3. That there be recitation in quiet, but not in loud, prayers.

This last view is the most balanced and closest to the truth, for in it, all the evidences can be accommodated such that none of them is rejected totally. It is the view of Maalik and Ahmad, and has also been prefered after analysis by some Hanafis, including Abul Hasanaat alLuknawi in his aforementioned book. Another example of Ma'moon al-Harawi's inventions is the following: 2-"He who raises his hands during the prayer, there is noprayer for him." Mawdoo` (Fabricated). Ibn Taahir quoted it in Tadhkirah al-Mawdoo`aat (p. 87), and said, "The isnaad contains Ma'moon ibn Ahmad al-Harawi, an utter liar who used to fabricate ahadeeth." Dhahabi said about him, "He brought calamities and disgraceful reports. He invented ahaadeeth, this being one of them, and related them apparently on the authority of reliable narrators." It is clear to me from the ahaadeeth which Ma'moon al-Harawi has invented that he is a bigoted zealot of the Hanafi madhab, for all the ahaadeeth mentioned under his descriptions (in books of narrators) revolve around supporting Imaam Abu Haneefah and insulting Imaam Shaafi`i; amongst them is this one: a clear insult to the Shaafi`i view, which approves the raising of the hands on going down into rukoo` and rising from it (which is the truth without doubt), while obviously backing the Hanafi view which says that this is makrooh. This disgusting man was not even satisfied with the position of his madhab that raising the hands was makrooh: he even went to the extent of inventing this hadith, in order to propagate amongst the people that raising the hands actually invalidates the prayer! Perhaps he also intended to support Makhool's narration from Abu Haneefah that he said, "He who raises his hands during prayer, his prayer is ruined", a narration which deceived Ameer

Kaatib al-Itqaani, who compiled a treatise on the basis of it to argue the invalidation of the prayer by the raising of the hands! Similarly deceived was the one who trod his path and ruled that it was not permissible for Hanafis to pray behind Shaafi`is because the latter raise their hands! While all along, this narration from Abu Haneefah is utterly false, as `Allaamah Abul Hasanaat al-Luknawi has verified in al-Fawa`id al-Bahiyyah fi Taraajum al-Hanafeeyyah (pp. 116, 216-7). Shaikh `Ali al-Qaari quoted this hadith in al-Mawdoo`at and then said (p. 81), "This hadith was fabricated by Muhammad b. `Ukaashah al-Kirmaani, may Allaah disgrace him." Later (p. 129), he quoted Ibn al-Qayyim as saying, "It is fabricated." This is contrary to what has been established (above) that the fabricator was al-Harawi; if it is proved, than perhaps one of them stole it from the other! We can see from all this what lack of heed to the Sunnah, and abandonment of verification of narrations from the Prophet (sallallaahu `alaihi wa sallam) and the Imaams, can do! NOTE: About raising the hands on going into rukoo` and rising from it, many many ahadeeth have been narrated from the Prophet (sallallaahu `alaihi wa sallam): they are actually mutawaatir in the eyes of the scholars; in fact, raising the hands with every takbeer is proven on his authority in many ahadeeth; whereas not raising the hands is not authentically-related from him except once via `Abdullaah ibn Mas`ood (radi Allaahu `anhu), but this is not suitable for putting into practice, for it is naaf (negatory). It is firmly established, in the eyes of the Hanafis and others, that the muthbit (affirmatory) takes precedence over the naaf (negatory); this is even when the affirmatory is on its own, let alone the case when it is a multitude of narrations, as in this issue! On the basis of this principle, and in the absence of anything contrary, this renders it binding on them to adopt the raising of the hands, and not to stick zealously to the madhab after the establishment of proof. However, it is a pity that only a handful of the earlier or later ones have adopted it, so much so that not raising the hands has become a landmark for them! Yet another of the inventions of this vile liar, this time a personal insult to Imaam Shaafi`i (Muhammad bin Idrees), is the following: 3- "There will be a man among my ummah known as Muhammad bin Idrees, who will be more harmful to my ummah than Iblees, and there will be a man among my ummah known as Abu Haneefah, who will be the lamp of my ummah." Mawdoo` (Fabricated). Ibn al-Jawzi quoted it in al-Mawdoo`aat(1/457) via: Ma'moon ibn Ahmad as-Salmi, who said: Ahmad ibn `Abdullaah al-Juwaibaari narrated to us:`Abdullaah ibn Mi`daan al-Azadi informed us from Anas, as marfoo`; and then said, "Fabricated; invented by Ma'moon or by Juwaibaari. Haakim mentioned in Madhkal that it was said to Ma'moon, `Do you not look to Shaafi`i and his followers?' So he said, `Ahmad ibn `Abdullaah al-Juwaibaari narrated to us ...' etc., so it becomes evident from this that he is the fabricator of it." The following addition appears in Lisaan: "Haakim then said, `Anyone whom Allaah has granted the least amount of intelligence would testify that a hadith such as this is a

fabrication attributed to the Messenger of Allaah (sallallaahu `alaihi wa sallam)'."The hadith does have other routes of narration, but these depend on liars and unknown reporters. Therefore, it is extremely bizarre that `Allaamah `Ayni should incline towards strengthening the hadith with those other routes, and that Shaykh Kawthari should support him! However, it is no surprise from the latter, for he was notorious for being submerged in zealousy for Imaam Abu Haneefah (rahimahullaah), even if it entailed insulting other Imaams; but it is very surprising from `Ayni, for he was generally known not to go to such extremes. The opinion of these two has been refuted, with analysis of the other routes of narration referred to, in a unique way in `Allaamah Yamaanee's valuable book, at-Tankeel bi maa fi Ta'neeb alKawthari min al-Abaateel (1/20, 446-9) . [Back to contents] 20).Appendix 6: Analysis of the Ahaadeeth regarding the saying of `aameen'by the Imaam and the Congregation from: Silsilah al-Ahaadeeth ad-Da`eefah (951-2) by Shaykh al-Albaani 1- "When he said aameen, those behind him would say aameen, such that there was a lot of noise in the mosque." There is no basis for the hadith with this wording as far as we know. Ibn Hajr said in Talkhees al-Habeer (p. 90), "I do not find it with this wording, but its meaning is related by Ibn Maajah in the hadith of Bishr ibn Raafi`": 2-"When he recited `Not of those who received Your anger, nor of those who go astray', he said `aameen', such that those close to him in the first row could hear [and the mosque trembled with it]." Da`eef (Weak). Related by Ibn Maajah (1/281) & Abu Dawood without the addition (1/148), both via: Bishr ibn Raafi` from Abu `Abdullaah, cousin of Abu Hurairah, from Abu Hurairah from the Prophet (sallallaahu `alaihi wa sallam). Ibn Hajar said in Talkhees (p. 90), "Bishr ibn Raafi` is weak; the cousin of Abu Hurairah has been said to be unknown, but Ibn Hibbaan has declared him reliable." Boosayri said in Zawaa'id (56/1), "This is a weak isnaad; Abu `Abdullaah's condition is not known; Bishr was declared weak by Ahmad, and Ibn Hibbaan said, 'He narrated fabrications'. " hadith 2 only gives a part of the meaning of no. 1, i.e. the saying of aameen by the imaam alone. As for the aameen of those behind, this could be the reason for the phrase "the mosque trembled with it (the sound)", but the hadith literally implies that the aameen of the Prophet (sallallaahu `alaihi wa sallam) was the reason for this. 3- "When he finished reciting the Mother of the Qur'aan, he raised his voice and said `aameen'." Da`eef (Weak). Related by Daaraqutni, Haakim & Baihaqi.

All the above sources contain Ishaaq ibn Ibraaheem ibn al-`Alaa' az-Zubaidi, also known as Ibn Zibreeq, who is weak: Abu Haatim said, "An old man, no harm in him"; Ibn Ma`een described him in good terms; Nasaa'i said, "Not reliable"; Muhammad ibn `Awf said, "I have no doubt that Ishaaq ibn Zibreeq used to lie." However, this wording is correct in meaning, for it has a supporting hadith of Waa'il ibn Hajar with a sahih sanad. (Since the text of this hadith does not imply the aameen of the congregation at all, it is incorrect to regard it as another version of hadith no. 2, as Shawkaani did) The only support for no. 1 is what Shaafi`i related in his Musnad (1/76) via Muslim ibn Khaalid from Ibn Juraij from `Ataa', who said: 4-"I used to hear the imaams: Ibn az-Zubair and others after him would say 'aameen', and those behind would say `aameen', until the mosque echoed. " This has two defects: (i) The weakness of Muslim ibn Khaalid az-Zanji; Ibn Hajar said, "He was truthful, but made many errors." (ii) The `an`anah of Ibn Juraij, who was a mudallis; perhaps he actually took it from Khaalid ibn Abi Anoof, who narrated it from `Ataa' as follows: 4.1-"I came across two hundred Companions of the Messenger of Allaah (sallallaahu `alaihi wa sallam) in this mosque (i.e. Masjid al-Haraam, Makkah): when the imaam had said `Nor of those who go astray', they raised their voices in aameen (in one narration: I heard the thundering sound of their aameen)." Related by Baihaqi (2/59) & Ibn Hibbaan in Thiqaat (2/74); the alternative narration is from the former. This Khaalid was described by Ibn Abi Haatim (1/2/355-6), but he did not include any authentication or disparagement. Ibn Hibbaan included him among the reliable narrators, but Ibn Hibbaan is well-known to be far from rigorous in such cases, so I am not satisfied that this narration is authentic. This is because if Ibn Juraij indeed took it from him, this constitutes only one debatable route; if not, we do not know from whom Ibn Juraij took it. It seems that Imaam Shaafi`i himself was not satisfied of the authenticity of this narration, for his position is contrary to it: he says in al-Umm (1/95), "So when the imaam completes reciting the Mother of the Book, he says 'aameen', raising his voice so that those behind may follow him: when he says it, they say it to themselves, but I do not like them saying it aloud"; had the above narration from the Companions been authentic in Shaafi`i's view, he would not have opposed their action. Hence, the most correct opinion in this issue appears to be the madhab of Shaafi`i: that the imaam, but not those following, should say `aameen' loudly. Allaah knows best. But then, I saw that Bukhaari mentioned the text (only) of the narration about Ibn az-Zubair in his sahih (i.e. in mu`allaq form), designating it with certainty. Ibn Hajar said in Fath al-Baari (2/208), "The connecting isnaad has been provided by `Abd ar-Razzaaq from Ibn Juraij from `Ataa'. He (i.e. Ibn Juraij) said, `I said to him, "Did Ibn az-Zubair say aameen at the end of the Mother of the Qur'aan ?" He said, "Yes, and those behind him also said aameen, until the mosque echoed." He then said, "Verily, aameen is a supplication".'" This is found in the

Musannaf of `Abd ar-Razzaaq (2640/2), and from this route, in Ibn Hazm's al-Muhallaa (3/364). In this narration, Ibn Juraij has clarified that he took the narration from `Ataa' face-to-face, so we are assured of the absence of tadlees, and the narration of Ibn az-Zubair is established firmly. Similarly is proven from Abu Hurairah; Abu Raafi` said: 5-"Abu Hurairah used to call to prayer for Marwaan ibn al-Hakam, stipulating that the latter would not get to `Nor of those who go astray' unless he knew that Abu Hurairah had entered the row. So when Marwaan said `Nor of those who go astray', Abu Hurairah would say `aameen', prolonging it. He also said, `When the aameen of those on the earth coincides with the aameen of those in the heaven, they are forgiven'." Related by Baihaqi (2/59); its isnaad is sahih. Hence, since nothing is established from any of the Companions other than Abu Hurairah and Ibn az-Zubair contrary to their aameen aloud, this must be accepted. Presently, I know of no narrationopposing this. Allaah knows best. [Back to contents] 21) Appendix7: The Two Rak`ahs After Witr From: Silsilah al-Ahaadeeth as-Saheehah (1993) by Shaykh al-Albaani 1) The Messenger of Allaah (sallallaahu `alaihi wa sallam) said, Make the last of your prayer at night odd (witr). Related by Bukhaari & Muslim. 2) Abu Salamah asked `A'ishah about the prayer of the Messenger of Allaah (sallallaahu `alaihi wa sallam). She said, "He performed 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 adhaan and iqaamah of the Dawn Prayer." Related by Muslim. 3) Thawbaan said, "We were on a journey with the Messenger of Allaah (sallallaahu `alaihi wa sallam), when he said, Truly, this journey is an exertion and a burden, so when each of you has prayed Witr, he should perform two rak`ahs; if he wakes up (then well and good), otherwise these two will be (the night prayer) for him. Related by Daarimi (1/374), Ibn Khuzaimah in his sahih (2/159/1103) & Ibn Hibbaan (683) from various routes going back to: Ibn Wahb, who said: Mu`aawiyah ibn Saalih narrated to me from Shuraih ibn `Ubaid from `Abd ar-Rahmaan ibn Jubair ibn Nufair from his father from Thawbaan, who said ... Ibn Wahb has been backed up by `Abdullaah ibn Saalih, who said: Mu`aawiyah ibn Saalih narrated to us ... etc., related by Daaraqutni (p. 177) & Tabaraani in al-Mu`jam al-Kabeer (1410). `Abdullaah ibn Saalih is a shaykh of Bukhaari, so he can be used as evidence in supporting others' narrations. This hadith is used as evidence by Imaam Ibn Khuzaimah, "that prayer after Witr is allowed to whoever wants to pray after it, and that the two rak`ahs which the Prophet (sallallaahu

`alaihi wa sallam) used to pray after Witr were not exclusively for him over his Ummah, for he has ordered us to pray two rak`ahs after Witr, an order of recommendation and preference, not one of obligation and compulsion." Hence, it is clear to us from this hadith (because of his general order to his Ummah) that the two rak`ahs after Witr were not exclusively for him; it seems that the purpose of his command to make the last prayer at night odd was to prevent neglect of the one odd rak`ah, so this objective is not contradicted by the two rak`ahs after it, as established in his practice and his command. Allaah knows best. [Back to contents] 22) Appendix 8: The Weakness of the Ahaadeeth Mentioning Wiping the Face with the Hands After Du`aa' (Supplication) From Irwaa' al-Ghaleel (2/178-182) by Shaykh al-Albaani 1) "The Prophet (sallallaahu `alaihi wa sallam), when he raised his hands in du`aa', he would not put them down until he had wiped his face with them." Da`eef (Weak). Transmitted by Tirmidhi (2/244) & Ibn `Asaakir (7/12/2) via: Hammaad ibn `Isa al-Juhani from Hanzalah ibn Abi Sufyaan al-Jamhi from Saalim ibn `Abdullaah from his father from `Umar ibn al-Khattaab, who said: ... Tirmidhi said after it, "This is a sahih ghareeb hadith. We only know it as a hadith of Hammaad ibn `Esa, for he is alone in reporting it; he has few ahaadeeth, but the people have reported from him." However, this reporter is weak, as in Taqreeb of Ibn Hajr, who says about him in Tahdheeb: Ibn Ma`een said, "A good shaikh"1Abu Haatim said, "Weak in hadith"; Abu Daawood said, "Weak, he reports munkar ahaadeeth"; Haakim and Naqqaash said, "He reports fabricated ahaadeeth from Ibn Juraij and Ja`far as-Saadiq." He is declared to be weak by Daaraqutni. Ibn Hibbaan said, "He reports things which are the wrong way round on the authority of Ibn Juraij and `Abdul `Azeez ibn `Umar ibn `Abdul `Azeez, such that it seems to those whose field this is that it is deliberate; it is not permissible to use him as proof." Ibn Maakoolaa said, "They declare his ahaadeeth to be weak." Hence, the like of this reporter is very weak, so his ahaadeeth cannot be raised to the level of hasan, let alone sahih! A similar hadith is: "When the Prophet (sallallaahu `alaihi wa sallam) did du`aa' and raised his hands, he would wipe his face with his hands." Da`eef (Weak). Abu Daawood (1492) from Ibn Lahee`ah from Hafs ibn Hishaam ibn `Utbah ibn Abi Waqqaas from Saa'ib ibn Yazeed from his father.

This is a weak sanad due to Hafs ibn Hishaam being unknown and the weakness of Ibn Lahee`ah (cf. Taqreeb at-Tahdheeb). This hadith cannot be strengthened by the two routes of narration together due to the severity in weakness of the first one, which you have seen. 2) "When you call upon Allaah, then supplicate with the palms of your hands, and do not supplicate with their backs, and when you finish, wipe your face with them." Da`eef (Weak). Related by Ibn Maajah (1181, 3866), Ibn Nasr in Qiyaam al-Lail (p. 137), Tabaraani in Al-Mu`jam al-Kabeer (3/98/1) & Haakim (1/536), from Saalih ibn Hassaan from Muhammad ibn Ka`b from Ibn `Abbaas (radi Allaahu `anhu) as marfoo`. This is a weak sanad due to Ibn Hassaan, who is munkar in hadith, as Bukhaari said; Nasaa'i said, "He is abandoned in hadith"; Ibn Hibbaan said, "He used to have female singers and listen to music, and he used to narrate fabricated reports on the authority of trustworthy narrators"; Ibn Abi Haatim said in Kitaab al-`Ilal (2/351), "I asked my father (i.e. Abu Haatim al-Raazi) about this hadith, to which he said: `Munkar'." Ibn Hassaan has been backed up by `Eesaa ibn Maimoon, who also reported it from Muhammad ibn Ka`b, as related by Ibn Nasr. However, this does not alter anything, since Ibn Maimoon is similarly weak: Ibn Hibbaan said, "He reports ahaadeeth, all of which are fabricated"; Nasaa'i said, "Not reliable." This hadith of Ibn `Abbaas is also related by Abu Daawood (1485), and from him Baihaqi (2/212), via: `Abdul Malik ibn Muhammad ibn Aiman from `Abdullaah ibn Ya`qoob ibn Ishaaq from someone who narrated to him from Muhammad ibn Ka`b, the wording being: "Do not cover the walls. He who looks into the letter of his brother without his permission, verily he looks into the Fire. Ask Allaah with the palms of your hands, and do not ask him with their backs, and when you finish, wipe your faces with them." This is a weak sanad: `Abdul Malik is declared weak by Abu Daawood; it also contain the shaikh of `Abdullaah ibn Ya`qoob who is unnamed, and therefore unknown -it is possible that he may be Ibn Hassaan or Ibn Maimoon, both of whom are mentioned above. The hadith is also transmitted by Haakim (4/270) via: Muhammad ibn Mu`aawiyah, who said that Masaadif ibn Ziyaad al-Madeeni narrated to him that he heard it from Muhammad ibn Ka`b al-Qurazi. Dhahabi followed this up by pointing out that Ibn Mu`aawiyah was declared to be a liar by Daaraqutni, so the hadith is falsified. Abu Daawood said about this hadith, "This hadith has been narrated via more than one route on the authority of Muhammad ibn Ka`b; all of them are feeble." Raising the hands on doing Qunoot for a calamity is established from the Messenger of Allaah (sallallaahu `alaihi wa sallam) in his supplication against the polytheists who killed seventy reciters transmitted by Imaam Ahmad (3/137) & Tabaraani in Al-Mu'jam as-Sagheer (p. 111) as the hadith of Anas with a sahih sanad. Similar is proved from `Umar and others in the Qunoot of Witr Prayer.

However, since wiping the face after Du`aa' al-Qunoot is not quoted at all from the Prophet (sallallaahu `alaihi wa sallam), nor from any of his Companions, it is an innovation without doubt. As for wiping the face after du`aa' outside of prayer, there are only these two ahaadeeth; it is not correct to say that they mutually strengthen each other to the rank of hasan, as Manaawi did, due to the severity of the weakness found in their routes of narration. This is why Imaam Nawawi said in Majmoo', "It is not recommended", endorsing Ibn `Abd as-Salaam, who said, "Only an ignorant person does it." The view that wiping the face after du`aa' is not prescribed is strengthened by the fact that there are many authentic ahaadeeth about raising the hands in supplication, and in none of them is there a mention of wiping the face; this shows, Allaah Willing, that it is unacceptable and not prescribed. If Ibn Ma`een speaks favourably about a narrator, whereas the rest of the scholars declare him to be weak, then the statement of Ibn Ma`een is disregarded, the reason being that he was known for his strictness and severity in criticism: weak narrators would be very careful not to reveal their weakness before him; he would therefore pass judgment accordingly. This explains why he is alone in authenticating the narrator. [Back to contents] 23) Glossary (Of terms as used in this book) • `an: In hadith, "on the authority of". • `Asr: the Afternoon Prayer. • aayah (pl. aayaat): "sign", a verse of the Qur'aan. • Companion (Ar. Sahaabi): a Muslim who met the Prophet (sallallaahu `alaihi wa sallam). • da`eef: "weak", inauthentic (narration). • Deen: the way of life prescribed by Allaah. • dhikr (pl. adhkaar): "remembrance", words by which Allaah is remembered and supplicated on doing various actions, including in prayer. • Fajr: the Dawn Prayer. • faqeeh (pl. fuqahaa'): a scholar of fiqh, jurist. • fatwaa (pl. fataawaa): religious verdict. • fiqh: the understanding and application of Sharee`ah (divine law) from its sources. • hadith (pl. ahaadeeth): a saying narrated from the Prophet (sallallaahu `alaihi wa sallam) (whether authentic or not), regarding his words, actions, or attributes. • hadith qudsi: a narration by the Prophet (sallallaahu `alaihi wa sallam) on behalf of Allaah. • Hajj: Pilgrimage to Makkah. • halaal: permitted under the Sharee`ah. • haraam: prohibited under the Sharee`ah.

• hasan: "fine", used for a hadith which is authentic but does not reach the higher category of sahih. • hasan li dhaatihi: a narration which is hasan in itself. • hasan li ghairihi: a narration which is hasan due to other supporting narrations. • iftiraash: to sit muftarishan. • ijmaa`: "consensus"; a unified opinion of scholars regarding a certain issue. • ijtihaad: "exertion"; the process of arising at a reasoned decision by a scholar on an issue. • iq`aa': "squatting". • `Ishaa': the Night Prayer. • isnaad: the chain of reporters for a narrated saying, linking the collector of the saying with the person quoted. • isti`aadhah: "seeking of refuge" (with Allaah from Shaytaan). • istighfaar: to seek forgiveness (from Allaah). • madhab: "position (opinion)" of a scholar. • madhab: "school of thought", the sum total of the legal rulings of the founder of that madhab, as well as those of his students and all scholars who adhered to his approach. • maqloob: "reversed", used for the text of a hadith in which an expression has been changed to its opposite, or for an isnaad in which names of reporters have been interchanged. • Maghrib: the Sunset prayer. • makrooh: "disliked"; fiqh terminology denoting an action which is discouraged, and one is rewarded for abstaining from it. • marfoo`: "raised"; a narration attributed to the Prophet (sallallaahu `alaihi wa sallam). • masaa'il (sing. mas'alah): "that which is asked about"; an issue in fiqh. • mawdoo`: fabricated, spurious, invented (narration). • mawquf: "stopped"; a narration from a Companion. • mawsool: "connected"; a continuous isnaad. • mu`allaq: "suspended"; a narration in which its collector omits part of the isnaad to previous authorities. • mudallis: one who practises tadlees. • muftarishan: (sitting) on the left foot, which is spread along the ground, with the right foot upright. • mufti: one who gives fataawaa. • muhaddith (pl. muhadditheen): scholar of the science of hadith. • mujtahid: one who is qualified to pass judgments using ijtihaad. • munkar: "rejected"; a narration which is inauthentic in itself and also contradicts other authentic ones. • muqallid: one who practises taqleed. • mursal: "loose"; a narration in which a Successor narrates from the Prophet (sallallaahu `alaihi wa sallam) directly, i.e. omitting the Companion from whom he heard it. • mutawaatir:a hadith which is narrated by a very large number of reporters, such that it cannot be supposed that they all agreed on a lie. • qiyaas: Analogical deduction of Islaamic laws. New laws are deduced from old laws based on a similarity between their causes. • qunoot: "devotion"; a special supplication while standing in Prayer.

• radi Allaahu `anhu/`anhaa/`anhum: "May Allaah be pleased with him/her/them". • rahimahullaah: "May Allaah bestow His Mercy on him." • rak`ah: one cycle of standing, bowing and prostrations during Prayer. • sahih: "correct"; an authentic narration. • sahih li dhaatihi: a narration which is sahih in itself. • sahih li ghairihi: a narration which is sahih due to other supporting narrations. • Salaf: "previous"; the early Muslims, of the first three eras: the Companions, Successors, and their successors. • sallallaahu `alaihi wa sallam: "May Allaah send blessings and peace on him", used for the Prophet (sallallaahu `alaihi wa sallam). • sanad: same as isnaad. • shaadhdh: "unusual"; a narration which is authentic in itself but inconsistent with other authentic ones. • shaikh: teacher of a scholar or narrator of hadith. • Sharee`ah: The divine code of Law. • sharh: commentary on, or explanation of, a text other than the Qur'aan. • Successor (Ar. Taabi`i): a Muslim (other than a Companion) who met a Companion. • Sunnah: "Example, Practice"; the way of life of the Prophet (sallallaahu `alaihi wa sallam), consisting of his words, actions and silent approvals. The Sunnah is contained in the various authentic ahaadeeth. • sunnah: an action of the Prophet (sallallaahu `alaihi wa sallam). • surah: a chapter of the Qur'aan. • sutrah: "screen, covering"; an object ahead of the place of prostration, only beyond which may anyone pass. • tadlees: "concealment"; to mask the identity of one's immediate authority in narration, e.g. by using a less well-known name, or by saying "on the authority of ..." the next narrator along. • tafseer: explanation of the words and meanings of the Qur'aan. • tahajjud: voluntary, recommended prayer between the compulsory prayers of `Ishaa' and Fajr. • tahleel: to declare that there is no true deity except Allaah. • tahmeed: "declare the praise of", esp. to declare the Praise of Allaah. • ta`leeq: same as mu`allaq. • takbeer: "magnification"; to declare the Greatness of Allaah. • takhreej: to reference a hadith to its source and analyse its isnaads. • tarjamah: notes about a reporter of hadith. • tasbeeh: to glorify Allaah, rejecting any imperfections attributed to Him. • tashahhud: from shahaadah (to witness); the sitting in Prayer, in which one bears witness that there is no true god except Allaah, and that Muhammad is His messenger. • tasleem: "to send peace on"; the Muslim salutation of peace. • taqleed: to follow someone's opinion; to follow a madhab. • Ummah: "nation"; the Muslims as a group. • `Umrah: the lesser pilgrimage to Makkah. • Witr: "Odd"; the last prayer at night, consisting of an odd number of rak`ahs.

• Zuhr: the post-noon prayer. [Back to contents] 24) Author's Bibliography A) THE QUR'AAN B) TAFSEER