Asharee (may Allah
be pleased with him) who said: The Messenger of Allah (peace and
blessings of Allah be upon him) said, “Purity is half of iman (faith). ‘Al-hamdu
lillah (praise be to Allah)’ fills the scales, and ‘subhan-Allah (how far is Allah
from every imperfection) and ‘Al-hamdulillah (praise be to Allah)’ fill that which
is between heaven and earth. And the salah (prayer) is a light, and charity is a
proof, and patience is illumination, and the Qur’an is a proof either for you or
against you.
[Ref: Saheeh Muslim from another narrator]

Chapter Seven
Mention about the evidences that Allah does not accept
prayer without purification and charity from ghulool
(dishonest) money
22 Àbdullah ibn Ùmar radhiallahu ànhu narrated that the Messenger of

Allah (sallalahu àlayhi wa sallam) said " Allah does not accept prayer
without purification and does not accept charity from ghulool (i.e an amount
acquired illegally i.e by violating one of the sharì laws such as stealing from the
war booty or acquiring money in a treacherous or haraam way)
[Ref: Saheeh Muslim from another narrator]

Chapter Eight
The obligation of ritual purification after touching of
the private parts. The touching here is; as explained by
the Qur’an and the Prophetic Tradition is with the
hands
23 And even if We had sent down to you, [O Muhammad], a written

scripture on a page and they touched it with their hands, the
disbelievers would say, "This is not but obvious magic." [Quràn surah al-
Anàm verse 7]
24 So we know (from the above verse as well) that our Lord Revered and
exalted be he, showed us that the touching is with the hand
25 O you who have believed, when you rise to [perform] prayer, wash your
faces [Quràn al-Maidah verse 6]
until Allah said "or you have contacted women and find no water" [Quràn an-
Nisa 43]
26 The Messenger of Allah (sallalahu àlayhi wa sallam) said that " Every
son of adam has his (prefixed) share of zinah that he commits inevitably.
The zinah of the eyes is to see (that which constitutes fahaasha such as non
mahram women on purpose) the zinah of the hand is to touch (that which is
not halal for you to touch such as a non mahram woman or man) The inner self
persists in fulfilling it but the private parts support it or deny it (from fulfilling
its desires)
[Ref: Saheeh. Reported in Saheeh ibn Khuzayma (1/20, Hadeeth 30) and the
author of this book has mostly taken this narration from there. Also Ibn
Hibban has graded this saheeh (See: al-Ihsaan 4405) - Ali ibn Balban (d.
739/1339) rearranged the hadeeth chapters of Saheeh Ibn Hibban according to
the topics of jurisprudence and published them as al-Ihsan fi Taqrib Saheeh Ibn
Hibban]

27 Saalim ibn Àbdullah said that my father {Àbdullah ibn Ùmar
(radhiallahu ànhu)} used to say: "The husband kissing his wife or
desirously touching her (i.e fondling her) with his hands is from al-mulamasa
(i.e making contact see no. 25 above) so whoever kisses or desirously touches
his women with his hands has to do ablution
[Ref: Saheeh. Imam Malik in his Muwatta has narrated this from az-zuhri and
even Imam daraqutni (1/144) has authenticated this report]
28 Àbdullah ibn Masòod radhiallahu ànhu said: "Kissing is from making

contact and doing so (i.e making such contact) mandates ablution and
contact (meant here) is other than intercourse
[Ref: Saheeh. Àbdur Razzaq in his Musannaf (499, 500) Ibn Abi Shaybah in his
Musannaf (1/45), Tabrani in his Mu`jam al-Kabeer (9/285); Ibn Jarir at-tabari in
his Tafseer (5/67); Daraqutni (1/145) and Bayhaqi (1/124) have narrated this
narration from al-Àmash. Daraqutni has authenticated this and Bayhaqi and
others have a saheeh shaahid for this]

Chapter Nine
Mention about the words of Adhan being repeated
twice and Iqamah once
29 It was narrated that Anas said: "Bilal was commanded to say the phrases
of the Adhan twice and the phrases of the Iqamah once."
[Ref: Saheeh Muslim, under Kitaab as-salah Hadeeth 378 via a different chain;]
30 Anas ibn Malik (radhiallahu ànhu) reported that the Bilal was
commanded to say the phrases of the Adhan twice and the phrases of
the Iqamah once except the phrase "qad qaamat il-salaah (prayer is about to
begin)"
[Ref: Agreed upon. Musnad Darimi (1/271); and the author of this book has
mostly taken it from here and Imam Bukhari has narrated the same content via
Sulayman ibn Harb in Kitaab al-Adhan]
31 It was narrated that Anas said that verily the messenger of Allah
(sallalahu àlayhi wa sallam) commanded Bilal to say the phrases of the
Adhan twice and the phrases of the Iqamah once."
[Ref: Saheeh. An-Nasa'ee (628; Kitaab al-Adhan) narrated this from Àbdul
Wahhab ath-thaqafi. Agreed upon]
32 Ibn Ùmar radhiallahu ànhu reported that during the time of the
Messenger of Allah sallalahu àlayhi wa sallam the wordings of the
adhan were repeated twice whereas the wordings of the iqaamah were said
once.
[Ref: the chain of transmission is saheeh; Daraqutni (1/239) and others

narrated this from Àbdul kareem ibn Haythami ]
33 Ibn Ùmar (radhiallahu ànhu) narrated that : " During the time of the
Messenger of Allah sallalahu àlayhi wa sallam the wordings of the

Adhan were repeated twice whereas the Iqamah was said once except the
wording "qad qaamat il-salaah (prayer is about to begin)" . And when the call "
Qad Qaamatis-salah" was heard we made ablution and went for prayer
[Ref: Hasan. Abu Dawood (510; 511) narrated it from shu`bah and Ibn
Khuzayma (374); Ibn Hibban (al-Ihsan 1672; 1675); Hakim (1/198); and Dhahabi
and other than him have graded this to be Saheeh]
34 Abu Mahdhoora (radhiallahu ànhu) narrated that the Messenger of

Allah sallalahu àlayhi wa sallam taught me this adhan
Allahu Akbar Allahu Akbar , Allahu Akbar Allahu Akbar.
ash-hadu an laa ilaah ill-Allaah; ash-hadu an laa ilaah ill-Allaah;
ash-hadu anna Muhammadan rasool-Allaah; ash-hadu anna Muhammadan

rasool-Allaah
Then he said ash-hadu an laa ilaah ill-Allaah twice and ash-hadu anna
Muhammadan rasool-Allaah twice
then Hayya àlas-salah twice
Hayya Àlal Falah twice
Allahu Akbar Allahu Akbar Laa ilaaha Ilallah
[Ref: Saheeh Muslim (Hadeeth 379) narrated it from Muàdh ibn Hisham]
35 Abu Mahdhoora (radhiallahu ànhu) narrated that the Messenger of

Allah gathered approximately 20 men to pronounce the adhan. He
(sallalahu àlayhi wa sallam) preferred the voice of Abi Mahdhoora and then
taught him the adhan as
Allahu Akbar; Allahu Akbar; Allahu Akbar; Allahu Akbar;

rasool-Allaah


rasool-Allaah
Hayya àlas-salah ; Hayya àlas-salah
Hayya Àlal Falah; Hayya Àlal Falah
Allahu Akbar Allahu Akbar
Laa ilaaha Ilallah
and the (wordings of the) iqamah was also repeated twice
[Ref: Saheeh; Abu Dawood (Kitaab as-salat; 502); Tirmidhi (192); Nasa'ee (631);
Ibn Majah (709) narrated from Hammam ibn Yahya ; Imam tirmidhi said "Hasan
Saheeh"]

Chapter Ten
Mention about the evidences for Bismillahir-rahmanir-
raheem being the (starting) part of every surah and
reciting it in the prayer is mandatory
36 Anas (radhiallahu ànhu) reported that One day the Prophet (sallalahu
àlayhi wa sallam) was amongst us when drowsiness overcame him and
then smiling he raised his face towards the sky. We asked, ‘Oh Messenger of
Allah (sallalahu àlayhi wa sallam) , what made you smile?’ He said "a Surah has
just been revealed to me and then he (sallalahu àlayhi wa sallam) recited:
“Bismillah ir-Rahman ir-Raheem. Verily, We have granted you (O Muhammad

(saw)) al-Kauthar (ariver in Paradise). Therefore turn in prayer to your Lord and
sacrifice (to Him only). For he who makes you angry (O Muhammad (Peace be
upon him)), - he will be cut off (from every good thing in this world and in the
Hereafter)”
Then he (sallalahu àlayhi wa sallam) asked us " Do you know what al-Kauthar
is?" We replied " Allah and his Messenger know best" He (sallalahu àlayhi wa
sallam) said : " This is a pond in the heaven which my Lord has promised me. It
has a cistern wherein on the day of judgement (people from) my Ummah will
come to it. It's vessels (or drinking tumblers) are equal (i.e as many as) to the
stars . A servant would be turned away from (among the people gathered
there). Upon this I would say: My Lord, he is one of my people, and He (the
Lord) would say: You do not know that he innovated new things (in Islam) after
you.
[Ref: Saheeh Muslim has this narration via Mukhtaar ibn Fulful (see Hadeeth
400 a)]
37 Umm salamah (radhiallahu ànha) narrates that I heard the Messenger

of Allah sallalahu àlayhi wa sallam recite one day " bismillahir
rahmaanir raheem, [All] praise is [due] to Allah, Lord of the worlds - The
Entirely Merciful, the Especially Merciful, Sovereign of the Day of
Recompense......" until I counted 7 verses on my fingers the way Bedouin
count.

[Ref: Weak. Ibn Khuzayma (493); Daraqutni (1/307); Hakim (1/232) and
Bayhaqi (in Sunan al-Kubra 2/44) have narrated from Ùmar ibn Haroon who is
criticised by Bayhaqi and others. the original hadeeth has been narrated by
Abu dawood (4001); Tirmidhi (2927); have narrated it via Ibn Jurayj and it has a
hasan sanad].
38 An-Nuàym al-Mujammar (rahimahullah) narrates that "I prayed behind

Abu Huraira (radhiallahu ànhu) and he recited Bismillahir rahmaanir
raheem and then recited Umm al-Quràn (i.e surah fatiha) until when he
reached after "not of those who have evoked [Your] anger or of those who are
astray. "he said "Ameen" and the people also said Ameen after him. And every
time he prostrated he said "Allahu Akbar" and whenever he stood up (for a
rakaàh) he said Allahu Akbar and after he concluded the prayer he said "By he
in whose hand is my soul, My prayer resembles the most among you all to the
prayer of the Messenger of Allah sallalahu àlayhi wa sallam" and in all the
routes the wording are this except one another route via Ibn Àbdil Hakam who
narrated it the way, "and whenever he stood up from sitting after two rakàh
he said Allahu Akbar".
[Ref: Saheeh. Nasa'ee (Baab the recitation of Bismillahir rahmanir raheem 906)
has narrated it from Layth ibn Sa`d and Ibn Jarood (184); Ibn Khuzayma (499);
Ibn Hibban (al-Ihsan 1798); Hakim (1/232) narrated it; and Dhahabi
authenticated it. the criticism of Ikhtilaat upon Saèed ibn Abi Hilal is
rejected/false]
39 Anas radhiallahu ànhu narrated that verily the Messenger of Allah

sallalahu àlayhi wa sallam, Abu Bakr and Ùmar used to recite
Bismillahir rahmanir raheem inaudibly
[Ref: Weak. Ibn Khuzayma (498) narrated it from Suwayd ibn Àbdil Àzeez who
is weak near Jumhoor muhadditheen. See Majmoo` az-zawaid 3/ 147 and this
is the right stance]
40
raheem
Ibn Ùmar (radhiallahu ànhu) narrated that when the Messenger of
allah commenced with the prayer he began with Bismillahir rahmanir
[Ref: Very weak. Tabraani in al-Awsat (845) narrated it from Ahmad ibn Yahya
and Daraqutni in his Sunan (1/305). The narrator Àbdur rahman ibn Àbdullah

ibn Ùmar al-Àmri was weakened by Haythami saying "very weak" (See:
Majma` az-zawaid 1/109). This narrator is Matrook].
41 Buraida (radhiallahu ànhu) narrated that the Messenger of Allah

(sallalahu àlayhi wa sallam) said: "I will not leave the masjid until i
teach you an ayat from a surah which was not revealed upon anyone before
me except Sulayman ibn Dawood (àlayhis salaam). So the Messenger of Allah
sallalahu àlayhi wa sallam began to exit the masjid until he reached at the
door and asked "With what do you open your prayer and recitation?" I said
"With Bismillahir rahmanir raheem". The Messenger of Allah said, "This is the
one (I was going to tell you)". Then he exited the masjid.
[Ref: Weak. Daraqutni (1/310); Bayhaqi (10/62); and Tabraani (Awsat 629)
have narrated from Sulayman ibn Salih and bayhaqi has said the chain of
narration is weak.]

Chapter Eleven
Mention about the du’a with which the obligatory and
voluntary prayer is commenced or begun
42 It was narrated from Ali, may Allah be pleased with him, that: When the
Messenger of Allah (sallalahu àlayhi wa sallam) started to pray, he
would begin it (the recitation after takbeer tahreema) with saying:
Verily, I have turned my face toward Him who created the Heavens and the
Earth hanifa (worshipping none but Allah Alone), and I am not of the idolaters.
Verily, my salah, my sacrifice, my living, and my dying are for Allah, the Lord of
the all that exists. He has no partner. And of this I have been commanded, and
I am one of the Muslims. O Allah, You are the Sovereign and there is none
worthy of worship but You. I am Your slave, I have wronged myself and I
acknowledge my sin. Forgive me all my sins for no one forgives sins but You.
Guide me to the best of manners for none can guide to the best of them but
You. Protect me from bad manners for none can protect against them but You.
I am at Your service, all goodness is in Your hands, and evil is not attributed to
You. I rely on You and turn to You, blessed and exalted are You, I seek Your
forgiveness and repent to You."
And when the Messenger of Allah (sallalahu àlayhi wa sallam) prostrated in

obligatory prayers he would say in his prostration:
“O Allah, to You have I prostrated, and in You have I believed, and to You have I
submitted (in Islam), and You are my Lord, my face has prostrated to the One
that created it, and granted its hearing and sight, Blessed is Allah, the Best of
Creators.”
And when he (sallalahu àlayhi wa sallam) used to bow in obligatory prayers he

said:
O Allah, to You I have bowed and to You I have submitted and in You I have
believed. My hearing, sight, bones, brain and sinews are humbled before You.
And when he (sallalahu àlayhi wa sallam) raised his head (to stand) from the
rukoo` in obligatory prayer he used to say:

O Allah, our Lord, to You be the Praise, filling the heavens, filling the Earth, and
filling whatever else You will.
[Ref: Saheeh. Abu Àwanah (2/102/103) and Ibn Hibban (al-Ihsan 1768) have
narrated it from Yusuf ibn Muslim and Ibn Khuzayma (607) has authenticated
it. Saheeh Muslim (771); Sunan Abi Dawood (761), Sunan at-tirmidhi (3423)
and Sunan ibn Majah (1054) and others have narrated it with variant chains]

Chapter Twelve
The evidence that silence at two instances during
prayer is a sunnah and what is to be said by the one
praying between takbeer and qir’at
43 It was narrated that Abu Hurairah said: “When the Messenger of Allah
(sallalahu àlayhi wa sallam) said the Takbeer (i.e Allahu Akbar), he
would remain silent between the Takbeer and the recitation. I said: ‘May my
father and mother be sacrificed for you! what do you say during this period of
silence.’ He said: ‘I say:
‘O Allah, distance me from my sins as You have distanced the east from the
west; O Allah purify me of my sins as a white garment is purified of dirt; O
Allah, cleanse me of my sins with water and snow and hail.”
[Ref: Agreed upon; Muslim (598)]

Chapter Thirteen
The evidence that being silent in the rak’at after the
first tashahud is not obligatory
44 Abu Huraira reported that when the Messenger of Allah (sallalahu

àlayhi wa sallam) stood up for the second rak'ah he opened it with the
recitation of "All praise is due to Allah, the Lord of universe (al-Fatiha), and he
did not observe silence (before the recitation of al-Fatiha).
[Ref: Agreed upon. Bukhaari (Kitab al-Adhan 744); Muslim (598) have narrated
it from Àbdul wahid ibn Ziyad].

Chapter Fourteen
The evidence that the key to the prayer is purification,
it’s beginning is the takbeer and ending is salutation
45 Muhammad ibn Hanafiyyah narrated from his father (Àli ibn Abi talib)
that the Messenger of Allah (sallalahu àlayhi wa sallam) said: "The key
to the prayer is purification and that which makes all (non salat actions that
break the prayer) haraam is the (initiating of the) takbeer (Allahu Akbar) and
that which makes them permissible is tasleem (i.e the concluding salutation to
both the shoulders at the end of the prayer).
[Ref: Hasan. Abu Dawood (Kitaab at-tahara 617); Tirmidhi (3) and Ibn Majah
(275); and others have narrated this from Sufyan ath-thawri. This tradition has
many corroborating reports along with which this becomes Hasan].

Chapter Fifteen
The evidence about straightening oneself after raising
one’s head from bowing and prostration and after
every raise and lowering being an obligatory sunnah
and tranquility during it obligatory without which the
prayer is invalid
46 A badri sahaabi narrated that one day a Man entered the masjid of the
Messenger of Allah (sallalahu àlayhi wa sallam) and prayed two units of
prayer while the Prophet was seeing him without him noticing it and then
(after completing the prayer) he came to the Messenger of allah (sallalahu
àlayhi wa sallam) and greeted him (with the Islamic greeting). The Messenger
of Allah sallalahu àlayhi wa sallam replied "Walaykum Assalaam, go and pray
(again) for you haven't prayed. (This continued for two more times making it a
total of three) after which the man came (after having prayed) for the third
time and said " Oh Messenger of Allah teach me and show me for i have tried
my best " The prophet said: "When you intend to pray then perform ablution
and do it well; then face the Qiblah and start the prayer with Takbeer (Allahu
akbar) then recite what is convenient for you from the Quràn and then when
you bow then bow until you are at ease (i.e bow with tranquillity) and when
you get up from bowing then get up until you are straight (and at ease). When
you prostrate do so until you are at ease (in it) and when you get up then sit
until you are at ease (i.e with tranquillity). Then when you prostrate again do
so until you are at ease. Then get up. If you do this then you have prayed
properly and if you fail to do so then it will taint your prayer (or it will detract
from your prayer's perfection).
[Ref: Saheeh. Abu dawood (Kitaab as-salat 856); and Abu Àwanah (2/103/104)
have narrated it from Anas ibn Ìyadh and Bukhari (793; 757); Muslim (397)
have narrated it from Ibn Ùmar. [TN: An-Nasa'ee also records this via Rifa'a
ibn Rafi radhiallahu ànhu (1053) and others].

Chapter Sixteen
The evidence that prayer is not accepted without the
recital of surah Fatiha
47 Ubadah ibn Saamit (radhiallahu ànhu) reported that the Messenger of

Allah (sallalahu àlayhi wa sallam) told them that, "There is no prayer for
one who does not recite Fatiha in his prayer".
[Ref: Agreed Upon Bukhari (756); Muslim (394) have narrated it from Sufyan
ibn Ùyaynah. Abu Dawood (822) has narrated it with a disconnection via
sufyan ibn Ùyaynah with the wording "He hasn't prayer a single prayer" and
since the meeting of Abu Dawood is not proven with Sufyan Ibn Ùyaynah, this
chain is weak due to inqita`].
48 Abu Huraira (radhiallahu ànhu) reported that the Messenger of Allah

(sallalahu àlayhi wa sallam) said "Whoever performs prayer without
reciting the umm al-quràn (surah fatiha) his prayer is deficient, deficient,
deficient (and) incomplete."
[Ref: Muslim (395) and others have narrated it from al-Ìla ibn Àbdur rahman.
This tradition has also been recorded by Abul Àbbas Muhammad ibn Ishaq
ath-thaqafi in Juzz (Makhtootat page 190) and the author of this book has
probably taken it from here].
49 Abu Huraira (radhiallahu ànhu) narrated that the Messenger of Allah

(sallalahu àlayhi wa sallam) said: "The prayer of one who does not
recite al-Fatiha is not valid". The narrator asked (Abu huraira), "What if i am
praying behind the Imaam?" Abu Huraira held my hand and said "Oh Farsi,
recite it in your heart (i.e silently)".
[Ref: Saheeh; Ibn Khuzayma (490); Ibn Hibban (Mawarid 457; al-Ihsan 1786)
have narrated it from Muhammad ibn Yahya].

Chapter Seventeen
The evidence that rafàl yadain (raising the hands) at
the beginning of the prater and before going to rukoo`
after getting up from rukoo` is the sunnah of Mustafa
may peace and blessings be upon him
50 It was narrated that Ibn Ùmar said: “I saw the Messenger of Allah
(sallalahu àlayhi wa sallam) raising his hands until they were parallel to
his shoulders when he started the prayer, and when he bowed in Rukoo`, and
when he raised his head from Rukoo`, but he did not raise them between the
two prostrations.”
[Ref: Agreed upon]
51 Ùmar ibn Àbdul Àzeez was asked about raf al yadain in prayer to
which he replied: You see that salim (rahimahullah) has preserved
(doing raf àl yadain in prayer) from his father (Àbdullah ibn Ùmar), don't you
see that his father preserved it from (no one other than) the prophet sallalahu
àlayhi wa sallam (himself)?
[Ref: Hasan. (TN: Imam al-Hafidh the only one who answered 300,000 queries
about the prophetic hadeeth as reported by Khateeb al-Baghdadi - the Imam of
Baghdad Abu Bakr Muhammad) al-Baghandi (D. 312 A.H -
rahimahullah) brought this narration in his book Musnad Ameerul Mu`mineen
Ùmar ibn Àbdul Àzeez (10) via Àbdullah ibn Muhammad ibn Abi Usamah al-
Halabi. In it is Nufayl ibn Musahaq whereas the right name is and should be
Nufayl ibn furat. Ibn Hibban has authenticated Nufayl in his ath-thiqaat
(7/541/540); Ibn Abi Usamah al-Halabi is different from Àbdullah ibn
Muhammad ibn Usamah. Juzz raf àl yadain of Imam Bukhari (Q:6) and
Tamheed of Ibn Àbdil Birr (9/219) has an authentic shaahid of this report].
52 Muhammad ibn Àmr ibn Àta al-Qurayshi (a Tabaèe - rahimahullah)

narrated that i saw Humayd as-sa`di (radhiallahu) with a group of ten
Sahaaba of the Messenger of Allah (sallalahu àlayhi wa sallam) and he
(Humayd) said to them (the 10 sahaaba standing there): Should i not show
you(perfectly ) the prayer of the Messenger of Allah sallalahu àlayhi wa
sallam? They replied: "You have not preceded us in your companionship with

the Prophet (meaning we are senior than you). He (Humayd) stood up
straight/kept insisting saying, "Even still, should i show you?" They replied, "Go
ahead". He said "When the Messenger of Allah (sallalahu àlayhi wa sallam)
began his prayer he opened it with the takbeer and raised his hands (raf àl
yadain) and when he went to bowing he raised his hands and when he raised
his head from bowing he raised his hands and then after getting up he stood
straight (in tranquility such that) all of his bones completely returned to their
places and when he intended to go to prostration he used to say the takbeer
[Ref: Saheeh. Abu Dawood (Kitab as-salat 730); Tirmidhi (304) Nasa'ee (1182);
and Ibn Majah (1061) have narrated a similar report from Àbdul Hameed ibn
Ja`far. Ibn Khuzayma (587); Tirmidhi, Ibn al-Jarood (192) an others have
authenticated him]
53 Khabbab radhiallahu ànhu narrated that "We complained to the

Messenger of Allah sallalahu àlayhi wa sallam about (the difficulty of
praying Dhuhr due to) the intensity of the heated ground to which he (sallalahu
àlayhi wa sallam) paid no heed to our complain for the Dhuhr prayer.4
[Ref: Muslim (Kitaab al-Masajid 619) narrated this from Abu Ishaaq as-Subèe].
54 Khabbab (radhiallahu ànhu) narrate that we complained to the

Messenger of Allah about (how difficult it was for) our forehead and
palms due to the heat of ground (on which we prayed dhuhr) and the
Messenger didn't accept our complain.
[Ref: Saheeh. See Hadeeth 53 above. This has been narrated by Abul Àbbas
Muhammad ibn Ishaaq ath-thaqafi as-siraj via his own chain (Qaaf 90 Ba,
Hadeeth 1010) and the author of this book (d. 378 A.H) has mostly taken this
from him].
4
Translator’s Note: The term “al-hajeer” is Dhuhr prayer, See Sunan Ibn Majah 674 and one of
the narrators Abu Ishaq was asked if their complaint was related to praying it early due to the
hot sun, he replied in the affirmative. See Sunan an-Nasa'ee Book 6, Hadeeth 501

Chapter Eighteen
About what the musalli should say after raising his
head from rukoo and the various states of prayer
55 Abu Masòod (Ùqbah ibn Àmro) radhiallahu ànhu narrated that the
Messenger of Allah sallalahu àlayhi wa sallam said there is no prayer for
one who does not straighten his back during rukoo` and prostration
[Ref: Saheeh. Abu Dawood (855); Tirmidhi (265); Nasa'ee (1/61,H:265); Ibn
Majah (870) have narrated it from Sulayman al-Àmash . Tirmidhi and Ibn
Khuzayma (666) and Ibn Hibban (1889, 1890) have authenticated it]
56 Abu Saèed (al-Khudri radhiallahu ànhu) narrated that when the

Messenger of Allah (sallalahu àlayhi wa sallam) raised his head from
bowing he said,
“O Allah, our Lord, to You be the Praise, filling the heavens, filling the Earth,
and filling whatever else You will. O thou Who art worthy of praise and glory,
most worthy of what a servant says, and we are all thy servants Allah! None
can deny that which You bestow and none can bestow that which You hold
back; and the greatness of the great will be of no avail to them against You.
[Ref: Muslim (477) narrated it from Imam Darimi samarqandi and this tradition
is also found in Musnad Darimi (1/103 H: 1319)]
57 Wail ibn Hujr (radhiallahu ànhu) related that he saw that the
Messenger of Allah (sallalahu àlayhi wa sallam) entered in prayer he
opened it with Takbeer (Allahu Akbar). Hammam (narrator) gestured by raising
his hands up to his ears. (Muhammad Ibn Yahyah - narrator ) said : I asked
Àffan (ibn Muslim the narrator)" Did you wrap your cloth around you?" He
said, "Yes". Then the Messenger of Allah placed his right hand over his left
hand and when he was about to bow down he removed his hands from his
cloth and raised them (raf àl yadain) and said Takbeer (Allahu Akbar) and he
bowed. When he stood up he said, "Allah listens to those who praise him" and
raised his hands (raf àl yadain) And when he prostrated, he prostrated
between his two palms.

[Ref: Muslim (Kitab as-salat 401) narrated it from Àffan]
58 Al-Bira' (ibn Àzib radhiallahu ànhu) reported: The Messenger of Allah

(sallalahu àlayhi wa sallam) said. When you prostrate yourself, place
the palms of your hands on the ground and raise your elbows.
[Ref: Muslim (Kitab as-salat 495) narrated it from Ùbaydullah ibn Ìyadh and
Saheeh ibn Khuzayma (1/329 H:656) ]
59 Àbdillah ibn Malik ibn Buhayna radhiallahu ànhu narrated that Verily
when the Messenger of Allah sallalahu àlayhi wa sallam prayed (i.e
prostrated) he spread his hands so much that the whiteness of his armpits
could be seen
[Ref: Bukhari (3564); Muslim (Kitab as-salat 495); Musnad as-Siraj ath-thaqafi
(Qalmi Nuskha 41) also narrates this from this sanad and content]
60 Abu Jawza (rahimahullh) narrated from Aìshah (radhiallahu ànha) who

said: The Messenger of Allah(sallalahu àlayhi wa sallam) began prayer
with the takbeer (Allah is most great) and with reciting “Praise be to Allah, the
Lord of the Universe”. And when he bowed, he neither raised up nor lowered
down his head, but kept it between the two (conditions). And when he raised
his head after bowing, he did not prostrate himself until he stood up straight
(with tranquillity); and when he prostrated, and raised his head after
prostration, he did not prostrate (the second time) until he sat down properly
(with tranquillity); and he forbade to sit like the sitting of the devil and when
he sat, he spread out his left foot (on the ground) and raised his right. and he
strictly disliked spreading out to hands (on the ground in prostration) like a dog
(or animals). He used to finish his prayer with tasleem (i.e uttering the
salutation on both shoulders) and he used to say " After every two rakàh is
tahiyyat (tashahud)"
[Ref: Muslim (497) narrated it from Ishaaq ibn Rahawy and this narration is
also found in the Musnad of Ishaaq ibn Rahawy (Qalmi Nuskha Baa 614)]

Chapter Nineteen
Mentioning about what is (to be recited) in the
tashahud and the variant wordings (of dua that is
reported) in it
61 Ibn Masòod (Radhiallahu ànhu) reported that one day the Messenger
of Allah (sallalahu àlayhi wa sallam) turned his face towards us and said
"When any one of you sits (for tashahud) during his prayer then say
"Allah compliments, prayers and pure words are due to Allah. Peace be upon
you, Oh Prophet, and the mercy of Allah and his blessings. Peace be upon us
and upon the righteous slaves of Allah
So when he says this statement then the reward of this (duà) reaches every
pious slave (of Allah) in the heavens and earth [1]
(and then say) I bear witness that none has the right to be worshipped except
Allah and I bear witness that Muhammad is His slave and Messenger
[Ref: Saheeh. Abu Yusuf Muhammad ibn Sufyan al-Misiyyasi has been
mentioned in al-Insaab (5/317) by Àbdul Kareem ibn Muhammad ibn Mansoor
at-tameemi as-samàani (D. 562 A.H) without any criticism or praise. A similar
narration is also found in Bukhaari (623, 831) and Muslim (402) via Àmash.] 5
62 It was narrated that Ibn Masòod said: "Before the tashahhud was
enjoined, when we prayed we used to say: 'Peace (As-Salam) be upon
Allah, pace be upon Jibril, peace be upon Mika'il.' The Messenger of Allah
(sallalahu àlayhi wa sallam) said: 'Do not say this, for indeed Allah, the Mighty
and Sublime, is As-Salam. Rather say: All compliments, prayers and pure words
are due to Allah. Peace be upon you O Prophet, and the mercy of Allah and His
blessings. Peace be upon us and upon the righteous slaves of Allah. I bear
5
Translator’s Note: I think the shaykh is talking about Muhammad bin Sufyan ath-thafar al-maseesi. Added
benefit for readers is to know that the Muhadditheen one of whom is Imam an-Nasa'ee has brought this
duà under the title ' Baab - Kayfa at-tashhahudu al-awwalu | what is to be said during the first tashahud'.
[1] And we know that whenever a Muslim prays for another Muslim then the angels say "And you too" so
imagine everytime we prayed for every soul in heavens and earth, how much reward we would get in
exchange? Praise be only to my Lord who showers sinners like us with so much, out of his Mercy

witness that that none has the right to be worshipped except Allah, and I bear
witness that Muhammad is His slave and messenger
[Ref: Hasan. Nasa'ee (1278) narrated it from the chain of Sufyan ibn Ùyaynah.
Saheeh ibn Hibban (al-Ihsan 1946) has a shaahid for this narration]
63 Ibn Àbbas reported: The Messenger of Allah (sallalahu àlayhi wa

sallam) used to teach us tashahhud just as he used to teach us a Surah
of the Quràn, and he would say: All services rendered by words, acts of
worship, and all good things are due to Allah. Peace be upon you, O Prophet,
and Allah's mercy and blessings. Peace be upon us and upon Allah's upright
servants. I testify that there is no god but Allah, and I testify that Muhammad is
the Messenger of Allah. In the narration of Ibn Rumh (the words are): "As he
would teach us the Qur'an."
[Ref: Muslim (403) narrated it from Layth ibn Sa`d]
64 Abu Masòod Ùbah ibn Àmr (Radhiallahu ànhu) narrated that when
we were present, a man once came amidst us and sat in front of the
Messenger of Allah (sallalahu àlayhi wa sallam) and said " Oh Messenger of
Allah, as for sending salutations to you we already know of it , but how should
we invoke blessings upon you during our prayers may allah's peace and
blessings be upon you?
The Messenger of Allah (sallalahu àlayhi wa sallam) remained silent (for so

long) that we wished the questioner hadn't asked it. Then the Messenger of
Allah (sallalahu àlayhi wa sallam) said: "When one of you (in his prayers)
invokes blessings upon me then he (should) say:
"Oh Allah, send your peace upon Muhammad, the unlettered Prophet, and
Muhammad’s family as you send peace upon Ibraahim and upon the family of
Ibraahim. Oh Allah bless Muhammad, the unlettered prophet and his family as
you bless Ibrahim and the family of Ibrahim, Verily you are praiseworthy and
Glorious".
[Ref: The chain of this is fair. Abu Dawood (981) narrated it from Muhammad
ibn Ishaaq ibn Diyar. Daraqutni (1/354-355) graded this as 'the chain is fair and
connected' and Abu Àbdullah Hakim (1/268) and Dhahabi authenticated it as
per the conditions of (Imam) Muslim. Saheeh ibn Khuzayma (1/352 H: 711)
also has this narration but the àsl is in Saheeh Muslim (405)]

Chapter Twenty
Evidence about invoking prayers upon Mustafa
sallallahu alayhi wa sallam and that prayer without it
is invalid
65 Fadhala ibn Ùbayd al-Ansari (radhiallahu ànhu) narrated that the

Messenger of allah (sallalahu àlayhi wa sallam) saw a man praying who
did not praise Allah nor glorify him nor invoke prayers upon the Prophet and
he concluded the prayer. So the Messenger of Allah sallalahu àlayhi wa sallam
said: "he hastened" So he called him (back) and taught him and others
(present) "When one of you prays let him begin it by praising Allah and
glorifying him and then invoke peace and blessings upon the Prophet sallalahu
àlayhi wa sallam and then pray for whatever you wish."
[Ref: Saheeh. Abu Dawood (1481); Tirmidhi (3476) and Nasa'ee (1285)
narrated it from Abu Hani and Tirmidhi, Abu Àbdullah Hakim (1/230) and
Dhahabi have authenticated this. This narration is present in the book of this
author's teacher - Imam Ibn Khuzayma's Saheeh (1/351 H: 710)]
66 Jabir ibn Àbdullah (al Ansaari) radhiallahu ànhu said "If i prayed a
prayer in which i did not send peace and blessings upon the Messenger
of Allah (sallalahu àlayhi wa sallam) then that prayer will not be complete.
[Ref: This chain is fabricated. Jaabir al-Ju`fi is a weak rafidhi narrator (Taqreeb
at-tahdheeb 878) and Àmro ibn Shimar is matrookul Hadeeth (Meezan ul-
Ìtidaal 3/265). Ibn Hibban said about him "he was a rafidhi who used to abuse
the sahaaba and used to narrate fabricated narrations from thiqah narrators]
67 Abu Masòod (radhiallahu ànhu) narrated that " The prayer of one who
prays and does not invoke in it peace and blessings upon the Messenger
of Allah sallalahu àlayhi wa sallam is not complete (or valid)
[Ref: Very weak. the narrator (Àbdur rahman ibn Gazwan) before Shuraik al-
Qadhi is unknown. According to an individual named Àbdul Àzeez ibn
Muhammad as-sadhaan, he (ibn Gazwan) is actually the one about whom
Daraqutni testified that he used to fabricate narrations. If this is true then this
chain becomes fabricated (instead of merely very weak)]

Chapter Twenty-One
Mentioning about how to invoke blessings upon the
Prophet sallallahu alayhi wa sallam
68 Abu Humayd as-sa`di (radhiallahu ànhu) narrated that he asked the

Messenger of Allah (sallalahu àlayhi wa sallam) " Oh messenger of
Allah, how do we invoke blessings upon you? The Messenger of Allah sallalahu
àlayhi wa sallam said: "Say:
'O Allah, exalt the mention of Muhammad and his wives and offspring as You
exalted the mention of the family of Ibrahim, and bless Muhammad and the
wives and the offspring of Muhammad as you blessed the family of Ibrahim.
You are the Praised, the Glorious'.”
[Ref: Bukhari (3329; 632); Muslim (407); Muwatta (1/165)]

Chapter Twenty-Two
About how to pray
69 Narrated Muhammad bin Àmr bin Àta': I was sitting with some of the
companions of Allah's Messenger (sallalahu àlayhi wa sallam) and we
were discussing about the way of praying of the Prophet. Abu Humaid As-Saìdi
said, "I remember the prayer of Allah's Messenger (sallalahu àlayhi wa sallam)
better than any one of you. (When he began his prayer) I saw him saying the
takbeer and simultaneously raising both his hands up to the level of the
shoulders and on bowing he placed his hands firmly on both knees and bent his
back straight, then he stood up straight from bowing till all the (spine) bones
took their normal positions. In prostrations, he placed both his hands on the
ground with the forearms neither too far away nor too close to each other, and
his toes were facing the Qibla. On sitting In the second rakà he sat on his left
foot and propped up the right one; and in the last rakà he pushed his left foot
forward and kept the other foot propped up and sat over the buttocks." (i.e, he
did tawarruk)
[Ref: Bukhari (Kitab al-Adhan 828) narrated it from Layth ibn Sa`d and this
narration is also found in Saheeh ibn Khuzayma (1/324 H:643)]
70 On the authority of Ibn Ùmar who said: When the Messenger of Allah
(sallalahu àlayhi wa sallam) sat for tashahhud, he placed his left hand
on his left knee and placed his right hand on his right knee, and he formed a
ring like (fifty-three) and pointed with his finger of attestation and supplicated.
[Ref: Muslim (580) narrated it from Hammad ibn salamah]

Chapter Twenty-Three
Mentioning about the salutation of the prayer
71 Sa`d ibn Abi Waqqas (radhiallahu ànhu) narrated that "The Messenger
of Allah (sallalahu àlayhi wa sallam) used to say the salam to his right so
that the whiteness of his cheek could be seen, and to his left so that the
whiteness of his cheek could be seen."
[Ref: Muslim (Kitab al-Masajid 586)]
72 Àisha (radhiallahu ànha) narrated that when the Messenger of Allah

(sallalahu àlayhi wa sallam) finished praying with tasleem he said
"O Allah, You are As-Salam, and from you is As-Salam. You are blessed, O One
of Magnificence and Generosity."
[Ref: Muslim (596)]
73 Al-Mugeerah b. Shu`bah reported: "Muàwiyah wrote to al-Mugheerah

ibn shu`bah: 'What would the the Messenger of Allah (sallalahu àlayhi
wa sallam) recite when he gave Taslim (salutation) in the prayer ?' Al-Mughirah
dictated and wrote to Mu'awiyah: 'The Messenger of Allah (sallalahu àlayhi wa
sallam) used to say (at the end of the prayer after taslim): 'There is no God but
Allah, Alone, Who has no partner, to Him belongs the dominion, to Him praise
is due, and He is Omnipotent. O Allah no one cane withhold what You give and
give what You withhold, and none benefits the fortunate person, for from You
is the fortune."
[Ref: Muslim (593); Bukhari (844)]

Chapter Twenty-Four
Mentioning about the supplication which one
supplicates with after concluding the prayer
74 Narrated Abu Huraira: Some poor people came to the Prophet

(sallalahu àlayhi wa sallam) and said, "The wealthy people will get
higher grades and will have permanent enjoyment and they pray like us and
fast as we do. They have more money by which they perform the Hajj, and
Ùmra; fight and struggle in Allah's Cause and give in charity." The Prophet
said, "Shall I not tell you a thing upon which if you acted you would catch up
with those who have surpassed you? Nobody would overtake you and you
would be better than the people amongst whom you live except those who
would do the same. Say "Subhanallah", "Al hamdu lillah" and "Allahu Akbar"
thirty three times each after every (compulsory) prayer."
The narrator said: We differed and some of us said that we should say,
"Subhanallah" thirty three times and "Al hamdu lillah" thirty three times and
"Allahu Akbar" thirty four times. I (Abu Huraira then) went to the Prophet
(sallalahu àlayhi wa sallam) who said, "Say, "Subhanallah" and "Al hamdu
lillah" and "Allahu Akbar" all together [until it's], thirty three times (each)."
[Ref: Bukhari (843); Muslim (595) narrated it from Mu`tamar ibn Sulayman at-
tamimi]
75 Abu Hurayra said that the Messenger of Allah (sallalahu àlayhi wa

sallam) said:
"Whoever says after every prayer 'Glory be to Allah' (Subhanallah) thirty- three
times and 'Allah is Greater' (Allahu akbar) thirty-three times and 'Praise be to
Allah' (al-hamdu lillah) thirty-three times, and seals the hundredth with 'There
is no god but Allah, alone without any partner. The Kingdom and praise belong
to Him and He has power over everything' will have his wrong actions forgiven
him even if they are abundant as the foam on the sea.
[Ref: Saheeh. Abu Àwanah (2/247) and Ibn Hibban (al-Ihsan 2010) narrated it
from Yahya ibn Salih. Other narrators have narrated this via Imam Malik in a
mawqoof way. See Sunan al-Kubra lin-Nasa'ee (9970) and Àmal al-Yaum wal-
Layl (142) but Saheeh Muslim (597) has one corroborating report as well]

Chapter Twenty-Five
About what is to be said while entering the masjid
76 Abu Usayd as-saìdi or Abu Humayd (as-saìdi) said: The Messenger of

Allah (sallalahu àlayhi wa sallam) said: "When one of you enters in the
masjid then say salaam and say
Oh Allah open the doors of your mercy.
and when he leaves (the masjid) then say: "Oh Allah i ask for your bounty".
[Ref: Muslim (713) narrated it from Bishr ibn Mufaddhal]

Chapter Twenty-Six
What is to be said by the one praying between the two
prostrations
77 Ibn Àbbas (radhiallahu ànhu) said that " Verily the Messenger of Allah
(sallalahu àlayhi wa sallam) said between two prostrations
O Allah! Pardon me, have mercy on me, help me, grant me well being, guide
me, and grant me sustenance.'"
[Ref: Hasan. Abu Dawood (850); Tirmidhi (284); Hakim (1/262 H:271). Dhahabi
authenticated it but Imam Tirmidhi labelled it as strange. This chain is weak
due to the tadlees of Habeeb ibn Abi Thabit . Muslim (2697) has a corroborting
report that matches with the matan due to which this is Hasan. Also between
two prostration the duà "rabbigh firli rabbigh firli" is also proven. See al-
Mujtabah lin-Nasa'ee (1070; 1146) and Musnad Tayalsi (416)]
78 Ibn Àbbas (radhiallahu ànhu) narrated that i stayed overnight in my

maternal aunt Maimuna (radhiallahu ànha) house (who was married to
the prophet) and the prophet woke up alarmed in the night, brushed his teeth
with siwak .....and the narrator narrated the hadeeth and said ... " when the
Prophet raised his head (sitting from) between the two prostrations he said
: Oh Allah forgive me, have mercy on me, help me, elevate me in status(or
rank), grant me sustenance and guide me" then he (sallalahu àlayhi wa sallam)
prostrated (the second prostration)
[Ref: Hasan, see no. 77]
79 Ibn Àbbas (radhiallahu ànhu) narrated that one night i stayed in the
house of the Messenger of Allah (sallalahu àlayhi wa sallam) and he
prayed 2 units of the fajr (sunnah) prayer and went out for the (fardh) prayer
whilst saying:
"Oh Allah place light in my heart, place light in my chest, place light in my
hearing, Oh Allah place light above me and place light below me and place light
ahead of me and place light behind me, and make light abundant for
me." Then Bilal called for the iqamah for prayer.
[Ref: Agreed upon]

Chapter Twenty-Seven
What is to be said in supplications after one completes
his prayer
80 Ibn Àbbas (radhiallahu ànhu) narrates that the Messenger of Allah

(sallalahu àlayhi wa sallam) one night after completing his prayer said:
O Allah, I ask You of Your mercy, that You guide by it my heart, and gather by it
my affair, and bring together that which has been scattered of my affairs, and
correct with it that which is hidden from me, and raise by it that which is
apparent from me, and purify by it my actions, and inspire me by it with that
which contains my guidance, and protect me by it from that which I seek
protection, and protect me by it from every evil. O Allah give me faith and
certainty after which there is no disbelief, and mercy, by which I may attain the
high level of Your generosity in the world and the Hereafter. O Allah, I ask You
for success [in that which You grant, and relief] in the Judgment, and the
positions of the martyrs, and the provision of the successful, and aid against
the enemies. O Allah, I leave to You my need, and my actions are weak, I am in
need of Your mercy, so I ask You, O Decider of the affairs, and O Healer of the
chests, as You separate me from the punishment of the blazing flame, and
from seeking destruction, and from the trial of the graves. O Allah, whatever
my opinion has fallen short of, and my intention has not reached it, and my
request has not encompassed it, of good that You have promised to anyone
from Your creation, or any good You are going to give to any of Your slaves,
then indeed, I seek it from You and I ask You for it, by Your mercy, O Lord of
the Worlds. O Allah, Possessor of the strong rope, and the guided affair, I ask
You for security on the Day of the Threat, and Paradise on the Day of
Immortality along with the witnesses, brought-close, who bow and prostrate,
who fulfill the covenants, You are Merciful, Loving, and indeed, You do what
You wish. O Allah, make us guided guiders and not misguided misguiders, an
ally to Your friends, an enemy to Your enemies. We love due to Your love,
those who love You, and hate, due to Your enmity those who oppose You. O
Allah, this is the supplication (that we are capable of), and it is upon You to
respond, and this is the effort (that we are capable of), and upon You is the
reliance. O Allah, appoint a light in my heart for me, and a light in my grave,
and light in front of me, and light behind me, and light on my right, and light on
my left, and light above me, and light below me, and light in my hearing, and
light in my vision, and light in my hair, and light in my skin, and light in my
flesh, and light in my blood, and light in my bones. O Allah, magnify for me

light, and appoint for me a light. Glory is to the One who wears Glory and
grants by it. Glory is to the One for Whom glorification is not fitting except for
Him, the Possessor of Honor and Bounties, Glory is to the Possessor of Glory
and Generosity, Glory is to the Possessor of Majesty and Honor [Translation of
this duà is taken from the darrussalaam English translation.]
[Ref: Weak. Tirmidhi (3419) labelled this as odd/strange after narrating it from
Muhammad ibn Ìmran. Muhammad ibn Àbdir-rahman ibn Abi Layla is weak
near the majority (Faydh ul-Bari 3/168)]. Al-Majrooheen of Ibn Hibban (1/230-
231) has a rejected mutaabi` for this and Asmaa was-sifaat of Bayhaqi (204)
also has a rejected shaahid]

Chapter Twenty-Eight
How to supplicate (in tashahud)
81 Àli ibn Àbdullah ibn Àbbas narrates from his father who said " When
the messenger of allah sallalahu àlayhi wa sallam used to sit for
supplication (i.e for tashahud), he used to keep his right hand on his right
thigh and used to point with his index finger and place his thumb on his right
(middle) finger and place his left hand on his left thigh and used to grab his
(left) knee with his left hand (palm)
[Ref: Muslim (579)]

Chapter Twenty-Nine
Prostration while reciting the Quràn
82 Narrated Àisha The Messenger of Allah (sallalahu àlayhi wa sallam)

used to say during prostration: My face prostrates itself to Him Who
created it and brought forth its hearing and seeing by His might and power.
[Ref: Weak. Tirmidhi (580); Nasa'ee (1130) narrated it from Àbdul Wahhab
ath-thaqafi, Hakim (1/220) and dhahabi authenticated it. Due to the narration
of Abu dawood (1414) , the chain is ma`lool but the àsl of this narration is
saheeh when regarded as general prostration. See Sahih Muslim (771)]
83 Narrated Àisha The Messenger of Allah (sallalahu àlayhi wa sallam)

prostrated himself at night when reciting the Quràn and said: My face
prostrates itself to Him Who created it and brought forth its hearing and seeing
by His might and power.
[Ref: Weak]
84 Ibn Àbbas (radhiallahu ànhu) narrated that a man came to the

Messenger of Allah (sallalahu àlayhi wa sallam) and said: "Oh
Messenger of Allah, i saw something in a dream while i was sleeping . (I saw
that) I was praying behind a tree and i recited the verse of prostration so I
prostrated and the tree also prostrated and in its prostration it supplicated
saying "Allah! Record for me, a reward with You for it, remove a sin for me by
it, and store it away for me with You, and accept it from me as You accepted it
from Your worshipper Dawood (àlayhis salaam)". So Ibn Àbbas said that he
saw the Messenger of Allah (sallalahu àlayhi wa sallam) get up and recite the
verse of prostration and then prostrate and he (ibn Àbbas) heard him
(sallalahu àlayhi wa sallam) say while he was prostrated the same supplication
which the man informed him the tree had said.
[Ref: Hasan, Tirmidhi (579; 3424); Ibn Majah (1053) and others have narrated it
from Muhammad ibn Yazeed. Tirmidhi called it strange. Ibn Khuzayma (1/282 -
283), Abu Àbdullah Hakim (1/219-220); Dhahabi authenticated it. The most
apt stance is that this chain is fair]

Chapter Thirty
The evidence that sending blessings upon the
Messenger of Allah peace & blessings be upin him, is
obligatory and mandatory during tashahud and Allah
– glorified be he – does not accept the prayer of his
slaves who in which they do not invoke blessings upon
his Prophet sallallahu alayhi wa sallam
85 Àisha (radhiallahu ànha) narrated that the Messenger of Allah

(sallalahu àlayhi wa sallam) said, "Allah does not accept the prayer
without purification and without sending blessings upon me"
[Ref: Fabricated. Àmro has been mentioned about above under hadeeth 66.
Daraqutni (1/355)]
86 Àli (radhiallahu ànhu) is reported to have said that the supplications

are stopped from ascending (above to Allah) until one does not send
blessings upon Muhammad sallalahu àlayhi wa sallam.
[Ref: Very weak; Ùbaydullah ibn Muhammad ibn al-Àyishi narrated it in al-
amaalee (1/222); Ìsmail al-Bajali and Àbdul Kareem ibn Àbdur-rahman al-
Khazzaz both are weak. See Leesan ul-Meezan (1/474; and 4/63)]
End of Book.
ِ ‫تأ‬ ِ
َ ‫وب إِل َْي‬
‫ك‬ ْ َ ْ‫ك اللَّ ُه َّم َوِِبَ ْمد َك أَ ْش َه ُد أَ ْن ََل إِلَهَ إََِّل أَن‬
ُ ُ‫َستَ غْف ُر َك َوأَت‬ َ َ‫ُس ْب َحان‬
Completed Translation on : 11 Jumaada al-Thaany 1436 A.H | 31st March

2015
Remember me and my family in your prayers.


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For Corrections and feedback e-mail : thefinalrevelation@hotmail.

Chapter 8: The obligation of ritual purification after touching of the private

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Chapter 20: Evidence about invoking prayers upon Mustafa sallalahu

Chapter 22: About How to Pray

Chapter 23: Mentioning about the salutation of the prayer

Chapter 25: About what is to be said while entering the masjid

Chapter 28: How to supplicate (in tashahud)

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Bismillahir-rahmaanir-raheem. Shi`ar Ashaabil-Hadeeth [‫ ]شعار أصحاب احلديث‬or the

The translation is ensured to be both easy to understand and retain the

Certain additions made by the translator throughought the document are

For Corrections and feedback e-mail : thefinalrevelation@hotmail.com

I request everyone to remember me and my family in your prayers. May allah

Completed Translation on : 11 Jumaada al-Thaany 1436 A.H | 31st March

Translated by and Published on : www.fahmalhadeeth.blogspot.com

For Corrections and feedback e-mail : thefinalrevelation@hotmail.com

5 Àbdullah ibn Masòod (radhiallahu ànhu) narrated that the Messenger of

[Ref: Saheeh Muslim]

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8 Same as above with a different chain.

9 Ibn `Abbas (radhiallahu `anhu) said: "Emaan increases and decreases"

10 It is reported from Abu Huraira (radhiallahu `anhu) "Emaan increases

11 It is reported from Abu Darda (radhiallahu `anhu) "Emaan increases and

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12 `Abdur-Razzaq (Ibn Hammam as-Sanani rahimahullah) narrated that I

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15 (Imam) Sufyan ibn `Uyayna (rahimahullah) is reported to have said: "For

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Abu Raja Qutaybah ibn Sa`eed (rahimahullah) said:

The pre-dominant statement of the Imams of Islam and (Ahlus) Sunnah is

1) One should be satisfied with the decree of Allah,

2) should submit (and obey) to his Ahkaam, and

3) patience upon what he commands;

4) Emaan (Faith) in the decree - both it's good and bad

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6) And to perform deeds with sincerity (for the sake of Allah)

7) To Abstain from arguing, suspicion and quarrelling or disputing in religion

8) To wipe over the socks

9) To aid the khalifah in his Jihad against the Kuffar

13) Emaan constitutes of speech and action both

14) Emaan has various levels (as it increases and decreases)

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21) To Abstain from mentioning the flaws of the companions of Muhammad

22) We do not mention any one of the companions in a bad light

23) and nor do we taunt or criticise any one of them

26) That the punishment of the grave is true

28) the pond of kawthar is true

30) The removal of a group from the fire is true

31) It is true that dajjal will emerge before qiyamah

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36) And if he calls them Mujabbir then beware, for he is a qadari

37) Faith (Emaan) has various levels

38) Emaan consists of speech, actions and intentions

39) Prayer is from Emaan

40) Zakaat is from Emaan

41) Hajj is also from Emaan

46) We do not pray behind a qadari, a rafidhi (shi`a) and a Jahmi