The Book of Travelers' Prayer and its Shortening - Libri i Namazit të Udhëtarëve dhe Shkurtimit të Tij - كتاب صلاة المسافرين وقصرها

'A'isha, the wife of the Messenger of Allah (ﷺ), reported:
The prayer was prescribed as two rak'ahs, two rak'ahs both in journey and at the place of residence. The prayer while travelling remained as it was (originally prescribed), but an addition was made in the prayer (observed) at the place of residence.

'A'isha, the wife of the Messenger of Allah (ﷺ), said Allah prescribed the prayer as two rak'ahs, then it was completed (to four rak'ahs) at the place of residence, but was retained in the same position in journey as it was first made obligatory.

'A'isha reported:
The prayer was prescribed as consisting of two rak'ahs, the prayer in travelling remained the same, but the prayer at the place of residence was completed. (Zuhri said he asked 'Urwa why 'A'isha said prayer in the complete form during journey, and he replied that she interpreted the matter herself as 'Uthman did.)

Yahya b. Umayya said:
I told 'Umar b. al-Khattab that Allah had said:" You may shorten the prayer only if you fear that those who are unbelievers may afflict you" (Qur'an, iv. 101), whereas the people are now safe. He replied: I wondered about it in the same way as you wonder about it, so I asked the Messenger of Allah (ﷺ) about it and he said: It is an act of charity which Allah has done to you, so accept His charity.

Ya'la b. Umayya reported:
I said to 'Umar b. al-Khattab, and the rest of the hadlth is the same.

Ibn 'Abbas reported:
Allah has prescribed the prayer through the word of your Prophet (ﷺ) as four rak'ahs when resident, two when travelling, and one when danger is present.

Ibn 'Abbas reported:
Allah has prescribed the prayer by the tongue of your Apostle (ﷺ) as two rak'ahs for the traveller, four for the resident, and one in danger.

Musa b. Salama Hudhali said:
I asked Ibn 'Abbas: How should I say prayer when I am in Mecca, and when I do not pray along with the Imam? He said: Two rak'ahs (of prayer) is the Sunnah of Abu'l-Qasim (ﷺ).

A hadith like this has been narrated by Abu Qatada with the same chain of transmitters.

Hafs b. 'Asim said:
I accompanied Ibn 'Umar on the road to Mecca and he led us in two rak'ahs at the noon prayer, then he went forward and we too went along with him to a place where he alighted, and he sat and we sat along with him, and he cast a glance to the side where he said prayer and he saw people standing and asked: What are they doing? I said: They are engaged in glorifying Allah, offering Sunnah prayer. He said: If I had done so I would have perfected my prayer; O my nephew! I accompanied the Messenger of Allah (ﷺ) on a journey, and he made no addittion to two rak'ahs, till Allah called him. I accompanied Abu Bakr and he made no addition to two rak'ahs till Allah caused him to die. I accompanied 'Umar and he made no addition to two rak'ahs till Allah caused him to die. I accompanied 'Uthman and he made no addition to two rak'ahs, till Allah caused him to die, and Allah has said:" There is a model pattern for you in the Messenger of Allah" (al-Qur'an, xxxiii. 21).

Hafs b. 'Asim reported:
I fell ill and lbn 'Umar came to inquire after my health, and I asked him about the glorification of Allah (i. e. prayer) while travelling. Thereupon he said: I accompanied the Messenger of Allah (ﷺ) on a journey but I did not see him glorifying Him, and were I to glorify (Him). I would have completed the prayer. Allah, the Exalted, has said:" Verily there is a model pattern for you in the Messenger of Allah."

Anas reported:
The Messenger of Allah (ﷺ) said four rak'ahs in the noon prayer while at Medina, but he offered two rak'ahs in the afternoon prayer at Dhu'l-Hulaifa.

Anas b. Malik is reported to have said:
I observed four rak'ahs in the noon prayer with the Messenger of Allah (ﷺ) at Medina, and said two rak'ahs in the afternoon prayer at Dhu'l-Hulaifa.

Yahya b. Yazid al-Huna'i reported:
I asked Anas b. Malik about shortening of prayer. He said: When the Messenger of' Allah (ﷺ) had covered a distance of three miles or three farsakh (Shu'ba, one of the narrators, had some doubt about it) he observed two rak'ahs.

Jubair b. Nufair reported:
I went along with Shurahbil b. al-Simt to a village which was situated at a distance of seventeen or eighteen miles, and he said only two rak'ahs of prayer. I said to him (about it) and he said: I saw 'Umar observing two rak'ahs at Dhu'l-Hulaifa and I (too) said to him (about it) and he said: I am doing the same as I saw the Messenger of Allah (ﷺ) doing.

This hadith has been transmitted by Shu'ba with the same chain of narrators and it is narrated from Simt, and the name of Shurahbil has not been mentioned, and he said that he had gone to a place called Dumin, situated at a distance of eighteen miles from Hims.

Anas b. Malik reported:
We went out from Medina to Mecca with the Messenger of Allah (ﷺ) and he prayed two rak'ahs at each time of prayer till we returned to Medina. I said: For how long did he stay in Mecca? He said: (For) ten (days).

A hadith like this has been narrated by Anas by another chain of transmitters.

Yahya b. Abu Ishaq reported:
I heard Anas b. Malik say: We went out for Pilgrimage from Medina. The rest is the same.

A hadith like this has been transmitted by Anas, but no mention has been made of Pilgrimage.

Salim b. 'Abdullah (b. 'Umar) reported on the authority of his father that Allah's Messenger (ﷺ) observed the prayer of a traveller, i. e. two rak'ahs in Mina, and other places; so did Abu Bakr and 'Umar, and 'Uthman too observed two rak'ahs at the beginning of his caliphate, but he then completed four.

A hadith like this has been reported by Zuhri, with the same chain of transmitters, and in it mention was made of Mina only, but not of other places.

Ibn 'Umar reported:
The Messenger of Allah (ﷺ) said two rak'ahs at Mina, and Abu Bakr after him, and 'Umar after Abu Bakr, and 'Uthman at the beginning of his caliphate; then 'Uthman observed four rak'ahs, and when Ibn 'Umar prayed with the Imam, he said four rak'ahs, but when he observed prayer alone, he said two rak'ahs.

A hadith like this has been narrated by the same chain of transmitters.

Ibn 'Umar reported:
The Apostle of Allah (ﷺ) said in Mina the prayer of a traveller (short prayer) ; Abu Bakr and 'Umar did the same and 'Uthmia did it for eight years or six years. Hafs (one of the narrators) said: Ibn 'Umar would also say two rak'ahs at Mina and then go to bed. I said to him: O uncle, I wish you could have said two rak'ahs (of Sunnah prayer after shorenting the Fard prayer). He said: Were I to do that, I would have completed the prayer.

This hadith has been narrated by Shu'ba with the same chain of transmitters but no mention has been made of Mina, but they (the narrators) only said:
He prayed while travelling.

Ibrahim reported:
I heard 'Abd al-Rahman as saying; 'Uthman led us four rak'ahs of prayer at Mina. It was reported to Abdullah b. Mas'ud and he recited:" Surely we are Allah's and to Him shall we return," and then said: I prayed with the Messenger of Allah (ﷺ) at Mina two rak'ahs of prayer. I prayed along with Abu Bakr al-Siddiq two rak'ahs of prayer at Mina. I prayed along with 'Umar b. Khattab two rak'ahs of prayer at Mina. I wish I had my share of the two rak'ahs acceptable (to God) for the four rak'ahs.

A hadith like this has been reported by A'mash with the same chain of transmitters.

Haritha b. Wahb reported:
I prayed with the Messenger of Allah (ﷺ) two rak'ahs and most of them offered two rak'ahs only in Mina, while the people felt secure.

Wahb al-Khuza'i reported:
I prayed behind the Messenger of Allah (ﷺ) at Mina, and there was the greatest number of people, and they prayed two rak'ahs on the occasion of the Farewell Pilgrimage. (Muslim said: Haritha b. Wahb al-Khuza'i is the brother of 'Ubaidullah b. 'Umar son of Khattab from the side of his mother.)

Ibn 'Umar announced Adhan for prayer on a cold, windy night. Then added:
Pray in your dwellings; and then said: When it was a cold, rainy night, the Messenger of Allah (ﷺ) used to command the Mu'adhdhin to say" Pray in your dwellings."

Ibn 'Umar reported that he summoned (people) to pray on a cold, windy and rainy night, and then observed at the end of the Adhin:
Pray in your dwellings, pray in your dwellings, and then said: When it was a cold night or it was raining in a journey the Messenger of Allah (may peace he upon him) used to command the Mu'adhdhin to announce: Pray in your dwellings.

Ibn 'Umar reported that he summoned (people) to prayer at a place (known as) Dajnan, and the rest of the hadith is the same, and then said:
Pray in your dwellings, but he did not repeat for the second time words of Ibn 'Umar (Pray in your dwellings).

Jabir reported:
We set cut with the Messenger of Allah (ﷺ) on a journey when it began to rain. Upon this he said: He who desires may pray in his dwelling.

'Abdullah b. 'Abbas reported that he said to the Mu'adhdhin on a rainy day:
When you have announced" I testify that there is no god but Allah; I testify that Muhammad is the Messenger of Allah," do not say:" Come to the prayer," but make this announcement:" Say prayer in your houses." He (the narrator) said that the people disapproved of it. Ibn 'Abbas said: Are you astonished at it? He (the Holy Prophet), who is better than I, did it. Jumu'a prayer is no doubt obligatory, but I do not like that I should (force you) to come out and walk in mud and slippery ground.

'Abd al-Hamid reported:
I heard 'Abdullah b. al-Harith say: 'Abdullah b. 'Abbas addressed us on a rainy day, and the rest of the hadith is the same, but he made no mention of Jumu'a prayer, and added: He who did it (who commanded us to say prayer in our houses), i. e. the Messenger of Allah (ﷺ), is better than I.

This hadith has been narrated by Ayyub and 'Asim al-Ahwal with the same chain of transmitters, but in this hadith it is not recorded:
" i. e. the Messenger of Allah (ﷺ)."

'Abdullah b. Harith reported that Ibn 'Abbas commanded the Mu'adhdhin to (summon the people to prayer on Friday and make announcement to say prayer in their houses) when it was rainy, and the rest of the hadith is the same (except this) that he said:
I do not like you should walk in muddy slippery place.

'Abdullah b. Harith reported that the Mu'adhdhin of Ibn 'Abba said Adhan on Friday (and then made the announcement to say prayer in houses) because it was a rainy day; as it has been narrated by Ma'mar and others, and in this hadith it was mentioned:
He who did it, i. e. the Messenger of Allah (ﷺ), was better than I.

A hadith like this that Ibn 'Abbas ordered his Mu'adhdhin (to summon people to prayer and then make announcement to say prayer in their houses) on Friday which was a rainy day, has been transmitted by 'Abdullah b. Harith. Wuhaib, however, says that he did not hear it from him.

Ibn 'Umar reported that the Messenger of Allah (ﷺ) used to say Nafl prayer on (the back of) his camel in whatever direction it took him.

Ibn 'Umar reported that the Apostle (ﷺ) used to pray on (the back of) his camel in whatever direction it took him.

Ibn 'Umar reported that the Messenger of Allah (ﷺ) used to say prayer on his camel while coming from Mecca to Medina, in whatever direction his face had turned; and its was (in this context) that this verse was revealed:
" So whether you turn thither is Allah's face" (ii. 115).

This hadith has been narrated by another chain of transmitters and in the one narrated by Ibn Mubarak and Ibn Abu Za'ida (these words are narrated). Ibn 'Umar then recited:
" Whether you turn thither is Allah's face," and it was revealed in this context.

Ibn 'Umar reported:
I saw the Messenger of Allah (ﷺ) praying (Nafl prayer) on a donkey's back while his face was turned towards Khaibar.

Sa'id b. Yasar reported:
I was travelling along with Ibn 'Umar on the way to Mecca. Sa'id said: When I apprehended dawn, I dismounted (the ride) and observed Witr prayer and then again joined him. Ibn 'Umar said to me: Where were you? I said: I apprehended the appearance of dawn, so I dismounted and observed Witr prayer. Upon this 'Abdullah said: Is there not a model pattern for you in the Messenger of Allah (ﷺ)? I said: Yes, by Allah, and (then) he said: The Messenger of Allah (ﷺ) used to observe Witr prayer on the camel's back.

'Abdullah b. Dinar reported on the authority of Ibn 'Umar that the Messenger of Allah (ﷺ) used to observe prayer on his ride (no matter) in which direction it had its face turned. 'Abdullah b. Dinar said that Ibn 'Umar used to do like that.

'Abdullah b. 'Umar reported that the Messenger of Allah (ﷺ) used to observe Witr prayer on his ride.

Salim b. 'Abdullah reported on the authority of his father that the Messenger of Allah (may peace be. upon him) used to observe Nafl (supererogatory) prayer on his ride no matter in what direction it turned its face, and he observed Witr too on it, but did not observe obligatory prayer on it.

'Abdullah b. 'Amir b. Rabi'a has reported on the authority of his father that he had seen the Messenger of Allah (ﷺ) observing Nafl player at night on a journey on the back of his ride in whichever direction it turned its face.

Anas b. Sirin reported:
We met Anas b. Malik as he came to Syria at a place known as 'Ain-al-Tamar and saw him observing prayer on the back of his donkey with his face turned in that direction. (Hammam one of the narrators) pointed towards the left of Qibla, so I said to him: I find you observing prayer towards the side other than that of Qibla. Upon this he said: Had I not seen the Messenger of Allah (ﷺ) doing like this, I would not have done so at all.

Ibn 'Umar reported:
When the Messenger of Allah (ﷺ) was in a state of hurry on a journey, he combined the sunset and 'Isha' prayers.

Nafi' reported that when Ibn 'Umar was in a state of hurry on a journey, he combined the sunset and 'Isha' prayers after the twilight had disappeared, and he would say that when the Messenger of Allah (ﷺ) was in a state of hurry on a journey, he combined the sunset and 'Isha' prayers.

Salim reported from his father to be saying:
I saw the Messenger of Allah (ﷺ) combining the sunset and Isha' prayers when he was in a hurry on a journey.

Salim b. 'Abdullah reported that his father had said:
I saw the Messenger of Allah (ﷺ) delaying the sunset prayer till he would combine it with the 'Isha' when he hastened to set out on a journey.

Anas b. Malik reported:
When the Messenger of Allah (ﷺ) set out on a journey before the sun declined (from the meridian), he delayed the noon prayer till the afternoon prayer, and then dismounted (his ride) and combined them (noon and afternoon prayers), but if the sun had declined before his setting out on a journey, he observed the noon prayer and then mounted (the ride).

Anas reported:
When the Messenger of Allah (ﷺ) intended to combine two prayers on a journey, he delayed the noon prayer till came the early time of the afternoon prayer, and then combined the two.

Anas reported that when the Messenger of Allah (ﷺ) had to set out on a journey hurriedly, he delayed the noon prayer to the earlier time for the afternoon prayer, and then he would combine them, and he would delay the sunset prayer to the time when the twilight would disappear and then combine it with the 'Isha' prayer.

Ibn 'Abbas reported:
The Messenger of Allah (ﷺ) observed the noon and afternoon prayers together, and the sunset and Isha' prayers together without being in a state of fear or in a state of journey.

Ibn 'Abbas reported:
The Messenger of Allah (ﷺ) observed the noon and afternoon prayers together in Medina without being in a state of fear or in a state of journey. (Abu Zubair said: I asked Sa'id hardship.)

Ibn 'Abbas reported that the Messenger of Allah (ﷺ) combined the prayers as he set on a journey in the expedition to Tabuk. He combined the noon prayer with the afternoon prayer and the sunset prayer with the 'Isha' prayer. Sa'id (one of the rawis) said to Ibn 'Abbas:
What prompted him to do this? He said: He wanted that his Ummah should not be put to (unnecessary) hardship.

Mu'adh reported:
We set out with the Messenger of Allah (ﷺ) on the Tabuk expedition, and he observed the noon and afternoon prayers together and the sunset and 'Isha' prayers together.

Mu'adh b. Jabal reported:
The Messenger of Allah (ﷺ) combined in the expedition to Tabuk the noon prayer with the afternoon prayer and the sunset prayer with the 'Isha' prayer. He (one of the narrators) said: What prompted him to do that? He (Mu'adh) replied that he (the Holy Prophet) wanted that his Ummah should not be put to (unnecessary) hardship.

Ibn 'Abbas reported that the Messenger of Allah (ﷺ) combined the noon prayer with the afternoon prayer and the sunset prayer with the 'Isha' prayer in Medina without being in a state of danger or rainfall. And in the hadith transmitted by Waki' (the words are):
" I said to Ibn 'Abbas: What prompted him to do that? He said: So that his (Prophet's) Ummah should not be put to (unnecessary) hardship." And in the hadith transmitted by Mu'awiya (the words are):" It was said to Ibn 'Abbas: What did he intend thereby? He said he wanted that his Ummah should not be put to unnecessary hardship."

Ibn 'Abbas reported:
I observed with the Messenger of Allah (ﷺ) eight (rak'ahs) in combination, and seven rak'ahs in combination. I (one of the narrators) said: O Abd Sha'tha', I think that he (the Holy Prophet) had delayed the noon prayer and hastened the afternoon prayer, and he delayed the sunset prayer and hastened the 'Isha' prayer. He said: I also think so.

Ibn 'Abbas reported that the Messenger of Allah (ﷺ) observed in Medina seven (rak'ahs) and eight (rak'ahs), i. e. (be combined) the noon and afternoon prayers (eight rak'ahs) and the sunset and 'Isha' prayers (seven rak'ahs).

'Abdullah b. Shaqiq reported:
Ibn 'Abbas one day addressed us in the afternoon (after the afternoon prayer) till the sun disappeared and the stars appeared, and the people began to say: Prayer, prayer. A person from Banu Tamim came there. He neither slackened nor turned away, but (continued crying): Prayer, prayer. Ibn 'Abbas said: May you be deprived of your mother, do you teach me Sunnah? And then he said: I saw the Messenger of Allah (ﷺ) combining the noon and afternoon prayers and the sunset and 'Isha' prayers. 'Abdullah b. Shaqiq said: Some doubt was created in my mind about it. So I came to Abu Huraira and asked him (about it) and he testified his assertion.

'Abdullah b. Shaqiq al-'Uqaili reported:
A person said to Ibn 'Abbas (as he delayed the prayer): Prayer. He kept silence. He again said: Prayer. He again kept silence, and he again cried: Prayer. He again kept silence and said: May you be deprived of your mother, do you teach us about prayer? We used to combine two prayers during the life of the Messenger of Allah (ﷺ).

Abdullah reported:
None of you should give a share to Satan out of your self. He should not deem that it is necessary for him to turn but to the right only (after prayer). I saw the Messenger of Allah (ﷺ) turning to the left.

A hadith like this has been narrated by A'mash, with the same chain of transmitters.

Suddi reported:
I asked Anas how I should turn-to the right or to the left-when I say my prayers. He said: I have very often seen the Messenger of Allah (ﷺ) turning to the right.

Anas reported:
The Apostle of Allah (ﷺ) used to turn to the right (at the end of the prayer).

Bara' reported:
When we prayed behind the Messenger of Allah (ﷺ) we cherished to be on his right side so that his face would turn towards us (at the end of the prayer), and he (the narrator) said: I heard him say: O my Lord! save me from Thy torment on the Day when Thoil, wouldst raise or gather Thy servants.

This hadith has been reported by Mis'ar with the same chain of transmitters, but he made no mention of:
" His face would turn towards us."

Abu Huraira reported the Messenger of Allah (ﷺ) as saying:
When the prayer commences then there is no prayer (valid), but the obligatory prayer. This hadith has been narrated by Warqa' with the same chain of transmitters.

Abu Huraira reported the Messenger of Allah (ﷺ) as saying:
When the prayer commences, there is no prayer but the obligatory one.

A hadith like this has been reported by Ishaq with the same chain of transmitters.

This hadith has been narrated by Abu Huraira with another chain of transmitters. Hammad (one of the narrators) said:
I then met 'Amr (the other narrator) and he narrated it to me, but it was not transmitted directly from the Messenger of Allah (ﷺ).

'Abdullah b. Malik b. Buhaina reported:
The Messenger of Allah (ﷺ) happened to pass by a person who was busy in praying while the (Fard of the) dawn prayer had commenced. He said something to him, which we do not know what it was. When we turned back we surrounded him and said: What is it that the Messenger of Allah (ﷺ) said to you? He replied: He (the Holy Prophet) had said to me that he perceived as if one of them was about to observe four (rak'ahs) of the dawn prayer. Qa'nabi reported that 'Abdullah b. Malik b. Buhaina narrated it on the authority of his father. (Abu'l-Husain Muslim said): His assertion that he has narrated this hadith on the authority of his father is not correct.

Ibn Buhaina reported:
The dawn prayer had commenced when the Messen- ger of Allah (ﷺ) saw a person observing prayer, whereas the Mu'adhdhin had pronounced the Iqama. Upon this he (the Holy Prophet) remarked: Do you say four (rak'ahs) of Fard in the dawn prayer?

'Abdullah b. Sarjis reported:
A person entered the mosque, while the Messenger of Allah (ﷺ) was leading the dawn prayer. He observed two rak'ahs in a corner of the mosque, and then joined the Messenger of Allah (ﷺ) in prayer. When the Messenger of Allah (ﷺ) had pronounced salutations (he had concluded the prayer), he said: O, so and so, which one out of these two prayers did you count (as your Fard prayer), the one that you observed alone or the prayer that you observed with us?

Abu Usaid reported that the Messenger of Allah (ﷺ) said:
When any one of you enters the mosque, he should say:" O Allah! open for me the doors of Thy mercy" ; and when he steps out he should say: 'O Allah! I beg of Thee Thy Grace." (Imam Muslim said: I heard Yahya saying: I transcribed this hadith from the compilation of Sulaiman b. Bilal.)

A hadith like this has been narrated from the Messenger of Allah (ﷺ) by Abu Usaid.

Abu Qatada (a Companion of the Prophet) reported Allah's Messenger (ﷺ) as saying:
When any one of you enters the mosque, he should observe two rak'ahs (of Nafl prayer) before sitting.

Abu Qatada, a Companion of the Messenger of Allah (ﷺ), said:
I entered the mosque, when the Messenger of Allah (ﷺ) had been sitting among people, and I also sat down among them. Upon this the Messenger of Allah (ﷺ) said: What prevented you from offering two rak'ahs (of Nafl prayer) before sitting down? I said: Messenger of Allah, I saw you sitting and people sitting (around you and I, therefore, sat in your company). He (the Holy Prophet) then said: When anyone among you enters the mosque, he should not sit till he has observed two rak'ahs.

Jabir b. 'Abdullah reported:
The Apostle of Allah (ﷺ) owed me a debt; he paid me back and made an addition (of this). I entered the mosque and he (the Holy Prophet) said to me: Observe two rak'ahs of prayer.

Jabir b. 'Abdullah reported:
The Messenger of Allah (ﷺ) bought a camel from me. When he came back to Medina, he ordered me to come to the mosque and observed two rak'ahs of prayer.

Jabir b. 'Abdullah reported:
I went with the Messenger of Allah (ﷺ) on an expedition and my camel delayed me and I was exhausted. The Messenger of Allah (ﷺ) thus came earlier than I, whereas I came on the next day and went to the mosque and found him (the Holy Prophet) at the gate of the mosque. He said: It is now that you have come. I said. Yes. He said: Leave your camel and enter (the mosque) and observe two rak'ahs. He (the narrator) said: So I entered and observed (two rak'ahs) of prayer and then went back.

Ka'b b. Malik reported:
The Messenger of Allah (ﷺ) did not come back from the journey but by day in the forenoon, and when he arrived, he went first to the mosque, and having prayed two rak'ahs in it he sat down in it.

'Abdullah b. Shaqiq reported:
I asked 'A'isha whether the Messenger of Allah (ﷺ) used to observe the forenoon prayer. She said: No, but when he came back from the journey.

'Abdullah b. Shaqiq reported:
I aksed 'A'isha whether the Messenger of Allah (ﷺ) used to observe the forenoon prayer. She said: No, except when he came back from a journey.

'Urwa reported 'A'isha to be sayidg:
I have never seen the Messenger of Allah (ﷺ) observing the supererogatory prayer of the forenoon, but I observed it. And if the Messenger of Allah (ﷺ) abandoned any act which he in fact loved to do, it was out of fear that if the people practised it constantly, it might become obligatory for them.

Mu'adha asked 'A'isha (Allah be pleased with her) how many rak'ahs Allah's Messenger (ﷺ) prayed at the forenoon prayer. She replied:
Four rak'ahs, but sometimes more as he pleased.

A hadith like this has been reported by the same chain of transmitters, but with this alteration that the transmitter said:
" As Allah pleased."

Mua'ada 'Adawiyya reported 'A'isha as saying:
The Messenger of Allah (ﷺ) used to observe four rak'ahs in the forenoon prayer and he sometimes observed more as Allah pleased.

A hadith like this has been narrated by Qatada with the same chain of transmitters.

Abd al-Rahman b. Abu Laila reported:
No one has ever narrated to me that he saw the Messenger of Allah (ﷺ) observing the forenoon prayer, except Umm Hani. She, however, narrated that the Messenger of Allah (ﷺ) entered her house on the day of the Conquest of Mecca and prayed eight rak'ahs (adding): I never saw a shorter prayer than it except that he performed the bowing and prostration completely. But (one of the narrators) Ibn Bashshar in his narration made no mention of the word:" Never".

'Abdullah b. Harith b. Naufal reported:
I had been asking about, as I was desirous to find one among people who should inform me, whether the Messenger of Allah (ﷺ) observed the forenoon prayer, but I found none to narrate that to me except Umm Hani, daughter of Abu Talib (the real sister of Hadrat 'Ali), who told me that on the day of the Conquest the Messenger of Allah (ﷺ) came (to our house) after the dawn had (sufficiently) arisen. A cloth was brought and privacy was provided for him (the Holy Prophet). He took a bath and then stood up and observed eight rak'ahs. I do not know whether his Qiyam (standing posture) was longer, or bending or prostration or all of them were of equal duration. She (Umm Hani) further said: I never saw him saying this Nafl prayer prior to it or subsequently. (Al-Muradi narrated on the authority of Yunus that he made no mention of the words:" He informed me." )

Abu Murra, the freed slave of Umm Hani, daughter of Abu Talib, reported Umm Hani to be saying:
I went to the Messenger of Allah (ﷺ) on the day of the Conquest of Mecca and found him taking a bath, and Fatimah, his daughter, had provided him privacy with the help of a cloth. I gave him salutation and he said: Who is she? I said: It is Umm Hani, daughter of Abu Talib. He (the Holy Prophet) said: Greeting for Umm Hani. When he had completed the bath, he stood up and observed eight rak'ahs wrapped up in one cloth. When he turned back (after the prayer), I said to him: Messenger of Allah, the son of my mother 'Ali b. Abu Talib is going to kill a person, Fulan b. Hubaira whom I have given protection. Upon this the Messenger of Allah (ﷺ) said: We too have given protection whom you have given protection, O Umm Hani. Umm Hani said: It was the forenoon (prayer).

Abu Murra narrated on the authority of Umm Hani that the Messenger of Allah (ﷺ) on the day of the Conquest of Mecca observed in her house eight rak'ahs of prayer in one cloth, its opposite corners having been tied from the opposite sides.

Abu Dharr reported Allah's Apostle (ﷺ) as saying:
In the morning charity is due from every bone in the body of every one of you. Every utterance of Allah's glorification is an act of charity. Every utterance of praise of Him is an act of charity, every utterance of profession of His Oneness is an act of charity, every utterance of profession of His Greatness is an act of charity, enjoining good is an act of charity, forbidding what is distreputable is an act of charity, and two rak'ahs which one prays in the forenoon will suffice.

Abu Huraira reported. My friend (the Holy Prophet, may peace be upon him) has instructed me to do three things:
three fasts during every month, two rak'ahs of the forenoon prayer, and observing Witr prayer before going to bed.

A hadith like this has been narrated by Abu Huraira by another chain of transmitters.

Abu Huraira reported:
My friend Abu'l-Qasim (ﷺ) instructed me to do three things, and the rest of the hadith is the same.

Abu Murra, the freed slave of Umm Hani, narrated on the authority of Abu Darda':
My Friend (ﷺ) instructed me in three (acts), and I would never abandon them as long as I live. (And these three things are): Three fasts during every month, the forenoon prayer, and this that I should not sleep till I have observed the Witr prayer.

Ibn 'Umar reported that Hafsa, the Mother of the Believers, informed him that when the Mu'adhdhin became silent after calling (people) to the dawn prayer, the Messenger of Allah (ﷺ) commenced the dawn (prayer) when it dawned by observing two short rak'ahs before the commencement of the (Fard) prayer.

This hadith has been transmitted by Nafi' with the same chain of narrators.

Hafsa reported that when it was dawn, the Messenger of Allah (ﷺ) did not observe (any other prayers) but two short rak'ahs.

A hadith like this has been narrated by Shu'ba with the same chain of transmitters.

Hafsa reported:
When the dawn appeared, the Messenger of Allah (ﷺ) observed two rak'ahs (of Sunnah prayers).

'A'isha reported:
The Messenger of Allah (ﷺ) used to observe two rak'ahs of Sunnah (prayer) when he heard the Adhin and shortened them.

This hadith has been narrated by the same chain of transmitters and in the hadith narrated by Usama the words are:
" When it was dawn".

'A'isha reported that the Messenger of Allah (ﷺ) used to observe two (supererogatory) rak'ahs in between the call to prayer and the Iqama of the dawn prayer.

'A'isha reported that the Messenger of Allah (ﷺ) observed two rak'ahs of the dawn prayer and he shortened them (to the extent) that I (out of surprise) said:
Did he recite in them Surah Fatiha (only)?

'A'isha reported:
When it was dawn, the Messenger of Allah (ﷺ) observed two rak'ahs, and I would say: Does he recite only the opening chapter of the Qur'an in it?

'A'isha reported that the Apostle (ﷺ) was not so much particular about observing supererogatory rak'ahs as in case of the two rak'ahs of the dawn prayer.

'A'isha reported:
I have never seen the Messenger of Allah (ﷺ) hastening as much in observing supererogatory as two rak'ahs before the (Fard) of the dawn prayer.

'A'isha reported Allah's Messenger as saying:
The two rak'ahs at dawn are better than this world and what it contains.

'A'isha reported that the Messenger of Allah (ﷺ) said about the two (supererogatory) rak'ahs of the dawn:
They are dearer to me than the whole world.

Abu Huraira reported that the Messenger of Allah (ﷺ) recited in the two (supererogatory) rak'ahs of the dawn (prayer):
" Say: O unbelievers," (Qur'an, cix.) and" Say: Allah is one" (cxii.).

Ibn 'Abbas reported that the Messenger of Allah (ﷺ) used to recite in first of the two (supererogatory) rak'ahs of the dawn:
"Say: We believed in Allah and what was revealed to us..." verse 136 from Surah Baqara, and in the second of the two: "I believe in Allah and I bear testimony that we are Muslims" (iii. 52).

Ibn 'Abbas reported that the Messenger of Allah (ﷺ) used to recite in the two (supererogatory) rak'ahs of the dawn prayer:
" Say: We believed in Allah and what was revealed to us" and that which is found in Surah Al-i-'lmran:" Come to that word (creed) which is common between you and us" (iii. 64).

This hadith has been transmitted by another chain of narrators.

Umm Habiba (the wife of the Holy Prophet) reported Allah's Messenger (ﷺ) as saying:
A house will be built in Paradise, for anyone who prays in a day and a night twelve rak'ahs; and she added: I have never abandoned (observing them) since I heard it from the Messenger of Allah (ﷺ). Some of the other narrators said the same words: I have never abandoned (observing them) since I heard (from so and so).

Nu'man b. Salim reported with the same chain of transmitters:
He who observed twelve voluntary rak'ahs, a house will be built for him in Paradise.

Umm Habiba, the wife of the Messenger of Allah (ﷺ), reported Allah's Messenger (ﷺ) as saying:
If any Muslim servant (of Allah) prays for the sake of Allah twelve rak'ahs (of Sunan) every day, over and above the obligatory ones, Allah will build for him a house in Paradise, or a house will be built for him in Paradise; and I have not abandoned observing them after (hearing it from the Messenger of Allah). (So said also 'Amr and Nu'man.)

Umm Habiba reported the Messenger of Allah (ﷺ) having said:
If any Muslim servant (of Allah) performed ablution, and performed it well, and then observed every day, the rest of the hadith is the same.

Ibn 'Umar reported:
I prayed along with Allah's Messenger (ﷺ) two rak'ahs before and two rak'ahs after the noon prayer, two rak'ahs after the sunset prayer and two rak'ahs after the 'Isha' prayer and two rak'ahs after the Friday prayer; and so far as the sunset, 'Isha' and Friday prayers are concerned, I observed (them) along with the Messenger of Allah (ﷺ) in his house.

'Abdullah b. Shaqiq said:
I asked 'A'isha about the Messenger of Allah's (ﷺ) voluntary prayers, and she replied: Before the noon prayer, he used to pray four rak'ahs in my house; then would go out and lead the people in prayer; then come in and pray two rak'ahs. He would then lead the people in the sunset prayer; then come in and pray two rak'ahs. Then he would lead the people in the 'Isha' prayer, and enter my house and pray two rak'ahs. He would pray nine rak'ahs during the night, including Witr. At night he would pray for a long time standing and for a long time sitting, and when he recited the Holy Qur'an while standing, he would bow and prostrate himself from the standing position, and when he recited while sitting, he would bow and prostrate himself from the sitting position, and when it was dawn he would pray two rak'ahs.

'A'isha reported that the Messenger of Allah (ﷺ) would pray in the night for a long time, and when he prayed standing be bowed in a standing posture, and when he prayed sitting, he bowed in a sitting posture.

'Abdullah b. Shaqiq reported:
I fell ill in Persia and therefore, prayed in a sitting posture, and I asked 'A'isha about it and she said: The Messenger of Allah (ﷺ) prayed for a long time in the night sitting.

'Abdullah b. Shaqiq al-'Uqaili reported:
I asked 'A'isha about the prayer of the Messenger of Allah (ﷺ) during the night (i. e. Tahajjud prayer) She replied: He used to pray for a long time standing and for a long time sitting in the night, and when he recited the Qur'an while standing, he would bow himself from the standing position, and when he recited while sitting, he would bow from the sitting position.

'Abdullah b. Shaqiq al-'Uqaili reported:
I asked 'A'isha about the prayer of the Messenger of Allah (ﷺ). She said: The Messenger of Allah (ﷺ) would observe prayer (Nafl) in a standing position as well as in a sitting position, and when he commenced the prayer in a standing position, he bowed in this very position, and when he commenced the prayer in a sitting position, he bowed in this very position.

'A'isha reported:
I did not see the Messenger of Allah (ﷺ) reciting (the Qur'an) in the night prayer in a sitting position, till he grew old and then he recited (it) in a sitting position, but when thirty or forty verses were left out of the Surah, he would then stand up, recite them and then bowed.

'A'isha reported:
The Messenger of Allah (ﷺ) used to pray while sitting (when he grew old) and he recited in this position and when the recitation equal to thirty or forty verses was left, he would then stand up and recite (for this duration) in a standing position and then bowed himself and then prostrated himself and did the same in the second rak'ah.

'A'isha reported:
The Messenger of Allah (ﷺ) used to recite in sitting position (while observing the Tahajjud prayer) and when he intended to bow, he would stand up and recite (for the duration in which) a man (ordinarily) recites forty verses.

Alqama b. Waqqas reported:
I asked 'A'isha how the Messenger of Allah (ﷺ) did in the two rak'ahs as he (observed them) sitting. She said: He would recite (the Qur'an) in them, and when he intended to bow, he would stand up and then bowed.

'Abdullah b. Shaqiq reported:
I asked 'A'isha whether the Messenger of Allah (ﷺ) observed (Nafl) sitting. She said: Yes, when the people had made him old.

'Abdullah b. Shaqiq reported:
I said to 'A'isha and she made a mention of that (recorded above) about the Messenger of Allah (ﷺ).

'A'isha reported that the Messenger of Allah (ﷺ) died (in this very state) that he observed most of his (Nafl) prayers in a sitting position.

'A'isha reported:
When the Messenger of Allah (ﷺ) grew bulky and heavy he would observe (most of his Nafl) prayers sitting.

Hafsa reported:
Never did I see the Messenger of Allah (ﷺ) observing supererogatory prayer sitting till one year before his death when he would observe Nafl prayer in a sitting position, and he would recite the Surah (of the Qur'an) in such a slow-measured tone (that duration of its recital) became more lengthy than the one longer than this.

Zuhri reported this hadith with the same chain of transmitters, except this that he made a mention of one year or two years.

Jabir b. Samura reported that the Messenger of Allah (ﷺ) observed (Nafl) prayer sitting before his death.

'Abdullah b. 'Amr reported:
It was narrated to me that the Messenger of Allah (ﷺ) had said: The prayer observed by a person sitting is half of the prayer. I came to him (ﷺ) and found him praying in a sitting position. I placed my hand on his head. He said: O 'Abdullah b. 'Amr, what is the matter with you? I said: Messenger of Allah, it has been narrated to me that you said: The prayer of a man in a sitting position is half of the prayer, whereas you are observing prayer sitting. He (the Holy Prophet) said: Yes, it is so, but I am not like anyone amongst you.

A hadith like this has been narrated by Abu Yahya al-A'raj with the same chain of transmitters.

'A'isha reported that the Messenger of Allah (ﷺ) used to pray eleven rak'ahs at night, observing the Witr with a single rak'ah, and when he had finished them, he lay down on his right side, till the Mu'adhdhin came to him and he (the Holy Prophet) then observed two short rak'ahs (of Sunan of the dawn prayer).

'A'isha, the wife of the Messenger of Allah (ﷺ), said that between the time when the Messenger of Allah (ﷺ) finished the 'Isha' prayer which is called 'Atama by the people, he used to pray eleven rak'ahs, uttering the salutation at the end of every two rak'ahs, and observing the Witr with a single one. And when the Mu'adhdhin had finished the call (for the) dawn prayer and he saw the dawn clearly and the Mu'adhdhin had come to him, he stood up and prayed two short rak'ahs. Then he lay down on his right side till the Mu'adhdhin came to him for lqama. (This hadith has been narrated with the same chain of transmitters by Ibn Shihab, but in it no mention has been made of Iqama )

'A'isha reported:
The Messenger of Allah (ﷺ) used to observe thirteen rak'ahs of the night prayer. Five out of them consisted of Witr, and he did not sit, but at the end (for salutation).

This hadith has been narrated by Hisham with the same chain of transmitters.

'A'isha reported that the Messenger of Allah (ﷺ) used to pray thirteen rak'ahs during the night including the two rak'ahs (Sunan) of the dawn prayer.

Abu Salama b. Abd al-Rahman asked 'A'isha about the (night) prayer of the Messenger of Allah (ﷺ) during the month of Ramadan. She said:
The Messenger of Allah (ﷺ) did not observe either in Ramadan or in other months more than eleven rak'ahs (of the night prayer). He (in the first instance) observed four rak'ahs. Ask not about their excellence and their length (i. e. these were matchless in perfection and length). He again observed four rak'ahs, and ask not about their excellence and their length. He would then observe three rak'ahs (of the Witr prayer). 'A'isha again said: I said: Messenger of Allah, do you sleep before observing the Witr prayer? He said: O 'A'isha, my eyes sleep but my heart does not sleep.

Abu Salama asked 'A'isha about the prayer of the Messenger of Allah (ﷺ) She said:
He observed thirteen rak'ahs (in the night prayer). He observed eight rak'ahs and would then observe Witr and then observe two rak'ahs sitting, and when he wanted to bow he stood up and then bowed down, and then observed two rak'ahs in between the Adhan and lqama of the dawn prayer.

Abu Salama reported that he asked 'A'isha about the prayer of the Messenger of Allah (may peace he upon him) (during the night). The rest of the hadith is the same but with this exception that he (the Holy Prophet) observed nine rak'ahs including Witr.

Abu Salama is reported to have said. I came to 'A'isha. I said:
O mother, inform me about the prayer of the Messenger of Allah (ﷺ). She said: His (night prayer) in Ramadan and (during other months) was thirteen rak'ahs at night including two rak'ahs of fajr.

It is reported on the authority of 'A'isha that the prayer of Allah's Messenger (ﷺ) in the night consisted of ten rak'ahs. He observed a Witr and two rak'ahs (of Sunan) of the dawn prayer, and thus the total comes to thirteen rak'ahs.

'A'isha thus reported about the (night prayer) of the Messenger of Allah (ﷺ):
He used to sleep in the early part of the night, and woke up in the latter part. If he then wished intercourse with his wife, he satisfied his desire, and then went to sleep; and when the first call to prayer was made he jumped up (by Allah, she, i. e. 'A'isha, did not say" he stood up" ), and poured water over him (by Allah she, i. e. 'A'isha, did not say that he took a bath but I know what she meant) and if he did not have an intercourse, he performed ablution, just as a man performs ablution for prayer and then observed two rak'ahs.

'A'isha observed that the Messenger of Allah (ﷺ) used to observe prayer in the night and the last of his (night) prayer was Witr.

Masruq is reported to have asked 'A'isha about the action (most pleasing to) the Messenger of Allah (ﷺ). She said:
He (the Holy Prophet) loved (that action) which one keeps on doing regularly. I said (to 'A'isha): When did he pray (at night)? She replied: When he heard the cock crow, he got up and observed prayer.

'A'isha reported:
Never did the earlier part of the dawn find the Messenger of Allah (ﷺ) but sleeping in my house or near me.

'A'isha reported:
When the Messenger of Allah (ﷺ) had prayed the two rak'ahs (Sunan) of the dawn prayer, he would talk to me if I was awake, otherwise he would lie down.

A hadith like this has been narrated by 'A'isha by another chain of transmitters.

'A'isha reported:
The Messenger of Allah (ﷺ) used to pray in the night and when he observed Witr, he said to me: O 'A'isha, get up and observe Witr.

'A'isha reported that the Messenger of Allah (ﷺ) used to offer prayer at night while she lay in front of him, and when the Witr prayer was yet to be observed, he would awaken her and she observed Witr.

'A'isha reported:
The Messenger of Allah (ﷺ) observed the Witr prayer every night and he completed Witr at the time of dawn.

Masruq reported on the authority of 'A'isha that she said that the Messenger Of Allah (ﷺ) used to observe the Witr prayer every night, maybe in the early part of night, at midnight and in the latter part, finishing his Witr at dawn.

'A'isha reported that the Messenger of Allah (ﷺ) used to observe Witr every night, and he would (at times) complete his Witr at the end of the night.

Sa'd b. Hisham b. 'Amir decided to participate in the expedition for the sake of Allah, so he came to Medina and he decided to dispose of his property there and buy arms and horses instead and fight against the Romans to the end of his life. When he came to Medina, he met the people of Medina. They dissuaded him to do such a thing, and informed him that a group of six men had decided to do so during the lifetime of the Messenger of Allah (ﷺ) and the Messenger of Allah (ﷺ) forbade them to do it, and said:
Is there not for you a model pattern in me? And when they narrated this to him (Sa'd b. Hisham), he returned to his wife, though he had divorced her and made (people) witness to his reconciliation. He then came to Ibn 'Abbas and asked him about the Witr of the Messenger of Allah (ﷺ). Ibn 'Abbas said: Should I not lead you to one who knows best amongst the people of the world about the Witr of the Messenger of Allah (ﷺ)? He said: Who is it? He (Ibn 'Abbas) said: It is 'A'isha. So go to her and ask her (about Witr) and then come to me and inform me about her answer that she would give you. So I came to Hakim b. Aflah and requested him to take me to her. He said: I would not go to her, for I forbade her to speak anything (about the conflict) between the two groupS, but she refused (to accept my advice) and went (to participate in that corflict). I (requested) him (Hakim) with an oath to lead me to her. So we went to 'A'isha and we begged permission to meet her. She granted us permission and we went in. She said: Are you Hakim? (She recognised him.) He replied: Yes. She said: Who is there with you? He said: He is Sa'd b. Hisham. She said: Which Hisham? He said: He is Hisham b. 'Amir. She blessed him ('Amir) with mercy from Allah and spoke good of him (Qatada said that he died as a martyr in Uhud). I said: Mother of the Faithful, tell me about the character of the Messenger of Allah (ﷺ). She said: Don't you read the Qur'an? I said: Yes. Upon this she said: The character of the Messenger of Allah (ﷺ) was the Qur'an. He said: I felt inclined to get up and not ask anything (further) till death. But then I changed my mind and said: Inform me about the observance (of the night prayer) of the Messenger of Allah (ﷺ). She said: Did you not recite:" O thou wrapped up"? He said: Yes. She said: Allah, the Exalted and the Glorious, made the observance of the night prayer at the beginning of this Surah obligatory.
So the Messenger of Allah (may peace be upon him and his Companions around him observed this (night prayer) for one year. Allah held back the concluding portion of this Surah for twelve months in the Heaven till (at the end of this period) Allah revealed the concluding verses of this Surah which lightened (the burden of this prayer), and the night prayer became a supererogatory prayer after being an obligatory one. I said: Mother of the Faithful, inform me about the Witr of the Messenger of Allah (ﷺ). She said: I used to prepare tooth stick for him and water for his ablution, and Allah would rouse him to the extent He wished during the night. He would use the tooth stick, and perform ablution, and would offer nine rak'ahs, and would not sit but in the eighth one and would remember Allah, and praise Him and supplicate Him, then he would get up without uttering the salutation and pray the ninth rak'ah. He would then sit, remember, praise Him and supplicate Him and then utter a salutation loud enough for us to hear. He would then pray two rak'ahs sitting after uttering the salutation, and that made eleven rak'ahs. O my son, but when the Messenger of Allah (ﷺ) grew old and put on flesh, he observed Witr of seven, doing in the two rak'ahs as he had done formerly, and that made nine. O my son, and when the Messenger of Allah (ﷺ) observed prayer, he liked to keep on observing it, and when sleep or pain overpowered him and made it impossible (for him) to observe prayer in the night, he prayed twelve rak'ahs daring the day. I am not aware of Allah's Prophet (ﷺ) having recited the whole Qur'an during one single night, or praying through the night till morning, or fasting a complete month, except Ramadan. He (the narrator) said: I then went to Ibn 'Abbas and narrated to him the hadith (transmitted from her), and he said: She says the truth If I went to her and got into her presence, I would have listened to it orally from her. He said: If I were to know that you do not go to her. I would not have transmitted this hadith to you narrated by her.

Zurara b. Aufa said that Sa'd b. Hisham divorced his wife, and then proceeded to Medina to sell his property, and the rest of the hadith is the same.

Sa'd b. Hisham reported:
I went to 'Abdullah b. 'Abbas and asked him about the Witr prayer, and the rest of the hadith is the same as recorded in this event. She (Hadrat 'A'isha) said: Who is that Hisham? I said: Son of 'Amir. She said: What a fine man 'Amir was! He died as a martyr in the Battle of Uhud.

Zurara b. Aufa reported that Sa'd b. Hisham was his neighbour and he informed him that he had divorced his wife and he narrated the hadith like the one transmitted by Sa'd. She ('A'isha) said:
Who is Hisham? He said: The son of 'Amir. She said: What a fine man he was; he participated in the Battle of Uhud along with the Messenger of Allah (ﷺ). Hakim b. Aflah said: If I ever knew that you do not go to 'A'isha, I would not have informed you about her hadith (So that you would have gone to her and heard it from her orally).

'A'isha reported that when the Messenger of Allah (ﷺ) missed the night prayer due to pain or any other reason, he observed twelve rak'ahs during the daytime.

'A'isha reported that when the Messenger of Allah (ﷺ) decided upon doing any act, he continued to do it, and when he slept at night or fell sick he observed twelve rak'ahs during the daytime. I am not aware of Allah's Messenger (ﷺ) observing prayer during the whole of the night till morning, or observing fast for a whole month continuously except that of Ramadan.

'Umar b. Khattab reported Allah's Messenger (ﷺ) as saying:
Should anyone fall asleep and fail to recite his portion of the Qur'an, or a part of it, if he recites it between the dawn prayer and the noon prayer, it will be recorded for him as though he had recited it during the night.

Zaid b. Arqam, on seeing some people praying in the forenoon, said:
They well know that prayer at another time than this is more excellent, for Allah's Messenger (ﷺ) said: The prayer of those who are penitent is observed when your weaned camels feel the heat of the sun.

Zaid b. Arqam reported that the Messenger of Allah (ﷺ) went out to the people of Quba' and saw them observing prayer; upon this he said:
The prayer of the penitent should be observed when the young weaned camels feel heat of the sun.

Ibn 'Umar reported that a person asked the Messenger of Allah (ﷺ) about the night prayer. The Messenger of Allah (ﷺ) said:
Prayer during the night should consist of pairs of rak'ahs, but if one of you fears morning is near, he should pray one rak'ah which will make his prayer an odd number for him.

Salim reported on the authority of his father that a person asked the Messenger of Allah (ﷺ) about the night prayer. He said:
It consists of pairs of rak'ahs, but if one fears morning is near, he should make it an odd number by praying one rak'ah.

'Abdullah b. 'Umar reported:
A man stood up and said. Messenger of Allah, how is the night prayer? The Messenger of Allah (ﷺ) said: The night prayer consists of pair, but if you apprehend the rise of dawn, make it odd number by observing one rak'ah.

'Abdullah b. 'Umar reported:
A person asked the Messenger of Allah (ﷺ) as I stood between him (the Holy Prophet) and the inquirer and he said: Messenger of Allah, how is the night prayer? He (the Holy Prophet) said: It consists of pairs of rak'ahs, but if you apprehend morning, you should pray one rak'ah and make the end of your prayer as Witr. Then a person asked him (the Holy Prophet) at the end of the year and I was at that place near the Messenger of Allah (ﷺ) ; but I do not know whether he was the same person or another person, but he (the Holy Prophet) gave him the same reply.

This hadith his been narrated by Ibn 'Umar by another chain of trans- mitters but it does not have these words:
" Then a person asked him at the end of the year," and what follows subsequently.

Ibn 'Umar reported the Messenger of Allah (ﷺ) as say- ing:
Hasten to pray Witr before morning.

Ibn 'Umar said:
He who prayed at night should make Witr the end of his prayer, for the Messenger of Allah (ﷺ) ordered this.

Ibn 'Umar reported Allah's Messenger (ﷺ) as saying:
Make Witr the end of your night prayer.

Nafi' reported Ibn 'Umar as saying:
He who observed the night prayer should make Witr the end of his prayer before dawn. The Messenger of Allah (ﷺ) used to order them thus.

Ibn 'Umar reported Allah's Messenger (ﷺ) as saying:
Witr is a rak'ah at the end of the prayer.

Ibn Umar reported Allah's Messenger (ﷺ) as saying:
Witr is a rak'ah at the end of the night prayer.

Abu Mijlaz reported:
I asked Ibn 'Abbas about the Witr prayer. He said: I heard the Messenger of Allah (ﷺ) as saying: It is a rak'ah at the end of the night prayer.

Ibn 'Umar reported:
A person called (the attention) of the Messenger of Allah (ﷺ) as he was in the mosque, and said: Messenger of Allah, how should I make the rak'ahs of the night prayer an odd number? Upon this the Messenger of Allah (may peace he upon him) said: He who prays (night prayer) he should observe it in pairs, but if he apprehends the rise of morning, he should observe one rak'ah; that would make the number odd (for the rak'ahs) observed by him. This was narrated by Abu Kuraib 'Ubaidullah b. 'Abdullah and Ibn 'Umar did not make mention of it.

Anas b. Sirin reported:
I asked Ibn 'Umar to tell me about the practice of the Prophet (ﷺ) in regard to two rak'ahs before the dawn prayer: Should I make lengthy recitation in them? He said: The Messenger of Allah (ﷺ) used to observe, the night prayer in pairs and then made the number odd by observing one rak'ah. I said: I am not asking you about it. He said: You are a bulky man, will you not show me the patience to narrate to you the hadith completely? The Messenger of Allah (ﷺ) used to observe the night prayer in pairs and then made the number odd by observing one rak'ah, and then he observed two rak'ahs before dawn quite close to the call for prayer (Khalaf said:" Did you see the two rak'ahs before the dawn?" and he made no mention of prayer.)

Anas b. Sirin reported:
I asked Ibn 'Umar like this (as recorded in the previous hadith) and he made this addition:" And he (the Holy Prophet) made the end of the night prayer as odd number by one rak'ah." And there is also (this addition):" Stop, stop, you are bulky."

Ibn 'Umar reported Allah's Messenger (ﷺ) as saying:
The night prayer consists of pairs and when you see the approach of dawn, make this number odd by one rak'ah. It was said to Ibn 'Umar: What does the (word) pair imply? He said: (It means) that salutation is uttered after every two rak'ahs.

Abu Sa'id (al Khudri) reported Allah's Apostle (ﷺ) as saying:
Observe Witr prayer before it is morning. Abu Sa'id reported that they (the Prophet's Companions) asked the Messenger of Allah (ﷺ) about Witr (prayer). (In reply to their inquiry) he said: Observe Witr prayer before it is morning.

Abu Sa'id reported that they (some of the Companions) of the Prophet (ﷺ) asked the Messenger of Allah (ﷺ) about Witr. He said:
Observe Witr before morning.

Jabir reported Allah's Messenger (ﷺ) as saying:
If anyone is afraid that he may not get up in the latter part of the night, he should observe Witr in the first part of it; and if anyone is eager to get up in the last part of it, he should observe Witr at the end of the night, for prayer at the end of the night is witnessed (by the angels) and that is preferable.

Jabir reported Allah's Messenger (ﷺ) as saying:
He who amongst you is afraid that he may not be able to get up at the end of the night should observe Witr (in the first part) and then sleep, and he who is confident of getting up and praying at night (i. e. Tahajjud prayer) should observe it at the end of it, for the recitation at the end of the night is witnessed*, and that is better.

*: meaning, "by angels" (Sharh an-Nawawi)

Jabir reported Allah's Messenger (ﷺ) as saying:
The most excellent prayer is that in which the duration of standing is longer.

Jabir reported:
The Messenger of Allah (ﷺ) was asked about the prayer which was most excellent. He said: That in which the standing is longer. (This hadith is narrated by another chain of transmitters too.)

Jabir said he heard Allah's Messenger (ﷺ) say:
There is an hour during the night in which no Muslim individual will ask Allah for good in this world and the next without His giving it to him; and that applies to every night.

Jabir reported:
I heard the Messenger of Allah (ﷺ) as saying: There is an hour during the night in which no Muslim bondman will ask Allah for good in this world and the next but He will grant it to him.

Abu Huraira reported Allah's Messenger (ﷺ) as saying:
Our Lord, the Blessed and the Exalted, descends every night to the lowest heaven when one-third of the latter part of the night is left, and says: Who supplicates Me so that I may answer him? Who asks Me so that I may give to him? Who asks Me forgiveness so that I may forgive him?

Abu Huraira reported Allah's Messenger (ﷺ) as saying:
Allah descends every night to the lowest heaven when one-third of the first part of the night is over and says: I am the Lord; I am the Lord: who is there to supplicate Me so that I answer him? Who is there to beg of Me so that I grant him? Who is there to beg forgiveness from Me so that I forgive him? He continues like this till the day breaks.

Abu Huraira reported Allah's Messenger (ﷺ) as saying:
When half of the night or two-third of it is over. Allah, the Blessed and the Exalted, descends to the lowest heaven and says: Is there any beggar, so that he be given? Is there any supplicator so that he be answered? Is there any beggar of forgiveness so that he be forgiven? (And Allah continues it saying) till it is daybreak.

Abu Huraira reported Allah's Messenger (ﷺ) as saying:
Allah descends to the lowest heaven at half of the night or at one-third of the latter part and says: Who is there to supplicate Me so that I answer him? Who is there to ask Me so that I grant him? And then says: Who will lend to One Who is neither indigent nor tyrant? (This hadith has been narrated by Sa'd b. Sa'id with the same chain of transmitters with this addition:" Then the Blessed and the Exalted (Lord) stretches His Hands and says: Who will lend to One Who is neither indigent nor tyrant? )

Abu Sa'id and Abu Huraira reported Allah's Messenger (ﷺ) as saying:
Allah waits till when one-third of the first part of the night is over; He descends to the lowest heaven and says: It there any supplicator of forgiveness? Is there any penitant? Is there any petitioner (for mercy and favour)? Is there any solicitor? -till it is daybreak.

This hadith is narrated by Ishaq with the same chain uf transmitters except this that the hadith transmitted by Mansur (the above one) is more comprehensive and lengthy.

Abu Huraira reported Allah's Messenger (ﷺ) as saying:
He who observed prayer at night during Ramadan, because of faith and seeking his reward from Allah, his previous sins would be forgiven.

Abu Huraira reported:
The Messenger of Allah (ﷺ) used to exhort (his Companions) to pray (at night) during Ramadan without commanding them to observe it as an obligatory act, and say: He who observed the night prayer in Ramadan because of faith and seeking his reward (from Allah), all his previous sins would be forgiven. When Allah's Messenger (ﷺ) died, this was the practice, and it continued thus during Abu Bakr's caliphate and the early part of 'Umar's caliphate.

Abu Huraira reported Allah's Messenger (ﷺ) as saying:
He who observed the fasts of Ramadan with faith and seeking reward (from Allah), all his previous sins would be forgiven, and he who observed prayer on Lailat-ul- Qadr with faith and seeking reward (from Allah), all his previous sins would be forgiven.

Abu Huraira reported Allah's Apostle (ﷺ) as saying:
He who prayed on the Lailat-ul-Qadr (the Majestic Night) knowing that it is (the same night). I (believe) that he (the Prophet also) said: (He who does) it with faith and seeking reward (from Allah), his sins would be forgiven.

'A'isha reported that the Messenger of Allah (ﷺ) prayed one night in the mosque and people also prayed along with him. He then prayed on the following night and there were many persons. Then on the third or fourth night (many people) gathered there, but the Messenger of Allah (ﷺ) did not come out to them (for leading the Tarawih prayer). When it was morning he said:
I saw what you were doing, but I desisted to come to you (and lead the prayer) for I feared that this prayer might become obligatory for you. (He the narrator) said: It was the month of Ramadan.

'A'isha reported:
The Messenger of Allah (ﷺ) came out during the night and observed prayer in the mosque and some of the people prayed along with him. When it was morning the people talked about this and so a large number of people gathered there. The Messenger of Allah (ﷺ) went out for the second night, and they (the people) prayed along with him. When it was morning the people began to talk about it. So the mosque thronged with people on the third night. He (the Holy Prophet) came out and they prayed along with him. When it was the fourth night, the mosque was filled to its utmost capacity but the Messenger of Allah (ﷺ) did not come out. Some persons among then cried:" Prayer." But the Messenger of Allah (ﷺ) did not come to them till he came out for the morning prayer. When he had completed the morning prayer, he turned his face to the people and recited Tashahhud (I bear testi- mony that there is no god but Allah and I bear testimony that Muhammad is His Messen- ger) and then said: Your affair was not hidden from me in the night, but I was afraid that (my observing prayer continuously) might make the night prayer obligatory for you and you might be unable to perform it.

Zirr (b. Hubaish) reported:
I heard from Ubayy b. Ka'b a statement made by 'Abdullah b. Mas'ud in which he said: He who gets up for prayer (every night) during the year will hit upon Lailat-ul-Qadr. Ubayy said: By Allah I there is no god but He, that (Lailat-ul-Qadr) is in Ramadhan (He swore without reservation: ) By Allah, I know the night; it is the night on which the Messenger of Allah (ﷺ) commanded us to pray. It is that which precedes the morning of twenty-seventy and its indication is that the sun rises bright on that day without rays.

Ubayy b Ka'b reported:
By Allah, I know about Lailat-ul Qadr and I know it fully well that it is the twenty-seventh night (during Ramadan) on which the Messenger of Allah (ﷺ) commanded us to observe prayer. (Shu'ba was in doubt about these words:" the night on which the Messenger of Allah commanded us to observe the prayer." This has been transmitted to me by a friend of mine.)

Shu'ba reported this hadith with the same chain of transmitters, but he made no mention that Shu'ba was in doubt and what follows subsequently.

Ibn `Abbas reported:
I spent a night with my maternal aunt (sister of my mother) Maimuna. The Apostle of Allah (ﷺ) got up during the night and relieved himself, then washed his face and hands and went to sleep. He then got up again, and came to the water skin and loosened its straps, then performed good ablution between the two extremes. He then stood up and observed prayer. I also stood up and stretched my body fearing that he might be under the impression that I was there to find out (what he did at night). So I also performed ablution and stood up to pray, but I stood on his left. He took hold of my hand and made me go around to his right side. The Messenger of Allah (ﷺ) completed thirteen rak`ahs of his night prayer. He then lay down and slept and snored (and it was his habit to snore while asleep). Then Bilal came and he informed him about the prayer. He (the Holy Prophet) then stood up for prayer and did not perform ablution, and his supplication included these words: "O Allah, place light in my heart, light in my sight, light in my hearing, light on my right hand, light on my left hand, light above me, light below me, light in front of me, light behind me, and enhance light for me."
Kuraib (the narrator) said: There are seven (words more) which are in my heart (but I cannot recall them) and I met some of the descendants of Al-`Abbas and they narrated these words to me and mentioned in them: (Light) in my sinew, in my flesh, in my blood, in my hair, in my skin, and made a mention of two more things.

Kuraib, the freed slave of Ibn `Abbas, reported that Ibn `Abbas narrated to him that he spent a night in the house of Maimuna, the mother of the believers, who was his mother's sister. I lay down across the cushion, whereas the Messenger of Allah (ﷺ) and his wife lay down on it length-wise. The Messenger of Allah (ﷺ) slept till midnight, or a little before midnight, or a little after midnight, and then got up and began to cast off the effects of sleep from his face by rubbing with his hand, and then recited the ten concluding verses of Surah Al-`Imran. He then stood up near a hanging water-skin and performed ablution well, and then stood up and prayed, Ibn `Abbas said:
I also stood up and did the same, as the Messenger of Allah (ﷺ) had done, and then went to him and stood by his side. The Messenger of Allah (ﷺ) placed his right hand upon my head and took hold of my right ear and twisted it, and then observed a pair of rak`ahs, again a pair of rak`ahs, again a pair of rak`ahs, again a pair of rak`ahs, again a pair of rak`ahs, again a pair of rak`ahs, and then observed Witr and then lay down till the Mu'adhdhin came to him. He (the Holy Prophet) then stood up and observed two short rak`ahs, and then went out (to the mosque) and observed the dawn prayer.

Makhrama b. Sulaiman narrated it with the same chain of narrators and he made this addition:
"He then went to the water-skin and brushed his teeth and performed ablution well. He did not pour water but a little. He then awakened me and I stood up," and the rest of the hadith is the same.

Ibn `Abbas reported:
I slept (one night) in the house of Maimuna, the wife of the Messenger of Allah (ﷺ), and the Messenger of Allah (ﷺ) was with her that night. He (after sleeping for half of the night got up and) then performed ablution and then stood up and observed prayer. I too stood on his left side. He took hold of me and made me stand on his right side. He (the Holy Prophet) observed thirteen rak`ahs on that night. The Messenger of Allah (ﷺ) then slept and snored and it was a habit with him to snore while sleeping. The Mu'adhdhin then came to him (to inform him about the prayer). He then went out and observed prayer without performing ablution. (`Amr said: Bukair b. Ashajj had narrated it to me )

Ibn `Abbas reported:
I spent one night in the house of my mother's sister Maimuna, daughter of Al-Harith, and said to her: Awake me when the Messenger of Allah (ﷺ) stands to pray (at night). (She woke me up when) the Messenger of Allah (ﷺ) stood up for prayer. I stood on his left side. He took hold of my hand and made me stand on his right side, and whenever I dozed off he took hold of my earlobe (and made me alert). He (the narrator) said: He (the Holy Prophet) observed eleven rak`ahs. He then sat with his legs drawn and wrapped in his garment and slept so that I could hear his breathing while asleep. And when the dawn appeared, he observed two short rak`ahs of (Sunnah) prayer.

Ibn `Abbas reported that he spent a night in the house of his maternal aunt, Maimuna. The Messenger of Allah (ﷺ) got up at night and performed a short ablution (taking water) from the water-skin hanging there. (Giving a description of the ablution Ibn `Abbas said:
It was short and performed with a little water.) I also got up and did the same as the Messenger of Allah (ﷺ) had done. I then came (to him) and stood on his left. He then made me go around to his right side. He then observed prayer and went to sleep till he began to snore. Bilal came to him and informed him about the prayer. He (the Holy Prophet) then went out and observed the dawn prayer without performing ablution. Sufyan said: It was a special (prerogative of the) Apostle of Allah (ﷺ) for it has been conveyed to us that the eyes of the Messenger of Allah (ﷺ) sleep, but his heart does not sleep.

Ibn `Abbas said:
I spent the night in the house of my mother's sister, Maimuna, and observed how the Messenger of Allah (ﷺ) prayed (at night). He got up and relieved himself. He then washed his face and hands and then went to sleep. He again got up and went near the water-skin and loosened its straps and then poured some water in a bowl and inclined it with his hands (towards himself). He then performed a good ablution between the two extremes and then stood up to pray. I also came and stood by his left side. He took hold of me and made me stand on his right side. It was in thirteen rak`ahs that the (night) prayer of the Messenger of Allah (ﷺ) was completed. He then slept till he began to snore, and we knew that he had gone to sleep by his snoring. He then went out (for the dawn prayer), and said while praying or prostrating himself: "O Allah! place light in my heart, light in my hearing, light in my sight, light on my right, light on my left, light in front of me, light behind me, light above me, light below me, make light for me," or he said: "Make me light."

Salama said:
I met Kuraib and he reported Ibn `Abbas as saying: I was with my mother's sister Maimuna and the Messenger of Allah (ﷺ) came there, and then he narrated the rest of the hadith as was narrated by Ghundar and said these words: "Make me light," beyond any doubt.

Ibn `Abbas reported:
I spent a night in the house of my mother's sister, Maimuna, and then narrated (the rest of the) hadith, but he made no mention of the washing of his face and two hands but he only said: He then came to the water-skin and loosened its straps and performed ablution between the two extremes, and then came to his bed and slept. He then got up for the second time and came to the water-skin and loosened its straps and then performed ablution which was in fact an ablution (it was performed well), and implored (the Lord) thus: "Give me abundant light," and he made no mention of: "Make me light."

Kuraib reported that Ibn `Abbas spent a night in the house of the Messenger of Allah (ﷺ) and he said:
The Messenger of Allah (ﷺ) stood near the water-skin and poured water out of it and performed ablution in which he neither used excess of water nor too little of it, and the rest of the hadith is the same, and in this mention is also made (of the fact) that on that night the Messenger of Allah (ﷺ) made supplication before Allah in nineteen words. Kuraib reported: I remember twelve words out of these, but have forgotten the rest. The Messenger of Allah (ﷺ) said: "Place light in my heart, light in my tongue, light in my hearing, light in my sight, light above me, light below me, light on my right, light on my left, light in front of me, light behind me, place light in my soul, and make light abundant for me."

Ibn `Abbas reported:
I slept one night in the house of Maimuna when the Messenger of Allah (ﷺ) was there, with a view to seeing the prayer of the Messenger of Allah (ﷺ) at night. The Apostle of Allah (ﷺ) entered into conversation with his wife for a short while, and then went to sleep, and the rest of the hadith is the same and in it mention is made of: "He then got up, performed ablution and brushed his teeth."

`Abdullah b. `Abbas reported:
He spent (one night) in the house of the Messenger of Allah (ﷺ). He (the Holy Prophet) got up, brushed his teeth and performed ablution and said: "In the creation of the heavens and the earth, and the alternation of the night and the day, there are indeed signs for people of understanding" (al-Qur'an, iii. 190), to the end of the Surah. He then stood up and prayed two rak`ahs, standing, bowing and prostrating himself at length in them. Then he finished, went to sleep and snored. He did that three times, six rak`ahs altogether, each time cleaning his teeth, performing ablution, and reciting these verses. Then he observed three rak`ahs of Witr. The Mu'adhdhin then pronounced the Adhan and he went out for prayer and was saying: "O Allah! place light in my heart, light in my tongue, place light in my hearing, place light in my eyesight, place light behind me, and light in front of me, and place light above me, and light below me. O Allah! grant me light."

Ibn `Abbas reported:
I spent a night in the house of my mother's sister Maimuna. The Apostle of Allah (ﷺ) got up for observing voluntary prayer (Tahajjud) at night. The Apostle of Allah (ﷺ) stood by the water-skin and performed ablution and then stood up and prayed. I also got up when I saw him doing that. I also performed ablution from the water-skin and then stood at his left side. He took hold of my hand from behind his back and then turned me from his back to his right side. I (`Ata', one of the narrators) said: Did it concern the voluntary prayer (at night)? He (Ibn `Abbas) said: Yes.

Ibn `Abbas reported:
(My father) Al-`Abbas sent me to the Messenger of Allah (ﷺ) and he was in the house of my mother's sister Maimuna and I spent that night along with him. He (the Holy Prophet) got up and prayed at night, and I stood up on his left side. He caught hold of me from behind his back and made me stand on his right side.

Ibn `Abbas reported:
I spent a night in the house of my mother's sister Maimuna, and the rest of the hadith is the same as narrated above.

Abu Jamra reported:
I heard Ibn 'Abbas saying that the Messenger of Allah (ﷺ) observed thirteen rak'ahs at night.

Zaid b Khalid al-Juhani said:
I would definitely watch at night the prayer observed by the Messenger of Allah (ﷺ). He prayed two short rak'ahs, then two long, long, long rak'ahs, then he prayed two rak'ahs which were shorter than the two preceding rak'ahs, then he prayed two rak'ahs which were shorter than the two preceding, then he prayed two rak'ahs which were shorter than the two preceding, then observed a single one (Witr), making a total of thirteen rak'ahs

Jabir b. 'Abdullah reported:
I accompanied the Messenger of Allah (ﷺ) in a journey and we reached a watering place. He said: Jabir, are you going to enter it? I said: Yes. The Messenger of Allah (ﷺ) then got down and I entered it. He (the Holy Prophet) then went away to relieve himself and I placed for him water for ablution. He then came back and performed ablution, and then stood and prayed in one garment, having its ends tied from the opposite sides. I stood behind him and he caught hold of my ear and made me stand on his right side.

'A'isha reported that when the Messenger of Allah (ﷺ) stood up at night to pray, he began his prayer with two short rak'ahs.

Abu Huraira reported Allah's Apostle (ﷺ) as saying When any one of you gets up at night, he should begin the prayer with two short rak'ahs.

Ibn `Abbas reported that when the Messenger of Allah (ﷺ) got up during the night to pray, he used to say:
O Allah, to Thee be the praise Thou art the light of the heavens and the earth. To Thee be the praise; Thou art the Supporter of the heavens and the earth. To Thee be the praise; Thou art the Lord of the heavens and the earth and whatever is therein. Thou art the Truth; Thy promise is True, the meeting with Thee is True. Paradise is true, Hell is true, the Hour is true. O Allah, I submit to Thee; affirm my faith in Thee; repose my trust in Thee, and I return to Thee for repentance; by Thy help I have disputed; and to Thee I have come for decision, so forgive me my earlier and later sins, the sins that I committed in secret and openly. Thou art my God. There is no god but Thee.

This hadith has been narrated on the authority of Ibn 'Abbas through another chain of transmitters and with slight alteration of two words. Instead of the word Qayyam (Supporter, as used in the above hadith here the word) Qayyim (the Custodian) has been used, and he (further said):
" What I did in secret." And in the hadith narrated by Ibn 'Uyaina there is some addition.

This hadith has been narrated by Ibn 'Abbas by another chain of transmitters and the words are nearly the same (as recorded in the above-mentioned hadith).

'Abd al-Rahman b. 'Auf reported:
I asked 'A'isha, the mother of the believers, (to tell me) the words with which the Messenger of Allah (ﷺ) commenced the prayer when he got up at night. She said: When he got up at night he would commence his prayer with these words: O Allah, Lord of Gabriel, and Michael, and Israfil, the Creator of the heavens and the earth, Who knowest the unseen and the seen; Thou decidest amongst Thy servants concerning their differences. Guide me with Thy permission in the divergent views (which the people) hold about Truth, for it is Thou Who guidest whom Thou wilt to the Straight Path.

'Ali b. Abu Talib reported that when the Messenger of Allah (ﷺ) got up at night for prayer he would say:
I turn my face in complete devotion to One Who is the Originator of the heaven and the earth and I am not of the polytheists. Verily my prayer, my sacrifice, my living and my dying are for Allah, the Lord of the worlds; There is no partner with Him and this is what I have been commanded (to profess and believe) and I am of the believers. O Allah, Thou art the King, there is no god but Thee, Thou art my Lord, and I am Thy bondman. I wronged myself and make a confession of my Sin. Forgive all my sins, for no one forgives the sins but Thee, and guide me in the best of conduct for none but Thee guideth anyone (in) good conduct. Remove sins from me, for none else but Thou can remove sins from me. Here I am at Thy service, and Grace is to Thee and the whole of good is in Thine hand, and one cannot get nearneststo Thee through evil. My (power as well as existence) is due to Thee (Thine grace) and I turn to Thee (for supplication). Thou art blessed and Thou art exalted. I seek forgiveness from Thee and turn to Thee in repentance: and when he would bow, he would say: O Allah, it is for Thee that I bowed. I affirm my faith in Thee and I submit to Thee, and submit humbly before Thee my hearing, my eyesight, my marrow, my bone, my sinew; and when he would raise his head, he would say: O Allah, our Lord, praise is due to Thee, (the praise) with which is filled the heavens and the earth, and with which is filled that (space) which exists between them, and filled with anything that Thou desireth afterward. And when he prostrated himself, he (the Holy Prophet) would say: O Allah, it is to Thee that I prostrate myself and it is in Thee that I affirm my faith, and I submit to Thee. My face is submitted before One Who created it, and shaped it, and opened his faculties of hearing and seeing. Blessed is Allah, the best of Creators; and he would then say between Tashahhud and the pronouncing of salutation: Forgive me of the earlier and later open and secret (sins) and that where I made transgression and that Thou knowest better than I. Thou art the First and the Last. There is no god, but Thee.

A'raj reported that when the Messenger of Allah (ﷺ) would start the prayer, he would pronounce takbir (Allah-o-Akbar) and then say:
I turn my face (up to Thee), I am the first of the believers; and when he raised his head from ruku' he said: Allah listened to him who praised Him; O our Lord, praise be to Thee; and he said: He shaped (man) and how fine is his shape? And he (the narrator) said: When he pronounced salutation he said: O Allah, forgive me my earlier (sins), to the end of the hadith; and he did not say it between the Tashahhud and salutation (as mentioned above).

Hudhaifa reported:
I prayed with the Messenger of Allah (ﷺ) one night and he started reciting al-Baqara. I thought that he would bow at the end of one hundred verses, but he proceeded on; I then thought that he would perhaps recite the whole (surah) in a rak'ah, but he proceeded and I thought he would perhaps bow on completing (this surah). He then started al-Nisa', and recited it; he then started Al-i-'Imran and recited leisurely. And when he recited the verses which referred to the Glory of Allah, he glorified (by saying Subhan Allah-Glory to my Lord the Great), and when he recited the verses which tell (how the Lord) is to be begged, he (the Holy Prophet) would then beg (from Him), and when he recited the verses dealing with protection from the Lord, he sought (His) protection and would then bow and say: Glory be to my Mighty Lord; his bowing lasted about the same length of time as his standing (and then on returning to the standing posture after ruku') he would say: Allah listened to him who praised Him, and he would then stand about the same length of time as he had spent in bowing. He would then prostrate himself and say: Glory be to my Lord most High, and his prostration lasted nearly the same length of time as his standing. In the hadith transmitted by Jarir the words are:" He (the Holy Prophet) would say:" Allah listened to him who praised Him, our Lord, to Thee i the praise."

'Abdullah reported:
I prayed with the Messenger of Allah (ﷺ) and he lengthened it till I entertained an evil thought. It was said to him what that thought was. He said: I thought that I should sit down and forsake him.

A hadith like this has been narrated by A'mash with the same chain of transmitters.

'Abdullah (b. Mas'ud) reported that a mention was made of a man who slept the whole night till morning. He (the Holy Prophet) remarked:
That is a man in whose ears (or in whose ear) the devil urinated.

Husain b. 'Ali narrated on the authority of (his father) 'Ali b. Abu Talib that the Messenger of Allah (ﷺ) came one night to see him ('Ali) and Fatimah (the daughter of the Holy Prophet) and said:
Don't you observe (Tahajjud) prayer? I ('Ali) said: Messenger of Allah, verily our souls are in the hands of Allah and when He wants to awaken us, He awakens us. The Messenger of Allah (ﷺ) went back when I said this to him. He was striking his hand on his thigh while returning, and I heard him say: Verily the man disputes with many things.

Abu Huraira transmitted it from the Messenger of Allah (ﷺ):
When any one of you goes to sleep, the devil ties three knots at the back of his neck, sealing every knot with:" You have a long night, so sleep." So if one awakes and mentions Allah, a knot will be loosened; if he performs ablution two knots are loosened; and if he prays (all) knots will be loosened, and in the morning he will be active and in good spirits; otherwise we will be in bad spirits and sluggish in the morning.

Ibn 'Umar reported Allah's Apostle (ﷺ) as saying:
Observe some of your prayers in your houses and do not make them graves.

Ibn 'Umar reported Allah's Apostle (ﷺ) as saying:
Pray in your houses, and do not make them graves.

Jabir reported Allah's Messenger (ﷺ) as saying:
When any one of you observes prayer in the mosque he should reserve a part of his prayer for his house, for Allah would make the prayer as a means of betterment in his house.

Abu Musa reported Allah's Apostle (ﷺ) as saying:
The house in which remembrance of Allah is made and the house in which Allah is not remembered are like the living and the dead.

Abu Huraira reported Allah's Messenger (ﷺ) as saying:
Do not make your houses as graveyards. Satan runs away from the house in which Surah Baqara is recited.

Zaid b. Thabit reported:
The Messenger of Allah (ﷺ) made an apartment with the help of the leaves of date trees or of mats. The Messenger of Allah (ﷺ) went out to pray in it. People followed him and came to pray with him. Then they again came one night and waited (for him), but the Messenger of Allah (ﷺ) delayed in coming out to them. And when he did not come out, they cried aloud and threw pebbles at the door. The Messenger of Allah (ﷺ) came out in anger and said to them: By what you have been constantly doing, I was inclined to think that it (prayer) might not become obligatory for you. So you must observe prayer (optional) in your houses, for the prayer observed by a man in the house is better except an obligatory prayer.

Zaid b. Thabit reported that the Messenger of Allah (ﷺ) made an apartment in the mosque of mats, and he observed in it prayers for many nights till people began to gather around him, and the rest of the hadith is the same but with this addition:
" Had this (Nafl) prayer become obligatory for you, you would not be able to observe it."

'A'isha reported that the Messenger of Allah (ﷺ) had a mat and he used it for making an apartment during the night and observed prayer in it, and the people began to pray with him, and he spread it (the mat) during the day time. The people crowded round him one night. He (the Holy Prophet) then said:
O people, perform such acts as you are capable of doing, for Allah does not grow weary but you will get tired. The acts most pleasing to Allah are those which are done continuously, even if they are small. And it was the habit of the members of Muhammad's (ﷺ) household that whenever they did an act they did it continuously.

'A'isha is reported to have said that the Messenger of Allah (ﷺ) was asked about the act most pleasing to Allah. He replied:
That which is done continuously, even if it is small.

Alqama reported:
I asked 'A'isha, the mother of the believers, saying O mother of the believers, how did the Messenger of Allah (ﷺ) act? Did he choose a particular act for a particular day? She said: No. He act was continuous, and who amongst you is capable of doing what the Messenger of Allah (ﷺ) did?

'A'isha reported Allah's Messenger (ﷺ) as saying:
The acts most pleasing to Allah are those which are done continuously, even if they are small. and when 'A'isha did any act she did it continuously.

Anas reported that the Messenger of Allah (ﷺ) entered the mosque (and he found) a rope tied between the two pillars; so he said:
What is this? They said: It is for Zainab. She prays and when she slackens or feels tired she holds it. Upon this he (the Holy Prophet) said: Untie it. Let one pray as long as one feels fresh but when one slackens or becomes tired one must stop it. (And in the hadith transmitted by Zuhair it is:" He should sit down." )

A hadith like this has been narrated from the Messenger of Allah (ﷺ) on the authority of Anas by another chain of transmitters.

'Urwa b. Zubair reported that 'A'isha, the wife of the Messenger of Allah (ﷺ), told him that (once) Haula' dint Tuwait b. Habib b. Asad b. 'Abd al-'Uzzi passed by her (at the time) when the Messenger of Allah (ﷺ) was with her. I ('A'Isha) said:
It Is Haula' bint Tuwait and they say that she does not sleep at night. Upon this the Messenger of Allah (ﷺ) said: (Oh) she does not sleep at night! Choose an act which you are capable of doing (continuously). By Allah, Allah would not grow weary, but you will grow weary.

'A'isha said:
The Messenger of Allah (ﷺ) came to me when a woman was sitting with me. He said: Who is she? I said: She is a woman who does not sleep but prays. He said: Do such acts which you are capable of doing. By Allah, Allah does not grow weary but you will grow weary. The religious act most pleasing to Him is one the doer of which does it continuously. (And in the hadith transmitted by Abu Usama :" She was a woman from Banu Asad." )

'A'isha reported Allah's Apostle (ﷺ) as saying:
When anyone amongst you dozes in prayer, he should sleep, till sleep is gone, for when one of you prays while dozing he does not know whether he may be asking pardon or vilifying himself.

Abu Huraira reported Allah's Messenger (ﷺ) as saying:
When any one of you gets up at night (for prayer) and his tongue falters in (the recitation) of the Qar'an, and he does not know what he is reciting, he should go to sleep.

'A'isha reported that the Messenger of Allah (ﷺ) heard a person reciting the Qur'an at night. Upon this he said:
May Allah show mercy to him; he has reminded me of such and such a verse which I had missed in such and such a surah.

'A'isha reported that the Messenger of Allah (ﷺ) listened to the recitation of the Qur'an by a man in the mosque. Thereupon he said:
May Allah have mercy upon him; be reminded me of the verse which I had been made to forget.

'Abdullah b. 'Umar reported Allah's Messenger (ﷺ) as saying:
The example of a man who has memorised the Qur'an is like that of a hobbled camel. If he remained vigilant, he would be able to retain it (with him), and if he loosened the hobbled camel it would escape.

This hadith has been narrated by Ibn 'Umar from the Messenger of Allah (ﷺ), but in the hadith transmited by Musa b. 'Uqba, this addition is made:
" When one who had committed the Qur'an to memory (or who is familiar with it) gets up (for night prayer) and recites it night and day, it remains fresh in his mind, but if he does not get up (for prayer and thus does not recite it) he forgets it."

'Abdullah reported Allah's Messenger (ﷺ) as saying:
What a wretched person is he amongst them who says: I have forgotten such and such a verse. (He should instead of using this expression say): I have been made to forget it. Try to remember the Qur'an for it is more apt to escape from men's minds than a hobbled camel.

'Abdullah is reported to have said:
Keep refreshing your knowledge of the sacred books (or always renew your knowledge of these sacred books) and sometimes he would mention the Qur'an for it is more apt to escape from men's minds than animals which are hobbled, and the Messenger of Allah (ﷺ) said: None of you should say: I forgot such and such a verse, but he has been made to forget.

Ibn Mas'ud reported Allah's Messenger (ﷺ) as saying:
Wretched is the man who says: I forgot such and such a sura, or I forget such and such a verse, but he has been made to forget.

Abu Musa al-Ash'ari reported Allah's Apostle (ﷺ) as saying:
Keep refreshing your knowledge of the Qur'an, for I swear by Him in Whose Hand is the life of Mahammad that it is more liable to escape than camels which are hobbled.

Abu Huraira reported this directly from the Messenger of Allah (ﷺ):
God has not listened to anything as He listens to a Prophet reciting the Qur'an in a sweet voice.

This hadith has been narrated by Ibn Shihab with the same chain of transmitters with words:
" As He listens to a Prophet reciting the Qur'an in a sweet voice."

Abu Huraira is reported to have heard Allah's Messenger (ﷺ) as saying:
Allah does not listen to anything, (more approvingly) as He listens to a Prophet reciting loudly the Qur'an in a sweet voice.

This hadith has been narrated with the same chain of transmitters by Ibn al-Had except this that Abu Huraira reported Allah's Messenger (ﷺ) as saying and he did not say:
" He heard it."

Abu Huraira reported Allah's Messenger (ﷺ) as saying:
Allah has not heard anything (more pleasing) than listening to the Prophet reciting the Qur'an in a sweet loud voice.

This hadith has been narrated by another chain of transmitters but with a slight modification of words.

Buraida reported on the authority of his father that the Messenger of Allah (ﷺ) had said:
'Abdullah b. Qais or al-Ash'ari has been gifted with a sweet melodious voice out of the voices of the family of David.

Abu Burda narrated on the authority of Abu Musa that the Messenger of Allah (ﷺ) had said to Abu Musa:
If you were to see me, as I was listening to your recitation (of the Qur'an) yester-night (you would have felt delighted). You are in fact endowed with a sweet voice like that of David himself.

Mu'awiya b. Qurra reported 'Abdullah b. Mughaffal al-Muzani as saying:
The Apostle of Allah (ﷺ) recited on his ride Surat al Fath during a journey in the year of the Conquest (of Mecca), and he repeated (the words) in his recitation. Mu'awiya said: If I were not afraid that the people would crowd around me, I would have given a demonstration of (the Prophet's) recitation before you.

Mu'awiya b. Qurra is reported to have heard 'Abdullah b. Mughaffal as saying:
I saw the Messenger of Allah (ﷺ) reciting Surah Fath on his camel on the day of the Conquest of Mecca. He (the narrator) said: Ibn Mughaffal recited it and repeated it. Mu'awiya said: Had there been (no crowed of) people, I would have given a practical demonstration of that which Ibn Mughaffal had mentioned from the Messenger of Allah (ﷺ).

This hadlth has been narrated by Khalid al-Harith with the same chain of transmitters (with these words):
(The Holy Prophet) was reciting Surat al-Fath as he was travelling on his mount.

Al-Bara' reported that a person was reciting Surat al-Kahf and there was a horse tied with two ropes at his side, a cloud overshadowed him, and as it began to come nearer and nearer his horse began to take fright from it. He went and mentioned that to the Prophet (ﷺ) in the morning, and he (the Holy Prophet) said:
That was tranquillity which came down at the recitation of the Qur'an.

Ibn Ishaq reported:
I heard al-Bara' as saying that a man recited al-Kahf when an animal was there in the house and it began to take fright. And as he looked around, he found a cloud overshadowing it. He mentioned that to the Messenger of Allah (ﷺ). Upon this he said: O so and so, recite on (the surah) as- Sakina descends at the (recitation of the Qur'an) or on account (of the recitation) of the Qur'an.

This hadith has been narrated on the authority of al-Bara' with a slight modification of words.

Abu Sa'id al-Khudri told of Usaid b. Hudair saying that one night he recited the Qur'an in his enclosure, when the horse began to jump about. He again recited and (the horse) again jumped. He again recited and it jumped as before. Usaid said:
I was afraid lest it should trample (his son) Yahya. I stood near it (the horse) and saw something like a canopy over my head with what seemed to be lamps in it, rising up in the sky till it disappeared. I went to the Messenger of Allah (ﷺ) on the next day and said: Messenger of Allah, I recited the Qur'an during the night in my enclosure and my horse began to jump. Upon this the Messenger of Allah (ﷺ) said: You should have kept on reciting, Ibn Hudair. He (Ibn Hudair) said: I recited. It jumped (as before). Upon this the Messenger of Allah (ﷺ) again said: You should have kept on reciting, Ibn Hudair. He (Ibn Hudair) said: I recited and it again jumped (as before). The Messenger of Allah (ﷺ) again said: You should kave kept on reciting, Ibu Hudair. He (Ibn Hudair) said: (Messenger of Allah) I finished (the recitation) for Yahya was near (the horse) and I was afraid lest it should trample him. I saw something like a canopy with what seemed to be lamps in it rising up in the sky till it disappeared. Upon this the Messenger of Allah (ﷺ) said: Those were the angels who listened to you; and if you had continued reciting, the people would have seen them in the morning and they would not have concealed themselves from them.

Abu Musa al-Ash'ari reported Allah's Messenger (ﷺ) as saying:
A believer who recites the Qur'an is like an orange whose fragrance is sweet and whose taste is sweet; a believer who does not recite the Qur'an is like a date which has no fragrance but has a sweet taste; and the hypocrite who recites the Qur'an is like a basil whose fragrance is sweet, but whose taste is bitter; and a hypocrite who does not recite the Qur'an is like the colocynth which has no fragrance and has a bitter taste.

This hadith has been narrated by Qatada with the same chain of transmitters but with one alteration that instead of the word:
" hypocrite" (Munafiq), there it is" wicked" (fajir).

`A'isha reported Allah's Messenger (ﷺ) (as saying):
One who is proficient in the Qur'an is associated with the noble, upright, recording angels; and he who falters in it, and finds it difficult for him, will have two rewards.

This hadith has been reported with the same chain of transmitters by Qatada except with this change:
" He who finds it hard (to recite the Qur'an) will have a double reward."

Anas reported Allah's Messenger (ﷺ) as saying to Ubayy b. Ka'b:
Allah has commanded me to recite the Qur'an to you. He said: Did Allah mention me to you by name? He (the Holy Prophet) said: Allah made a mention of your name to me. (On hearing this) Ubayy b. Ka'b wept.

Anas reported Allah's Messenger (ﷺ) as saying to Ubayy b. Ka`b:
Allah has commanded me to recite to you:" Those who disbelieve were not..." (al-Qur'an, xcviii. 1). He said: Did He mention me by name? He (the Prophet said): Yes. Upon this he shed tears (of gratitude).

Qatada said:
I heard Anas saying that the Messenger of Allah (ﷺ) said to Ubayy the same thing.

'Abdullah (b. Mas'ud) reported:
The Messenger of Allah (may peace be upon (him) asked me to recite the Qur'an. He said: Messenger of Allah, (how) should I recite to you whereas it has been sent down to you? He (the Holy Prophet) said: I desire to hear it from someone else. So I recited Surat al-Nisa' till I reached the verse: How then shall it be when We shall bring from every people a witness and bring you against them as a witness?" (verse 41). I lifted my head or a person touched me in my side, and so I lifted my head and saw his tears falling (from the Holy Prophet's eyes).

This hadith has been narratted by A'mash with the same chain of transmitters but with this addition:
" The Messenger of Allah (ﷺ) was on the pulpit when he asked me to recite to him."

Ibrahim reported that the Messenger of Allah (ﷺ) asked 'Abdullah b. Mas'ud to recite to him (the Qur'an). He said:
Should I recite it to you while it has been sent down or revealed to you? He (the Holy Prophet) said: I love to hear it from someone else. So he ('Abdullah b. Mas'ud) recited to him (from the beginning of Surat al Nisa' up to the verse:" How shall then it be when We bring from every people a witness and bring you as a witness against them?" He (the Holy Prophet) wept (on listening to it). It is narrated on the authority of Ibn Mas'ud through another chain of transmitters that the Messenger of Allah (ﷺ) also said that he had been a witness to his people as long as (said he): I lived among them or I had been among them.

'Abdullah (b. Mas'ud) reported:
I was in Hims when some of the people asked me to recite the Qur'an to them. So I recited Surah Yusuf to them. One of the persons among the people said: By Allah, this is not how it has been sent down. I said: Woe upon you! By Allah, I recited it to the Messenger of Allah (ﷺ) and he said to me: You have (recited) it well. I was talking with him (the man who objected to my recitation) that I sensed the smell of wine from him. So I said to him. Do you drink wine and belie the Book (of Allah)? You would not depart till I would whip you. So I lashed him according to the prescribed punishment (for the offence of drinking wine).

This hadith has been narrated by A'mash with the same chain of transmitters but with an exception that it is not mentioned in it:
" He said to me: You recited (the Qur'an) well."

Abu Huraira reported Allah's Messenger (ﷺ) as saying:
Would any one of you like, when he returns to his family, to find there three large, fat, pregnant she-camels? We said: Yes. Upon this he said: Three verses that one of you recites in his prayer are better for him than three large, fat, pregnant she-camels.

'Uqba b. 'Amir reported:
When we were in Suffa, the Messenger of Allah (ﷺ) came out and said: Which of you would like to go out every morning to Buthan or al-'Aqiq and bring two large she-camels without being guilty of sin or without severing the ties of kinship? We said: Messenger of Allah, we would like to do it. Upon this he said: Does not one of you go out in the morning to the mosque and teach or recite two verses from the Book of Allah. the Majestic and Glorious? That is better for him than two she-camels, and three verses are better (than three she-camels). and four verses are better for him than four (she-camels), and to on their number in camels.

Abu Umama said he heard Allah's Messenger (ﷺ) say:
Recite the Qur'an, for on the Day of Resurrection it will come as an intercessor for those who recite It. Recite the two bright ones, al-Baqara and Surah Al 'Imran, for on the Day of Resurrection they will come as two clouds or two shades, or two flocks of birds in ranks, pleading for those who recite them. Recite Surah al-Baqara, for to take recourse to it is a blessing and to give it up is a cause of grief, and the magicians cannot confront it. (Mu'awiya said: It has been conveyed to me that here Batala means magicians.)

This hadith has been narrated by Mu'awiya with the same chain of transmitters but with this exception that in this the words of Mu'awiya:
" It has been conveyed to me..." have not been mentioned.

An-Nawwas b. Sam'an said he heard the Apostle (ﷺ) say:
On the Day of Resurrection the Qur'an and those who acted according to it will be brought with Surah al-Baqara and AI 'Imran preceding them. The Messenger of Allah (ﷺ) likened them to three things, which I did not forget afterwards. He (the Holy Prophet) likened them to two clouds, or two black canopies with light between them, or like two flocks of birds in ranks pleading for one who recited them.

Ibn 'Abbas reported that while Gabriel was sitting with the Apostle (ﷺ) he heard a creaking sound above him. He lifted his head and said:
This is a gate opened in heaven today which had never been opened before. Then when an angel descended through it, he said: This is an angel who came down to the earth who had never come down before. He greeted and said: Rejoice in two lights given to you which have not been given to any prophet before you: Fatihat al-Kitab and the concluding verses of Surah al-Baqara. You will never recite a letter from them for which you will not be given (a reward).

'Abd al-Rahman b. Yazid reported:
I met Abu Mas'ud near the House (Ka'ba) and said to him: A hadith has been conveyed to me on your authority about the two (concluding verses of Surah al-Baqara. He said: Yes. The Messenger of Allah (ﷺ) (in fact) said: Anyone who recites the two verses at the end of Surah al-Baqara at night, they would suffice for him.

This hadith has been narrated by Mansur with the same chain of transmitters.

Abu Mas'ud reported Allah's Messenger (ﷺ) as saying:
If anyone recites the two verses at the end of Surah al-Baqara at night, they would suffice for him 'Abd al-Rahman said: I met Abu Mas'ud and he was circumambulating the House (of Allah) and asked him about this (tradition) and he narrated it to me from the Messenger of Allah (ﷺ).

A hadith like this has been narrated by Abu Mas'ud from the Messenger of Allah (ﷺ) through another chain of transmitters.

It is through another chain of transmitters that this hadith has been reported by Abu Mas'ud from the Messenger of Allah (ﷺ).

Abu Darda' reported Allah's Apostle (ﷺ) as saying:
If anyone learns by heart the first ten verses of the Surah al-Kahf, he will be protected from the Dajjal.

This hadith has been transmitted by Qatada with the same chain of transmitters. But Shu'ba (one of the narrators) said:
At the end of Surah al-Kahf, but Hammam said: At the beginning of Surah al-Kahf.

Ubayy b. Ka'b said:
Allah's Messenger (ﷺ) said: O Abu' al-Mundhir, do you know the verse from the Book of Allah which, according to you, is the greatest? I said: Allah and His Apostle (ﷺ) know best. He again said: Abu'l-Mundhir, do you know the verse from the Book of Allah which, according to you, is the greatest? I said: Allah, there is no god but He, the Living, the Eternal. Thereupon he struck me on my breast and said: May knowledge be pleasant for you, O Abu'l-Mundhir!

Abu Darda' reported Allah's Apostle (ﷺ) as saying:
Is any one of you incapable of reciting a third of the Qur'an in a night? They (the Companions) asked: How could one recite a third of the Qur'an (in a night)? Upon this he (the Holy Prophet) said: "'Say: He is Allah, One' (Qur'an. cxii) is equivalent to a third of the Qur'an."

This hadith has been narrated by Qatada with the same chain of transmitters in these words:
He (the Messenger of Allah) said: Allah divided the Qur'an into three parts, and he made:" Say: He, Allah is One." one part out of the (three) parts of the Qur'an.

It is reported on the authority of Abu Huraira that the Messenger of Allah (ﷺ) said:
Get together. for I am going to recite one-third of the Qur'an before you. And those who could get together gathered there. Then the Messenger of Allah (ﷺ) came out and recited:" Say: He, Allah, is One." He then entered (his house). Some of us said to the others: Perhaps there has been some news from the heaven on account of which he has gone Inside (the house). The Apostle of Allah (ﷺ) again came out and said: I told you that I was going to recite one-third of the Qur'in; keep in mind, this (Surah Ikhlas) is equivalent to one-third of the Qur'an.

Abu Huraira reported:
The Messenger of Allah (ﷺ) came out to us and said: I am going to recite before you one-third of the Qur'an. He (the Holy Prophet) then recited:" Say: He is Allah, One--Allah, the Eternal," to the end of the Surah.

'A'isha reported:
The Messenger of Allah (ﷺ) sent a man in charge of an expedition and he would recite for his Companions during their prayer, ending (recitation) with:" Say, He is God, One." When they returned mention was made of it to the Messenger of Allah (ﷺ). He (the Holy Prophet) told them to ask him why he had done like that. So they asked him and he said: Verily, it is an attribute of the Compassionate One, and (for this reason) I love to recite it. The Messenger of Allah (ﷺ) thereupon said: Inform him that Allah loves him.

'Uqba b. 'Amir reported Allah's Messenger (ﷺ) as saying:
What wonderful verses have been sent down today. the like of which has never been seen! They are:" Say: I seek refuge with the Lord of the dawn," and" Say: I seek refuge with the Lord of men."

'Uqba b. 'Amir reported:
The Messenger of Allah (ﷺ) said to me: There have been sent down to me verses the like of which had never been seen before. They are the Mu'awwadhatain.

This hadith has been narrated through another chain of transmitters directly from the Companions of Muhammad (ﷺ).

Salim narrated on the authority of his father (Ibn 'Umar) that the Messenger of Allah (ﷺ) said:
Envy is not justified but in case of two persons only: one who, having been given (knowledge of) the Qur'an by Allah, recites it during the night and day (and also acts upon it) and a man who, having been given wealth by God, spends it during the night and the day (for the welfare of others. seeking the pleasure of the Lord).

Salim son of Abdullah b. 'Umar is reported to have said on the authority of his father that the Messenger of Allah (ﷺ) observed:
Envy is not justified but in case of two persons only: one who, having been given (knowledge of) the Qur'an by Allah, recites it during the night and during the day (and acts upon it), and the person who, having been given wealth by God, gives it in charity during the night and the day.

'Abdullah b. Mas'ud reported Allah's Messenger (ﷺ) as saying:
There should be no envy but only in case of two persons: one having been endowed with wealth and power to spend it in the cause of Truth, and (the other) who has been endowed with wisdom and he decides cases with the help of it and teaches it (to others).

'Amir b. Wathila reported that Nafi' b. 'Abd al-Harith met 'Umar at 'Usfan and 'Umar had employed him as collector in Mecca. He (Hadrat 'Umar) said to him (Nafi'):
Whom have you appointed as collector over the people of the valley? He said: Ibn Abza. He said: Who is Ibn Abza? He said: He is one of our freed slaves. He (Hadrat 'Umar) said: So you have appointed a freed slave over them. He said: He is well versed In the Book of Allah. the Exalted and Great, and he is well versed In the commandments and injunctions (of the Shari'ah). 'Umar said: So the Prophet (ﷺ) said: By this Book, Allah would exalt some peoples and degrade others.

This hadith has been narrated by Zuhri through another chain of transmitters.

'Umar b. Khattab said:
I heard Hisham b. Hakim b. Hizam reciting Surah al-Furqan in a style different from that in which I used to recite it, and in which Allah's Messenger (ﷺ) had taught me to recite it. I was about to dispute with him (on this style) but I delayed till he had finished that (the recitation). Then I caught hold of his cloak and brought him to the Messenger of Allah (ﷺ) and said: Messenger of Allah, I heard this man reciting Surah al-Furqan in a style different from the one in which you taught me to recite. Upon this the Messenger of Allah (ﷺ) told (me) to leave him alone and asked him to recite. He then recited in the style in which I beard him recite it. The Messenger of Allah (ﷺ) then said: Thus was it sent down. He then told me to recite and I recited it, and he said: Thus was it sent down. The Qur'an was sent down in seven dialects. So recite what seems easy therefrom.

This hadith has been transmitted thus by 'Umar b. Khattab (with a slight change of words):
" I heard Hisham b. Hakim reciting Surah al-Furqan during the lifetime of Allah's Messenger (ﷺ)." The rest is the same but with this addition:" I was about to catch hold of him in prayer, but I exercised patience till he pronounced salutation.

This hadith has been transmitted by Zuhri.

Ibn 'Abbas reported Allah's Messenger (ﷺ) as saying:
Gabriel taught me to recite in one style. I replied to him and kept asking him to give more (styles), till he reached seven modes (of recitation). Ibn Shibab said: It has reached me that these seven styles are essentially one, not differing about what is permitted and what is forbidden.

This hadith has been narrated by Zuhri with the same chain of trans- mitters.

Ubayy b. Ka'b reported:
I was in the mosque when a man entered and prayed and recited (the Qur'in) in a style to which I objected. Then another man entered (the mosque) and recited in a style different from that of his companion. When we had finished the prayer, we all went to Allah's Messenger (ﷺ) and said to him: This man recited in a style to which I objected, and the other entered and recited in a style different from that of his companion. The Messenger of Allah (ﷺ) asked them to recite and so they recited, and the Messenger of Allah (ﷺ) expressed approval of their affairs (their modes of recitation). and there occurred In my mind a sort of denial which did not occur even during the Days of Ignorance. When the Messenger of Allah (ﷺ) saw how I was affected (by a wrong idea), he struck my chest, whereupon I broke into sweating and felt as though I were looking at Allah with fear. He (the Holy Prophet) said to me: Ubayy. a message was sent to me to recite the Qur'an in one dialect, and I replied: Make (things) easy for my people. It was conveyed to me for the second time that it should be recited in two dialects. I again replied to him: Make affairs easy for my people. It was again conveyed to me for the third time to recite in seven dialects And (I was further told): You have got a seeking for every reply that I sent you, which you should seek from Me. I said: O Allah! forgive my people, forgive my people, and I have deferred the third one for the day on which the entire creation will turn to me, including even Ibrahim (peace be upon him) (for intercession).

Ubayy b. Ka'b reported that he was sitting in a mosque that a person entered it and he observed prayer, and made recitation, the rest of the hadith is the same.

Ubayy b. Ka'b reported that the Messenger of Allah (ﷺ) was near the tank of Banu Ghifar that Gabriel came to him and said:
Allah has commanded you to recite to your people the Qur'an in one dialect. Upon this he said: I ask from Allah pardon and forgiveness. My people are not capable of doing it. He then came for the second time and said: Allah has commanded you that you should recite the Qur'an to your people in two dialects. Upon this he (the Holy prophet) again said: I seek pardon and forgiveness from Allah, my people would not be able to do so. He (Gabriel) came for the third time and said: Allah has commanded you to recite the Qur'an to your people in three dialects. Upon this he said: I ask pardon and forgiveness from Allah. My people would not be able to do it. He then came to him for the fourth time and said: Allah has commanded you to recite the Qur'an to your people in seven dialects, and in whichever dialect they would recite, they would be right.

This hadith has been narrated by Shu'ba with the same chain of transmitters.

Abu Wa'il reported that a person named Nabik b. Sinan came to Abdullah (b. Mas'ud) and said:
Abu 'Abd al-Rahman, how do you recite this word (alif) or (ya)? Would you read It as: min ma'in ghaira asin or au min ma'in ghaira ghaira yasin. (al-Qur'an, xlvii. 15)? 'Abdullah said: You (seem to) have memorised the whole of the Qur'an except this. He (again) said: I recite all the mufassal surahs in one rak'ah. Upon this 'Abdullah said: (You must have been reciting It) hastily like the recitation of poetry. Verily. there are people who recite the Qur'an, but it does not go down beyond their collar bones. It is (a fact with the Qur'an) that it is beneficial only when it settles in the heart and is rooted deeply in it. The best of (the acts) in prayer are bowing and prostration. I am quite aware of the occasions when the Messenger of Allah (ﷺ) combined together two surahs in every rak'ah. 'Abdullah then stood up and went out with 'Alqama following in his footstep. He said Ibn Numair had told him that the narration was like that:" A person belonging to Banu Bajila came to 'Abdullah," and he did not mention (the name of) Nahik b. Sinan.

Abu Wa'il reported:
A person came to 'Abdullah, who was called Nahik b. Sinan, and the rest of the hadith is the same but for this:" Alqama came to him ('Abdullah b. Mas'ud) and we said to him: Ask him about the manners in which he combined (two surahs) in one rak'ah. So he went to him and asked him and then came to us and said: Twenty are the mufassal surahs in the compilation (of the Qur'an) made by 'Abdullah."

This hadith has been narrated by A'mash with the same chain of transmitters in which ('Abdullah b. Mas'ud) said:
" I know the manners in which the Messenger of Allah (ﷺ) recited the two surahs in one rak'ah and then twenty surahs in ten rak'ahs."

Abu Wa'il reported:
One day we went to 'Abdullah b. Mas'ud after we had observed the dawn prayer and we paid salutation at the door. He permitted us to enter, but we stayed for a while at the door, when the slave-girl came out and said: Why don't you come in? So we went in and (we found 'Abdullah b. Mas'ud) sitting and glorifying Allah (i. e. he was busy in dhikr) and he said: What obstructed you from coming in though you had been granted permission for it? We said: There was nothing (behind it) but we entertained the idea that some inmate of the house might be sleeping. He said: Do you presume any idleness on the part of the family of Ibn Umm 'Abd (the mother of Abdullah b. Mas'ud)? He was again busy with the glorification of Allah till he thought that the sun had risen. He said: Girl, see whether (the sun) has arisen. She glanced but it had not risen (by that time). He was again busy with the glorification (of Allah) and he (again) thought that the sun had arisen. She glanced (and confirmed) that, it had risen. Upon this he ('Abdullah b. Mas'ud) said: Praise be to Allah Who did not call us to account for our sins today. Mahdi said: I think that he said, He did not destroy us for our sins. One among the people said: I recited all the mufassal surahs during the night. 'Abdullah said: (You must have recited them) like the (recitation) of poetry. I heard (the Holy Prophet) combining (the sarahs) and I remember the combinations which the Messenger of Allah (ﷺ) made In the recitation (of surahs). These were constituted of eighteen mufassal surahs and two surahs (commencing with) Ha-Mim.

Shaqiq reported:
A person from Banu Bajila who was called Nabik b. Sinan came to Abdullah and said: I recite mufassal surahs in one rak'ah. Upon this 'Abdullah said: (You recite) like the recitation of poetry. I know the manner in which the Messenger of Allah (ﷺ) recited two surahs in one rak'ah.

Abu Wa'il reported:
A person came to 'Abdullah b. Mas'ud and said: I recited all the mufassal surahs in one rak'ah during the night. 'Abdullah said: You must have recited hastily like the recitation of poetry. 'Abdullah said: I remember well the manner in which the Messenger of Allah (ﷺ) used to combine them, and he then mentioned twenty of the mufassal surahs, and (their combinations in) two in every rak'ah.

Abu Ishaq reported:
I saw a man asking Aswad b. Yazid who taught the Qur'an in the mosque: How do you recite the verse (fahal min muddakir) whether (the word muddakir) Is with (d) or (dh)? He (Aswad) said: It was with (d). I heard Abdullah b. Mas'ud saying that he had heard the Messenger of Allah (ﷺ) reciting (muddakir) with (d).

Ishaq is reported to have said on the authority of Aswad who quoted on the authority of 'Abdullah b. Mas'ud that the Messenger of Allah (ﷺ) used to recite these words as (fahal min muddakir).

'Alqama reported. We went to Syria and Abu Darda' came to us and said:
Is there anyone among you who recites according to the recitation of Abdullah? I said: Yes, it is I. He again said: How did you hear 'Abdullah reciting this verse: (wa'l-lail-i-idha yaghsha = when the night covers)? He ('Alqama) said: I heard him reciting it (like this) (wa'l-lail-i-idha yaghsha) wa-dhakar wal untha = when the night covers and the males and the females). Upon this he said: By Allah, I heard the Messenger of Allah (ﷺ) reciting in this way, but they (the Muslims of Syria) desire us to recite: (wa ma khalaqa), but I do not yield to their desire.

Ibrahim reported:
'Alqama came to Syria and entered the mosque and prayed there and then went to a (place where people were sitting in a) circle and he sat therein. Then a person came there and I perceived that the people were annoyed and perturbed (on this arrival). and he sat on my side and then said: Do you remember how 'Abdullah used to recite (the Qur'an)? And then the rest of the hadith was narrated.

'Alqama reported:
I met Abu Darda', and he said to me: To which country do you belong? I said: I am one of the people of Iraq. He again said: To which city? I replied: City of Kufa. He again said: Do you recite according to the recitation of 'Abdullah b. Mas'ud? I said: Yes. He said: Recite this verse (By the night when it covers) So I recited it: (By the night when it covers, and the day when it shines, and the creating of the male and the female). He laughed and said: I have heard the Messenger of Allah (ﷺ) reciting like this.

This hadith has been narrated by another chain of transmitters.

Abu Huraira is reported to have said that the Messenger of Allah (ﷺ) prohibited to observe prayer after the 'Asr prayer till the sun is set, and after the dawn till the sun rises.

Ibn 'Abbas reported:
I heard it from so many Companions of the Messenger of Allah (ﷺ) and one among them is 'Umar b. Khattab, and he is most dear to me among them that the Messenger of Allah (ﷺ) prohibited observing of prayer after the dawn prayer till the sun rose and after the 'Asr till the sun set.

This hadith has been narrated by Qatada with the same chain of transmitters with a minor alteration of words.

Abu Sa'id al-Khudri reported Allah's Messenger (ﷺ) as saying:
No prayer is valid after the 'Asr prayer till the sun sets and no prayer is valid after the dawn prayer till the sun rises.

Ibn 'Umar reported Allah's Messenger (ﷺ) as saying:
Let not any one of you intend to observe prayer at the time of the rising of the sun or of the setting sun.

Ibn 'Umar reported Allah's Messenger (ﷺ) as saying:
Do not intend to observe prayer at the time of the rising of the sun nor at its setting, for it rises between the horns of Satan.

Ibn 'Umar reported Allah's Messenger (ﷺ) as saying:
When the rim of the sun starts appearing defer prayer till it completely appears, and when the rim of the sun disappears defer prayer till it completely disappears.

Abu Basra Ghifari reported:
The Messenger of Allah (ﷺ) led us in the 'Asr prayer at (the place known as) Mukhammas, and then said: This prayer was presented to those gone before you, but they lost it, and he who guards it has two rewards in store for him. And no prayer is valid after till the onlooker appears (by onlooker is meant the evening star).

This hadith has been narrated by Abu Basra Ghifari through another chain of transmitters.

Uqba b. 'Amir said:
There were three times at which Allah's Messenger (ﷺ) forbade us to pray, or bury our dead: When the sun begins to rise till it is fully up, when the sun is at its height at midday till it passes over the meridian, and when the sun draws near to setting till it sets.

'Amr b. 'Abasa Sulami reported:
In the state of the Ignorance (before embracing Islam), I used to think that the people were in error and they were not on anything (which may be called the right path) and worshipped the idols. Meanwhile, I heard of a man in Mecca who was giving news (on the basis of his prophetic knowledge) ; so I sat on my ride and went to him. The Messenger of Allah (ﷺ) was at that time hiding as his people had made life hard for him. I adopted a friendly attitude (towards the Meccans and thus managed) to enter Mecca and go to him (the Holy Prophet) and I said to him: Who are you? He said: I am a Prophet (of Allah). I again said: Who is a Prophet? He said: (I am a Prophet in the sense that) I have been sent by Allah. I said: What is that which you have been sent with? He said: I have been sent to join ties of relationship (with kindness and affection), to break the Idols, and to proclaim the oneness of Allah (in a manner that) nothing is to be associated with Him. I said: Who is with you in this (in these beliefs and practices)? He said: A free man and a slave. He (the narrator) said: Abu Bakr and Bilal were there with him among those who had embraced Islam by that time. I said: I intend to follow you. He said: During these days you would not be able to do so. Don't you see the (hard) condition under which I and (my) people are living? You better go back to your people and when you hear that I have been granted victory, you come to me. So I went to my family. I was in my home when the Messenger of Allah (ﷺ) came to Medina. I was among my people and used to seek news and ask people when he arrived in Medina. Then a group of people belonging to Yathrib (Medina) came. I said (to them): How is that person getting on who has come to Medina? They said: The people are hastening to him, while his people (the polytheists of Mecca) planned to kill him, but they could not do so. I (on hearing it) came to Medina and went to him and said: Messenger of Allah, do you recognise me? He said: Yes, you are the same man who met me at Mecca. I said: It is so. I again said: Prophet of Allah, tell me that which Allah has taught you and which I do not know, tell me about the prayer.
He said: Observe the dawn prayer, then stop praying when the sun is rising till it is fully up, for when it rises it comes up between the horns of Satan, and the unbelievers prostrate themselves to it at that time. Then pray, for the prayer is witnessed and attended (by angels) till the shadow becomes about the length of a lance; then cease prayer, for at that time Hell is heated up. Then when the shadow moves forward, pray, for the prayer is witnessed and attended by angels, till you pray the afternoon prayer, then cease prayer till the sun sets, for it sets between the horns of devil, and at that time the unbelievers prostrate themselves before it. I said: Apostle of Allah, tell me about ablution also. He said: None of you who uses water for ablution and rinses his mouth, snuffs up water and blows it, but the sins of his face, and his mouth and his nostrils fall out. When he washes his face, as Allah has commanded him, the sins of his face fall out from the end of his beard with water. Then (when) he washes his forearms up to the elbows, the sins of his arms fall out along with water from his finger-tips. And when he wipes his head, the sins of his head fall out from the points of his hair along with water. And (when) he washes his feet up to the ankles, the sins of his feet fall out from his toes along with water. And if he stands to pray and praises Allah, lauds Him and glorifies Him with what becomes Him and shows wholehearted devotion to Allah, his sins would depart leaving him (as innocent) as he was on the day his mother bore him. 'Amr b. 'Abasa narrated this hadith to Abu Umama, a Companion of the Messenger of Allah (ﷺ), and Abu Umama said to him: 'Amr b. 'Abasa, think what you are saying that such (a great reward) is given to a man at one place (only in the act of ablution and prayer). Upon this 'Amr said: Abu Umama, I have grown old and my bones have become weak and I am at the door of death; what impetus is there for me to attribute a lie to Allah and the Messenger of Allah (ﷺ)? Had I heard it from the Messenger of Allah (ﷺ) once, twice, or three times (even seven times), I would have never narrated it, but I have heard it from him on occasions more than these.

'A'isha reported that 'Umar misconstrued the fact that the Messenger of Allah (ﷺ) had prohibited the observance of prayer at the time of the rising sun and at the time of its setting.

'A'isha said that the Messenger of Allah (ﷺ) did not abandon observing two rak'ahs after 'Asr, but she reported Allah's Messenger (ﷺ) as saying:
Do not get used to observe prayer at the time of the rising sun and at the time of its setting and (exhorted the Muslims) to pray at their times.

Kuraib, the freed slave of Ibn 'Abbas, reported that 'Abdullah b. 'Abbas, 'Abd al-Rahman b. Azhar, al-Miswar b. Makhrama sent him to 'A'isha, the wife of the Messenger of Allah (ﷺ), telling him to give her their greetings, and ask her about the two rak'ahs after the afternoon prayer, (for)" we have heard that you observe them whereas it has been conveyed to us that the Messenger of Allah (ﷺ) prohibited their observance." Ibn 'Abbas said:
I along with 'Umar b. al-Khattab dissuaded people to do so (to observe two rak'ahs of prayer). Kuraib said: I went to her ('A'isha) and conveyed to her the message with which I was sent. She said: (Better) ask Umm Salama. So I went to them (those who had sent him to Hadrat 'A'isha) and informed them about what she had said. They sent me back to Umm Salama with that with which I was sent to 'A'isha. Umm Salama said: I beard the Messenger of Allah (ﷺ) prohibiting them, and then afterwards I saw him observing them. And when he observed them (two rak'ahs) he had already observed the 'Asr prayer. Then he (the Holy Prophet) came, while there were with me ladies of Banu Haram, a tribe of the Ansar and he (the Holy Prophet) observed them (the two rak'ahs). I sent a slave-girl to him asking her to stand by his side and say to him that Umm Salama says: Messenger of Allah, I heard you prohibiting these two rak'ahs, whereas I saw you observing them; and if he (the Holy Prophet) points with his hand (to wait), then do wait. The slave-girl did like that. He (the Holy Prophet) pointed out with his hand and she got aside and waited, and when he had finished (the prayer) he said: Daughter of Abu Umayya. you have asked about the two rak'ahs after the 'Asr prayer. Some people of 'Abu al-Qais came to me for embracing Islam and hindered me from observing the two rak'ahs which come after the noon prayer. So those are the two I have been praying.

Abu Salama asked 'A'isha about the two prostrations (i. e. rak'ahs) which the Messenger of Allah (ﷺ) made after the 'Asr. She said:
He (the Holy Prophet) observed them before the 'Asr prayer, but then he was hindered to do so, or he forgot them and then he observed them after the 'Asr, and then he continued observing them. (It was his habit) that when he (the Holy Prophet) observed prayer, he then continued observing it. Isma'il said: It implies that he always did that.

'A'isha reported:
The Messenger of Allah (ﷺ) did not abandon at all observing two rak'ahs after the 'Asr in my house.

'A'isha reported:
Two are the prayers which the Messenger of Allah (ﷺ) always observed in my house-openly or secretly-two rak'ahs before the dawn and two rak'ahs after the 'Asr.

Aswad and Masruq reported:
We bear testimony to the fact that 'A'isha said: Never was there a day that he (the Holy Prophet) was with me and he did not observe two rak'ahs of prayer in my house, i. e. two rak'ahs after the Asr.

Mukhtar b. Fulful said:
I asked Anas b. Malik about the voluntary prayers after the afternoon prayer, and he replied: 'Umar struck hit hands on prayer observed after the 'Asr prayer and we used to observe two rak'ahs after the sun set before the evening prayer during the time of the Messenger of Allah (ﷺ). I said to him: Did the Messenger of Allah (ﷺ) observe them? He said: He saw us observing them, but he neither commanded us nor forbade us to do so.

Anas b. Malik reported:
When we were in Medina, the moment the Mu'adhdhin made the call to the sunset prayer, the people hastened to the pillars of the mosque and prayed two rak'ahs with the result that any stranger coming into the mosque would think that the obligatory prayer had been observed owing to the number who were praying then.

Abdullah b. Mughaffal reported Allah's Messenger (ﷺ) u saying:
There Is between the two calls (Adhan and Iqama) a prayer. And he mentioned it three times, and at the third time he said: This applies to those who wish to do it.

This hadith has been narrated by Abdullah b. Mughaffal by another chain of transmitters, but with this variation that he (the Holy Prophet) said at the fourth time:
" He who wishes (may do to)."

Salim b. Abdullah b. 'Umar reported:
The Messenger of Allah (may peace he upon him) led on* of the two groups In one rak'ah of prayer in danger, while the other group faced the -enemy. Then they (the members of the first group) went back and replaced their companions who were facing the enemy. and then they (the members of the second group) came and the Messenger of Allah (ﷺ) led them in one rak'ah of prayer. Then the Messenger of Allah (ﷺ) pronounced salutation, and then they (the members of the Ant group) completed the rak'ah and they (the members of the second group) completed the rak'ah.

This hadith has been narrated by another chain of transmitters.

Ibn Umar reported that the Messenger of Allah (ﷺ) observed prayer in danger on some day (in this way):
a group stood with him (the Holy Prophet) (for prayer) and the other group stood In front of the enemy. Then those who were with (him) observed one rak'ah of prayer and they went back and the others came and they observed one rak'ah (with him). Then both the groups completed one rak'ah each. Ibn Umar said: When there is greater danger, then observe prayer even on the ride or with the help of gestures in a standing posture.

Jabir b. 'Abdullah reported:
I observed prayer in danger with the Messenger of Allah (ﷺ). We drew ourselves up in two rows, one row behind him with the enemy between us and the Qibla. The Apostle of Allah (ﷺ) said: Allah is Most Great, and we all said it. He then bowed and we all bowed. He then raised his head from bowing, we all raised (our heads). He then went down in prostration along with the row close to him, and the rear row faced the enemy; then when the Messenger of Allah (ﷺ) completed the prostration, ; and then stood up, the row near to him also did it; then went down the rear row in prostration; then they stood up; then the rear row went to the front and the front row went to the rear. Then the Messenger of Allah (may peace he upon him) bowed down and we all bowed. He then raised his head from bowing and we also raised (our heads). He and the row close to him which I had been in the rear then went down in prostration In the first rak'ah, whereas the rear row faced the enemy. And when the Messenger of Allah (ﷺ) and the rear row close to him had finished the prostration, the rear row went down and prostrated themselves; then the Messenger of Allah pronounced the salutation and we also pronounced the salutation. (Jabir said we hadith) as your guards behave with their chiefs.

Jabir reported:
We fought In the company of the Messenger of Allah (ﷺ) with the tribe of Juhaina. They fought with us terribly. When we had finished the noon prayer, the polytheists said: Had we attacked them at once. we would have killed them. Gabriel informed the Messenger of Allah (ﷺ) about It (about their evil design). The Messenger of Allah (ﷺ) made a mention of it to us, adding that they (the polytheists) had also said: Shortly there would be time for the 'Asr prayer. which is dearer o them (the Muslims) than even their children. So when the time of the 'Asr prayer came. we formed ourselves into two rows, while the polytheists were between us and the Qibla. The Messenger of Allah (ﷺ) said: Allah is Most Great, and we also said so. He bowed and we also bowed. He went down in prostration and the first row prostrated along with him. When they stood up, the second row went down in prostration. Then the first row went into the rear, and the second row came in the front and occupied the place of the first row. The Messenger of Allah (ﷺ) then said: Allah is Most Great, and we also said so. He then bowed, and we also bowed. He then went down in prostration and along with him the row also (went down in prostration), and the second row remained standing. And when the second row had also prostrated and all of them sat down then the Messenger of Allah (ﷺ) pronounced salutation to them. Abu Zubair said: Jabir made a mention specially of this thing: just as your chiefs observe prayer.

Sahl b. Abu Hathma reported that the Messenger of Allah (ﷺ) led his Companions in prayer in danger. He made them stand in two rows behind him. He led them who were close to him in one rak'ah. He then stood up and kept standing till those who were behind them observed one rak'ah. Then they (those standing in the second row) came in front and those who were in front went into the rear. He then led them In one rak'ah. He then sat down, till those who were behind him observed one rak'ah and then pronounced salutation.

Yazid b. Ruman told on the authority of Salih b. Khawwat on the authority of one who prayed in time of danger with Allah's Messenger (may peace he upon him) at the Battle of Dhat ar-Riqa' that a group formed a row and prayed along with him, and a group faced the enemy. He led the group which was along with him in a rak'ah, then remained standing while they finished the prayer by themselves. Then they departed and formed a row facing the enemy. Then the second group came and he led them in the remaining rak'ah, after which he remained seated while they finished the prayer themselves. He then led them in salutation.

Jabir reported:
We went forward with the Messenger of Allah (ﷺ) and when we reached Dhat ar-Riqa', we came to a shady tree which -we left for him One of the polytheists came there and, seeing the sword of the Messenger (ﷺ) hanging by a free. took it up. drew it from the scabbard and said to the Messenger of Allah (ﷺ): Are you afraid of Me? He (the Holy Prophet) said: No. He again said: Who would protect you from me? He said: Allah will protect me from you. The Companions of the Messenger of Allah (ﷺ) threatened him. He sheathed the sword and hung it up. Then call to prayer was made and he (the Holy Prophet) led a group in two rak'ah. Then (the members of this group) withdrew and he led the second group in two rak'ah. So the Messenger of Allah (ﷺ) observed four rak'ah and people observed two rak'ah.

Abu Salama b. 'Abd al-Rahman reported that Jabir told him that he had observed the prayer in danger with the Messenger of Allah (ﷺ). The Messenger of Allah (ﷺ) (first) led one of the two groups in two rak'ah of prayer. and then led the second group in two rak'ah of prayer. So the Messenger of Allah (ﷺ) observed four rak'ah and led in two rak'ah each of the groups.