I have turned my full attention
When reciting these words, we should ask ourselves what we are turning our attention away from, because we cannot turn our attention towards something without turning our attention away from something else. What was our mind occupied in before Salat? It is the thoughts of that work or that conversation that are most likely to pick up from where they left off as soon as our mind wanders in Salat. What thoughts does our mind generally wander into when we get distracted in Salat? Being aware of our daydreams is an important self-analysis. Here, we preemptively make up our minds to turn our attention away from them. The words “I have turned my full attention” make us aware of what we need to be turning our attention away from.
This same point is also found in the word Hanif , which means, “one who turns his attention away from one thing and inclines towards something else” (Tafsir-e-Kabir, vol. 2, pp. 208). In the words “I have turned my full attention,” the emphasis is on our mind turning to Allah, whereas in the words “being ever inclined,” the emphasis is on our heart turning towards Allah.
The same sentiment is expressed when we raise our hands at the beginning of Salat. Whether we choose to verbalize our Niyyah with this verse of the Holy Quran or not, when we raise our hands for prayer, we say with our body language that we turn our attention away from everything else.
towards Him Who has created
“Ibn Abbas says that he did not know the meaning of Fatiris Samawat until two Arabs of the desert came to him disputing respecting the mastery of a well, and one of them said: Ana Fatartuha, i.e. I originated or began it.” (Dictionary of the Holy Quran, pp. 657)
The words Khalaqa and Fatara are used in the Holy Quran to refer to creation. The distinction of the word Fatara is its emphasis on creating from nothing.
When we recite the words “towards Him Who has created,” the thought of something being created from nothing should cause us some disorientation. Our mind can comprehend the concept of creating from something, but the idea of creating from nothing is inherently beyond our comprehension. The more we try to visualize the attribute of creating from nothing, the more frustrating it is. We cannot relate to it. When we recite the attribute of The Merciful, then our mind can immediately relate to how people can be merciful to others. We can easily visualize this attribute. With the attributes of Lord, The Gracious, Master of the Day of Judgement, each can easily be processed in our mind and visualized. However, when we recite, “Him Who has created,” our mind hits a roadblock. How can anything be created from nothing? It doesn’t seem to make sense, but we cannot dismiss it because, logically, we know that there should be a cause of all causes. We know that in this finite world, the chain of cause and effect has to start somewhere.
The beauty of the words “Him Who has created” is how disorienting they are. We cannot recite them with just our minds. We have to recite these words with a heart that is filled with an awe of our Incomprehensible God. Only with that awe in our hearts can we enjoy reciting these words. Salat is an experience of the heart. It begins with an exercise in humility.
This same attribute of “Him Who has created” reassures us that no matter how weak we are, Allah Almighty has the power to accept our prayers.
The Promised Messiah(as) said,
“Your God is One Who has suspended numberless stars without any support and Who has created heaven and earth from nothing. Then would you think so ill of Him as to imagine that your objective is beyond His power?” (Essence of Islam, vol. 2, pp. 213)
When our heart is moved by the awe of how incomprehensible “Him Who has created” is, the prayers we offer after will be filled with a hope that was not there before. The purpose of Salat is to move the heart, for us to reach out to our Creator from the depths of our heart. If the words “towards Him Who has created” succeeds in moving our heart, then the frame of mind needed for prayer is created.
the heavens and the earth
At times, Allah Almighty is described in the Holy Quran as the Creator of everything, at other times as the Creator of all creatures, and at other times as the Creator of mankind. Each description evokes a different visualization and a different emotion. The most personalized way to describe the attribute of the Creator is on the individual level. For example, the Holy Quran says,
“Why should I not worship Him who has created me” (36:23).
When we recite this verse and apply it to ourselves, it evokes a personal and individual relationship we have with our Creator. For someone to know that Allah is his individual Creator is sufficient reason for him to worship Allah.
However, the words used at the beginning of Salat introduce us to Allah Almighty in a broader sense that is filled with grandeur. If we had said, “I turn my attention to Him who has created me,” it would have been personal, but it would have been a very narrow description of the attribute of The Creator. If we had said, “I turn my attention to Him who has created everything,” it would have been an encompassing description of the attribute of The Creator, but it would not have carried the same grandeur that comes with the words, “the heavens and the earth.” When we recite the words “the heavens and the earth,” the vastness of the galaxies that Allah Almighty created comes to mind, and our insignificance as just one tiny creation in all of it evokes a unique feeling of smallness. The greatness of Allah as The Creator is expressed here not only in concept but in a way that inspires awe.
With the words “the heavens and the earth,” everything that exists that could distract us away from Allah is connected back to Allah Almighty. In fact, all of creation is there to remind us of its Creator.
Explaining how insight is needed to see The Creator in the creation, Hazrat Musleh Mau'ud(ra) said,
“In reality, knowledge of the being of God is an encompassing knowledge and comes after knowledge and understanding of other things. Some things are visible in themselves, and by seeing them, we become aware of them. For example, if we put our finger in front of an infant, he will just think that an object has come in front of him. He isn’t aware that the finger is connected to a hand, and that hand is connected to an arm, and that arm is connected to a shoulder. That shoulder is connected to a head through a neck, and in that head is a mind, and that mind instructed all of these things to come into motion after which this finger appeared in front of him.” (Tafsir-e-Kabir, vol. 2, pp. 316)
When we play with an infant, he sees our face and smiles because he recognizes us. Then if we give him our finger to play with, he gets distracted from us and starts playing with our finger. He doesn’t yet have the understanding that we are connected with our finger, that when he is playing with our finger, he is playing with us. Similarly, when we are unable to make the connection between the world and its Creator, then the world distracts us away from our Creator rather than reminding us of Him. As an infant gets a little older and develops the motor skills to understand how his hands are connected to his mind, then he starts to understand how our hand is also connected with our mind. Then, when he sees our finger, he recognizes it, and he looks for our face. When he finds our face, then he smiles and recognizes us and then plays with our finger. He connects the two. Now, when he plays with our finger, it doesn’t turn his attention away from us, it turns his attention towards us. He plays with our finger knowing that he’s playing with us. Our finger reminds him of us; it no longer distracts him away from us.
In our spiritual infancy, we also have to gradually develop the insight to connect the creation with The Creator. When we recite that Allah Almighty is The Creator of “the heavens and the earth,” everything in existence we can think of reminds us of its Creator. Anything that can be distracting us from Allah is ultimately connected to Allah. The very things we worry about and that distract us from Salat makes us more focused on our Salat. This realization harnesses those distractions into even more powerful prayers. Rather than fighting a battle against our distractions, this teaches us to work with our distractions to make our Salat more focused. Repetition of this exercise in our daily prayers makes it more intuitive. Eventually, what was a distraction from Allah Almighty starts to become a reminder of Allah Almighty.
The Holy Prophet(sa) said,
“There is none among you with whom is not an attache from among the jinn (devil).” The Companions said: “Allah’s Messenger, with you too?” Thereupon he(sa) said: “Yes, but Allah helps me against him, so I am safe from his hand and he does not command me but for good.” (Sahih Muslim, Book 52, Chapter 16)
Explaining this Hadith, Hazrat Musleh Mau'ud(ra) said,
“There is a general influence that satan has on all people, and no one is safe from it. The Holy Prophet(sa) said that when such an influence reaches me, it changes into righteousness.… Thus, even satanic influences can be used for righteousness.” (Anwarul ‘Ulum, vol. 5, pp. 554, Malaikatullah)
For example, imagine our mind wanders during Salat into thinking about what we need to put on our list of groceries we’re going to get. There is nothing wrong with thinking about groceries, but when the thought distracts us from Salat, then it becomes wrong in that time and place. We can instead take that thought and be grateful during Salat to Allah The Provider who has provided us with food. Our children never worry about how groceries get to the table. They take it for granted because they never think about the chain of events that ends with food appearing on their plate. Similarly, we may never think about the long chain of events that starts with Allah Almighty and ends with groceries appearing on our local store shelves. We don’t think about how fragile that chain is and how we could face food shortages if it is disturbed. Taking a distraction in Salat and making it into a reminder of gratitude is how a satanic influence can be used for righteousness. Thus, when we know that Allah is The Creator, then everything in “the heavens and the earth” becomes a reminder of Him. When we see a painting, we think of the painter. When we receive a gift, we think of the sender. The gift does not distract us from the sender; it reminds us of him.
Hazrat Abdul Qadir Jilani(rh) said,
“The allotter is Allah and the executor is Allah and the creator is Allah, so He is more deserving of thanks than others. For example, one does not look towards the slave who carries a present but towards the master, the sender of the gift.… whoever looks to the outside and the cause, and his knowledge does not go beyond these, is ignorant and defective in his intelligence. The term ‘intelligent’ applies to a person on account of his insight into the ultimate end of things.” (Futuhul Ghaib, Discourse 59)
being ever inclined
The Promised Messiah(as) said,
“The very essence of Islam is that all of one’s faculties—whether inner or external—must always lay prostrate at the threshold of Allah Almighty, just as a large engine fuels many other parts. In the same way, until a person’s every action and movement is not made to follow the overall power and control of the engine, how can they believe in the divinity of Allah Almighty? Until this is so, can such an individual call themselves ‘one who is ever inclined to God,’ in the true sense when reciting the words, “I have turned my face towards Him Who created the heavens and the earth.” If a person reinforces their words through action and turns towards God, then undoubtedly such a one is a Muslim; they are a believer and Hanif (one who is ever inclined to God).” (Malfuzat (English), vol. 1, pp. 163)
In the words “I have turned my full attention,” the emphasis is on turning our attention towards Allah. In the word Hanīf (being ever inclined), the emphasis is on turning our hearts towards Allah. Turning our attention to someone simply requires control of our thoughts. We can change our thoughts much more easily than we can change our hearts. If we fall in love with someone, then nobody can change the way we feel; even we can’t change it. There is something in their beauty that has infatuated us. We can easily change our thoughts and focus our minds on something, but we cannot change our hearts. If someone is forced to marry someone they don’t want to marry, they can’t force themselves to fall in love with that person. We can force our mind to focus on something, but we cannot force our heart to love someone we don’t.
If our heart is inclined away from Allah Almighty, then we will find no pleasure in Salat. We will force our thoughts towards Allah, but the flow of our hearts in the opposite direction will pull our minds back. If our hearts are inclined to Allah Almighty, then our minds will automatically join the flow of our hearts. There is naturally a pleasure in turning towards the one we are in love with, and we will effortlessly find pleasure in Salat. Even the weakest among us have experienced at least one Salat in our lives where we felt a pleasure in the remembrance of Allah that did not require any effort on our part. When we recite the word Hanīf (being ever inclined), our goal should be to make that experience a regular part of our lives.
Continuing, the Promised Messiah(as) said,
“Another cause which gives rise to the habit of abandoning Prayer and becoming indolent is that when an individual inclines towards that which is besides Allah, the faculties of the soul and heart forever remain bent in that direction in the manner of a tree (whose branches are bent in a certain direction and then left to grow in that shape). The hearts of such people become so rough and hard that they solidify, like a rock, in the very manner of the branches I have just described. After they harden, they cannot be bent in any other direction. So too is the case with a person’s heart and soul, which continue to move further away from God with every passing day. Therefore, to forsake Allah Almighty and ask of another is a very dangerous thing and makes the heart tremble. This is why it is absolutely necessary to regularly observe the Prayer, so that first and foremost, it becomes a deep-rooted habit and a person becomes inclined to turn towards Allah. Then gradually a time comes when one attains to a state in which they become completely detached from all other relations to the exclusion of Allah; and in this state, they become the recipient of divine light and derive pleasure in Prayer.” (Malfuzat (English), vol. 1, pp. 163-164)
If our heart is not inclined to Allah, then it will incline to the world. The more years we spend in materialistic desires, the more we become irreversibly inclined to the world. Every day spent neglecting our purpose is a day we move further away from it. Knowing this should create a sense of urgency in us. Some people say that they will start observing Salat when they are more mature. They think spirituality is only for when you’re older. They don’t realize that every day they spend inclining away from Allah Almighty, their inclination towards the world becomes reinforced. Their abstract ideals will not decide who they will be when they are older; it will be the reality of what they did every day up until that time that will decide who they will be. We should imagine our inclinations as branches of a tree that grow each day in the direction of the light we shine on them. When we shine light from one direction, its branches will grow crooked. After decades of growing a tree like this, if we try to bend it in a different direction, we will break it before we straighten it. Similarly, a habit that we spent decades reinforcing can only be changed with decades of work, except if Allah’s special mercy saves us. If we think we will change when we get older, we are setting ourselves up for a rude awakening. The only way to counter a daily inclination towards the world is with a daily commitment to detaching ourselves from the world. Salat is an exercise in completely leaving the world behind as if it is nothing. There is a euphoric feeling of pleasure in the freedom of full detachment from the world during Salat.
However, an occasional pleasure and a passing inclination towards Allah does not make a person “ever inclined”. If we are mildly interested in someone, no one would ever say we are in love with them. When our heart is ever inclined to someone, our thoughts and actions are motivated by that love as well.
“Hanif means true pleasure in obedience of Allah and steadfastness therein. It does not just mean that an inclination towards goodness is found in him. Rather, it is also necessary that he be established on goodness and the quality of consistency is found in him.” (Tafsir-e-Kabir, vol. 9, pp. 372)
The only way to become “ever inclined” is through a commitment to the habit of daily Salat. Then the inclinations of our heart will grow in the direction of the love of Allah, and our mind and actions will automatically follow.
In almost every instance where the word Hanif is used in the Holy Quran, it is immediately followed by an absolvement from those who are idolaters.
and I am not among those who associate partners with Allah
In the verses leading up to this verse of the Holy Quran, which is the Niyyah of Salat, Hazrat Ibrahim(as) explains to his people the different stages of leaving idolatry. The idolatry mentioned in these verses does not just refer to physical idols.
The Promised Messiah(as) said,
“Remember, there are many types of idolatry, of which one is called Shirk Jali (apparent idolatry) and another Shirk Khafi (hidden idolatry). The general example of apparent idolatry is how idolatrous people consider idols, trees, or other things as objects of worship. Hidden idolatry is that a man glorifies a thing just as he does or should do to Allah, or that he loves a thing as Allah should be loved or that he fears it or places his trust in it” (Malfuzat (10 vol. edition), vol. 8, pp. 114).
The lessons in the story of Hazrat Ibrahim(as) are relevant to us as well. First, when the stars set, he(as) explained the first stage and said, “I like not those that disappear.” (6:77) This is the stage of disappointment in idolatry. Then when the moon set, he explained the next stage and said, “Unless my Lord guides me, I will surely be among the people gone astray.” (6:78) This is the stage of desperation in idolatry. Then, when the sun set, he explained the next stage and said, “O my people, indeed I am free from what you associate with Allah.” (6:79) This is the stage of disgust with idolatry. In the end, he said the words we say in Niyyah and ended with, “I am not among those who associate partners with Allah.” (6:80) This is the stage where we not only absolve ourselves of the action of idolatry, but we absolve ourselves of the people who commit idolatry. The starting point of Salat is the ending point of idolatry.
The stages in these verses describe the process of how we leave hidden idolatry. Past commentators on the Holy Quran have taken this story of Hazrat Ibrahim(as) literally and mistakenly believed that he committed idolatry.
Hazrat Musleh Mau'ud(ra) said,
“The literal interpretation of these events by commentators is incorrect. However, commentators have correctly concluded that when the human mind gains guidance without revelation, it goes from low to high. According to a child, in the beginning his mother is everything. In other words, she is his god. Rather, he is not even aware of his mother; he considers her breast to be his god because he knows that this is where he receives milk. If he does not find her breast, then he cries. Then he recognizes his mother, so he loves her. Then he recognizes his father, so he loves him. Then he loves his brother; then he loves the children he plays with, he loves his neighbors. Then he starts to love other needs, like food and drink and clothes. At each stage, he considers each of these to be his purpose. However, slowly he leaves all of these until these things lead him to God.” (Tafsir-e-Kabir, vol. 2, pp. 318-319)
The first stage of leaving idolatry starts with disappointment.
What makes us distinct in the animal kingdom is that we are spiritual beings. Because of this spiritual nature, whenever we search for satisfaction in material pleasures, we ultimately feel disappointed. We share our capacity for material pursuits with animals as well, and animal pursuits can never truly satisfy us. We may think that loving and sacrificing for our fellow man is a noble and unique trait, but even in animals, the love mothers have for their children puts some humans to shame. Hens will stand in front of predators and sacrifice their lives to protect their chicks. The accumulation of wealth for status is not a concept foreign to animals either. Some species of birds attract mates based on the beauty of the nest they build. In most of our basic behaviors, we are no different than animals. The only thing that makes us distinct in principle is our capacity for spirituality. As humans, we look for purpose in one material thing after another until we have no choice but to come to terms with our distinct spiritual nature. Our spiritual nature is what makes us distinct from animals, and as long as we live our lives like animals, we can never find true happiness.
For us to devote our lives to worldly pursuits is like a human devoting all of his time to animal pursuits. It is like an adult devoting all of his time to childish diversions. For example, an infant can be pacified by dangling keys in front of his face, and he cries when it is taken away. But when he grows into a teenager, he can only be pacified by having a new car to go with those keys. As a teenager, he becomes obsessed with cars, but then he slowly grows out of it. As a man, his obsession changes to women, and that is what he devotes his time and energy to. The value of a nice car becomes its value in courtship. As he grows old, he loses interest in lust, and his new obsession is his position in society. The only value a car has to him now is as a status symbol.
Hazrat Musleh Mau'ud(ra) said,
“One by one, these things come in front of him, and about each, he estimates that he cannot live without it, as if it is his god.” (Tafsir-e-Kabir, vol. 2, pp. 318)
“If a six-month-old child could speak and understand, and he was told that when he grows up, he will leave his mother’s lap and that his attachment to his mother would decrease, he would be shocked. If a seven-year-old were told that when he grows up, he will marry a woman and his attachment will be more to her and he will leave his mother, then he will say, ‘I’m not insane, I wouldn’t leave my mother. Other people would do this, I will never do this.’ Thus, it is a part of nature that at different times man is inclined to different things. When he is inclined to each of those things, he cannot imagine that he will one day leave it. When he gets older, he never thinks that at one time he was inclined to those things, and he considered his life empty without them.” (Tafsir-e-Kabir, vol. 2, pp. 319)
Each time we grow out of an obsession, looking back it seems like nothing more than child’s play. But we are so shortsighted that we don’t realize that our current obsession is no different. That is why Allah Almighty has described the life of this world as child’s play.
“Keep in mind that the life of this world is only sport and pastime, and a display, and a subject of boasting among yourselves, and rivalry in multiplying riches and children.” (57:21)
Whatever it is that we presently feel like we cannot live without, after a while, we will become hopelessly bored with it and we will need something more meaningful. No matter how real it feels, that reality disappears. With each disappointment, our heart says, “I like not those that disappear.” (6:77) Our heart feels the sentiments with which Hazrat Ibrahim(as) described the first stage.
As we start to recognize this pattern in our lives, those feelings of disappointment change to feelings of desperation. Desperation comes when we have a midlife crisis. It comes when we realize that the disappointments in our lives have wasted time we can never have back. For example, a person thinks he’ll be happy when he achieves his career goals. After years of schooling and climbing the ladder, when he finally reaches the position he aspired to, he realizes it doesn’t give him the happiness he was looking for. His coworkers aren’t as happy with their positions as he thought they would be. He realizes he spent half his life trying to get something that isn’t enough, something that he doesn’t really want anymore. When he finally achieves his ambitions, he finds the void is still there, only greater than before.
The Holy Prophet(sa) said,
“If Adam’s son had a valley full of gold, he would like to have two valleys, for nothing fills his mouth except dust.” (Sahih Bukhari, Book 81, Chapter 10)
We all have to face an existential and midlife crisis at some point or another. When we realize that life is passing us by, we start to feel desperation. We have no choice but to look beyond the physical and search for purpose in the spiritual.
Hazrat Abdul Qadir Jilani(rh) said,
“So long as he finds resources in his own self, he does not turn towards the people, and so long as he finds resources in the people, he does not turn towards the Creator.” (Futuhul Ghaib, Discourse 3)
As we turn away from the world in disappointment and search for our Creator, our helplessness brings feelings of desperation, and our heart says, “Unless my Lord guides me, I will surely be among the people gone astray.” (6:78) Our heart feels the sentiments with which Hazrat Ibrahim(as) described the second stage.
Desperation on its own is not enough to reach the stage of disgust with idolatry. For this stage, we have to have experienced heartbreak. For example, falling in love means making ourselves vulnerable. When a person falls in love with someone and builds their future around them, they make themselves vulnerable. If their spouse suddenly dies, their sense of security is shattered. For some time, they become incapable of vulnerability. To imagine falling in love during that time of heartbreak is inconceivable; if anything, it is repulsive. To suggest to them during this time that they fall in love with someone is offensive. This is a period of heartbreak. What we avoid thinking about is that every single person we have attached happiness to and built our future around is going to disappear from this world. Either they will leave first or we will leave everything behind. We have no control over whether it will happen today or not, but we will have to face that heartbreak and it will turn our existence upside down.
Disappointment threatens our sense of security but it does not break it. Desperation shakes our sense of security but it is not enough to break it. It is only heartbreak that bursts the security bubble that we were so sure we were safe in. Our heart is broken by the loss of what we thought belonged to us. When our world is shattered, that is the moment of grief when nobody in this world can make the pain go away. That is the moment of vulnerability when the thought of turning back to trusting the world is inconceivable. That is the moment of clarity when we see that no attachment in this world is lasting. We see that any attachment to anything is a time-bomb that could shatter our world again. The only worldly attachments that are a source of peace are the ones that we connect to our attachment with Allah Almighty. It is in that moment of disgust that our heart says, "O my people, indeed I am free from what you associate with Allah.” (6:79) Our heart feels the sentiments with which Hazrat Ibrahim(as) described the third stage.
The stage after this is where we not only absolve ourselves of the action of idolatry, we also absolve ourselves of the people who commit idolatry. When we try to leave a habit, we rid ourselves more easily of the harmful action than the harmful company that we keep. An alcoholic will have a hard time leaving alcohol, but he will have an even harder time leaving all of the friends he gets together to drink with. When we abandon the harmful action, we purify only our internal condition, but when we abandon the harmful company, we purify our external condition as well. When we say “I am not among those who associate partners with Allah” (6:80), we say that our affinity is only with those who love Allah. We say that our love for Allah is so great that we only have close love with those who love Allah.
“I am not among those who associate partners with Allah” is a strongly-worded statement. It is not something that can be said passively. There is a forceful sentiment underlying it. When we recite it, we should remind ourselves of that heart-sinking feeling when our sense of security in attachment to this world was suddenly shattered. Then, with a feeling of disgust for idolatry, the words flow along with our heart, “I am not among those who associate partners with Allah.”
The more we refresh this epiphany, the more our capacity to experience materialistic pleasures dies away on its own. Heartbreak is a temporary feeling, and when it fades, our heart inclines back to worldly attachments. This feeling has to be refreshed again and again in our Salat; then our moment of clarity will start to become a life of clarity. We slowly find our hearts turning away from idolatry (shirk) and becoming ever inclined to Allah.
The verse of the Holy Quran that we say in Niyyah starts with the words inni wajjahtu. However, when the Holy Prophet(sa) would start Salat with this verse, he would do so without the words inni. Instead, he would begin with the words wajjahtu. (Sahiḥ Muslim, Book 6, Chapter 26)
The words wajjahtu mean, “I have turned.” The words inni mean “surely I” and add strong emphasis on the “I” in “I have turned.” Literally, inni wajjahtu means “surely I, I turned.”
In the context of the story of Hazrat Ibrahim(as) narrated in the Holy Quran, the reason for the strong emphasis on the “I” in “I have turned” is to create a contrast between the idolaters and Hazrat Ibrahim(as). When he refutes the idolaters, he establishes himself in opposition to them. The idolaters turned their attention to the worship of the sun, moon, and stars, whereas Hazrat Ibrahim(as) turned his attention to the worship of Allah. In this context, inni wajjahtu is as a juxtaposition and has the meaning of, “as for me, I have turned.” The emphasis in the words inni (surely I) have an important significance in this context.
However, when we recite this verse in Salat, we are not contrasting ourselves against anyone. Rather, we are saying this verse as an independent statement. To say “as for me, I have turned” does not have the same purpose in an independent statement. Placing extra emphasis on “I” does not carry the significance that it does in the context of contrasting Hazrat Ibrahim(as) with the idolaters. For this reason, rather than start with inni (surely I), we start with wajjahtu (I have turned). Since the words inni are at the beginning of the verse, so starting from wajjahtu does not change any sentence in the Holy Quran. Rather, this practice of the Holy Prophet(sa) reveals another meaning of this verse.
Also, when the Holy Prophet(sa) would say this verse as Niyyah for Salat, he would do so after saying Allahu Akbar. (Abu Dawud, Book 2, Chapter 272, Tirmidhi, Book 42, Chapter 32, Nasai, Book 11, Chapter 17)