Sunan Ibn Majah
Establishing the Prayer and the Sunnah Regarding Them
كتاب إقامة الصلاة والسنة فيها
Chapter 194
مَا جَاءَ فِي فَرْضِ الصَّلَوَاتِ الْخَمْسِ وَالْمُحَافَظَةِ عَلَيْهَا
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Yahya ibn Uthman ibn Sa‘id ibn Kathir ibn Dinar al-Himsi narrated to us; Baqiyyah ibn al-Walid narrated to us; Dubarah ibn Abdullah ibn Abi al-Salil narrated to us; Duwayd ibn Nafi‘ informed me, from al-Zuhri, who said: Sa‘id ibn al-Musayyab said that Abu Qatadah ibn Ribi‘ informed him that the Messenger of Allah (peace and blessings be upon him) said: ‘Allah, Mighty and Majestic, said: “I have prescribed five prayers for your community and have made a covenant with Myself that whoever faithfully observes them at their appointed times, I will admit him to Paradise. Whoever does not faithfully observe them has no covenant with Me.”’
Notes and open questions — unreviewed
The Arabic explicitly says that the prayers are observed at their appointed times (لوقتهن); the English witness omits the transmission chain before Sa‘id ibn al-Musayyab.
Chapter 195
مَا جَاءَ فِي فَضْلِ الصَّلاَةِ فِي الْمَسْجِدِ الْحَرَامِ وَمَسْجِدِ النَّبِيِّ ـ صلى الله عليه وسلم ـ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Abu Mus‘ab al-Madani, Ahmad ibn Abi Bakr, narrated to us; Malik ibn Anas narrated to us, from Zayd ibn Rabah and Ubaydullah ibn Abi Abdullah, from Abu Abdullah al-Aghar, from Abu Hurayrah, that the Messenger of Allah (peace and blessings be upon him) said: ‘One prayer in this mosque of mine is better than a thousand prayers in any other mosque, except al-Masjid al-Haram.’
Hisham ibn Ammar narrated to us; Sufyan ibn ‘Uyaynah narrated to us, from al-Zuhri, from Sa‘id ibn al-Musayyab, from Abu Hurayrah, from the Prophet (peace and blessings be upon him), a report with similar wording.
Notes and open questions — unreviewed
The Arabic gives two transmission routes. The English witness has the same report and notes a second route with similar wording, while omitting the detailed chains.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Ishaq ibn Mansur narrated to us; Abdullah ibn Numayr narrated to us, from Ubaydullah, from Nafi‘, from Ibn Umar, from the Prophet (peace and blessings be upon him), who said: ‘One prayer in this mosque of mine is better than a thousand prayers in any other mosque, except al-Masjid al-Haram.’
Notes and open questions — unreviewed
The English witness gives the same wording while abbreviating the chain to Ibn Umar.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Isma‘il ibn Asad narrated to us; Zakariyya ibn ‘Adi narrated to us; Ubaydullah ibn Amr informed us, from Abd al-Karim, from ‘Ata’, from Jabir, that the Messenger of Allah (peace and blessings be upon him) said: ‘One prayer in my mosque is better than a thousand prayers elsewhere, except al-Masjid al-Haram. And one prayer in al-Masjid al-Haram is better than one hundred thousand prayers elsewhere.’
Notes and open questions — unreviewed
The English witness gives the same wording while abbreviating the chain to Jabir.
Chapter 196
مَا جَاءَ فِي الصَّلاَةِ فِي مَسْجِدِ بَيْتِ الْمَقْدِسِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Isma‘il ibn Abdullah al-Raqqi narrated to us; ‘Isa ibn Yunus narrated to us; Thawr ibn Yazid narrated to us, from Ziyad ibn Abi Sawdah, from his brother Uthman ibn Abi Sawdah, from Maymunah, the client of the Prophet (peace and blessings be upon him), who said: I asked, ‘Messenger of Allah, tell us about Bayt al-Maqdis.’ He said, ‘It is the land of the gathering and the resurrection. Go to it and pray there, for one prayer there is like a thousand prayers elsewhere.’ I said, ‘What if I cannot make the journey there?’ He said, ‘Then send it a gift of oil to light its lamps; whoever does that is like one who has gone there.’
Notes and open questions — unreviewed
The Arabic describes Maymunah as mawlat the Prophet, rendered ‘his client’ without specifying her status further. The English witness begins with Maymunah and omits the preceding chain.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Ubaydullah ibn al-Jahm al-Anmati narrated to us; Ayyub ibn Suwayd narrated to us, from Abu Zur‘ah al-Saybani—Yahya ibn Abi Amr—who narrated to us from Abdullah ibn al-Daylami, from Abdullah ibn Amr, from the Prophet (peace and blessings be upon him), who said: ‘When Sulayman ibn Dawud completed the building of Bayt al-Maqdis, he asked Allah for three things: judgment that would accord with His judgment, a kingdom such that no one after him would have its like, and that no one come to this mosque intending nothing but prayer there without leaving free of his sins as on the day his mother gave birth to him.’ The Prophet (peace and blessings be upon him) said: ‘Two of these have been granted to him; I hope the third has also been granted.’
Notes and open questions — unreviewed
The Arabic says that two of Sulayman’s three requests were granted; the English witness renders this as ‘two prayers,’ which is not stated in the Arabic.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Abu Bakr ibn Abi Shaybah narrated to us; Abd al-A‘la narrated to us, from Ma‘mar, from al-Zuhri, from Sa‘id ibn al-Musayyab, from Abu Hurayrah, that the Messenger of Allah (peace and blessings be upon him) said: ‘Journeys are undertaken only to three mosques: al-Masjid al-Haram, this mosque of mine, and al-Masjid al-Aqsa.’
Notes and open questions — unreviewed
The expression لا تشد الرحال is rendered ‘journeys are undertaken’; the English witness explains it as preparing a mount.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Hisham ibn Ammar narrated to us; Muhammad ibn Shu‘ayb narrated to us; Yazid ibn Abi Maryam narrated to us, from Qaza‘ah, from Abu Sa‘id and Abdullah ibn Amr ibn al-As, that the Messenger of Allah (peace and blessings be upon him) said: ‘Journeys are undertaken only to three mosques: al-Masjid al-Haram, al-Masjid al-Aqsa, and this mosque of mine.’
Notes and open questions — unreviewed
The English witness gives the same report while shortening the chain before Abu Sa‘id and Abdullah ibn Amr.
Chapter 197
مَا جَاءَ فِي الصَّلاَةِ فِي مَسْجِدِ قُبَاءٍ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Abu Bakr ibn Abi Shaybah narrated to us; Abu Usamah narrated to us, from Abd al-Hamid ibn Ja‘far, who narrated to us from Abu al-Abrad, the client of Banu Khatmah. He heard Usayd ibn Zuhayr al-Ansari, one of the Companions of the Prophet (peace and blessings be upon him), narrate from the Prophet (peace and blessings be upon him) that he said: ‘One prayer in the mosque of Quba is like an ‘umrah.’
Notes and open questions — unreviewed
The Arabic describes Abu al-Abrad as mawla of Banu Khatmah; rendered ‘client’ without further specification.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Hisham ibn Ammar narrated to us; Hatim ibn Isma‘il and ‘Isa ibn Yunus narrated to us. They said: Muhammad ibn Sulayman al-Kirmani narrated to us, saying: I heard Abu Umamah ibn Sahl ibn Hunayf say that Sahl ibn Hunayf said: The Messenger of Allah (peace and blessings be upon him) said: ‘Whoever purifies himself in his house, then comes to the mosque of Quba and prays one prayer there, will have a reward like that of an ‘umrah.’
Notes and open questions — unreviewed
The source includes both transmitters who narrate from Muhammad ibn Sulayman and continues through Abu Umamah to Sahl ibn Hunayf.
Chapter 198
مَا جَاءَ فِي الصَّلاَةِ فِي الْمَسْجِدِ الْجَامِعِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Hisham ibn Ammar narrated to us; Abu al-Khattab al-Dimashqi narrated to us; Ruzaik Abu Abdullah al-Alhani narrated to us, from Anas ibn Malik, who said: The Messenger of Allah (peace and blessings be upon him) said: ‘A man’s prayer in his house counts as one prayer; his prayer in the mosque of the tribes counts as twenty-five prayers; his prayer in the congregational mosque counts as five hundred prayers; a prayer in al-Masjid al-Aqsa counts as fifty thousand prayers; a prayer in my mosque counts as fifty thousand prayers; and a prayer in al-Masjid al-Haram counts as one hundred thousand prayers.’
Notes and open questions — unreviewed
The source distinguishes the mosque of the tribes (مسجد القبائل) from the mosque in which congregational prayer is held (المسجد الذي يجمع فيه). The English witness gives the same figures and distinctions.
Chapter 199
مَا جَاءَ فِي بَدْءِ شَأْنِ الْمِنْبَرِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Isma‘il ibn Abdullah al-Raqqi narrated to us; Ubaydullah ibn Amr al-Raqqi narrated to us, from Abdullah ibn Muhammad ibn ‘Aqil, from al-Tufayl ibn Ubayy ibn Ka‘b, from his father, who said: The Messenger of Allah (peace and blessings be upon him) used to pray facing a tree trunk when the mosque was a thatched shelter, and he would preach with that trunk in front of him. A man from among his Companions said, ‘Would you like us to make something for you to stand on Fridays, so the people can see you and hear your sermon?’ He said, ‘Yes.’ So he made him three steps—the ones on the minbar. When the minbar was placed, they set it in the position where it stands. When the Messenger of Allah wanted to ascend the minbar, he passed by the trunk from which he had preached. When he went past it, it groaned until it cracked and split. The Messenger of Allah came down when he heard the trunk’s sound and wiped it with his hand until it became still. Then he returned to the minbar. Whenever he prayed, he prayed facing it. When the mosque was demolished and altered, Ubayy ibn Ka‘b took that trunk. It remained with him in his house until it decayed, the termites ate it, and it became fragments.
Notes and open questions — unreviewed
The Arabic says the mosque was an ‘arish (a simple shelter) and refers to the palm trunk’s groaning/cracking. The English witness says termites consumed it; this is retained for the wood-boring term الأَرَضَة.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Abu Bakr ibn Khallad al-Bahili narrated to us; Bahz ibn Asad narrated to us; Hammad ibn Salamah narrated to us, from ‘Ammar ibn Abi ‘Ammar, from Ibn Abbas; and from Thabit, from Anas, that the Prophet (peace and blessings be upon him) used to preach while standing by a tree trunk. When he took the minbar, he went to it, and the trunk moaned. He came to it and embraced it, and it became still. He said, ‘Had I not embraced it, it would have continued moaning until the Day of Resurrection.’
Notes and open questions — unreviewed
The Arabic preserves two transmission routes: from Ibn Abbas and from Thabit from Anas. ‘Moaned’ renders حَنَّ, the trunk’s plaintive sound.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Ahmad ibn Thabit al-Jahdari narrated to us; Sufyan ibn ‘Uyaynah narrated to us, from Abu Hazim, who said: The people differed about what the minbar of the Messenger of Allah (peace and blessings be upon him) was made from, so they went to Sahl ibn Sa‘d and asked him. He said: ‘No one remains who knows more about it than I do. It was made from tamarisk wood from al-Ghabah. So-and-so, the client of so-and-so [a woman], was a carpenter and made it. He brought it, and when it was set in place, the Prophet stood on it, faced the qiblah, and the people stood behind him. He recited, then bowed and raised his head. Then he stepped backward until he prostrated on the ground. Then he returned to the minbar, recited, then bowed and stood up; then he stepped backward until he prostrated on the ground.’
Notes and open questions — unreviewed
The two maker names are left as ‘so-and-so’ because the Arabic itself uses فلان / فلانة. The word عتل refers to tamarisk (athl) wood from al-Ghabah. The source describes the Prophet stepping backward from the minbar before prostrating on the ground.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Abu Bishr Bakr ibn Khalaf narrated to us; Ibn Abi ‘Adi narrated to us, from Sulayman al-Taymi, from Abu Nadrah, from Jabir ibn Abdullah, who said: The Messenger of Allah (peace and blessings be upon him) used to stand at the base of a tree—or, he said, by a trunk. Then he had a minbar made. Jabir said: The trunk moaned until the people in the mosque heard it, until the Messenger of Allah came to it and stroked it, and it became still. Some of them said, ‘Had he not come to it, it would have continued to moan until the Day of Resurrection.’
Notes and open questions — unreviewed
The narrator gives an alternative description of where the Prophet stood: at the tree’s base, or by its trunk. The subject ‘it’ in the phrase about the people hearing it is the groaning trunk.
Chapter 200
مَا جَاءَ فِي طُولِ الْقِيَامِ فِي الصَّلاَةِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Abdullah ibn Amir ibn Zurarah and Suwayd ibn Sa‘id narrated to us. They said: Ali ibn Mushir narrated to us, from al-A‘mash, from Abu Wa’il, from Abdullah, who said: ‘One night I prayed with the Messenger of Allah (peace and blessings be upon him), and he continued standing until I nearly did something bad.’ I asked, ‘What was that?’ He replied, ‘I nearly sat down and left him.’
Notes and open questions — unreviewed
The source does not specify how long the Prophet stood; the companion describes nearly sitting and leaving him. The English witness begins at Abu Wa’il and abbreviates the chain.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Hisham ibn Ammar narrated to us; Sufyan ibn ‘Uyaynah narrated to us, from Ziyad ibn ‘Ilaqah, who heard al-Mughirah say: The Messenger of Allah (peace and blessings be upon him) stood until his feet became swollen. It was said, ‘Messenger of Allah, Allah has forgiven you your past and future sins.’ He said, ‘Should I not then be a grateful servant?’
Notes and open questions — unreviewed
The Arabic says that the Messenger stood until his feet swelled; it does not explicitly state ‘in prayer’ in this text.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Abu Hisham al-Rifa‘i, Muhammad ibn Yazid, narrated to us; Yahya ibn Yaman narrated to us; al-A‘mash narrated to us, from Abu Salih, from Abu Hurayrah, who said: The Messenger of Allah (peace and blessings be upon him) used to pray until his feet became swollen. It was said to him, ‘Allah has forgiven you your past and future sins.’ He said, ‘Should I not then be a grateful servant?’
Notes and open questions — unreviewed
The English witness gives the same wording while abbreviating the chain to Abu Hurayrah.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Bakr ibn Khalaf Abu Bishr narrated to us; Abu Asim narrated to us, from Ibn Jurayj, from Abu al-Zubayr, from Jabir ibn Abdullah, who said: The Prophet (peace and blessings be upon him) was asked, ‘Which prayer is best?’ He said, ‘The one with the longest standing (qunut).’
Notes and open questions — unreviewed
The English witness retains the term qunut as if it were a distinct practice. In this wording, طول القنوت means prolonging qunut, commonly rendered as a long standing in prayer; the Arabic does not specify another type of prayer.
Chapter 201
مَا جَاءَ فِي كَثْرَةِ السُّجُودِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Hisham ibn Ammar and Abd al-Rahman ibn Ibrahim al-Dimashqi narrated to us. They said: al-Walid ibn Muslim narrated to us; Abd al-Rahman ibn Thabit ibn Thawban narrated to us, from his father, from Makhul, from Kathir ibn Murrah, that Abu Fatimah told him. He said: I asked, ‘Messenger of Allah, tell me a deed I can keep to and carry out.’ He said: ‘Keep to prostration, for you do not prostrate once to Allah without Allah raising you by a degree through it and removing a sin from you.’
Notes and open questions — unreviewed
The English witness begins at Kathir ibn Murrah and omits the earlier chain.