Shama-il Tirmidhi Chapter 39 Hadith 259

'Aayeshah Radiyallahu 'Anha reports that: "Rasulullah Sallallahu 'Alayhi Wasallam performed nine rak'ahs at night".

Commentary
In the madh-hab of the Hanafis this is six rak'ahs tahajjud and three rak'ahs witr. In a narration from Sayyidina 'Abdullah bin Abi Qays Radiyallahu 'Anhu, Sayyiditina 'Aayeshah Radiyallahu 'Anha herself has said the words: 'Six and three'.

Shama-il Tirmidhi Chapter 39 Hadith 260

Hudhayfah bin Al Yamaan Radiyallahu 'Anhu says he performed salaah with Rasulullah Sallallahu 'Alayhi Wasallam one night. (It has been reported in a few narrations that this incident took place during a night of Ramadaan. It is possible that this was tahajjud or Taraweeh salaah). After commencing the salaah he recited:

Allahu Akbar, dhul malakuti wal jabaruti wal kibri-yaa-i wal a-za-mati.
Translation: Allah is supreme! Lord of Dominion, Power, Majesty, and Magnificence.

He then recited (after the Faatihah) Surah Baqarah, and performed ruku'. The length of the ruku' was as long as the qiyaam (standing posture). (The 'ulama give two meanings to this and both are possible. The first is that the ruku' was as long as the qiyaam. For example, if the qiyaam was for one hour, the ruku' was also for about one hour. Accordingly, this mas-alah is established, that if the ruku' and sajdah are longer than normal, the salaah will be valid. The second is that the qiyaam was longer than normal. In this instance if the qiyaam was for an hour, and the ruku' for fifteen minutes, then too it will be truly explaining this hadith. According to this saying the salaah remains in the normal manner. i.e. a fundamental action of salaah that was long, like qiyaam, remained long. And those that were short, like ruku' or sajdah, remained short. But certainly every fundamental action was longer than normal). Rasulullah Sallallahu 'Alayhi Wasallam repeated:

Subhaana rabbiyal azimi-Subhaana rabbiyal azimi.
Translation: Glory be to my Lord the Magnificient.

He lifted his head from the ruku' and stood. This standing was also long like that of the ruku'. At this moment he repeated:

Li rabbiyal hamdu-Li rabbiyal hamdu.
Translation: All praises are for my Lord. All praises are for my Lord.

He then performed the sajdah. The sajdah was as long as the qawmah (standing in between the ruku' and sajdah). and he recited:

Subhaana rabbiyal aa'laa-Subhaana rabbiyal aa'laa.
Translation: Glory be to my Lord the Exalted. Glory be to my Lord the Exalted.

He then sat up from the sajdah. This sitting was also long as that of the sajdah. Here he repeated:

Rabbigh-fir lee-Rabbig-fir lee.
Translation: O Lord forgive me. O Lord forgive me.

Rasulullah Sallallahu 'Alayhi Wasallam recited in this salaah Surah Baqarah, Surah Aali 'Imraan, Surah Nisaa, Surah Maa-idah or Surah An'aam. The narrator (Sayyidina Shu'ba Radiyallahu'Anhu) is in doubt regarding the last two surahs, whether is it Maa-idah or An'aam.

Commentary
This hadith apparently indicates that these four surahs were recited in four rak'ahs. The narration of Abu Daawud is more detailed and it is stated therein that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam performed four rak'ahs wherein he recited these four surahs. But in a narration of Sahih Muslim and others it is mentioned that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam recited Surah Baqarah, Surah Nisaa and Surah Aali 'Imraan, all three in one rak'ah. The narration of Abu Daawud and Muslim apparently seem to be on different occasions. Although it may also be possible that this is the same event and an error may have occurred in transmission. It is not necessary to suppose it is an error, as Sayyidina. Rasulullah Sallallahu 'Alayhi Wasallam daily performed lengthy prayers. There could be no perplexity if four surah' were recited in four rak'ahs once, and three surahs in one rak'ah at another time.

Shama-il Tirmidhi Chapter 39 Hadith 261

'Aayeshah Radiyallahu 'Anha says: "Once at night (salaah time), Rasulullah Sallallahu 'Alayhi Wasallam kept on repeating one aayah."

Commentary
The aayah is the last aayah of Surah Maa-idah:

In tu-adh-dhib-hum fa-innahum 'ibaaduk. Wa in tagh-fir lahum fa-innaka antal azizul hakim.
Translation: "If Thou punish them, lo! they are Thy slaves, and if Thou forgive them, (lo! the are Thy slaves).Lo! Thou, only Thou, art Mighty, the wise".Surah Maa-idah, 118.

The Being that possesses great power, if He wills, He may forgive the criminal. The One that is all Wise, there is Wisdom and benefit in every act of His. The reason for Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam reciting this aayah while standing and also in the ruku and sajdah, and repeating it many times, is to bring to mind the two attributes of Allah, namely the attributes of justice and forgiveness. The whole scene on the day of qiyaamah will be of these two things. It is stated that Imaam Aa'zam Abu Hanifah RA. also recited the following aayah the whole night:

Wamtaazul yauma ayyuhal mujrimun.
Translation: "But avaunt ye, O ye guilty, this day!" Surah Yaseen, 58.

In this aayah too the scene of qiyaamah is portrayed. That today the sinners should separate and distinguish themselves. What a severe and nerve-chilling command this is. Today they are together with the pious and holy people and benefiting from the barakaat (blessings) they receive, but at this moment the sinners will be separated from them. May the Most Merciful Allah with His Grace keep those pious souls under His shadow, otherwise it is really a time for great trials.

Shama-il Tirmidhi Chapter 39 Hadith 262

'Abdullah bin Mas'ud Radiyallahu 'Anhu reports: "Once at night I performed salaah with Rasulullah Sallallahu 'Alayhi Wasallam. Rasulullah Sallallahu 'Alayhi Wasallam stood for such a long time that I intended to commit an evil deed". Someone asked him what deed did you intend to commit? He replied. "To sit down and leave Rasulullah Sallallahu 'Alayhi Wasallam alone".

Commentary
This may have two meanings. If I sit and perform salaah Sayyidina Rasulullah Sallallahu'Alayhi Wasallam will remain standing alone. This was said to be a bad action and a sign of disrespect. There is a possibility that by saying 'sit down, he meant ending his prayer. It is clear that this is rude, bad and shows disrespect and carelessness, that while performing salaah with Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam to end the niyyah and sit down. While standing he became tired, then this type of thoughts entered his mind.

Shama-il Tirmidhi Chapter 39 Hadith 263

'Aayeshah Radiyallahu 'Anha says: "Rasulullah Sallallahu 'Alayhi Wasallam Performed salaah (in old age) in a sitting posture (due to reciting lengthy portions) When about thirty or forty aayaat were left he stood up and recited (completed) these. He then performed the ruku' and sajdah. He did the same in the second rak'ah".

Commentary
A group among the 'Ulama have stated that it is not jaa-iz for a person performing salaah in a sitting posture to stand up - then perform the ruku'and sajdah. The majority of the 'ulama including the four a-immah say it is jaa-iz (permissible) to do so. Likewise it is also jaa-iz to stand and perform these. This applies only to nafl salaah. It is not permissible for the able-bodied who can stand, to sit and perform the fard salaah.

Shama-il Tirmidhi Chapter 39 Hadith 264

'Abdullah bin Shaqeeq Radiyallahu' 'Anhu reports that he asked 'Aayeshah Radiyallahu 'Anha regarding the nawaafil prayers. She replied: "Rasulullah Sallallahu'Alayhi Wasallam performed nawaafil in the long part of the night whilst standing, and performed nawaafil in the long part of the night whilst sitting. His noble habit was that if he stood and recited (the Qur-aan) he performed ruku' and sajdah in a standing posture. If he recited whilst sitting, he performed the ruku' and sajdah in a sitting posture".

Commentary
The 'ulama give two meanings of the phrase 'long part of the night'. One is that a long portion was recited whilst standing and a long portion whilst sitting. The second is that this is the description of different nights. On some nights he recited lengthy sections whilst standing and on some nights he recited lengthy sections whilst sitting. The second explanation is more appropriate, which means it was the practice of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam always to recite lengthy sections in the rak'ahs of tahajjud. If he sometimes felt weak he sat and performed the tahajjud, otherwise he stood and performed it.

The last section of this hadith seems to contradict the previous one. The 'ulama have mentioned that both incidents are on separate occasions. The stipulation of nawaafil is on strength, willingness and happiness. Whatever strength and temperament was experienced at the time, salaah was performed accordingly. Besides, many acts of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam were meant to educate. He performed many deeds to let the people know that certain deeds could be performed in a particular manner. This is known as bayan jawaaz (sign of permissibility). Therefore Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam received the full reward for performing salaah in a sitting posture. Others will receive full reward for performing salaah in a standing posture and only half for sitting and performing salaah. The reason being that by Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam sitting and performing salaah, he was fulfilling an object of the nubuwwah (prophethood). The aim and mission of a nabi is to give a practical demonstration on how deeds are to be performed.

Shama-il Tirmidhi Chapter 39 Hadith 265

Hafsah Radiyallahu 'Anha, the wife of Rasulullah Sallallahu 'Alayhi Wasallam reports: " Rasulullah Sallallahu 'Alayhi Wasallam performed while sitting. He recited surah in it, and recited with such tarteel (distinct and clear intonation), that the surah became longer than one that is lengthier".

Commentary
A small surah recited with tarteel and qira-ah, can take the same time as it takes to recite a longer surah (if recited in an ordinary manner). Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam recited the Qur-aan with calmness and little by little. He did not recite with haste. The time it took him to recite a small surah, takes another person the same time to recite a long surah. The reason his feet swelled, was due to standing for long periods.

Shama-il Tirmidhi Chapter 39 Hadith 266

Aayesha Radiyallahu 'Anha reports: "Rasulullah Sallallahu 'Alayhi Wasallam performed most of his (nafl) salaah in a sitting posture before he passed away".

Commentary
This was the period when Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam had become weak and he recited lengthy portions of the Qur-aan, as has been mentioned previously. He performed the major part of the nafl salaah whilst sitting for this reason. The ajr (thawaab- reward) for sitting and performing salaah is half that of performing salaah in a standing posture. Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam is exempted from this rule. For Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam to sit and perform salaah, is the same in reward as that of standing and performing salaah as mentioned above. A narration has been mentioned in the Abu Daawud and other kitaabs that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam has said: "I am not like you in this manner. I receive the same amount of ajr (thawaab-reward) when sitting and performing salaah".

Chatting

Shama-il Tirmidhi Chapter 39 Hadith 267

Ibn 'Umar Radiyallahu 'Anhu reports: "I performed two rak'ahs before and after zuhr, and two rak'ahs after maghrib with Rasulullah Sallallahu 'Alayhi Wasallam in his house, and (also) two rak'ahs after 'eshaa in his house".

Commentary
The sunnah prayers are mentioned in this hadith. The importance of sunnah mu-akkidah according to the Hanafis are the same as that mentioned in the hadith of Sayyidina Ibn 'Umar Radiyallahu 'Anhu. The sunnah of zuhr are four instead of two according to the Hanafis. Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam has said in many ahaadith: "The one that continually and habitually performs twelve rak'ahs every day and night, Allah Ta'aala creates for him a house in Jannah". The. details of the twelve rak'ahs have been mentioned in many ahaadith from Sayyiditina 'Aayeshah Radiyallah 'Anha and Sayyiditina Umm Habibah Radiyallahu'Anha, in which the same view is mentioned as the one narrated by Sayyidina Ibn 'Umar Radiyallahu 'Anhu. Certainly in these narrations it is stated that four rak'ahs were performed before the zuhr fard. It is reported in a hadith: "The one that performs four rak'ahs with one salaam before zuhr, the doors of the heavens open up for that person", which means it is quickly accepted. Bukhaari and Muslim narrate a hadith that Sayyidina Rasulullah Sallallahu'Alayhi Wasallam never omitted the four rak'ahs before zuhr. Musnad Ahmad, Abu Daawud and others have written a hadith of Sayyiditina 'Aayeshah Radiyallahu 'Anha that: "Rasulullah Sallallahu 'Alayhi Wasallam performed four rak'ahs in the house before going for salaah". Apparently it seems Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam performed the sunan at home, then went into the masjid, as mentioned by Sayyiditina 'Aayeshah Radiyallahu 'Anha and others. A detailed narration of Sayyiditina 'Aayeshah Radiyallahu 'Anha is mentioned in the Abu Daawud, wherein she states: "Rasulullah Sallallahu 'Alayhi Wasallam performed four rak'ahs in my house, then went to the masjid and led the fard salaah. Thereafter he returned to the house and performed two rak'ahs'. He came to my house after maghrib salaah and performed two rak'ahs. He also came after the 'eshaa salaah and performed two rak'ahs, and after the subh saadiq performed two rak'ahs, then went for (the fajr) salaah". From this detailed hadith we find that the sunan were often performed at home. When he did come to the masjid, it is probable that the tahiyyatul masjid was performed. Sayyidina Ibn 'Umar Radiyallahu 'Anhu reports, and this may be possible, that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam some- times because of necessity may have performed only two rak'ahs sunnah. Sayyidina Ibn 'Umar Radiyallahu 'Anhu saying in the hadith under discussion: "That he performed salaah with Rasulullah Sallallahu 'Alayhi Wasallam", does not mean that he performed them with jamaa'ah (in congregation). Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam performed his sunan and I (Sayyidina Ibn'Umar Radiyallahu 'Anhu) also performed my sunan. It has not been ascertained that sunnah prayers were performed with jamaa'ah (besides the taraweeh in Ramadaan).

Shama-il Tirmidhi Chapter 39 Hadith 268

Ibn 'Umar Radiyallahu 'Anhu reports.. "Hafsah (my sister, Ummul Mu-mineen) related to me that when the time of fajr began (subh saadiq), and the mu-adh-dhin called out the adhaan, Rasulullah Sallallahu 'Alayhi Wasallam performed two short rak-'ahs".

Commentary
Regarding the sunnah of fajr, it has been stated in most of the narrations that Sayyidina Rasulullah Sallallahu'Alayhi Wasallam shortened its rak'ahs. To the extent that some 'ulama say, only the Faatiha (Alhamdu) should be recited and it is not necessary to add a surah to it. The fact is, that it has been ascertained that Sayyidina Rasulullah sallallahu'Alayhi Wasallam recited a surah therein. Certainly it is better to recite a short surah. A narration in the Sahih Muslim is mentioned that Sayyidina Rasullullah Sallallahu 'Alayh Wasallam recited the surahs of Kaafirun and AI-Ikhlaas in this sunnah. Other surahs have also been reported in the ahaadith. Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam has said. "How wonderful these two surahs are, that they are recited in the sunnahs of the fajr salaah".

Shama-il Tirmidhi Chapter 39 Hadith 269

Ibn 'Umar Radiyallahu 'Anhu says: "I memorised from Rasulullah Sallallahu 'Alayhi Wasallam eight raka-aat; two before zuhr and two after zuhr; two rak'ahs after maghrib and two after 'eshaa". Ibn 'Urnar Radiyallahu'Anhu said.. "Hafsah related to me about the two rak'ahs of the morning, which I did not observe from Rasulullah Sallallahu'Alayhi Wasallam".

Commentary
Since these two rak'ahs were almost always performed in the house and mostly at the time of fajr the mind is not attentive, therefore, it is not impossible for Sayyidina Ibn 'Umar Radiyallahu 'Anhu to say this. Some 'ulama are of the opinion that the meaning of 'not observing it', is that he had not seen it at the time Sayyiditina Hafsah Radiyallahu 'Anha had seen it. He had the opportunity of observing it later as we find in a few narrations, where Sayyidina Ibn'Umar Radiyallahu 'Anhu describes his observance of these sunan. Of all the sunan, the one of the fajr is the most emphasised. Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam many a time emphasised its importance. For this reason some 'ulama have declared it waajib. Particular importance should therefore be attached to it.

Shama-il Tirmidhi Chapter 39 Hadith 270

'Abdullah bin Shaqeeq Radiyallahu'Anhu reports: "I asked 'Aayesah about the (nawaafil) prayers of Rasulullah Sallallahu 'Alayhi Wasallam?". She replied: "He used to perform two rak'ahs before and two after zuhr. Two after maghrib and two after 'eshaa, and two before fajr".

Commentary
Besides the two rak'ahs before the zuhr, the rak'ahs mentioned are the same as that of the Hanafi madh-hab. The view of the Hanafis is that the sunnah before zuhr consists of four rak'ahs. This has been mentioned previously in the commentary of the hadith narrated by Sayyidina Ibn 'Umar Radiyallahu 'Anhu. A hadith of Sayyiditina, 'Aayeshah Radiyallahu 'Anha is mentioned in the Bukhaari that: "Rasulullah Sallallahu 'Alayhi Wasallam did not neglect the performing of four rak'ahs before zuhr, and two rak'ahs before fajr". Meaning he performed them regularly. Therefore, it shall be said that this (performing of two rak'ahs) was because of some necessity.

Shama-il Tirmidhi Chapter 39 Hadith 271

Worship And Devotion Of Rasoolullah

'Aa-sim bin Damrah Radiyallahu'Anhu says: "We asked'Ali about the nawaafil that Rasulullah Sallallahu 'Alayhi Wasallam performed in the day". (He must have known already about the nawaafil of the night i.e. tahajjud etc. Many well known narrations have been narrated regarding the tahajiud) 'Ali Radiyallahu 'Anhu replied: "You do not have the strength to perform these." (i.e. The importance, punctuality, humility and humbleness Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam attached to performing these prayers, cannot be fulfilled. The reason for saying this was to admonish, as what benefit is there simply by asking and investigating, until an effort is not made to practise these) We replied: "The one amongst us who has the strength, will perform it"., (Those who do not possess the strength, will learn so that others could be guided and an effort will be made to practise). 'Ali Radiyallahu 'Anhu said: "In the morning when the sun rises to the height of that, the same as it is at the time for 'asr. At that time Rasulullah Sallallahu 'Alayhi Wasallam performed two rak'ahs (Salaatul ish-raaq). When the sun rose in the east to the height, where it is in the west at the time of zuhr salaah, he performed four rak'ahs (salaatut duha-chaast, this will be explained in the ensuing chapter). He performed four rak'ahs before the salaah of zuhr, and two after (These six rak'ahs are sunnah mu-akkidah). Four rak'ahs were performed before 'asr. In between the four rak'ahs he sat and sent salutations on the malaa-ikah.muqarrabeen, the ammbiyaa and the mu-mineen".

Commentary
The tashahhud (At-tahiyyaat) may be referred to here, as in it the words "Assalamu'al'ayka ayyuhan nabiyu are mentioned. In this case where four rak'ahs are mentioned, all are included herein. This may also be possible that it means salaam was made after two rak'ahs. The aim will then be that in the four rak'ahs before 'asr two salaarns were made. It has been ascertained that both types, two and four rak'ahs were performed before 'asr. Sayyidina 'Ali Radiyallahu 'Anhu has himself also narrated both hadith.

Shama-il Tirmidhi Chapter 40 Hadith 272

Mu'aadhah Radiyallahu 'Anha says: "I asked 'Aayeshah, 'Did Rasulullah Sallallahu'Alayhi Wasallam perform the salaatut duha (chaast prayers) ?" She replied: "Yes, he performed four rak'ahs (the least), and added to it the amount Allah Ta'aala willed".

Commentary
Salaatut duha is a nafl devotion, therefore at least two rak'ahs could be performed. More could be added to it, if the heart wills, which has no end. It has been ascertained that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam performed up to twelve rakahs. Some are of the opinion, that it has been ascertained that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam only performed eight rak'ahs. But one has certainly been encouraged in a narration to perform up to twelve rak'ahs.

Shama-il Tirmidhi Chapter 40 Hadith 273

Anas Radiyallahu 'Anhu reports: "Rasulullah Sallallahu 'Alayhi Wasallam performed six rak'ahs of the salaatut duha".

Commentary
Due to different times, different number of rak'ahs have been narrated regarding the salaatut duha of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam. Therefore there will be no contradiction between them. For this reason the 'ulama have written that at least two rak'ahs, and it is best that eight or twelve rak'ahs be performed. It has been narrated that Sayyidina Rasulullah Sallallahu 'Alahi Wasallam usually performed eight rak'ahs.

Shama-il Tirmidhi Chapter 40 Hadith 274

'Abdurrahmaan bin Abi Layla RA. (a Taabi'ee) reports: "None had given me the news that they had observed Rasulullah Sallallahu 'Alayhi Wasallam perform the salaatut duhah besides Ummi Haani. She said: Rasulullah Sallallahu 'Alayhi Wasallam came to her house, the day Makkah was conquered. He performed ghusl (bath), then performed eight rak'ahs. I did not observe Rasulullah Sallallahu 'Alayhi Wasallam perform any salaah shorter than these, despite him performing every ruku' and sajdah properly"'. (He did not perform the ruku' and saidah haphazardly because the salaah was short).

Commentary
'Abdurrahmaan RA. saying that none besides Sayyiditina Ummi Haani Radiyallahu 'Anha narrated this hadith, does not necessarily mean that no other Sahaabi knew about this. In this chapter the narration of a few Sahaabah Radiyallahu 'Anhum are mentioned. Ibn Jareer RA. says: 'So many ahaadith have been narrated on salaatut duha that it reached the stage of tawaatur (unbroken chain of authentic narrators). It has already been stated that nineteen Sahaabah Radiyallahu 'Anhum narrated about this salaah. It may be that those people did not have information that from whom did 'Abdurrahmaan RA. investigate about this salaah. There is no perplexity in this. Some 'ulama are of the opinion that the salaah mentioned in the hadith under discussion, was not the salaatut duha, but a prayer of thanks on the conquering of Makkah. It was the practice of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam when an event of happiness occurred, to perform salaatus shukr (prayer of thanks-giving). It may also be possible that these eight rak'ahs included both the Salaatut duha and salaatus shukr.

Shama-il Tirmidhi Chapter 40 Hadith 275 Salaatut Duha

'Abdullah bin Shaqeeq Radiyallahu 'Anhu relates: "I enquired from 'Aayeshah, that did Rasulullah Sallallahu 'Alayhi Wasallam perform the salaatut duha?". She replied: "No he did not regularly perform it, but when he returned from a journey he performed it".

Commentary
It was the noble habit of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam that whenever he returned to Madinah Munawwarah, he entered the city in the morning. He first entered the masjid and performed nafl prayers. This reply of Sayyiditina 'Aayeshah Radiyallahu 'Anha is the opposite of what was given in reply to a question of Sayyiditina Mu'aadhah Radiyallahu 'Anha mentioned at the beginning of this chapter. The 'ulama-have therefore given different explanations to this. Imaam Bayhaqi has given this explanation, that in the hadith where it has been denied, the denial is of it not being performed regularly, which is not refuting that it was performed occasionally. Meaning he did not perform it regularly. In the hadith where the affirmative is mentioned, i.e. that he performed this salaah, it will be taken to be performed more often. Some of the 'ulama have summed it up thus, that he only performed this salaah in the masjid when he returned from a journey, otherwise at ordinary times he performed it in the home. In this hadith (under discussion) the object is the denial that this salaah was performed in the masjid. It was only performed in the masjid when he returned from a journey, as mentioned in the above hadith.

Shama-il Tirmidhi Chapter 40 Hadith 276

Salaatut Duha (Chaast Prayers)

'Abu Sa'eed Al-Khudari Radiyallahu 'Anhu relates: "Rasulullah Sallallahu 'Alayhi Wasallam at times performed the salaatut duha with such regularity, that we thought, he would not leave it. At times he left it (fearing it might become fard or because of some advantage), till we thought he left it completely, and would not perform it again".

Commentary
"Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam taking the ummah into consideration, discontinued many devotions, of which there are many examples. Sayyiditina 'Aayeshah Radiyallahu 'Anha says: 'Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam very much liked to do a few things, but did not do it, fearing it would become fard on the ummah'".

Shama-il Tirmidhi Chapter 40 Hadith 277

Salaatut Duha (Chaast Prayers)

Abu Ayyub Ansaari Radiyallahu'Anhu says. "Rasulullah Sallallahu 'Alayhi Wasallam always performed four rak'ahs after the time of za'waal. I said: 'O Messenger of Allah. You give much importance to these four rak'ahs after the zawaal of the sun?' Rasulullah Sallallahu 'Alayhi Wasallam replied: 'The doors of the skies open from the zawaal of the sun till the zuhr salaah is performed. I desire that a good deed of mine reaches the skies at that time'. I asked: 'Is there a recital in every rak'ah?' He replied: 'Yes'. I enquired: 'Should salaam be made at the end of two rak'ahs?' Rasulullah Sallallahu 'Alayhi Wasallam replied 'No' (Salaam should be made only at the end of four rak'ahs)".

Commentary
The sufis name this salaah as salaatuz zawaal, and this is included in the mustahab prayers. According to the majority of the muhadditheen this is the four sunan of zuhr salaah. The reason being, besides the sunan of zuhr, there is no other nafl prayer after zawaal (midday) that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam performed regularly. In both cases according to both sayings this hadith and the ensuing one has no apparent relevance with the salaatut duha.

It is perplexing that Imaam Tirmidhi has mentioned this hadith in this chapter. The mashaa-ikh have given a few explanations regarding this. The first is that this was the ending time for chast, therefore it was naturally included here, and a separate chapter was not created. Some are of the opinion that this is due to an error committed by the copier (calligrapher), which resulted in this being mentioned here. Otherwise its original place was in the previous chapter. It is said that in a few copies of this kitaab, this hadith is mentioned under the previous chapter, and not in this chapter. Some have given other explanations too.

Shama-il Tirmidhi Chapter 40 Hadith 278

Salaatut Duha (Chaast Prayers)

'Abdullah bin Saa-ib Radiyallahu'Anhu reports: "Rasulullah Sallallahu 'Alayhi Wasallam performed four rak'ahs after zawaal before the zuhr salaah, and used to say: 'The doors of the heavens open at this moment. I like that a good deed of mine ascend there at this moment'".

Commentary
What deed can there be more pious and better than salaah, as this is the best among all devotions. Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam has said: "The coolness of my eye is in salaah". In another hadith it is stated: "The one that performs salaah, is like one having a private conversation with Allah".

Shama-il Tirmidhi Chapter 40 Hadith 279

Salaatut Duha (Chaast Prayers)

'Ali Radiyallahu 'Anhu used to perform four rak'ahs before zuhr and used to say: "Rasulullah Sallallahu 'Alayhi Wasallam also performed these four rak'ahs after zawaal, and recited long verses therein".

Commentary
Imaam Ghazaali has stated in his Ihya 'Ulumid Deen, that it is desirable to recite the Surah Baqarah in these four rak'ahs, or a similar surah which consists of more than a hundred aayaat, so that a sunnah of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam could be practised in reciting a lengthy portion.

Shama-il Tirmidhi Chapter 41 Hadith 280

Sayyidina Rasoolullah Performing Nawaafil At Home

'Abdullah bin sa'd Radiyallahu 'Anhu says: "I enquired from Rasulullah Sallallahu 'Alayhi Wasallam, is it more meritorious to perform nafil salaah in the home or in the masjid? Rasulullah Sallallahu 'Aayhi Wasallam replied: 'Do you observe that my house is so near the masjid (which does not make it difficult, or cause a hindrance in coming to the masjid, in spite of all this) I prefer to perform the salaah, besides the faraa-id, in my house, rather than in the masjid".

Commentary
As the nawaafil are based on concealment, therefore it is better to perform it in the home, to ensure complete concealment. It keeps away from show and pretence. But certainly, it is undesirable that the faraa-id etc… be concealed. More ajr ( thawaab-reward) is gained by performing it in the masjid. Included are also the rak'ahs performed after tawaaf of the Ka'bah, salaatut taraweeh etc. Although the tarawee is not from the faraa-id it is a peculiar feature of Ramadhaan, and is masnun to perform in jamaa'ah (congregation). Likewise is every salaah performed with jamaa'ah like salaah of kusuf (solar eclipse prayer), which are meant to be publicly declared. Therefore it is desirable to perform these in the masjid.

Tirmidhi Chapter 42 Hadith 296

Awf bin Malik Radhiyallahu anhu says: "I spent a night with Rasulullah Sallallahu Alayhi Wasallam. Rasulullah Sallallahu Alayhi Wasallam used the miswaak (cleaned the teeth), then performed the wudhu, then stood up in salaah. I stood with him (joined him). He began reciting the Surah Baqarah. Whenever he came across an aayah of mercy, he paused and beseeched Allah of His Mercy. In the same manner when he came across an aayah of adhaab (punishment), he paused and beseeched Allah for His forgiveness from adhaab. He then performed ruku', and remained in the ruku for as long as he had spent in the standing posture. He recited in the ruku':

Subhaana dhil jabaruti wal-malakuti wal-kibri-yaa-i wal-'a-za-mati.
Translation: Glory be to the Lord of the Might, the Dominion, the Majesty, and the Magnificence.

Thereafter he performed the sajdah, which was as long as the ruku and recited the same du'aa in the sajdah. He then recited the Surah Aali Imraan (in the second rakah), thereafter one surah (in each rakah) and did the same".

Commentary
How lengthy these rak'ahs must have been, is evident from the saying (of the above narration). The Surah Baqarah covers about two and half Juz, and then sayyidina Rasulullah Sallallahu Alayhi wasallam recited with care, every word was recited clearly and distinctly. A pause was with made at every aayah where mercy and punishment are mentioned du'aa was made. Thereafter a long ruku', the same length as that of the standing was performed and likewise was the sajdah. This is one rakah. In this manner it will be difficult to complete four rak'ahs in the whole night. But due to the intense desire and zeal, especially for such a noble personality, whose coolness of the eye was in salaah, such a deed was not difficult. Apparently the last few ahaadith have no relation with the subject on the fasting of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam. In (some) editions of the Shamaa-il these are included not only in the chapter on salaatud duha, saum etc., but in every chapter on the devotions of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam. There is no perplexity in this, but in those editions where these different chapters exist, a minute point is derived, that generally those who have a strong zeal for fasting, it is observed that, they begin to exert themselves so much that they tend to become lax in the rights of others. For this reason, Imaam Tirmidhi has in the beginning mentioned the ahaadith on moderation, and in the end has indicated that when in zeal one sometimes exceeds one's normal practice, there is no harm. It must not be of such a nature that an indifference and weariness for 'Ibaadah (devotions) is created as a result of this.

Tirmidhi Chapter 42 Hadith 295

Abu Salih R.A. reports "I enquired from Aayeshah and Ummi Salamah Radhiyallahu anhuma that which act was the most beloved by Rasulullah Sallallahu Alayhi Wasallam?" Both gave the reply "That deed which was practised continuously, even if it was a little".

Commentary
The object of all these ahadeeth are that saum, and likewise all other nafl deeds, even if it be a little, or whatever could be done should be practised continuously and with care. One should not forsake these with the thought that it cannot be practised constantly because the nawafil are the only acts that compensate the short comings of the faraa'id (compulsory act). Therefore one should endeavour to observe and practise as much as one possible can.

Tirmidhi Chapter 42 Hadith 294

'Aayeshah Radiyallahu 'Anha says: "Rasulullah Sallallahu 'Alayhi Wasallam once came home, a woman was present at that time. Rasulullah Sallallahu 'Alayhi Wasallam inquired. 'Who is this woman?' I replied: 'This is a certain woman who does not sleep at night'. Rasulullah Sallallahu 'Alayhi Wasallam said: 'One should observe only that amount of nawaafil which one can bear. I swear an oath that Allah Ta'aala does not fear the granting of rewards, till you begin to fear the observance of deeds'. 'Aayeshah Radiyallahu. 'Anha says: 'The most beloved deed of Rasulullah Sallallahu 'Alayhi Wasallam were those that were practised continuously.

Commentary
This Sahaabiyyah was Sayyiditina Kholaa bint Tuwayt bin Habib Radiyallahu 'Anha. She had the fervour and intense desire to perform 'ibaadah. Many incidents of this type are mentioned in the ahaadith, Where the zeal of the Sahaabah Radiyallahu 'Anhu was so intense, it compelled them to perform 'ibaadah more than normal. Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam advised them to observe moderation. Sayyidina 'Abdullah bin 'Amr ibnul 'Aas Radiyallahu 'Anhu, a famous Sahaabi says: "I once made up my mind, that I would strive to intensify my devotions. I would always fast during the day. I would complete the recitation of the whole Quran (khatm) every night. My father got me married to a honourable woman. Once my father inquired from my wife about my state of affairs? She replied: 'He is very pious man, he does not come to bed the whole night. He does not have anything to do with anyone'. My father became very angry with me, that I had got you married to an honourable woman, and you have left her hanging. Due to my intense desire for devotions this did not effect me. My father complained to Rasulullah Sallallahu Alayhi Wasallam about my state of affairs. Rasulullah Sallallahu Alayhi Wasallam asked me: 'I have heard you always fats during the day, and stand in prayer the whole night?' I replied: 'yes'. Rasulullah Sallallahu Alayhi Wasallam said: 'Do not do so, but fast sometimes, and abstain sometimes. In the same manner do perform salaah at night, and sleep too. Your body also has a right on you. Your eyes also have a right on you, it will become weak due to staying awake the whole night. Your wife also has a right on you. Your children also have a right on you. Those who meet you also have a right on you'".

Tirmidhi Chapter 42 Hadith 293

'Alqamah Radhiyallahu anhu relates: "I asked Aayeshah Radhiyallahu anha: 'Did Rasulullah Sallallahu 'Alayhi Wasallam fix a day for 'Ibaadah? She replied: 'The practices of Rasulullah Sallallahu 'Alayhi Wasallam was of a continuous nature. Who among you have the strength, which Rasulullah Sallallahu 'Alayhi Wasallam had?'"

Commentary
That meant to set aside a day for some special devotion. For example, to specify Monday for fasting. Fast is observed on every Monday and nothing is ever eaten on this day. Or besides Monday, fast are not observed on other days. Both these were not found, but it was certainly the practice of Sayidina Rasulullah Sallallahu 'Alayhi Wasallam that, whatever deed he began observing, he punctually continued its practice. You do not possess the strength and cannot fulfil these with such punctuality as that of Rasulullah Sallallahu 'Alayhi Wasallam'. He punctually completed his prescribed practices. If for any reason it could not be fulfilled, he completed it at a later time, as has been mentioned in the fasts of Sha'baan. The gist of this is, that it was not given such importance that, the deed was observed only on a particular day, and no other deed was observed on that day. He certainly fulfilled his prescribed practices with care among which are included the fasting on special days. No doubt remains on this commentary, that Sayyiditina 'Aayeshah Radiyallahu 'Anha, has mentioned in hadith number eight, that special attention was given to the fasting on Mondays and Thursdays. The findings of Haafizul Hadith (one who has memorised a minimum of 100 000 ahaadith with its chain of narrators), Ibn Hajar RA is that this question and answer is regarding these three fasts, it was the practice of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam to observe these fasts every month. This has already been mentioned in hadith number seven. According to this explanation there is no confusion.

Tirmidhi Chapter 42 Hadith 292

Aayeshah Radiyallahu 'Anha reports: "The Quraysh observed the fast of 'Aa-shura in the days of jaahiliyyah (pre-Islaarnic period of ignorance). Rasulullah Sallallahu 'Alayhi Wasallam also observed this fast (before the hijrah as a nafl). (After the hijrah) when he came to Madinah Munawwarah he observed these and commanded the ummah also to observe it. When the command to fast in Ramadaan was revealed, it was proclaimed fard, and the fast of 'Aa-shura became nafl. Those who wished, observed them ('Aa-shura) and those who did not, omitted them.

Commentary
Many narrations have been narrated on the virtues of the saum (fast) of 'Aa-shura. It is stated in a narration in Sahih Muslim that by observing the saum of 'Arafah the sins of two years are forgiven, and by observing the fast of 'Aa-shura the sins of one year are forgiven. Some commentators write that on the day of 'Aa-shura, the taubah (repentance) of Sayyidina Aadam 'Alayhis Salaam was accepted; The boat of Sayyidina Nuh 'Alayhis Salaam docked (after the great floods); Sayyidina Musa 'Alayhis Salaam was saved from Firown, and Firown drowned on this day; Sayyidina 'Eesa 'Alayhis Salaam was born, and raised to the heavens on this day; On this day Sayyidina Yunus 'Alayhis Salaam was freed from the stomach of the fish, and his ummah forgiven; On this day Sayyidina Yusuf 'Alayhis Salaam was taken out of the well; On this day Sayyidina Ayyub 'Alayhis Salaam was cured from his illness; On this day Sayyidina Idriss 'Alayhis Salaam was raised to the sky; On this day Sayyidina Ebrahim 'Alayhis Salaam was born; On this day Sayyidina Sulaymaan 'Alayhis Salaam was given the powers to rule a country; Besides these many other karaamaat (miracles) are mentioned in the commentaries of the ahaadith and books on seerah. Although according to the muhadditheen many questions have been raised on these incidents, there are numerous miracles that have been ascertained. It is said that the wild animals also fast on this day. Allahu Akbar! What a blessed day this is? Yet we waste it in amusements and useless pastimes. Probably it is from among these reasons that, the virtues of this day was well known in the days of jaahiliyyah. Therefore the Quraysh must have observed this fast before the advent of Islaam. When Sayidina Rasulullah Sallallahu 'Alayhi Wasallam came to Madinah Munawwarah, he observed that the Jews, who are from the Ahlul-Kitaab, also observing the fast of Aa-shurah. Sayidina Rasulullah Sallallahu 'Alayhi Wasallam inquired from them the reason for fasting on this day. They replied: 'Allah Ta'alah saved Musa Alayhis salaam on this day from the oppression of Firown (Pharaoh) and also Firown was drowned on this day. In gratitude and happiness Musa Alayhis salaam fasted on this day'. Sayidina Rasulullah Sallallahu 'Alayhi Wasallam replied: "We are more entitled than you to follow Musa Alayhis Salaam". Therefore, Sayidina Rasulullah Sallallahu 'Alayhi Wasallam himself fasted on this day and commanded the Ummah also to fast on this day. This incident is mentioned in the Sahih Muslim. For this reason the Hanafis say this saum (fast) was fard before the command of Ramadhaan was revealed. When the fast of Ramadhaan was ordained these were abrogated. Its merits and the virtues for the forgiveness of one years sins still remain.

Masha-Allah: The original day for the observance of the fast of Aa-shurah is the tenth. In the early periods of Islaam, Sayidina Rasulullah Sallallahu 'Alayhi Wasallam was in agreement with the ahlul-kitaab, as their belief was also from the heavenly revealed religions, and was better than the religion of the mushriqeen, but in the later years the ahlul-kitaab were also opposed in words and deeds, which was necessary due to many factors. Once a sahabi brought this to the notice of Sayidina Rasulullah Sallallahu 'Alayhi Wasallam were upon he replied: "If I remain alive next year I will surely fast on the ninth next year". In another narration it is stated: "Oppose the Jews, observe the fast of the ninth or eleventh" i.e. add a fast to that of the tenth. With this no resemblance or imitation will remain. Therefore, it is advisable not to observe the fast of the tenth only, it is preferable that the fast of the ninth be also added to it, so that one will be fulfilling the commands of both hadith. If the ninth could not be observed then the eleventh should be added.

Tirmidhi Chapter 42 Hadith 291

Mu'aadhah Radiyallahu 'Anha says. "I inquired from 'Aayeshah Radiyallahu 'Anha, did Rasulullah Sallallahu 'Alayhi Wasallam fast for three days of every month?" She replied: "Yes". I then asked: "On which days of the month did he fast". She replied. "He did not fast on specific days, but whenever suitable".

Commentary
At certain times it was the practice of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam not to give importance to fixing certain days. At times he fixed certain days. For example, fasting on the first three days of the month, or sometimes on the last three days of the month, or in some months on Saturday, Sunday and Monday, and in another month on Tuesdays, Wednesdays and Thursdays. Therefore different ahaadith have been narrated on this subject, and Sayyiditina 'Aayeshah, Radhiyallahu 'Anha refused to specify a certain day.

Tirmidhi Chapter 42 Hadith 290

'Aayeshah Radiyallahu 'Anha reports: "Rasulullah Sallallahu 'Alayhi Wasallam did not fast in any month more than in the month of Sha'baan".

Commentary
This has already been explained in detail.

Tirmidhi Chapter 42 Hadith 289

'Aayeshah Radiyallahu 'Anha reports: "Rasulullah Sallallahu 'Alayhi Wasallam fasted three days of every month. In some months he fasted on Saturdays, Sundays and Mondays, and in some months he fasted on Tuesdays, Wednesdays and Thursdays".

Commentary
So that in this manner all the days of the week are covered. The days of Friday were intentionally omitted as stated in some ahaadith that this day had been proclaimed as an 'Eid. Other important matters were fulfilled on this day. Or Friday has not been mentioned in this narration and may have been mentioned in other narrations.