Ibn ‘Abbas said that the Prophet used to teach them this prayer just as he used to teach them a sura of the Qur’an, telling them te say, “O God, I seek refuge in Thee from the punishment in jahannam, I seek refuge in Thee from the punishment in the grave, I seek refuge in Thee from the trial of the antichrist, and I seek refuge in Thee from the trial of life and death.” Muslim transmitted it.

Abu Bakr as-Siddiq said that he asked God’s Messenger to teach him a supplication to use in his prayer, and he told him to say, “O God, I have greatly wronged myself, and Thou alone canst forgive sins, so grant me forgiveness from Thee and show mercy to me. Thou art the forgiving and the merciful One.” (Bukhari and Muslim.)

‘Amir b. Sa'd quoted his father as saying that he used to see God’s Messenger giving the salutation* to his right and his left, so that he could see the whiteness of his cheek. *1. I.e. pronouncing the taslim. Muslim transmitted it.

Samura b. Jundub said, “When God’s Messenger had prayed a prayer he turned and faced us.” Bukhari transmitted it.

Anas said that when the Prophet went away* he turned to his right. *i.e. at the end of the salat. Muslim transmitted it.

‘Abdallah b. Mas'ud said, “None of you must give the devil any place in his prayer, thinking it is his duty when he leaves to turn only to his right. I have often seen God’s Messenger turning to his left when he went away.” (Bukhari and Muslim.)

When we prayed behind God’s Messenger we liked to be on his right side so that he would turn his face towards us. He said that he had heard him say, ‘My Lord, guard me from Thy punishment on the day Thou raisest (or, gatherest) Thy servants.” Muslim transmitted it.

Umm Salama said that in the time of God’s Messenger, when the women gave the salutation at the end of the prescribed prayer they got up and departed, but God’s Messenger and the men who prayed remained where they were as long as God wished. Then when God’s Messenger got up the men did so also. Bukhari transmitted it.

We shall mention the tradition of Jabir b. Samura in the chapter on laughing (Book 24; Ch. 7a) if God wills.

Mu'adh b. Jabal said that God’s Messenger took him by the hand and said, “I love you, Mu'adh,” to which he replied, “And I love you, Messenger of God.” He then told him not to omit to say at the end of every prayer, “My Lord, help me to remember Thee, thank Thee, and worship Thee acceptably.” Ahmad, Abu Dawud and Nasa’i transmitted it, but Abu Dawud did not mention that Mu‘adh said, “And I love you.”

‘Abdallah b. Mas'ud said that God’s Messenger used to turn to the right when giving the salutation, “Peace and God’s mercy be upon you,” so that the whiteness of his right cheek could be seen; also to the left when giving the salutation, “Peace and God’s mercy be upon you,” so that the whitness of his left cheek could be seen. Abu Dawud, Tirmidhi and Nasa’i transmitted it, but Tirmidhi did not mention, “So that the whiteness of his cheek could be seen.” Ibn Majah transmitted it from ‘Ammar b. Yasir.

‘Abdallah b. Mas'ud said that the Prophet most commonly turned to his left after his prayer, going to his room. [Baghawi] transmitted it in Sharh as-sunna.

‘Ata’al-Khurasani quoted al-Mughira as stating that God’s Messenger said, “The imam should not pray in the same place as he occupied previously in prayer, but should change his position.” Abu Dawud transmitted it, but said that ‘Ata’ al-Khurasani was not alive in al-Mughira’s lifetime.

Anas said that the Prophet urged them to pray and forbade them to leave after prayer before he did. Abu Dawud transmitted it.

Shaddad b. Aus said that God's Messenger used to say in his prayer, “O God, I ask Thee for steadfastness in carrying out what I am commanded and resolution in following right guidance. I ask Thee to make me grateful for Thy favour and to enable me to worship Thee acceptably. I ask Thee for a sound heart and a truthful tongue. I ask Thee for some of the good of what Thou knowest, I seek refuge in Thee from the evil of what Thou knowest, and I ask Thy forgiveness for what Thou knowest.” Nasa’i transmitted it, and Ahmad transmitted something similar.

Jabir said that God’s Messenger used to say in his prayer after the tashahhud, “The best speech is God’s speech, and the best guidance is Muhammad’s guidance.” Nasa’i transmitted it.

‘A’isha said that God’s Messenger used to give one salutation in the prayer straight in front of him, then incline a little to the right. Tirmidhi transmitted it.

Samura said, “God’s Messenger commanded us to respond to the imam, to love one another, and to salute one another.” Abu Dawud transmitted it.

Ibn ‘Abbas said he used to know that God’s Messenger had finished his prayer when he heard the takbir. (Bukhari and Muslim.)

‘A’isha said that when God’s Messenger uttered the salutation he sat no longer than it took to say, “O God, Thou art Peace, and peace comes from Thee. Blessed art Thou, O Possessor of glory and honour.” Muslim transmitted it.

Thauban said that when God’s Messenger finished his prayer he asked forgiveness three times and said, “O God, Thou art Peace, and peace comes from Thee. Blessed art Thou, O Possessor of glory and honour.” Muslim transmitted it.

Al-Mughira b. Shu'ba stated that the Prophet used to say after every prescribed prayer, “There is no god but God alone, who has no partner. To Him belongs the kingdom, to Him praise is due, and He is omnipotent. O God, no one can withhold what Thou givest, or give what Thou withholdest, and riches cannot avail a wealthy person with Thee.” (Bukhari and Muslim.)

‘Abdallah b. az-Zubair said that when God’s Messenger uttered the salutation at the end of his prayer he used to say as loudly as he could. “There is no god but God alone who has no partner. To Him belongs the kingdom, to Him praise is due, and He is omnipotent. There is no might or power except in God. There is no god but God whom alone we worship. To Hirn belongs wealth, to Him belongs grace, and to Him is worthy praise accorded. There is no god but God to whom we are sincere in devotion, even though the infidels should disapprove’ (Al-Qur’an; 40:14). Muslim transmitted it.

Sa'd said he used to teach his sons the following words, saying that God’s Messenger was accustomed to use them when committing himself to God’s protection at the end of prayer, “O God, I seek refuge in Thee from cowardice, I seek refuge in Thee from niggardliness, I seek refuge in Thee from the vilest kind of life, I seek refuge in Thee from the seduction of the world and the punishment in the grave.” Bukhari transmitted it.

Abu Huraira told of the poor Emigrants coming to God’s Messenger and saying, “The possessors of great wealth have obtained all the highest grades and lasting bliss.” When he asked what they meant they replied, “They pray as we do, they fast as we do, they give alms but we do not, and they set slaves free but we do not.” So God’s Messenger said, “Shall I not teach you something by which you will catch up on those who have preceded you and get ahead of those who come after you, only those who do as you do being more excellent than you?” On their replying, “Certainly, Messenger of God,” he said, “Extol God, declare His greatness, and praise Him thirty-three times after every prayer.” Abu Salih said that the poor Emigrants returned to God’s Messenger saying, “Our brethren, the possessors of property, have heard what we have done, and they have done the same,” to which he replied, “That is God’s grace, which He gives to whom He wishes.” (Al-Qur’an; 5:54; 57:21; 62:4.) (Bukhari and Muslim) What Abu Salih said is given up to the end only by Muslim. A version has, “Extol God ten times after every prayer, praise Him ten times, and declare His greatness ten times,” instead of thirty-three times given by Bukhari.

‘Glory be to God’ thirty-three times, ‘Praise be to God’ thirty-three times, and ‘God is most great’ thirty-four times.” * The transmitter gives this alternative, thus showing that he is not sure which word was used. Muslim transmitted it.

Abu Huraira reported God’s Messenger as saying, “If anyone says ‘Glory be to God’ after every prayer thirty-three times, ‘Praise be to God’ thirty-three times, and ‘God is most great’ thirty-three times, ninety-nine times in all, and says to complete a hundred, ‘There is no god but God alone who has no partner; to Him belongs the kingdom, to Him praise is due, and He is omnipotent,’ his sins will be forgiven, even if they are as abundant as the foam of the sea.” Muslim transmitted it.

Abu Umama said that God’s Messenger was asked which supplication is most readily listened to, and replied, “What is offered in the latter part of the depth of the night and after the prescribed prayers.” Tirmidhi transmitted it.

Anas reported God’s Messenger as saying, “To sit with people who make mention of God after the morning prayer till sunrise is more pleasing to me than setting free four of the descendants of Ishmael, and to sit with people who make mention of God after the afternoon prayer till the sun sets is more pleasing to me than setting four free.” Abu Dawud transmitted it.

He reported God’s Messenger as saying, “If anyone, prays the dawn prayer in a company, then sits making mention of God till the sun rises, then prays two rak'as, he will have a reward equivalent to that for a hajja* and an ‘umra.” He reported God’s Messenger as adding, “A perfect one, a perfect one, a perfect one.” * A pilgrimage to Mecca and neighbouring spots made at the proper season in Dhul Hijja. Tirmidhi transmitted it.

I prayed this prayer, or one like it, along with God’s Messenger. Abu Bakr and ‘Umar were standing in the front row on his right, and there was a man who had been present at the first takbira in the prayer. God’s Prophet prayed the prayer, then gave the salutation to his right and his left so that we saw the whiteness of his cheeks, then turned away as Abu Rimtha (meaning himself) has done. The man who had been present with him at the first takbira in the prayer then got up to pray another prayer, whereupon ‘Umar leaped up, and seizing him by the shoulders, shook him and said, “Sit down, for the People of the Book will perish for no other reason than that there was no interval between their prayers.” The Prophet raised his eyes and said, “God has made you say what is right, son of al-Khattab.” Abu Dawud transmitted it.

We were commanded to say after every prayer, 'Glory be to God’ thirty-three times, ‘Praise be to God’ thirty-three times, and ‘God is most great’ thirty-four times. One of the Ansar had a vision in sleep in which he was asked, “Has God’s Messenger commanded you to say ‘Glory be to God’ such and such a number of times after every prayer?” When the Ansari replied in his sleep that that was so, the visitant said, “Do it twenty-five times, and join to it ‘There is no god but God’ twenty-five times.” In the morning, when he went and told the Prophet, he said, “Do so." Ahmad, Nasa’i and DarimI transmitted it.

I heard God’s Messenger say on the timbers of this pulpit, “If anyone recites the Throne verse (Al-Qur’an; 2:255) at the end of every prayer, nothing but death will prevent him from entering paradise; and if he recites it when he goes to bed, God will grant security to his house, his neighbour’s house, and the inhabitants of the little dwellings around him.” Baihaqi transmitted it in Shu'ab al-iman, but said that its isnad is weak.

‘Abd ar-Rahman b. Ghanm reported the Prophet as saying, “If anyone says ten times before he departs and turns away his feet after the senset and the morning prayers, ‘There is no god but God alone who has no partner, to whom belongs the kingdom, to whom praise is due, in whose hand is good, who gives life, causes death, and is omnipotent,’ ten blessings will be recorded for him for every time he says it, ten evil deeds will be obliterated, he will be raised ten degrees, it will act as a charm for him from every unpleasantness and from the accursed devil, he will not be taken to account for any sin but polytheism, and he will be among those whose deeds are most excellent, except for one who may excel him by saying something more excellent than he did.” Ahmad transmitted it, and Tirmidhi transmitted something to the same effect from Abu Dharr up to “but polytheism”. He did not mention the sunset prayer, or “In whose hand is good", and he said this is a hasan sahih gharib tradition.

‘Umar b. al-Khattab said that the Prophet sent to Najd an expedition which took much booty and came back quickly. A man who had not gone out said, “We have never seen an expedition return more quickly or bring finer booty than this one," whereupon the Prophet said, “Shall I not indicate to you people who have most excellent booty and a most excellent return? They are people who have been present at the Morning Prayer, then sat making mention of God till the sun rose. Those have the quickest return and most excellent booty." Tirmidhi transmitted it and said this is a gharib tradition and Hammad b. Abu Humaid the transmitter is weak in tradition.

While I was praying along with God's Messenger a man in the campany sneezed, and I said, “God have mercy on you!” The people gave me disapproving looks, so I said, “Woe is me! What do you mean by looking at me?” They began to strike their hands on their thighs, and when I saw them urging me to be silent [I became angry],¹ but I said nothing. When God’s Messenger finished his prayer (and I declare that neither before him nor after him have I seen a teacher who gave better instruction than he for whom I would give my father and mother as ransom), I swear by God that he did not scold, beat, or revile me, but said, “No talk to others is fitting during this prayer, for it consists only of glorifying God, declaring His greatness, and recitation of the Qur’an,” or words to that effect. I said, “Messenger of God, I have only recently been a pagan, but God has brought Islam to us, and among us there are men who have recourse to kahins.”² He replied, “Do not have recourse to them.” I said, “Among us there are men who take omens.” He replied, “That is something which they find in their breasts, but let it not turn them away [from freedom of action]”. I said, “Among us there are men who draw lines.”³ He replied, “There was a prophet who drew lines, so if any do it as he did, that is allowable.” 1. Some such phrase as that in brackets is required to complete the sense. It can be seen from the remarks at the end of the tradition that the text has been considered difficult. 2. Diviners, soothsayers. 3. The reference is to geomancy. The diviner draws many lines and obliterates them in pairs. If two are left it is a good sign, but if only one remains it indicates disappointment. The reference to the prophet may be a recollection of the statement in John 8:6 that Jesus wrote on the ground with his finger when the people asked what should be done with the woman caught in adultery; but this has no connection with geomancy. Muslim transmitted it. I found the phrase “But I said nothing” given thus in Muslim’s Sahih and al-Humaidi’s book. In Jami' al-usul it is stated to be correct, the word “thus”* being written above “but I.” *This corresponds to the use of (sic) to indicate an accurate quotation.

We used to greet the Prophet while he was engaged in prayer and he would respond to our greeting, but when we returned from the Negus* we greeted him and he did not respond to us, so we said, “Messenger of God, we used to greet you when you were engaged in prayer and you would respond to us.” He replied, “Prayer demands one’s whole attention.” * The reference is to the return of those who had gone from Mecca to Abyssinia when Muslims were being persecuted. (Bukhari and Muslim.)

Mu'aiqib quoted the Prohpet as saying about a man who smoothed the ground where he prostrated himself, “If you do it, do it only once.” (Bukhari and Muslim.)

Abu Huraira said that God’s Messenger forbade putting the hands on the waist during prayer. (Bukhari and Muslim.)

I asked God’s Messenger about looking to the side during prayer and he said, “It is something which the devil snatches from a servant’s prayer.” (Bukhari and Muslim.)

Abu Huraira reported God’s Messenger as saying, “People must stop raising their eyes to heaven while making supplication in prayer, otherwise their sight will be taken away.” Muslim transmitted it.

I saw the Prophet leading the people in prayer with Umama daughter of Abul ‘As on his shoulder. When he bowed he put her down, and when he got up after the prostration he put her back. (Bukhari and Muslim.)

Abu Sa'id reported God’s Messenger as saying, “When one of you yawns during prayer he must restrain it as much as possible, for the devil gets in.” Muslim transmitted it. In a version by Bukhari from Abu Huraira he said, “When one of you yawns during prayer he must restrain it as much as possible and not say ‘Ha’, for that comes from the devil who is laughing at him.”(Or “at it”, i.e. at this action).

Before we went to Abyssinia we used to greet God’s Messenger when he was engaged in prayer and he would respond to us, but when we returned from Abyssinia I came to him and found him praying. I greeted him and he did not respond to me, but when he finished his prayer he said, “God creates new commands as He wishes, and one of them is that you must not talk during prayer.” He then returned my greeting and said, “Prayer is solely for the purpose of reciting the Qur’an and making mention of God, so when you are engaged in it let that be what occupies your attention.” Abu Dawud transmitted it.

Ibu ‘Umar said he asked Bilal how the Prophet responded to them when they greeted him while he was engaged in prayer, and he replied, “He used to make a sign with his hand.” Tirmidhi transmitted it. In Nasa'i’s version there is something similar, but Suhaib occurs instead of Bilal.

I prayed behind God's Messenger, and on sneezing I said, “Praise be to God, great, good, blessed and abounding in good, as our Lord wishes and is pleased with.” When God's Messenger finished his prayer he moved away and asked, “Who was it who spoke during the prayer?” but no one replied. He asked a second time, but no one replied. He asked a third time, and Rifa'a said, “I did, Messenger of God.” Thereupon the Prophet said, “By Him in whose hand my soul is, over thirty angels raced to it to see which of them would ascend with it.” Tirmidhi, Abu Dawud and Nasa’i transmitted it.

Abu Huraira reported God’s Messenger as saying, “Yawning during prayer comes from the devil, so when one of you yawns he must restrain it as much as possible.” Tirmidhi transmitted it. In another version by him and by Ibn Majah it says, “He should put his hand over his mouth.”

Ka‘b b. ‘Ujra reported God’s Messenger as saying, “When one of you performs ablution and does it well, then goes out making for the mosque, he must not interwine his fingers for he is engaged in prayer.” Ahmad, Tirmidhi, Abu Dawud, Nasa’i and Darimi transmitted it.

Abu Dharr reported God’s Messenger as saying, “God most high continues to turn favourably towards a servant while he is engaged in prayer as long as he does not look to the side, but if he does so He departs from him.” Ahmad, Abu Dawud, Nasa’i and Darimi transmitted it.

Anas told that the Prophet said, “Keep looking in the direction towards which you prostrate yourself, Anas.” Baihaqi transmitted it in [Kitab] as-sunan al-kabir through al-Hasan from Anas, tracing it back to the Prophet.