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ویب سائٹ زیرِ تعمیر ہے۔ براہِ کرم حوالہ جات یا تصدیق کے لیے کسی بھی مواد کے استعمال سے گریز کریں۔

Thursday, Jumada I 5, 1448 AH · Oct 15, 2026

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مسند أبي عوانة

Musnad Abi Awana

by Abi Awana Al Safara Yani

8,692 Hadith1045 Chapters
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Chapters

مسند أبي عوانة · 1-1-1- كتاب الطهارة ‹ * 17 بيان أن الكافر لا يبطل معروفه في كفره إذا أسلم وكان على ذلك وأن ألشرك يسمى ظلما - * · حديث 206

206 حدثنا إبراهيم بن مرزوق وأبو داود الحراني قالا ثنا عثمان بن عمر قال أنبا يونس عن ابن شهاب قال أخبرني عروة عن حكيم بن حزام ثم ذكر مثله

مِثْلَہُ ← حكيم بن حزام ثم ← عُرْوَةَ ← ابْنِ شِهَابٍ، ← أَنْبَأَ يُونُسُ، ← عُثْمَانُ بْنُ عُمَرَ ← إبراهيم بن مرزوق وأبو داود الحراني

Musnad Abi Awana · Book › * 17 A statement that an unbeliever does not invalidate his favor in his disbelief if he embraces Islam and was on that basis, and that polytheism is called wrongly · Hadith 206

Sahih

مسند أبي عوانة · 1-1-1- كتاب الطهارة ‹ * 17 بيان أن الكافر لا يبطل معروفه في كفره إذا أسلم وكان على ذلك وأن ألشرك يسمى ظلما - * · حديث 207

207 حدثنا أبو داود الحراني قال ثنا يعقوب بن إبراهيم بن سعد قال ثنا أبي عن صالح عن ابن شهاب قال أخبرني عروة أن حكيم بن حزام أخبره أنه قال لرسول الله صلى الله عليه وسلم أرأيت أمورا كنت أتحنث بها في الجاهلية من صلة وعتاقة وصدقة وصلة رحم فهل لي فيها من أجر فقال رسول الله صلى الله عليه وسلم ( أسلمت على ما سلفت من خير )

أَنَّهُ ← عُرْوَةَ أَنَّ حَكِيمَ بْنَ حِزَامٍ ← ابْنِ شِهَابٍ، ← صَالِحٍ، ← أَبِي ← يَعْقُوبُ بْنُ إِبْرَاهِيمَ بْنِ سَعْدٍ، ← أبو داود الحراني

Musnad Abi Awana · Book › * 17 A statement that an unbeliever does not invalidate his favor in his disbelief if he embraces Islam and was on that basis, and that polytheism is called wrongly · Hadith 207

Sahih

مسند أبي عوانة · 1-1-1- كتاب الطهارة ‹ * 17 بيان أن الكافر لا يبطل معروفه في كفره إذا أسلم وكان على ذلك وأن ألشرك يسمى ظلما - * · حديث 208

208 رواه عبد الرزاق عن معمر عن الزهري بمثله

الزهري بمثله ← مَعْمَرٌ، ← رواه عبد الرزاق

Musnad Abi Awana · Book › * 17 A statement that an unbeliever does not invalidate his favor in his disbelief if he embraces Islam and was on that basis, and that polytheism is called wrongly · Hadith 208

Sahih

مسند أبي عوانة · 1-1-1- كتاب الطهارة ‹ * 17 بيان أن الكافر لا يبطل معروفه في كفره إذا أسلم وكان على ذلك وأن ألشرك يسمى ظلما - * · حديث 209

209 حدثنا أبو أمية قال أنبا أبو اليمان قال أنبا شعيب عن الزهري نحوه إلا أنه لم يذكر شعيب صلة الرحم فقط

الزهري نحوه إلا أنه لم يذكر شعيب صلة الرحم فقط ← أنبا شعيب ← أنبا أبو اليمان ← اَبُوْ اُمَیَّۃَ

Musnad Abi Awana · Book › * 17 A statement that an unbeliever does not invalidate his favor in his disbelief if he embraces Islam and was on that basis, and that polytheism is called wrongly · Hadith 209

Sahih

مسند أبي عوانة · 1-1-1- كتاب الطهارة ‹ * 17 بيان أن الكافر لا يبطل معروفه في كفره إذا أسلم وكان على ذلك وأن ألشرك يسمى ظلما - * · حديث 210

210 حدثنا العطاردي قال ثنا أبو معاوية عن هشام عن أبيه عن حكيم ابن حزام قال قلت يا رسول الله أرأيت أشياء كنت أتحنثه في الجاهلية قال رسول الله صلى الله عليه وسلم ( أسلمت على ما سلف لك ) قال يا رسول الله لا أدع شيئا مما كنت أصنعه في الجاهلية إلا صنعت في الإسلام بمثله وكان أعتق في الجاهلية مائة رقبة فأعتق في الإسلام مائة رقبة وساق في الجاهلية مائة بدنة وساق في الإسلام مائة بدنة

قُلْتُ ← حكيم ابن حزام ← أَبِيهِ ← هِشَامٍ ← أَبُو مُعَاوِيَةَ ← الْعُطَارِدِيُّ

Musnad Abi Awana · Book › * 17 A statement that an unbeliever does not invalidate his favor in his disbelief if he embraces Islam and was on that basis, and that polytheism is called wrongly · Hadith 210

Sahih

مسند أبي عوانة · 1-1-1- كتاب الطهارة ‹ * 17 بيان أن الكافر لا يبطل معروفه في كفره إذا أسلم وكان على ذلك وأن ألشرك يسمى ظلما - * · حديث 211

211 رواه ابن نمير عن هشام بن عروة عن أبيه أن حكيما أعتق في الجاهلية مائة رقبة وحمل على مائة بعير ثم أعتق في الإسلام مثله ثم أتى النبي صلى الله عليه وسلم فذكر نحوه

أَبِيهِ ← هِشَامُ بْنُ عُرْوَةَ، ← رواه ابن نمير

Musnad Abi Awana · Book › * 17 A statement that an unbeliever does not invalidate his favor in his disbelief if he embraces Islam and was on that basis, and that polytheism is called wrongly · Hadith 211

Sahih

مسند أبي عوانة · 1-1-1- كتاب الطهارة ‹ * 17 بيان أن الكافر لا يبطل معروفه في كفره إذا أسلم وكان على ذلك وأن ألشرك يسمى ظلما - * · حديث 212

212 حدثنا علي بن حرب قال ثنا ابو معاوية ومحمد بن فضيل ووكيع قالوا ثنا الأعمش عن إبراهيم عن علقمة عن عبد الله لما نزلت ! 2 < الذين آمنوا ولم يلبسوا إيمانهم بظلم > 2 ! شق ذلك على الناس قالوا يا رسول الله وأينا لم يظلم نفسه فقال إنه ليس الذي تعنون ألم تسمعوا قول العبد الصالح ! 2 < يا بني لا تشرك بالله إن الشرك لظلم عظيم > 2 ! إنما هو الشرك

عَلْقَمَةَ ← إِبْرَاهِيمَ، ← الْاَعْمَشِ ← ابو معاوية ومحمد بن فضيل ووكيع ← عَلِيُّ بْنُ حَرْبٍ،

Musnad Abi Awana · Book › * 17 A statement that an unbeliever does not invalidate his favor in his disbelief if he embraces Islam and was on that basis, and that polytheism is called wrongly · Hadith 212

Sahih

مسند أبي عوانة · 1-1-1- كتاب الطهارة ‹ * 17 بيان أن الكافر لا يبطل معروفه في كفره إذا أسلم وكان على ذلك وأن ألشرك يسمى ظلما - * · حديث 213

213 حدثنا عمر بن شبة قال ثنا أبو أحمد الزبيري قال ثنا سفيان عن الأعمش عن إبراهيم عن علقمة عن عبد الله عن النبي صلى الله عليه وسلم ! 2 < ولم يلبسوا إيمانهم بظلم > 2 ! قال ( بالشرك )

بالشرك ← النبي ولم يلبسوا إيمانهم بظلم ← عَبْدُ اللَّهِ ← عَلْقَمَةَ ← إِبْرَاهِيمَ، ← الْاَعْمَشِ ← سُفْيَانَ، ← أَبُو أَحْمَدَ الزُّبَيْرِيُّ ← عُمَرُ بْنُ شَبَّةَ

Musnad Abi Awana · Book › * 17 A statement that an unbeliever does not invalidate his favor in his disbelief if he embraces Islam and was on that basis, and that polytheism is called wrongly · Hadith 213

Sahih

مسند أبي عوانة · 1-1-1- كتاب الطهارة ‹ * 17 بيان أن الكافر لا يبطل معروفه في كفره إذا أسلم وكان على ذلك وأن ألشرك يسمى ظلما - * · حديث 214

214 حدثنا عبد الله بن عبد الحميد القرشي والعطاردي قالا ثنا أبو معاوية عن الأعمش سمعت إبراهيم عن علقمة عن عبد الله قال لما نزلت هذه الآية ! 2 < الذين آمنوا ولم يلبسوا إيمانهم بظلم > 2 ! شق ذلك على الناس فقالوا يا رسول الله وأينا لم يظلم نفسه قال إنه ليس الذي تعنون ألم تسمعوا ما قال العبد الصالح ^ يابني لا تشرك بالله إن الشرك لظلم عظيم ^ ____________________

عَبْدُ اللَّهِ ← عَلْقَمَةَ ← إِبْرَاهِيمَ، ← الْاَعْمَشِ ← أَبُو مُعَاوِيَةَ ← عبد الله بن عبد الحميد القرشي والعطاردي

Musnad Abi Awana · Book › * 17 A statement that an unbeliever does not invalidate his favor in his disbelief if he embraces Islam and was on that basis, and that polytheism is called wrongly · Hadith 214

Sahih

مسند أبي عوانة · 1-1-1- كتاب الطهارة ‹ * 17 بيان أن الكافر لا يبطل معروفه في كفره إذا أسلم وكان على ذلك وأن ألشرك يسمى ظلما - * · حديث 215

215 حدثنا محمد بن أحمد بن الجنيد وأبو أمية قالا ثنا أبو الوليد ح وحدثنا الصغاني قال ثنا سليم بن حرب قالا ثنا شعبة عن الأعمش بإسناده مثله فطابت ( أنفسها )

الأعمش بإسناده مثله فطابت أنفسها ← شُعْبَةُ، ← سليم بن حرب ← وحدثنا الصغاني ← أَبُو الْوَلِيدِ، ← محمد بن أحمد بن الجنيد وأبو أمية

Musnad Abi Awana · Book › * 17 A statement that an unbeliever does not invalidate his favor in his disbelief if he embraces Islam and was on that basis, and that polytheism is called wrongly · Hadith 215

مسند أبي عوانة · 1-1-1- كتاب الطهارة ‹ * 17 بيان أن الكافر لا يبطل معروفه في كفره إذا أسلم وكان على ذلك وأن ألشرك يسمى ظلما - * · حديث 216

216 وحدثنا الصغاني قال ثنا إسماعيل بن الخليل قال ثنا علي بن مسهر ح وحدثنا بن الجنيد أبو جعفر قال ثنا عبيد الله بن محمد قال ثنا عبد الواحد بن زياد كلاهما عن الأعمش بإسناده مثله فقالوا يا رسول الله فأينا لا يظلم نفسه قال ( ليس ذلك إنما هو الشرك ألم تسمعوا قول لقمان لابنه وهو يعظه ! 2 < يا بني لا تشرك بالله إن الشرك لظلم عظيم > 2 ! )

الأعمش بإسناده مثله فقالوا ← عبد الواحد بن زياد كلاهما ← عُبَيْدُ اللَّهِ بْنُ مُحَمَّدٍ، ← وحدثنا بن الجنيد أبو جعفر ← عَلِيُّ بْنُ مُسْهِرٍ، ← إسماعيل بن الخليل، ← وحدثنا الصغاني

Musnad Abi Awana · Book › * 17 A statement that an unbeliever does not invalidate his favor in his disbelief if he embraces Islam and was on that basis, and that polytheism is called wrongly · Hadith 216

Sahih

مسند أبي عوانة · 1-1-1- كتاب الطهارة ‹ * 17 بيان أن الكافر لا يبطل معروفه في كفره إذا أسلم وكان على ذلك وأن ألشرك يسمى ظلما - * · حديث 217

217 حدثنا سعيد بن مسعود قال ثنا أبو الجواب قال ثنا عمار بن رزيق عن الأعمش بمثله

الأعمش بمثله ← عَمَّارُ بْنُ رُزَيْقٍ ← أَبُو الْجَوَّابِ ← سَعِيدُ بْنُ مَسْعُودٍ

Musnad Abi Awana · Book › * 17 A statement that an unbeliever does not invalidate his favor in his disbelief if he embraces Islam and was on that basis, and that polytheism is called wrongly · Hadith 217

Sahih

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1. Book
    1. * 26 A statement of the reward of those who believed in Muhammad, may God’s prayers and peace be upon him, among the People of the Book, and that whoever recognized Muhammad, may God’s prayers and peace be upon him, or heard about him and did not believe2. * 7 A statement of emphasis on the one who kills himself and cursing the believer and taking his money, and the evidence that if the killer dies without repentance, his Islam and his diligence will not benefit him and he will be immortalized in the fire o3. * Explaining the deeds and duties that, if he performed them by word and deed, entered Heaven, and the evidence is that the confession will not benefit him until his heart becomes certain and he seeks the face of God with what is forbidden to Hell - *4. * 2 Explaining the sins that the owner takes away from faith when they do them, and the sins by which he is a hypocrite, even if he prays, fasts and affirms Islam - *5. * 3 Explaining the sins that, if a man said and acted, would be unbelief and immorality and required the fire - *6. * 4 Explaining the sins that, if the servant said or deed, he would not enter Heaven through his sin - *7. - * 5 Explaining the denial of faith from the one who forbids these morals confirmed in this chapter and the necessity of forbidding what is wrong and the negation of faith on the one whose heart does not deny it - *8. * 6 Explaining the deeds that require the torment of God and his anger, and the evidence that no action will benefit him with them if God finds them - *9. * 8 Statement of departing from faith for a benefit that he obtains from displaying the world in sedition, and evidence of his going with his inclination to its owner for the benefit of the world and the positive initiative to act before its arrival, and10. * 9 A statement of taking faith in the hearts and raising them, and that if the heart is drunk with it, the inclination to sedition and to its owner, and he does not deny it with his heart, and to his companion, rang on his heart and snatched faith from h11. * 10 Explaining the major sins and wrongful sins - *12. * 11 Explanation of major sins - *13. * 12 Explaining the actions that the Messenger of God, may God bless him and grant him peace, acquitted those who did them - *
14. * 13 Explaining the morals and praiseworthy actions that the Messenger of God, may God bless him and grant him peace, made of faith and attributed them to the people of the Hijaz and what comes after them, and the morals and reprehensible actions that he
15. * 14 Explanation of the best deeds, and the evidence that faith is word and deed, and that whoever neglects prayer has disbelieved, and the evidence that it is the highest deeds. If he neglects it, he becomes an infidel - *
16. * 15 Statement of infidels shed the blood of those who acknowledge Islam from among the infidels, even if his affirmation is pious and warding off punishment from him after his approval of what he struck in his disbelief and fighting him, and he does not
17. * 16 Explanation of removing the sin on the one who comes the forbidden thing before he knew that it was forbidden, and that the infidel lapses what he did in his disbelief if he embraced Islam and converted well, and whoever offended his Islam did not wa
18. * 17 A statement that an unbeliever does not invalidate his favor in his disbelief if he embraces Islam and was on that basis, and that polytheism is called wrongly
19. * 18 Statement of lifting error and forgetfulness from Muslims, and what happened to themselves and their souls - *
20. 19 - * Explaining the waswasah that the believer finds in himself, which makes it so great for him to speak that the Prophet, may God bless him and grant him peace, made it a faith, if he denies it and finds it
21. 20۔ A statement of the objectionable question that it is not permissible to ask about and the response to her, and the evidence for an answer that she has left thinking about and it is a question of Satan. And what should the person responsible for it say
22. * 21 Explaining the reward of a good deed that a Muslim does, who was a good Muslim, and a reward for those who are in it and did not do it, and a reward for the one who neglects the bad that he cares about doing and did not do it out of fear of God, and
23. * 22 Explaining the reprehensible deeds that if the believer avoids them and the praiseworthy ones that whoever uses them will enter Heaven without being brought to account - *
24. * 23 A statement that he does not enter Paradise except a Muslim soul and that half of the people of Paradise are the nation of Muhammad, may God’s prayers and peace be upon him, and the evidence is that he does not come from the nation of Muhammad, may G
25. * 24 Statement of underestimating the torment of Abu Talib through the intercession of Muhammad, may God’s prayers and peace be upon him, and that he did not obtain his intercession for his salvation, and God saved him from the fire and the infidel does n
26. * 25 A statement that the Hour will not arise as long as there is someone on earth who unites God, and that Islam is dear in all the earth and returns to Medina as it began from it, and the evidence for Islam’s departure in sedition - *
27. * 27 The statement of the three verses that the one who believed after its departure was not accepted from him and that no one of the infidels remained that day except he believed, and he turned away from his disbelief and the prescription for the sun ris
28. * 28 Explaining the characteristic of the Prophet, may God’s prayers and peace be upon him, and that he is the most followed prophets, and the evidence is that before he was revealed to him he was a believer in God as a devotee and that the first of what
29. * 29 Explanation of washing the heart of the Prophet, may God’s prayers and peace be upon him, with Zamzam water after it was taken out of his belly, then its brutal trace was sewn in faith and wisdom and the description of al-Buraq and Mi'raj, and the ev
30. * 30 Beginning chapters in responding to the Jahmiyyah and stating that Paradise is created and that the Prophet, peace and blessings be upon him, entered it and that it is above the heavens, that the Sidra is above it, that God is above it, that the Prop
31. * 31 Explanation that God, the Blessed and Exalted be He, laughed from His servants and to His servants, and that the first to enter Paradise will have their faces in the image of the moon, then whoever enters it after them the light of their faces withou
32. * 32 Explanation that the Lord, the Blessed and Exalted be He, descended into the lower heaven, that God does not sleep, that He lowers and raises the premium, that the deeds of the day are raised to Him every day, and the deeds of the night are raised to
33. * 33 Statement of the proof of the keeper of fire and the evidence that it is created and the proof of the torment of the grave and the character of the antichrist - *
34. * 34 Statement of the vision of the Prophet Gabriel, peace be upon them, in his image, Gabriel's description, and a different interpretation! 2 <He came around the corner or below, and revealed to his servant what was revealed what a lie the heart had see
35. 35 A statement that the people of Paradise look at the face of their Lord, Blessed and Exalted be He - *
36. * 36 A statement of the Prophet, may God’s prayers and peace be upon him, invoked God, the Exalted, and his diligence in supplication for his nation until he was given his pleasure in them, and that he is the first to intercede and that he is the first to
38. * 38 - Chapter on the attribute of intercession and that our Prophet, may God’s prayers and peace be upon him, is the master of the people on the Day of Resurrection and that Adam was created by God in his hand - *
39. - * 39 The evidence that the first to seek intercession to the prophets and to Muhammad, may God’s prayers be upon them all, are the believers, so that God may relieve them from their position, and that intercession for the people of Hell after the Lord h
40. * 40 Statement of evidence that intercession for one who says there is no god but God and who has something good in his heart and that the fire does not burn their images, and that intercession does not benefit those who say there is no god but God and th
41. * 41 The characteristic of the people of Hell who are immortalized in it and that it is thrown in it and you say is there more until the Lord, the Blessed and Almighty, puts his foot in it and that the people of Hell enter it and then go out and present t
2. 2- Al-Hamzah with Faa'a
    42. * 1 Explaining the purifications that a person must have on his body, including the obligation to trim mustaches and shave them, the necessity to exempt the beard, the obligation to contradict the Magi and imitate their affairs - *43. * 2 It is obligatory to shave the pubic hair, cut the mustache, trim the nails, pluck the armpits, and timing them, including circumcision, toothpicks, washing the knuckles, and losing water - *44. * 3 Explaining the encouragement to use the siwaak at every prayer, and the evidence that it is permissible to omit it, and that using it in ablution and other than ablution is not imperative - *45. * 4 The description of tooth brushing and that it is for the tongue and mouth - *46. - * 5 Explaining the prohibition of the toilet in the paths of people and their shade and the preference for spacing with it from people, and the evidence for the necessity of frequent urination and distraction from it - *47. * 6 A statement of preferring to cover up with a target for defecation, and evidence of permissibility of being empty in the shade of trees and the goal, and permitting the interior to not be free from people and urinate standing in the shadow of the wall48. * 7 A statement of preferring to leave urine standing, and the evidence that it is abrogated by the actions of the Prophet, may God bless him and grant him peace - *49. - * 8 A statement of the prohibition of receiving the qiblah and turning it away with faeces and urine, and the evidence that it is permissible to receive them in homes and elsewhere on the prohibition and the necessity to receive them in the east and wes50. * 9 A statement of the purification of the garment in which one prays from the urine of a newborn male who did not feed either the female - *51. 10 Explanation of the purification of the garment in which one prays of semen and blood, and the evidence that semen is pure - *52. * 11 Characteristic of purifying the vessel if the dog licks it and refraining from wasting what is in it - *53. * 12 cleansing of dead skins and evidence that the skin and cuticle are one - *54. * 13 Explaining the permissibility of using the skin of a dead body whose flesh is eaten even if it is not tanned, and that it is forbidden to eat it, and the evidence is that her hair is purified by tanning, and that what is not eaten is the name of a de55. 14 A statement of the purification of the ground on which one prays if urine struck, and the evidence that the impurity, if mixed with water and water, was less than two words, and it did not change its taste or smell it was pure - *56. * 15 Statement of the prohibition of urine in standing water and evidence of permissibility of urine in running water - *57. * 16 Explanation of what is said when entering the toilet, evidence of the permissibility of remembrance of God and supplication in the place in which it is defecated, and a statement of the permissibility of remembrance of God in all cases and all places58. * 17 The description of what is required when entering the toilet, including the obligation to leave the direction of the qiblah with faeces and urine, the prohibition of cleaning oneself with the right hand and wiping with the bone and the bone, and the59. * 18 statement of the prohibition of grasping the urethra by mentioning him with his right hand or touching him in the washroom with his right hand and seeking cleansing with it, breathing in his vessel, and the statement of cleaning himself with water, a60. * 19 Encouragement to perform the right to purify, disembark and sit down, and the evidence is to start by washing the right palm, with the right nostril for inhalation, the right hand, the right leg, and what follows from the left - *61. * 20 Encouragement to perform ablution and the reward for its enjoyment, the reward of someone who says after completing his ablution (I bear witness that there is no god but God and that Muhammad is his servant and messenger) and his reward - *62. 21 Explaining the necessity of praising ablution and the reward for praising it for misfortune - *63. * 22 Statement of economics in pouring water in ablution and washing, estimating water in them and their timing, and evidence of invalidating the positive timing and appreciation in water for them - *64. * 23 The evidence that ablution is required for every prayer and that it is only accepted for one who is pure and what is pure, and a statement of ablution is required for each prayer, and it is permissible for one who prays the prayers with one ablution65. * 24 Explanation of the ablution of the Prophet, may God’s prayers and peace be upon him, and that he completed ablution and bestowed it three times, and the beginning to wash the hands three times before inserting them into his ablution and the permissib66. * 25 Chapters on permitting ablution twice, stating the permissibility of rinsing the mouth and for inhaling in one room, and stating ablution from the torrents - *67. * 26 Explaining the evidence that ablution is permissible once if the ablution bestows it, and stating the permissibility of crossing the elbows and heels by washing in ablution to the shoulders and legs, and the evidence that the virtue is in neglecting68. * 27 Explaining the rewards of rinsing the mouth and sniffing and their description, and the reward for washing the rest of the parts of ablution, and the evidence is that if the name of rinsing is applied to each member of it one or more times, it is a p69. * 28 Explanation of the necessity of inhalation in ablution and the necessity of exhausting the person who wakes up from his sleep three times and the reason for his response when he wakes up - *70. * 29 attributes of wiping the head and that it is one time and wipe with fresh water - *71. * 30 Statement of proof of washing the legs until they are purified and wiping them null and the evidence that if the ablution does not wash some parts of ablution, he returns in his ablution and he restores it and that it does not reward him if he wipes72. * 31 Proof of wiping on the socks statement - *73. * 32 A statement of the permissibility of wiping the socks if he puts his feet in them while they are pure - *74. - * 33 Chapter explaining the permissibility of the ablution to help him to perform his ablution other than him and pouring it on him and the evidence for permitting wiping over the socks How is he wiping if he has the name of wiping on him?75. * 34 Permissibility to wipe over a turban if he wipes it with his forelock and on the khimar - *76. 35 Chapter indicating timing in wiping over the socks - *77. * 36 The obligation to wash the hands three times on the awakened person from his sleep, and the evidence is that washing them without that is permissible, and that if the sleeper sleeps, his purity will disappear, and that he has to perform ablution and78. * 37 Chapter Evidence that the Prophet, may God’s prayers and peace be upon him, commanded the awakened person to wash his hands as permissible, and that the one who sleeps in the mosque to wait for prayer is not required to perform ablution - *79. * 38 Chapter requiring ablution from wind and the evidence that ablution is required for one who defends the foolish when standing up to prayer, and the evidence that whoever finds any of that while in his prayer is not obliged to leave and his prayer is80. * 39 Explanation of the necessity of ablution from what touched the fire and the statement of the news that opposes it, and the evidence that ablution that touched the fire is abrogated, and proof of ablution from camel meat - *81. * 40 chapters on rinsing the mouth from drinking milk and fat, and the evidence for its permissibility to leave it, and God is success - *82. * 41 Chapter on the obligation to perform ablution from madhiy and to cleanse with water from it, and to sprinkle the vulva with water - *83. * 42 chapters on permissibility to leave ablution for a person who defecates if he wants to be fed, and for the one who is junub to leave ablution if he wants to feed or do work - *84. * 43 Statement of the prohibition of ablution in permanent water and the permissibility of ablution with it and ablution from it if it is taken with his hand they ate and the prohibition of washing with permanent water if it urinates in it - *85. * 44 Explanation that ablution is required for one's side if he wants to sleep or eat, and the obligation to wash the penis with ablution if he wants to sleep - *86. * 45 Explanation of the quality of the wudoo 'if he wants to sleep, and the permission for the one who is junub if he does ablution for a light ablution, or he wants to sleep before bathing - *87. * 46 Explanation that ablution is required for one's side if he wants to return to sexual intercourse and permissibility for one who has circumambulated his wives with one washing - *88. * 47 Chapter on permissibility of nudity when washing and other things, and stating the prohibition of looking at chicken - *89. * 48 Chapter on permissibility for a man to wash with the help of a woman's water and ablution with her in one vessel, and the evidence for invalidating the timing of the water in the ablution and the permissibility of a group ablution from the basin, ute90. * 49 Chapter mentioning the permissibility of abstaining from ablution after sexual intercourse if it did not ejaculate, and the news that opposes the necessity of ablution from touching circumcision, circumcision and if it did not ejaculate - *91. * 50 Chapter of the utensils from which the Messenger of God, may God bless him and grant him peace, used to wash from impurity and the prescription for washing his head from impurity without the rest of his body - *92. * 51 Explaining the washing of what the Messenger of God, may God bless him and grant him peace, began to wash, and that he began to wash his right from impurity, begin to perform ablution, then wash the body, and the evidence is that it is not necessary93. * 52 Explanation of rubbing the north with the ground after washing the vulva and washing the legs during ablution after washing the body after he recedes his position and the evidence is that it is permissible to get up from his seat between his ablution94. 53 Chapter of the Permissibility of Abandoning a Braided Head in Washing from Impurity - *95. * 54 Explanation of the descent of tayammum and the evidence that the dust of the whole earth is purified if there is no water - *96. - 55 Explaining the characteristic of tayammum, and that it is one blow with the hands and wiping the left hand on the right, and the evidence is that he wipes the left palm with the back of the right palm - *97. * 56 Explanation of the permissibility of blowing in tayammum before wiping with the face and hands, and stating that it begins with the face and then with the hands, and that the janitorial and others in one blow are the same - *98. * 57 Explanation of the permissibility of tayammum by the wall in urban areas, and the evidence that it is permissible to do tayammum when there is no water, even if the water is close to it, if there is fear that the time for prayer is missed99. * 58 Statement of the one who is praying the prayer for impurity, if he finds water, he washes his body - *
3. Beginner of the book menstruation and menstruation
    100. - * 1 A statement of the permissibility of a menstruating woman between them and a garment without the man relieving his needs without the izar - *101. * 2 A statement of the permissibility of drinking a woman's mouth, and the evidence that it is not unclean in this state, the permissibility of its passage in the mosque, the purity of the water that her hand enters into it, and the news that opposes it t102. * 3 Chapter: Permissibility for a menstruating woman to leave her head undoed for ablution if the water reaches the affairs of her head - *103. * 4 Explaining the description of the ablution of the menstruating woman and the affirmation of rubbing her head with the chest and following the opportunity that is held around her vagina after washing - *104. * 5 sections in Al-Mustahaadah - *105. * 6 Explaining the characteristic of the story of Umm Habibah Bint Jahsh, and the evidence that the woman who is suffering from blood stains, was similar to the meaning of Umm Jabibah’s story. She washes for every prayer - *106. * 7 In the case of menstruation, which does not know the occurrence of menstruation due to the change of blood and knew the days of its readers - *107. * 8 Explanation of the permissibility of not making up missed prayers that a menstruating woman leaves during her period - *
4. The Book of Prayer
    108. (1) * - * 1 Beginning with the beginning of the call to prayer and what came in it, and that the prayer before it and Makkah was without call to prayer, and that the Prophet, peace and blessings be upon him, commanded it according to the words of Umar and109. * 2 Explaining Bilal's adhaan and setting it up, and the evidence is that it is intercession, not the tendon, and the iqama is a tendon, and the evidence is that the Prophet, may God’s prayers and peace be upon him, commanded Bilal to intercede the call t111. * 4 Chapter requiring the call to prayer and the iqaamah when attending prayer and that two muezzins are called to prayer - *112. * 5 Chapter on Encouragement for the Adhaan and the evidence that the muezzin is in his call to prayer and standing until the one who is exiled from him has finished the whispering and hypocrisy to the devil's distance from him - *113. * 6 Chapter Permissibility for the Blind to Take a Muezzin - *114. * 7 Chapter on the reward for the call to prayer - *115. * 8 Explanation that the muezzin must answer when he calls the call to prayer, pray on the Prophet, may God’s prayers and peace be upon him, ask the means for him, and the reward for whoever says that - *116. * 9 Explanation that the muezzin’s answer is required, such as what is given and the response of the Prophet, may God’s prayers and peace be upon him, the caller - *117. - * 10 Statement of reward for one who says something like what the muezzin says and says there is no strength or power except with God. When the muezzin says, “The muezzin lives on the prayer.118. * 11 Statement of reward for one who says, if he hears the muezzin, I bear witness that there is no god but God alone and has no partner. . . . . . And what follows from saying
5. Beginner doors of prayer timings
    119. - * 1 And that Gabriel was the mother of the Prophet, may God bless him and grant him peace, and he prayed, so he showed him the times for one time - *120. * 2 Encouragement to keep prayers on time, obligating prayer for its time, and stressing delaying it - *121. * 3 Explaining the time for Zuhr and the necessity to hasten it, even if it is free and harmful, and the permissibility of prostrating on a garment if the heat hurts it - *122. Chapter 4: The necessity of cooling the Dhuhr prayer in the heat and the explanation of the illness in its filing - *123. * 5 In the adjective of the time of noon - *124. * 6 The time for the afternoon prayer - *125. 7 - Statement of the necessity of maintaining the time of Asr prayer - *126. - * 8 chapters on emphasis in the time of Asr - *127. * 9 Explaining what is required of the one who misses the afternoon prayer until the sun sets, and the evidence that whoever misses an obligatory prayer until the time for another prayer begins, he begins with the missed prayer, and if he fears that he wi128. 10 chapters at the end of the afternoon prayer time - *129. - * 11 Stating the reward for the one who maintains the Asr prayer and that there is no prayer after it until the star rises, and the news that opposes it indicates that he prays afterwards when the sun sets and that this is abrogated - *130. 12 Descriptions of the first and end of Maghrib prayers - *131. * 13 Indication of the time for the evening prayer and proof of the seal on the left pinky - *132. - 14 A statement of the permissibility of hastening dinner and hating it to sleep before it and the hadith after it, and the evidence that they are permissible to delay the residency in order to wait for the people of the mosque and hasten it if they meet133. 15 Indication of the name of the Last Isha prayer - *134. * 16 Chapter: The description of the time of Fajr and the end of its time and the recipe for the dawn that when it comes to perform the Fajr prayer if the Fajr prayer and the permissibility of the call to prayer at night, and the evidence that Fajr is the135. * 17 Explanation of the news that the Prophet, may God bless him and grant him peace, was proven at both times, and the evidence that the time for prayers was between the time of the first and the time of the next, and that the one who prayed at the first136. * 18 Explaining the reward and virtue of maintaining Fajr and Asr prayers - *137. * 19 Explaining the times in which prayer was forbidden, the prohibition of praying after the dawn prayer until the sun rose, and the prayer after the afternoon until the sun had set, and what was opposed to it from the news indicating the permissibility138. * 20 The statement of the prohibition on prayer for the one who investigates and prays at sunrise and sunset, and it is not in opposition to Chapter 1, since this prohibition is contrary to the first prohibition, and it is not in it from the Prophet, peac139. * 21 Stating the prohibition of all prayer and the obligation to delay all prayer if the visor of the sun appears until it emerges and if the visor of the sun is gone until it sets, and the evidence is that making up the missed prayer is one of the Sunnah140. * 22 Explaining the prohibition of prayer in three hours and the necessity to abstain from praying in it for reasons that she has - *
6. Beginning of doors in mosques and what is in them
    141. - * 1 Of that is the preference for a distance from the mosque over the relative in performing congregational prayer, explaining the merit of walking to the mosque and its reward, and the necessity of not moving to approach the mosque - *142. * 2 Explaining the virtue of mosques and the reward for their builder - *143. * 3 Explaining the first mosque placed on the ground and the first qiblah of the Prophet, may God’s prayers and peace be upon him, to which he used to pray and convert it, and the evidence that it is permissible for all citizens to take them if they are g144. * 4 Explaining the description of the location of the mosque of the Prophet, may God’s prayers and peace be upon him, and the evidence for the permissibility of taking the mosque in graves if their dirt and everything in them are removed from them and on145. * 5 A statement of the prohibition of praying to graves and evidence of the prohibition of taking mosques in graves, and a statement of the prohibition of taking mosques in blessed camels and praying in them - *146. * 6 Explaining the prohibition of spitting in the mosque and on its wall, and what must be done in the mosque and praying in the mosque and the prohibition of spitting between his hands and on his right - *147. * 7 Demonstrating hatred for someone who seeks lost in a mosque and what the listener must answer in his answer, and the evidence for hatred of work and raising the voice in the mosque from the matter of the world - *148. * 8 A statement of the prohibition of entering the mosque with a stinky wind and a wind of garlic, and an emphasis on it, and the necessity of sitting in his home and retiring from the mosque until its wind is gone - *149. * 9 Explaining the prohibition on eating onions and leeks, and the evidence that it is permissible to eat them, and that whoever eats them does not go near the mosque until the smell has gone - *150. * 10 Statement of the prohibition of seeking to come to the mosque and the proof that it has brought tranquility and dignity, and the obligation of submission when entering and praying for himself and upon leaving it, and the reward for those who intended151. * 11 Explaining that the two rak'ahs are obligatory for one who enters the mosque before sitting, and the one who travels should start at the mosque and pray two rak'ahs there and then return to his home - *
7. Beginning of the chapters of prayers and what is in it
    152. - * 1 Of this is the preference for congregational prayer with the imam over prayer of joy and in the marketplace - *153. * 2 By the virtue of Fajr and Isha prayers in congregation, and stress in leaving them in congregation - *154. * 3 Demonstrate the necessity of performing the congregation and the obligatory prayer if it is called for serenity and dignity, and the prohibition of seeking it and forbidding it in his home - *155. * 4 Chapter of evidence that the one who prays the written one alone does not have to repeat it and he abandons its virtue and the statement of the news opposing the hadith of Yazid ibn al-Asam is the other who copied it - *156. * 5 Explaining the excuse and the causes forfeiting the attendance of the congregation and permitting his prayer alone - *157. * 6 Explain the reward for the five daily prayers and that they are the expiation for sins that are less than major sins - *158. * 7 Stating the reward of the one who sits in the mosque and remains in the place where he prays after praying, and the reward of one who waits to pray in the mosque and is encouraged to sit in the mosque after he prays the morning until the sun rises - *159. * 8 Explanation of the origin of the obligatory prayers, their number, and what degraded and reduced them for Muslims, what has been proven on them and what is added to them is obligatory for the present from it, and what is shortened from the fear parall160. * 9 Explaining the prohibition on standing if the prayer is performed in the mosque from the congregants until they see the imam, and the news that he opposes, indicating the permissibility of standing if the prayer takes place, and that people stand in t161. - * 10 Explaining the permissibility of delaying the imam’s standing in his shrine after the ritual prayer and the muezzin’s delaying the stay after the call to prayer while waiting for the imam - *162. - * 11 chapters in the prayer between the call to prayer and the iqama in the Maghrib prayer and others - *163. * 21 Statement of the prohibition of prayer if the prayer is performed except for the written ones - *164. * 13 Explaining what a man deserves to lead and prohibiting advances in the hands of the Sultan in his prayer and sitting in his house except with his permission, and advancing before the hands of the owner of the house except with his permission - *165. - * 14 Encouragement in the first row for men and women to line the back and the prohibition of raising their heads before men - *166. * 15 A statement that it is mandatory to stand the rows and that straightening the rows is a matter of complete prayer and stress in leaving it straight, and the necessity of completing the first row and then the next - *167. * 16 Chapter on the necessity of advancing the first dreams and forbidding the Imam, then those who color them, then likewise, and the prohibition of delaying the Imam and the necessity of getting close to him as much as possible, and that the Imam says t168. * 17 A statement that the worshiper should go to Sitra and not let anyone pass between his hands, and fight the passerby between his hands, and stress about whoever passes between the hands of the worshiper - *169. * 18 A statement of the amount of the jacket that does not harm the worshiper who passes between his hands behind it, and if he prays to something other than the jacket, the woman, donkey and dog will cut his prayer if they pass between his hands, and the170. * 19 A statement that a goat was placed in the hands of the worshiper, the woman, donkey and dog did not interrupt his prayer if they passed between his hands behind her)171. - * 20 Explaining the permissibility of praying to the camel in the climate, to the sleeping woman, beside her even if she is menstruating, as well as with her shoes, and to the spear placed between the hands of the worshiper, and the evidence is that the172. * 21 The evidence that the Prophet, may God’s prayers and peace be upon him, did not perform witr behind Aisha while she was asleep, and that when he did, he would prostrate, and it was not between him and the qiblah - *173. * 22 The evidence that the imam is a jacket for those behind him and that if the donkey passes between my hands behind the imam, the prayer is not cut off for them - *174. * 23 Indication of the extent of the imam standing from the qiblah and approaching the jacket - *175. * 24 chapters on the prohibition on preventing women if they want to go out to the mosque and from attending mosques are perfectionists, and the evidence is that their presence in congregation is a choice - *176. * 25 Explanation of the permissibility of praying in one garment and in the garment between the two, and in the narrow band whose tip is tight on the neck - *177. * 26 Explanation of the prohibition of praying in one garment if nothing of it is on his shoulders, and the garment is included on the one shoulder and one of his shoulders is visible - *178. * 27 Explaining the permissibility of praying in a single garment wearing it if it includes the worshiper, even if one is for another garment and for more than it, and the permissibility of praying in sandals - *179. - * 28 Explaining the dress that men are forbidden to wear and the attribute of disliked clothing in prayer and the permissibility of prayer on mats, rugs and wine, and to step aside what distracts the worshiper from the qiblah - *180. - * 20 statement banning hair and clothing in prayer and changing a man’s hair ornaments in black and connecting a woman’s hair to others - *181. * 30 Statement of the follower standing with the imam if there is no third with them, and the woman standing if she prayed with them, and the evidence that the person praying with the imam if someone rises with them to pray with them was a boy or man retu182. * 31 Statement of the permissibility of not waiting for the congregation to pray if they delay it from its time, the obligation to perform it on time, and repeat it with the congregation if he prays alone and intends it voluntarily, and the desire to perf183. * 32 Explanation of awareness of the whole congregational prayer if he catches one rak'ah with the imam, and the evidence for realizing the merits of all of it - *184. * 33 The evidence that if the worshiper prays other than the qiblah and he is certain that it is the qiblah, then it becomes clear to him while he is praying that he builds and on accepting the news of one informant - *185. * 34 The evidence that what the person praying behind the imam realized from the imam’s prayer makes his first prayer and his opening to it, and what he opposes from the news indicating that what he missed of prayer is the first of his prayer and the nece186. * 35 Explanation of the prohibition on shortening the prayer and the necessity of erection and stillness in prayer except for the one who has an excuse - *187. * 36 Statement of opposition to the report indicating that it is permissible and not the necessity and desire for long-suffering - *188. * 37 Explanation of raising the hands at the beginning of the prayer before the takbeer, with shoes on his shoulders and for kneeling, for raising his head from kneeling, and that he does not raise between the two prostrations - *189. * 38 Mention of the opposite news of the door before it in raising the hands and the evidence that raising the hands after the takbeer by the ears shoes, and the news that indicates that it is permissible - *190. * 39 Explaining the takbeer in prayer in every raising and lowering - * - *191. Chapter 40 Evidence that the prohibition of prayer is takbeer and analyzing it is the delivery - *192. * 41 Chapter of the permissibility of wrapping his garment after the opening takbeer and placing his right hand on the left, and the evidence that the Prophet, may God’s prayers and peace be upon him, used to cover his hands in his prayer and take them ou193. * 42 Chapter What is said in the stroke for the opening takbeer and recitation, and the evidence that all that is explained in this section of the saying is permissible as well as seeking refuge and that this stroke is in the first rak’ah without the rest194. * 43 Explaining the quality of prayer if the worshiper uses it, then his prayer is permissible, and the characteristic that if he performed it in that capacity he was not a worshiper and he had to repeat - *195. * 44 Explanation of following the imam in prayer and the prohibition of his initiative and the prohibition of the prayer of the follower standing if the imam prays sitting and the permissibility of gesturing and signaling in prayer and the takbeer of the196. * 45 Explanation of the permissibility of leaving the imam in prayer sitting if the imam prays sitting, and the evidence for abrogating the prayer of the follower sitting without an excuse behind the imam if he prays sitting from an illness, and that if t197. * 46 Statement of affirmation in the name of God, the Compassionate, the Merciful at the beginning of the surahs and leaving it to speak out at the opening of the opening of the book in prayer and other surahs - *198. * 47 Chapter of the prohibition of the imam raising his voice in the Qur’an while loudly speaking and being frightened and the necessity of raising his voice in a loud intermediate between loud and silent, as well as other worshipers, and the statement of199. * 48 Explanation of the evidence for the necessity of repeating the prayer for those who did not read the opening of the book onwards, and the clear report that opposes it, and the permission to pray in it if he reads the opening of the book alone - *200. - * 49 He mentioned the news that shows that the imam and the congregation must read the beginning of the book and that whoever did not recite his prayer was incomplete, and the evidence is that whoever did not read it as indicated by the Messenger of God201. * 50 Statement of the permission to read behind the imam and the evidence for his affirmation when he does not loudly until he kneels and the necessity to listen to the imam if he recites aloud, and the news that opposes him indicating the necessity of re202. * 51 Explaining the characteristic of the prayer of the Messenger of God, may God bless him and grant him peace, and appreciating her bowing and prostrating, and the straightening of kneeling and prostrating, and that standing in it is as much as the leve203. * 52 A statement prohibiting the imam’s initiative to kneel and prostrate, raise the head from bowing and prostrate, and stress in it, and the evidence is that if the follower enters with the imam in his prayer, then the imam precedes him by kneeling or p204. 53 Chapter on the obligation to establish and complete kneeling and prostrating - *205. - * Explaining that speaking in prayer is prohibited after it is permitted in it, and the evidence is that whoever speaks in it of a mistake and in the place he thinks it is permissible for him his prayer is permissible and the permissibility of returning206. * 55 Explaining the characteristic of the work that the worshiper is permitted to do in his prayer that is not from it, and the person who wants to do it badly for himself and the Devil cursing it if he is subjected to intimidation, and the evidence is th207. * 56 Explanation that the Prophet, may God’s prayers and peace be upon him, carried the imamate of Bint Zaynab when praying on the shoulders, permitting prayer with her, and twisting it from Ibn Abbas’s ear and turning it from place to place - *208. * 57 Explanation of the permissibility of the imam if he prays in a place higher than the place of the congregation and the permission to go down and ascend to it, and the evidence for the permissibility of the worshiper being late to the line behind him209. * 58 Explaining the characteristic of the length of standing in the noon prayer in the first and second rak'ah, and that reading in each rak’ah with the opening of the book and a surah, and easing standing in the last two rak’ahs, and that reading in each210. 59 Statement mentioning news that shows reading in the Maghrib prayer - *211. - * 60 Mention of news that shows reading in the evening prayer - *212. * 61 Mention of the report in which it is forbidden to long Qunut in the evening prayer and a surah in which it is read and the permissibility of repeating the prayer in congregation if it is praying in congregation again, and the evidence for the permiss213. * 62 Statement of news that shows the recitation in the morning prayer and the evidence for reciting some of the surah in it and reciting a surah in two rak'ahs - *214. - * 63 Explanation of the permissibility of two and three surahs in one rak'ah and encouragement to recite a surah in every rak'ah - *215. * 64 Explanation of the adjective of kneeling in prayer and straightening the back in it, the prescription for placing the hands on the knees in it and the permissibility of the application in it, and the statement of the news - * - * The opposite of the216. * 65 Statement of the report clarifying what the Prophet, peace and blessings be upon him, said in his bowing - *217. * 66 Chapter on the necessity of venerating the Lord, the Almighty, in bowing and diligence in supplication in prostration, and the prohibition of reading in bowing and prostrating - *218. * 67 Explaining what the worshiper says when he raises his head from bowing, how much he stands, and the worshipers remain standing until the imam prostrates then they prostrate, and the length of sitting between the two prostrations - *219. 68 Explaining the reward for prostration and exhortation in prostration - *220. 6 9 Explaining the characteristic of prostration and its affirmation over the seven greatest and prohibiting the handcuff of hair and clothing - *221. * 70 Explaining the necessity of moderation in prostration, placing the hands, raising the elbows, and prohibiting spreading the arms in it as a dog extends its arms - *222. 71 Explanation of the saying of the worshiper in his prostration and the statement of the feet being straightened in prostration - *223. - * 72 That the imperative to sit on the feet and remain steady between the two prostrations, the prohibition against the heels of the Devil, and the permissibility of lying on the feet during the prayer between the two prostrations - *224. * 73 Explanation of the permit to level the pebbles and dirt for the position of prostration in prayer once, and the evidence that it is disliked except when it is necessary - *225. - 74 Explaining the necessity of the two prostration of forgetfulness on the one on whom his prayer was attained, and he did not know how much he prayed, and the evidence for its permissibility, and he is a regular in the Tashahhud without standing for it226. * 75 Chapter of permissibility for the one who forgot the tashahhud in the first two rak'ahs of Zuhr and elsewhere and got up to go ahead in his prayer and not sit and prostrate two prostrations, he should say takbeer in each of them before the rak'ah and227. * 76 Explanation of the permissibility of a Muslim in the first two rak'ahs of Zuhr and Asr, forgetting to build on his prayer, and if he turns his back to the qiblah, or leaves the mosque, or speaks and prostrates the two prostration of forgetfulness aft228. * Chapter of submission after the two prostrations of forgetfulness and building upon his prayer after entering his home and returning to his prayer place if he forgot - *229. * Explaining that the two prostrations of forgetfulness are obligatory for the doubter in his prayer and that if the imam forgets of his prayer, the one who is praying must remember him, and that the one who is skeptical in his prayer does not return to c230. * 79 Explaining the evidence for permitting the prayer of the doubter in it if it is more and his illusion is that it is right, and if he does not return to his certainty if he performs the two prostrations of forgetfulness and the prescription for his pr231. * 80 Explaining the evidence for the necessity of the two prostrations of forgetfulness. If the Sahi forgets them in his prayer, and if he departs from them or speaks, then he returns to prostrate them - *232. * 81 Chapter requiring the two prostrations of forgetfulness to the forgetful person in his prayer and to the one who increases or decreases in it, and the leave of prayer if he prays the Zuhr or Asr prayer by five or increases in his prayer over what is233. * 82 Chapter on evidence for the necessity of prostration for one who recites the prostration and confirming the prostrations in the surahs - *234. * 83 Chapter on proving the prostration in Surat An-Najm and the evidence that when the reciter recites, he will prostrate with him, and that whoever hears it does not have to prostrate until the reciter prostrates - *235. * 84 statement of proving prostration in! 2 <If the sky split> 2! And ! 2 <Read in the name of your Lord who created> 2!236. 85 Chapter: The necessity of praying upon the Prophet, may God’s prayers and peace be upon him, after the peace be upon him and upon the righteous servants of God in tashahhud and its reward - *237. * 86 Chapter on permitting prayer for someone who does not intend to be his imam, and the evidence is that whoever catches with the imam some of his prayers is that it is his first prayer and it is permissible to leave the muezzin waiting for the imam whe238. * 87 Chapter of evidence that if the worshiper raises his head from prostration from the first and second rak'ah he gets up and does not stand still before standing - *239. * The door to the permissibility of the worshiper, if he opens the prayer standing, to kneel and if he opens sitting, to kneel standing and the statement opposing him indicating the prohibition of bowing standing if he opens sitting and kneeling if he ope240. * 89 He mentioned the news that the Prophet, may God’s prayers and peace be upon him, did not pray sitting until at the end of his life he used to pray sitting while volunteering - *241. * 90 Explanation of the merit of the prayer based on the prayer of the seated and the evidence that the written prayer is not permissible to pray sitting - *242. * 91 Chapter on the characteristic of sitting in prayer and the evidence that sitting in the first and last two rak'ahs is one and rests on his left thigh and puts his left foot between his thigh and leg and brushes his right foot, and that in every two r243. * 92 Chapter on the description of placing the hands on the knees in the Tashahhud, holding the fingers, and pointing in the index finger, and the evidence that placing the hands on the thighs and the knees is permissible - *244. * 93 Demonstrating prejudice with his left hand on his left thigh in the tashahhud, and taking the left knee with the left hand and placing his right hand on his right thigh and left on his knees - *245. - * 94 Indication of pointing with the forefinger to the qiblah, throwing the gaze at it and leaving it to move with the pointing - *246. * 95 Chapter on the necessity of reciting the Tashahhud when the Qi'dah and opening it with greetings and the evidence that it is not in it in the name of God - * ____________________247. * 96 Chapter requiring the choice of supplication after completing the tashahhud and the ruling of peace upon the servants of God and the blessing of peace upon himself and the righteous, and the evidence that peace is one of the names of God - *248. 97 - Explanation of the prohibition of clapping in prayer for men and its permissibility for women and the permissibility of praise in it for the congregation and the worshiper alone if he is a representative in his prayer with which he wants to inform ot249. * 98 Explanation of the supplication that the worshiper invokes after the worshiper has finished the tashahhud before the salutation and the necessity of seeking refuge from four things in the last tashahhud - *250. * 99 Explaining the two salvations when completing the Tashahhud - *251. * 100 A statement of evidence that one tasleem is not sufficient in a group of tashahhud, until two tasleem are delivered, and the evidence is that it is permissible to say one tasleem to the one who is praying alone - *252. * 101 Mention of the news that shows the words of the Prophet, peace and blessings of God be upon him, after the delivery of the tashahhud, and informing him behind him that his prayer has ended by the one who conceals his emptiness from the prayer by tak253. - * 102 Explaining the words of the Prophet, peace and blessings be upon him, contemplating every prayer of praise to God Almighty - *254. * 103 Encouragement to praise, praise, and envy in contemplating every prayer and its reward - *255. 104 Chapter on the description of the imam leaving after the end of his prayer and the prohibition of the imam leaving before him - *256. 105 Chapter: Hatred of prayer in the place where he sleeps, so that he does not wake up until he misses the time for prayer - *257. Chapter 106: The obligation to make up a written prayer if Onam forgets it at the time he mentioned, or he wakes up without defending it, and the statement of the news that allows him to defend it, and the evidence for the use of the obligatory prayer in258. * 107 Chapter Raising the Sins of the Sleeper and the Forgetting for his prayer and that there is no negligence in it, and the negligence of one who leaves the performance of his obligatory prayer until the time for another prayer enters and the obligatio
7. Beginning of the chapters of prayers and what is in it
    259. - * 108 - Chapter of the reward for the Sunnah prayers that are offered with the prescribed prayers, which are two rak'ahs before dawn, four before noon, two rak'ahs after the evening prayer, two rak'ahs after the evening prayer, and two rak'ahs after the260. * 109 Chapter of the five Sunnah prayers in which the Messenger of God, may God bless him and grant him peace, used to pray during the day, during which he used to pray - *261. - * 110 - Chapter requiring prayer between all the adhaan and Iqamah, and the evidence that it is permissible and permissible for supererogatory prayers before sunset prayer - *262. * 111 Explanation of the reward for Duha prayer, the evidence that it is two rak'ahs or more, and its answer, and the statement opposing its permissibility, and it is permissible to omit it - *263. * 112 A statement of proof of the Duha prayer who did the Messenger of God, may God bless him and grant him peace, and that it is two and four rak'ahs and above, and the statement of the report indicating that the Prophet, may God’s prayers and peace be u264. * 113 He mentioned the news narrated on the authority of Umm Hani on the authority of the Prophet, peace and blessings be upon him, in the Duha prayer, indicating its time, and that she had only seen him prayed once, and that he had prayed eight rak'ahs a265. * 114 Chapter on Encouragement to pray in the migration and at the close of the meridian, and the evidence that it is better than the Duha prayer - *266. * 115 Chapter on the merit of praying between dawn prayers between noon prayers over all other redundant prayers that are prayed during the day at a time other than this time and the evidence that they are equivalent to the night prayer - *267. * 116 Explanation of the necessity of the two rak'ahs that a man prays in the mosque if he wants to sit in it, and the evidence that they are not for those passing through it, and their obligation in it for the one coming from travel - *268. * 117 - Explaining the merit of the two rak'ahs before the Fajr prayer - *269. * 118 An indication of the time during which he prays the two rak'ahs before the Fajr prayer and the evidence that he prays when the dawn breaks until the prayer takes place, and that they are light and there is no prayer after Fajr except for these two r270. * 119 Chapter on the permissibility of lying down after the two rak'ahs of Fajr and the hadith after them before the written prayer and reciting in them that he used to pray in his home and that volunteering at home and the two rak'ahs of Fajr at home is271. * 120 Explanation of the permissibility of Qunoot in Fajr prayer if he wants to pray for someone or supplicate for someone after he raises his head from bowing and says: Hear by God to whom our Lord praises Him and to you is praise, then supplicate a litt272. * 121 He mentioned the report that shows that the channels after he raises his head at the end of the rak'ah of Fajr prayer, and the evidence that there is no takbeer if he wants to recite qunoot - * ____________________273. * 122 Chapter of the Sunnah in Qunoot and supplication in it for Muslims if the enemy defeats them and leaves Qunoot if they salute and return to their families274. * 123 Explanation of the permissibility of Qunoot for enemies who inflict death on some Muslims, even if they do not have victory or fear over Muslims at the time of Qunoot, and the evidence is that the Qunoot of the Prophet, may God’s prayers and peace b275. 124 The permissibility of Qunoot in the noon prayer in the next rak'ah he calls for the believers and curses the unbelievers - *276. * 125 Chapter on permitting qunoot in Maghrib and supper in the next rak'ah - *277. - * 126 Chapter on Encouragement for the Night Prayer and supplication during it, and the evidence that the best prayers are the night prayers and that the supplication is answered after the third of the night, and that the hour in which the supplication278. 127 Chapter: The virtue of midnight prayer over the rest of it until one sixth remains - *279. * 128 Chapter on the merit of praying at the end of the night over the beginning - *280. * 129 Explaining the evidence for the necessity of praying at night, and stating the report indicating that praying at night is not obligatory and that the two verses from the end of Surat Al-Baqarah are part of the recitation at night - *281. * Chapter 130 Evidence for the hatred of sleeping for someone who is in a position to do the night until the urine of Satan becomes evident in the ears of those who have been afflicted with that - *282. * 131 Explanation of the obligation to sleep and lie down if the worshiper sleeps in his prayer if the Qur’an has sought refuge in his tongue, and the evidence for the prohibition of prayer so that his prayer and reading it is reasonable - *283. * 132 - Explaining the prohibition of prayer when laziness and apathy and carrying on the soul beyond its capacity in order for it to be active and tolerate it - *284. * 133 He mentioned the outlined report the supplication of the Prophet, may God bless him and grant him peace, when he rose from the night to prayer and read the verses from the end of Surat Al-Imran, and the statement that it is permissible to look and r285. Chapter 134: Chapter on requiring two light rak'ahs for the one standing at night to pray if he wants to start the prayer - *286. * 135 Chapter mentioning the clear report that the Prophet, may God’s prayers and peace be upon him, said if he opened his prayer at night before reading - *287. * 136 Indication of the time when the Prophet, may God bless him and grant him peace, rose up at night, and that he used to sleep at the time of magic, and his family would come at that time after he finished praying - *288. 137 Explanation of the permissibility of performing Witr at any hour of the night and that the Prophet, may God’s prayers and peace be upon him, may have performed Witr at the beginning of the night and the permissibility of reciting out loud in prayer at289. - * 138 Chapter on Witr prayers and that the worshiper at night must make his last prayer a string, and the evidence is that he is not obligatory and that the time for Witr is at night, and if he misses Witr at night and prays Fajr, he does not make it up290. * 139 Explanation of the characteristic of the Messenger of God, may God bless him and grant him peace, standing at night, his ablution, prayer, and lying down after his prayer and supplication, if he finishes his prayer and that he prays thirteen rak'ahs291. * 140 The clear report mentioned that the Prophet, may God’s prayers and peace be upon him, performed a prayer of nine, seven, and five rak'ahs, and that he had prayed eight rak’ahs and did not sit until the end of the rak’ahs during the night prayer, the292. - * 141 Statement of news that contradicts the news of Aisha advanced in Witr from her narration, and that he, may God bless him and grant him peace, used to say salaam in every two rak'ahs, then pray Witr with one rak'ah - *293. * 142 Explanation of the permissibility of the worshiper at night if he performs the rak'ahs to pray two rak'ahs after Witr except for the two rak'ahs before dawn from the narration of Aisha and the statement of the opposing report to him that the Prophet294. * 143 Chapter of the report indicating that the Prophet, may God’s prayers and peace be upon him, commanded the worshiper at night to pray by two rak'ahs and to say the salutations in every two rak'ahs, and to perform Witr with one and make it the last of295. * 145 Chapter on the imposition of the traveler's prayer, and the evidence that the one on whom the resident's name falls to pray four - *296. * 146 Explaining the prayers of the Prophet, may God bless him and grant him peace when traveling, and forsaking the Sunnah prayers that he used to pray in Hatra - *297. - * The clear report mentioned that the Prophet, may God bless him and grant him peace, had prayed two rak'ahs on travel, security and prayer, and that he had prayed the two voluntary rak'ahs before dawn - *298. * 148 Explanation of the permissibility of Witr when traveling for the female companion, where she was directed, and that the Prophet, may God’s prayers and peace be upon him, used to pray a naafil prayer over a camel while traveling. The gesture of prost299. * 149 Indication of the timing for shortening the prayers if the traveler leaves his country, the travel in which it is permissible to shorten his prayers, and the permissibility of shortening the traveler if he stays in a town for ten - *300. * 150 Explanation of the permissibility of prayer while on the road when traveling, if the muezzin says in his ears, pray on your travels, and the evidence is that it is necessary to attend the congregation if the muezzin does not call him and the call to301. 151 - Explanation of the permissibility of joining the two prayers while traveling, and the evidence that combining them when necessary and that he delays Maghrib until dinner, so he prays after twilight and does not offer dinner, so he prays with Maghrib302. * 152 Explaining the way to combine Zuhr and Asr, and that he delays Zuhr until the time for Asr begins, then prays between them and does not hasten 'Asr, so he prays with Zuhr and that when traveling is out of necessity - *303. - * 153 He mentioned the clear news that the Prophet, may God bless him and grant him peace, was if he departed from travel before the time for Zuhr began, he would delay it until he prayed with Asr at the time of Asr, and if he moved after the time of Zu304. * 154 He mentioned the news of Ibn Abbas and Mu'adh on the authority of the Prophet, may God bless him and grant him peace, when he combined the two prayers during travel - *305. * 155 He mentioned the news of Ibn Abbas on the authority of the Prophet, peace and blessings of God be upon him on a Friday between the prayers in urban areas, and that he delayed Maghrib and the statement of the opposing report that required him to perf306. Explaining the obligation of the prayer of fear and that it is a rak'ah307. - * 157 statement mentioning the news of Ibn Omar on the authority of the Prophet, peace and blessings be upon him, in the prayer of fear, and the evidence that it is two rak'ahs and that it is permissible for the person praying with the imam one rak'ah a308. * 158 He mentioned the news of Jaber on the authority of the Prophet, may God bless him and grant him peace in the prayer of fear, which is two rak'ahs and in its description that the enemy, if they are between the Muslims and the qiblah, line up behind t309. - * 159 He mentioned the news of Sahl bin Abi Hatmah on the authority of the Prophet, may God bless him and grant him peace, in the prayer of fear, which are two rak'ahs, and she described that a group of Muslims grow up with the imam and a sect guards th310. * 160 Explanation of the prayer of fear of the enemy before their meeting and standing for the Muslims, and I described it as the imam prays in a group of two rak'ahs and the other sect guards them, then leaves the one that prayed so that it stands in the311. 161 Explanation of the necessity of the eclipse prayer - *312. - * 162 He mentioned the necessity of remembrance of God and his forgiveness at the time of the eclipse, and the evidence that it is a warning and a warning to the worshipers to stop sins and fear the curse of God, and indicate the initiative to the mosqu313. * 163 The clear report mentioned that the Prophet, peace and blessings be upon him, had prayed six rak'ahs in four prostrations in two rak'ahs - *314. * 164 The clear report mentioned that the Prophet, peace and blessings be upon him, had prayed four rak'ahs in the eclipse in four prostrations in two rak'ahs, and that he lengthened standing between bowing and prostrating, and he read in his standing bet315. * 165 Explaining the recitation out loud in the eclipse prayer and the ability to stand and recite in it and that they are two rak'ahs in which there are four rak'ahs and four prostrations he says in raising the head from the bowing every time God hears t316. - * 166 Chapter mentioning the clear news that the Prophet, may God bless him and grant him peace, prayed eight rak'ahs and four prostrations in two rak'ahs during the eclipse - *317. * 167 Chapter mentioning the evident news that the Prophet, peace and blessings be upon him, was raising his hands standing in the eclipse of the sun to the qiblah, praising, praising, exulting and making supplication until he regretted it. He prayed two318. * 168 Chapter on commanding alms, charity, supplication at the time of an eclipse of the sun, and prayer from the time it is eclipsed until it is revealed - *
8. Drops book
    319. Door320. * 1 Chapter explaining the time for changing the robe and that if the imam wants to pray, he turns his back to the people, faces the qiblah, turns his robe, and then prays two rak'ahs and loudly in them321. * 2 Chapter of evidence that the Prophet, may God’s prayers and peace be upon him, drew his face to people, then turned his face to the qiblah and called after - *322. 3 Chapter: The adjective of raising the hands in the supplication for rain - *323. - * 4 Chapter Explaining the supplication that the Prophet, may God’s prayers and peace be upon him, called for in rain, permitting rain in the sermon, and the evidence that the sermon is in rain before prayer and permitting supplication to trap rain if i324. - * 5 Chapter mentioning the clear news that rain is a mercy and the temptation to uncover a garment from its head and shrink it when it is raining until it hits it - *325. - * 6 Chapter Explaining what the wind is afraid of when it blows, seeking refuge from its evil, asking about its good, and the evidence that it is from God, perhaps it was mercy and perhaps it was a curse, and that the Prophet, may God’s prayers and peac326. * 7 increases in dropsy that was not given by a Muslim, may God have mercy on him, in his book - *
9. Beginner book collection
    327. - * 1 The emphasis is placed on leaving her presence, and the evidence that it is imposed, and her presence is imperative - *328. * 2 Chapter explaining the merits of Friday and the encouragement to supplicate and pray on it - *329. * 3 Chapter mentioning the clear news that Friday is a light hour in which a worshiper standing in the prayer does not agree with him unless he is answered, and the evidence is that it is not after the afternoon in the hour in which he does not pray, and330. 4 Chapter explaining the surah that is recited on Friday in the Fajr prayer - *331. - * 5 Chapter Explaining the report that requires washing on Friday for every wet dream, perfume and toothpicks, the evidence that it is on men, not the women, who attend Friday and those who do not attend it, and the statement of the report that requires332. * 6 Chapter mentioning the clear news that it is obligatory for those who come to perform the ablution on Friday, and the evidence that it is not obligatory for those who did not come - *
10. 10 Book of Zakat
    333. Door334. * 1 Chapter explaining the prohibition of giving alms to the Prophet, may God’s prayers and peace be upon him, and whoever is among them among the young who has not reached puberty and the old, and the evidence is that whoever ate the forbidden and did no335. * 2 Chapter on Encouragement of one who brings his charity to the Imam before he asks her - *336. - 3 Chapter explaining the imposition of zakat and that if the imam sends the mutawalli to another town to take it from the rich, he orders it to be returned to their poor, and the evidence is that it does not go out from one town to another town and that337. * 4 Chapter explaining the permissibility of the one who is in charge of taking alms and zakat to take the wages of his work on that338. * Evidence that it is permissible for the imam to delay charity for those who owed charity with his money and for leaving it to those who spend it for the sake of God and who need it, and for those who have the fifth share - *339. - * 6 Chapter Evidence that Zakat is obligatory on women's jewelry if it has reached what Zakat is due, that it is permissible for women to give their husbands from it if they are poor, and that it is permissible to eat them if they spend on them from it,340. * 7 Chapter explaining the permissibility of the charitable person accepting the gift from his charity that charity and the statement of the report indicating the prohibition of the oud in his charity by buying and others if it is sold - *341. * 8 doors. . . . - *342. * 9 Chapter explaining the foods that must be taken out, namely food, barley, dates, raisins, and pickles, and the evidence that they only come out on the day of Eid al-Fitr is that they are not given less than a saa '- *343. Chapter 10: Evidence that this Zakat should not be paid less than one saa ', and the obligation to pay it to the old and the young - *344. * 11 Chapter on reporting that is required to be taken out of three varieties and does not contain wheat - *345. * 12 Chapters explaining the permissibility of playing on the day of Eid and beating the tambourine during the days of Al-Tashreeq, and the evidence that it is on days other than Eid is disliked - *346. * 13 Chapter on permitting playing in the mosque, looking at it and working in it on the day of Eid - *347. Chapter 14 Explaining the permissibility of half of one-tenth of what is irrigated in Al-Saniya - *
11. The beginning of the fasting book
    348. - * 1 And what is in it and the explanation of the merit of fasting and the reward of fasting - *349. * 2 Chapter explaining the news that the fasting person is obligated to keep his fast and prohibiting lust and obscene speech on the day of his fasting and permissibility of informing him, and the evidence that there is no hypocrisy - *350. * 3 Chapter Explaining the merit of the month of Ramadan over the other months, and the evidence that acts of righteousness in it for a Muslim are easier than it is in other months - *351. * 4 Chapter Explaining the Rewards of the One Who Fasts Ramadan and the Virtue of His Fasting if He is Followed by Fasting Six Days of Shawwal - *352. * 5 Chapter explaining the prohibition of fasting Ramadan by fasting a day or two from the end of the month of Sha'ban, and that the news that requires fasting at the end of the month of Sha'ban indicates that the prohibition on his fasting is for those w353. * 6 Chapter explaining the prohibition on fasting the last half of Sha'ban and the statement against it that his fasting is permissible and the report that shows the virtue of fasting over the fasting of the other months and indicates the attenuation of t354. * 7 Chapter mentioning the clear news that the month will be twenty-nine and will be thirty, and that the two months of the year do not meet in the twenty-nine of Ramadan and that Hijjah355. - * 8 Chapter mentioning the clear news that some of the new moons are greater than others, and that if it is great, it is only counted for a night, and the evidence is that the sighting of the crescent is where the night falls - *356. * 9 Chapter on the report that obliges the one who wants to fast to commit suicide and encourage it, and the statement indicating that it is permissible - *357. Chapter 10: Explaining the time to eat magic and the permissibility of eating it until the true dawn becomes clear, and if the call to prayer is heard before that - *358. * 11 Chapter explaining the permissibility of desertion until the white of the day becomes evident and the evidence that the one who is in it is permissible to eat until he is certain during the day - *359. * 12 Chapter explaining the characteristic of Fajr by which food and drink are forbidden and the permissibility of eating, drinking and intercourse before it and that the whites before it is not called Fajr. The statement of the Sunnah in the muezzin info360. * 13 Chapter Explaining the time that a fasting person will break the fast and the evidence that when that time begins, the fasting person will break the fast, and if he did not eat or drink - *361. Chapter 14 Explaining the urgency to break the fast for the fasting person - *362. * 15 Chapter explaining the prohibition against intercourse in Ramadan and the evidence that it is permissible for those who can tolerate it and that the prohibition against it is in the company of people - *363. * 16 Chapter of evidence that if a fasting person continues he will break the fast if the sun sets - *364. * 17 Chapter mentioning the clear news that the Prophet, peace and blessings be upon him, used to fast while traveling in Ramadan and break the fast of his companions - *365. * 18 Chapter explaining the invalidation of the virtue of fasting when traveling, and the evidence that breaking the fast in travel is better than fasting, and the statement of the news opposing the invalidation of the virtue of fasting and showing its re366. Chapter 19 stating the prohibition of fasting in the invasion when meeting with the enemy is expected a day later and permitting it before it - *367. * 20 Chapter mentioning the clear news that the fasting person during travel is not permitted to defame the one who breaks the fast with his breaking the fast, nor for the one who breaks the fast to blame the fasting person, and that the Prophet, peace an368. - * 21 Chapter mentioning the news indicating the permissibility of breaking the fast in every travel and the permissibility of breaking the fast if he starts fasting at the beginning of the month, and the permissibility of fasting if breakfast begins - *369. * 22 Chapter explaining the obligation of fasting for the one who catches the month, the necessity of breaking the fast in travel, and the statement of the report that shows that it is permissible and copying the blood money for one who does not abide by370. * 23 Chapter Explaining the permissibility of fasting the one who has eaten and the drinker by mistake, and that he does not have to repeat it, and the evidence is that he who commits sihr while he is certain that it is night, then it becomes clear otherw371. * Chapter 24 Explaining that it is permissible to break the fast of a fasting person from a voluntary fast, and the evidence is that he does not have to repeat that day, and that if the fasting person intends to fast, he intends it at night and becomes fa372. * 25 - Chapter explaining the permissibility of fasting if the dawn catches it while it is avoiding intercourse and the permissibility of intercourse in the month of Ramadan at night - *373. * Chapter 26 Explaining the prohibition of sexual intercourse in the month of Ramadan during the day, and the expiation in it, and the evidence that he has to offer expiation in all cases under the condition that fasting is obligatory for him or not if th374. * 27 Chapter Evidence that charity is obligatory on the one who falls on his wife during Ramadan during the day, and if he is not there for her, and that she is not forfeited because of her because of her, and that if he reaches her, she will give her cha375. Chapter 28 Explaining the obligation of atonement for one who breaks his fast in Ramadan intentionally freeing his neck or fasting for two consecutive months or feeding sixty poor persons - *376. - * 29 Chapter explaining the permissibility of direct and kissing of one who is fasting during the month of Ramadan and elsewhere, and the evidence for the desirability of leaving them - *377. * Chapter 30 Explaining that the fasting of Ramadan is forbidden for a menstruating woman and the necessity to repeat it and the permissibility of delaying it until the month of Ramadan - *378. * 31 - Chapter of reporting that the guardian of the deceased is obligated to make up his fast on his behalf if he dies and owes an obligatory fast - *379. - * 32 Chapter explaining the days that the Prophet, may God bless him and grant him peace, forbade their fasting on the day of al-Fitr and the day of Eid al-Adha - *380. * 33 Chapter explaining the prohibition on fasting the days of Mina, which are the days of Tashreeq - *381. * 34 Chapter explaining the prohibition against singling out Friday to fast among the days and prohibiting its fasting unless he fasts with it one day before or after it - *382. Chapter 35 mentioning the news indicating the prohibition of eternal fasting and nullification of its virtue - *383. Chapter 36 Mentioning the news that opposes the prohibition of narrating fasting and the evidence that the virtue of Rajab fast is invalidated - *384. Chapter 37 Explaining the prohibition of a woman’s voluntary fasting except with her husband’s permission if he is a witness - *385. * 38 Chapter Explaining the Virtue and Rewards of Fasting Arafah, the Reward of Fasting the Day of Ashura, the Encouragement to Fast on Monday, and the Virtue of Fasting Three Days of Each Month, and the Evidence That There is No Half of the Month in Fast386. * 39 Chapter mentioning the news that shows that there is no better month in the year in which he fasts after Ramadan than Muharram and that there is no day in the year after Ramadan that the fasting person fasts is better than the day of Ashura - *387. Chapter 40: The description of the beginning of Ashura and the Prophet, may God’s prayers and peace be upon him, commanded his companions to fast - *388. * 41 Chapter of the report requiring fasting on the day of Ashura, and the news indicated to him that the order to fast is abrogated and that his fasting volunteered for those who fasted. The report stated that the Prophet, may God’s prayers and peace be389. - * 42 Chapter mentioned the clear news that fasting the day of Ashura was not originally obligatory, and that the Prophet, may God’s prayers and peace be upon him, fasted after he was told that his action was permissible and that he, peace and blessings390. * 43 Chapter mentioning the news that the Prophet, may God’s prayers and peace be upon him, fasted on the day of Ashura cheated on the tenth day, and the evidence is that the Sunnah is in his fasting on the ninth day - *391. * 44 Chapter explaining the encouragement to fast in Shaban and the description of the fast of the Prophet, may God’s prayers and peace be upon him, and that he did not fast during the ten days of Dhu al-Hijjah or the day of Arafah, and the explanation of392. * 45 Chapter mentioning the clear news that the most beloved of fasting is to God Almighty and the best of it is the fast of David, peace be upon him, fasting a day and breakfast a day - *393. * 46 Chapter: Encouragement to perform the night prayers and prayers in the month of Ramadan and its reward, and that the Prophet, may God’s prayers and peace be upon him, prayed these prayers in the mosque and people prayed with him, and the evidence is394. Chapter 47 Explaining the permissibility of chastity in the month of Ramadan at night to pray and meet for her in the mosque - *395. * 48 Chapter of the amount of the number of rak'ahs that the Messenger of God, may God bless him and grant him peace, used to pray at night in the month of Ramadan, and that he used to follow them throughout the rest of the months - * Sufyan bin Uyaynah n396. * 49 Chapter mentioning the news opposing the report of Alqama on the authority of Aisha in Eithhar days from among the days by the work that indicated that the Prophet, may God’s prayers and peace be upon him, used to strive in the last ten days of Ramad397. * 50 Chapter explaining the departure of the Prophet, may God’s prayers and peace be upon him, from his house at night to the mosque for night prayers, raising his hands in his prayer and the prayer of his companions behind him, and permitting the imam to398. * 51 Chapter of the description of the beginning of the I'tikaaf of the Prophet, may God bless him and grant him peace, in the mosque in the month of Ramadan, and that he only observed i'tikaaf in contact with Laylat al-Qadr, and it was not more than ten399. * 52 Other chapter Evidence for the necessity of i'tikaaf in the month of Ramadan in the last ten days, that following the Sunnah in leaving i'tikaaf before the ten days, that the night in which the night of Qadr was hoped would rain, and that the Prophet400. * 53 Chapter indicating the hour and time during which the Prophet, may God’s prayers and peace be upon him, used to perform i'tikaaf and the evidence that, peace and blessings of God be upon him, he did not perform i'tikaaf at night - *401. * 53 Chapter explaining the permissibility of women to perform I'tikaaf in the mosque, and the evidence that their i'tikaaf is prohibited except with the permission of their husbands and that they do not have to make up the i'tikaaf if they break their i'