with Abu Umamah al-Bahili and others among the Companions of the Prophet (peace and blessings of Allah be upon him). When they would return from the Eid, they would say to one another: "Taqabbal Allah minna wa mink" (May Allah accept from us and from you) (15). Ahmad said: The chain of narration for the hadith of Abu Umamah is a good chain. Ali ibn Thabit said: I asked Malik ibn Anas thirty-five years ago, and he said: "We have always known this in Medina." It is narrated from Ahmad that he said: "I do not initiate it with anyone, but if someone says it to me, I respond to him."

Section: The Judge (al-Qadi) said: There is no harm in the "Ta'rif" (congregational prayer/gathering for Dhikr) on the eve of Arafah in the cities. Al-Athram said: I asked Abu Abdullah (Ahmad) about the Ta'rif in the cities, where people gather in the mosques on the day of Arafah. He said: "I hope there is no harm in it; more than one person has done it." Al-Athram narrated from al-Hasan, who said: "The first to perform the Ta'rif in Basra was Ibn Abbas, may Allah have mercy on him." Ahmad said: "The first to do it were Ibn Abbas and Amr ibn Hurayth (17)." He said: "Al-Hasan, Bakr (18), and Muhammad ibn Wasi (19) used to attend the mosque on the day of Arafah." Ahmad said: "There is no harm in it; it is merely supplication and remembrance of Allah." He was asked: "Do you do it?" He said: "As for me, I do not." It is narrated from Yahya ibn Ma'in that he attended with the people on the eve of Arafah.

Book of the Prayer of Fear (Salat al-Khawf)

The prayer of fear is established by the Book (Quran) and the Sunnah. As for the Book, it is the saying of Allah the Exalted: "And when you are among them and lead them in prayer..." (20) [up to] the end of the verse. As for the Sunnah, it is established that the Prophet (peace and blessings of Allah be upon him) used to perform the prayer of fear. The majority of scholars agree that its ruling remains valid after the Prophet (peace and blessings of Allah be upon him). Abu Yusuf said: "It was specific to the Prophet (peace and blessings of Allah be upon him), because of Allah's saying: 'And when you are among them.'" This is not correct; for what was established for the Prophet (peace and blessings of Allah be upon him) is established for us, unless evidence exists that it was specific to him, for Allah the Exalted commanded us to follow him by His saying: "So follow him" (21). He (the Prophet) was asked about kissing while fasting, and he replied: "I do that." The questioner said: "You are not like us." He became angry and said: "I truly hope that I am the most God-fearing of you, and the most knowledgeable of what I guard against" (23). If it had been specific to his actions, reporting his action would not have been a sufficient response, nor would he have become angry at the questioner's statement "You are not like us"; because the speaker's statement would then have been correct. The Companions of the Prophet (peace and blessings of Allah be upon him) used to argue based on the actions of the Messenger of Allah (peace and blessings of Allah be upon him), and they viewed them as contesting his speech and abrogating it. This is why, when Aishah and Umm Salamah reported that the Prophet (peace and blessings of Allah be upon him) would wake up in a state of janabah (major ritual impurity) without a wet dream, then perform ghusl, and fast that day (24), they abandoned the report of Abu...