| Hadiths

Bukhari Hadiths 1356
Muslim Hadiths 558

Hadith

1100

Anas ibn Seereen reported: “We set out to receive Anas ibn Maalik when he returned from Shaam at a place known as 'Ayn-al-Tamr. I saw him praying on the back of his donkey with his face turned in that direction. (Hammam one of the narrators) pointed towards the left of Qiblah, so I said to him: I saw you praying while you are towards the side other than that of Qiblah. Upon this he said: Had I not seen the Messenger of Allah ﷺ doing like this, I would not have done so at all..

Commentary : The Companion’s (may Allah be pleased with them) eagerness towards following the sunnah of the Prophet ﷺwas remarkable; thus, none of them would do an action or deed if the Prophet ﷺ had not done it or encouraged it; especially the prayer whose actions are fixed, and the Prophet ﷺ stipulated them by his words and actions.

In this hadeeth, the taabiʿee, Anas ibn Seereen reports that they had [set out] to receive Anas ibn Maalik (may Allah be pleased with him), who was returning from the region of Shaam; and they met him near ʿAyn al-Tamr - which is a town to the west in the governorate of Anbaar, [which is] the biggest of the governorates in Iraq.

When they saw him, he was praying while he atop of a donkey; and he was facing towards the left of the Qiblah, and not in the direction of the Qiblah [itself]. Upon seeing this, Anas ibn Seereen asked him in a state of awe: ‘I saw you performing the prayer facing in a direction other than the Qiblah?!’ Then, Anas ibn Maalik responded to him by saying: ‘If I had not seen the Messenger of Allah ﷺ praying on top of his mount towards [a direction] other than the Qiblah, I would not have done so. Rather, the Prophet ﷺ would do that for the supererogatory and sunnah - and not for the obligatory prayers; like what is established in Saheeh al-Bukhaaree, on the authority of Ibn ʿUmar (may Allah be pleased with them).

Some of the other benefits that we can conclude from this hadeeth is knowing the permissibility of performing supererogatory prayers on [any] means of transportation, even if we are [facing in] a direction other than that of the Qiblah.

This narration also elucidates the ease that we have in our acts of worship, especially when it comes to the prayer.
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1101

Narrated Hafs ibn `Asim: Ibn `Umar went on a journey and said, "I accompanied the Prophet ﷺ and he did not offer optional prayers during the journey, and Allah says: {Verily! In Allah's Messenger ﷺ you have a good example to follow.'} (Quran 33.21).

Commentary : The ease and removal of difficulty are some of the characteristics of Islam. The greater the hardship [appears], the greater the alleviation is [in actuality], and the burden is removed. Therefore, Allah, The Mighty and Majestic prescribed the dispensation of shortening the prayers which contain four units while traveling; and the Prophet ﷺ left out the sunnah prayers that are tied and performed either before or after the five obligatory ones while traveling - thus confirming the alleviation [discussed above].

In this hadeeth, the taabiʿee :Hafs ibn ʿAsim ibn ʿUmar ibn al-al-Khaṭṭaab reports that ʿAbdullah ibn ʿUmar (may Allah be pleased with them) had travelled with his companions, and said: ‘I travelled with the Prophet ﷺ and his Companions during their journey, and I did not see him perform the sunnah prayers that are tied and performed either before or after the five obligatory ones - while traveling.’ Ibn ʿUmar (may Allah be pleased with them) said this – as documented in Saheeh Muslim - when he saw some of his companions performing supererogatory prayers after Dhuhr while traveling.

Then, ʿAbdullah ibn ʿUmar (may Allah be pleased with them) said: ‘Allah, The Mighty and Majestic says: {Indeed, in the Messenger of Allah, you have an excellent example.}- and he recited [the word in the aforementioned ayah]: iswah (example) in Arabic is pronounced with a kasrah[at the beginning of the word], and this is the qiraa’ah [i.e. mode of recitation] of the ten [verified] reciters, except for ʿAsim; he recited it with a dammah : [as] uswah. The meaning here an instruction to follow the sunnah of the Prophet ﷺ, for it is the perfect example in everything, thus, follow his way and act in accordance with his traditions.

The Prophet ﷺdid not offer the sunnah prayers that are tied and performed either before or after the five obligatory prayersfor all of the prayers while traveling, except the two-unit prayerof Fajr. The Messenger of Allah ﷺ did not leave them on his travels, and even made them up when he had slept until the sun rose upon him and his Companions during one of his travels; as per the report mentioned in Saheeh Muslim, from a hadeeth narrated by Abu Hurayrah(may Allah be pleased with him). As for the Witr prayer, the Messenger of Allah ﷺ would perform the Witr prayer atop [his] camel while traveling – as mentioned in Saheehal-Bukhaaree and Saheeh Muslim, from a hadeeth narrated byʿAbdullah ibn ʿUmar (may Allah have pleased with them).

This hadeeth shows the keen eagerness of the Companions (may Allah be pleased with them) to emulate and follow the example of the Prophet ﷺ.
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1102

Narrated Ibn ‘Umar: I accompanied God's Messenger, and he prayed two units and nothing more while on a journey. I also accompanied Abu Bakr, ‘Umar and ‘Uthman, and they did the same.".

Commentary : Since Islam is a magnanimous religion that embraces tolerance, it is not isolated from alleviating and making ease for the people over matters of the religion and world. One of the many examples of its easiness and accommodation is the dispensation; [which] is a gift from Allah, The Mighty and Majestic - for the purpose of facilitating the performance of the obligatory that Allah has made incumbent upon His servants.

In this hadeeth, ʿAbdullah ibn ʿUmar (may Allah be pleased with them) reports that he had accompanied the Messenger of Allah ﷺ. During his time in his company, he observed that he ﷺ would offer no more than a two-units prayer on the journey. That is to say, heﷺ would shorten the prayers that consist of four units- [which are] Dhuhr, ʿAsr, and ʿIshaa’ - and perform a two-unit prayer [instead]. As for Maghrib, he would perform it like it [always] is done: three units; and did not perform the sunnah prayers that are tied and performed either before or after the five obligatory prayers. Likewise, so did: Abu Bakr, ʿUmar, and ʿUthmaan(may Allah be pleased with them) - each during the time of their caliphate - [all] following the sunnah of the Prophet ﷺ while shortening the prayers during [their] travels - and did no more than that.

In a narration in Saheehal-Bukhaaree and SaheehMuslim, Ibn ʿUmar mentioned [the following] about ʿUthmaan(may Allah be pleased with them): ‘[that] he prayed two unitsat the beginning of his caliphate, then performed the full prayers of four prayer units later.’ It has been said that: perhaps Ibn ʿUmar (may Allah be pleased with f them) intended in this narration [that it was] the rest of ʿUthmaan’s travels (may Allah be pleased with him), other than at Minaa, because he completed the prayers with four prayer units in their entirety at Minaa. And it has [also] been said that: he completed the prayers in their entirety if he was lodgingat a place, and if he was traveling, he would shorten them.

Excluded from this generalisation are the two-units prayer that precedes Fajr. The Messenger of Allah ﷺdid not leave them during his travels and would even make them up when they had slept until the sun rose upon them during one of his travels; like what is mentioned in Saheeh Muslim, from a hadeeth narrated by Abu Hurayrah(may Allah be pleased with him). As well as the Witr prayer, [where] The Messenger of Allah ﷺ would perform the Witr prayer atop [his] camel while traveling - like what is mentioned in Saheeh al-Bukhaaree and SaheehMusim, from a hadeeth narrated byʿAbdullah ibn ʿUmar (May Allah have pleased with them).

From the benefits that we can conclude from this hadeeth is the eagerness of the Companions (may Allah be pleased with them) to emulate the Prophet ﷺ.
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1105

Ibn `Umar (may Allah be pleased with them) related that Allah's Messenger ﷺ used to perform supererogatory prayers on the back of his mount by head nodding facing any direction." Ibn `Umar used to do the same..

Commentary : The Companions of the Prophet ﷺ were always eager to follow his guidance and way, especially with regards to the prayer, as it is fixed in its description and the manner in which it is performed.

This hadeeth elucidates on the permissibility of performing voluntary prayers on top of one’s riding animal (vehicle), excluding the obligatory prayers. Ibn ʿUmar (may Allah be pleased with them) reports that the Messenger of Allah ﷺ used to perform the sunnah and supererogatory prayers- on the back of his ride - which is the camel that he would ride during his travels, and in other instances [as well] - however it was facing. It was not necessary to turn towards the Qiblah. On the contrary, the Qiblah [in this situation] is wherever his riding camel is walking towards. Excluded from that ruling is if one is traveling via a means of transportation where they can turn towards the Qiblah during the journey without much difficulty, like a ship for example. So [in this instance] it would be necessary for him to turn towards the Qiblah.

Ibn ʿUmar described how the Messenger of Allah’s ﷺ bowed and prostratedwhile he was on top of the animal: that he would motion with his head [to perform the bowing and prostration], meaning: lowering it a bit for when the bowing[occurs in the prayer], and he would perform the prostrationlower [than the one done for the bowing] - and it is [done to a] lesser [extent] than the form of the complete prostration.

Then, Saalim ibn ʿAbdullah ibn ʿUmar reported that his father (may Allah be pleased with him) would perform voluntary prayers atop his riding animal, emulating the Prophet ﷺ.

As for the narration in Saheeh al-Bukhaaree where Ibn ʿUmar (may Allah be pleased with them) reports: “I accompanied the Prophet ﷺ and I did not see him perform any supererogatory prayers while traveling.” It refers to the sunnah prayers that are tied and performed either before or after the five obligatory ones. The Messenger of Allah ﷺ would not adhere to performing while traveling - excluding the two-units sunnah prayer performed before Fajr, and the Witr prayer.

This narration also elucidates the ease that we have in our acts of worship, especially when it comes to the prayer.
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1106

It was narrated from Ibn 'Umar that if the Messenger of Allah ﷺ was in a hurry to travel, he would combine Maghrib and 'Ishaa'..

Commentary : Combining two prayers while traveling is one of the dispensations which Allah has permitted for His believing servants - to grant ease for them and remove any difficulty that may be caused by the incumbency of performing every obligatory prayer within its time.

In this hadeeth, ʿAbdullah ibn ʿUmar (may Allah be pleased with them) reports that the Messenger of Allah ﷺ would join Maghrib and ʿIshaa’ if the trip was important, and he wanted to hasten the journey. The Prophet ﷺpermitted for the traveller to combine Dhuhr and ʿAsr, and Maghrib and ʿIshaa’ [together] at the time of either of them; and to do the accompanying prayer with it – as mentioned in [the following] hadeeth narrated by Muslim, on the authority of Muʿaadh ibn Jabal (may Allah be pleased with him): “The Messenger of Allah ﷺ joined the Dhuhr and ʿAsr prayers, as well as Maghrib and ʿIshaa’ during the expedition of Tabuk.”

There are two ways to join between two consecutive prayers, depending on what is easier [at the time and situation at hand:

First - Combining by bringing the [second] prayer forward: It is to perform the ʿAsr prayer with Dhuhr, during the time of afternoon prayer (Dhuhr); and ʿIshaa’ with Maghrib during the time for the sunset prayer (Maghrib).

Second - Combining by delaying the [first] prayer: It is to perform the Dhuhr prayer with ʿAsr, during the time of the mid-afternoon prayer (ʿAsr); and Maghrib with ʿIshaa’, during the time for the night prayer (ʿIshaa’).

This is all with shortening the prayers that consist of four units to two while traveling. So, the prayer is shortened and combined, while Maghrib is not shortened, and Fajr is performed separately, and is not joined with any of the others. Likewise, there is no joining between ʿAsr and Maghrib. Whoever combines two prayers, it is necessary for him to not have a long period of time separating the performance of the two prayers, respectively. If there is a long separation between the two, he does not join them, and must pray the [second] prayer during its own time.

From the other benefits that we can conclude from this hadeeth is noting the easiness that the Islamic Law makes for Muslims in their acts of worship..

1108

Narrated Anas ibn Maalik (may Allah be pleased with him): “Allah's Messenger ﷺ used to combine the Maghrib and the `Ishaa' while travelling.” Alee ibn al-Mubaarak and Harb narrated it too from Yahya from Hafs from Anas..

Commentary : The Prophet ﷺ taught us to take the dispensations which Allah has granted us, including the combining and shortening of the prayers while traveling.

In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) reports that the Messenger of Allah ﷺ used to join the Maghrib and ʿIshaa’ prayers while traveling; so he ﷺ would perform one of the prayers subsequently after the other, with an iqaamahseparating the two prayers.

There are two ways to join between two consecutive prayers, depending on what is easier [at the time and situation at hand:

First - Combining by bringing the [second] prayer forward: It is to perform the ʿAsr prayer with Dhuhr, during the time of afternoon prayer (Dhuhr); and ʿIshaa’ with Maghrib during the time for the sunset prayer (Maghrib).

Second - Combining by delaying the [first] prayer: It is to perform the Dhuhr prayer with ʿAsr, during the time of the mid-afternoon prayer (ʿAsr); and Maghrib with ʿIshaa’, during the time for the night prayer (ʿIshaa’).

This is all with shortening the prayers that consist of four units to two while traveling. So, the prayer is shortened and combined, while Maghrib is not shortened, and Fajr is performed separately, and is not joined with any of the others. Likewise, there is no joining between ʿAsr and Maghrib. Whoever combines two prayers, it is necessary for him to not have a long period of time separating the performance of the two prayers, respectively. If there is a long separation between the two, he does not join them, and must pray the [second] prayer during its own time.

From the other benefits that we can conclude from this hadeeth is noting the easiness that the Islamic Law makes for Muslims in their acts of worship..

1111

Narrated Anas ibn Maalik (may Allah be pleased with him): “Allah's Messenger ﷺ would delay the Dhuhr prayer till the time of the 'Asr prayer, and then alight and combine the two prayers, if he wanted to travel before the sun reached its zenith. However, if the sun reached its zenith before he ﷺ moved off, he ﷺ would offer the Dhuhr prayer and then travel.”.

Commentary : Facilitation and easiness are obvious and evident in the Islamic law. Not only is Islam the final religion that Allah has sent for the good of humanity, but also considers the different abilities and natures of human beings; and one of the forms of this easiness is the permissibility of joining the prayers while traveling.

In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) reports that whenever the Prophet ﷺ departed his place, i.e., when he began traveling, or he ﷺ intended to depart during the journey before “the sun reached its zenith” - which is when the sun begins to descend from its apogee in the sky, moving westward, meaning: before the time of Dhuhr began – he ﷺ would delay the Dhuhr prayer until the time for the ‘Asr prayer had entered. Then, he would combine the Dhuhr and ʿAsr prayers during the time for the ‘Asr prayer.

As for Anas’ statement: “[The sun] had begun its decline from its zenith” - meaning: the time for Dhuhr had entered; and he ﷺ performed Dhuhr, then he climbed atop his mount [and continued on the journey]. The apparent meaning of the narration [at this point] indicates that the Prophet ﷺ did not combine the prayer with ʿAsr. However, in a hadeeth narrated by Abu Daawood, on the authority of Muʿaadh ibn Jabal (may Allah be pleased with him), he reports: “If he departed after the sun began to decline from its zenith, he would combine Dhuhr and ʿAsr, and then resume traveling.”.

There are two ways to join between two consecutive prayers, depending on what is easier [at the time and situation at hand:

First - Combining by bringing the [second] prayer forward: It is to perform the ʿAsr prayer with Dhuhr, during the time of afternoon prayer (Dhuhr); and ʿIshaa’ with Maghrib during the time for the sunset prayer (Maghrib).

Second - Combining by delaying the [first] prayer: It is to perform the Dhuhr prayer with ʿAsr, during the time of the mid-afternoon prayer (ʿAsr); and Maghrib with ʿIshaa’, during the time for the night prayer (ʿIshaa’).

This is all with shortening the prayers that consist of four units to two while traveling. So, the prayer is shortened and combined, while Maghrib is not shortened, and Fajr is performed separately, and is not joined with any of the others. Likewise, there is no joining between ʿAsr and Maghrib. Whoever combines two prayers, it is necessary for him to not have a long period of time separating the performance of the two prayers, respectively. If there is a long separation between the two, he does not join them, and must pray the [second] prayer during its own time.
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1116

Narrated ʿImraanibn Husayn(may Allah be pleased with him): “I asked The Prophet ﷺ about the prayer of a man who performs it while sitting, [but has the ability to stand], so he answered: “The prayer of who prays standing is better; and the reward of who prays sitting is half of that of the one who stands in prayer. The reward of the one who prays while laying down is half of that of the one who prays sitting.”.

Commentary : Standing for those with the ability to do so is one of the pillars of the obligatory prayers. As for the supererogatory prayers, standing is not one of its pillars. It is permissible for the Muslim to perform the supererogatory prayer while sitting, however a person will have a reward commensurate with his hardship [one is enduring when doing so]. Whoever performs any voluntary prayers sitting [while] capable of standing, will have less reward [for doing so] than for the one who prays standing - like what is expounded on in this hadeeth, [when] ʿImraanibn Husayn(may Allah be pleased with him) asked the Prophet ﷺ about the prayer of a man who performs the sunnahand supererogatory prayers while sitting, [but] can stand.

The Prophet ﷺ explained to him that whoever prays standing is better; because standing is more demanding - thus it is greater in reward, and that whoever prays while sitting, his reward is half of that of the one who stands in prayer.

Whoever prays while laying down - meaning being situated on their side on the ground [or other surface] - then their reward is half of that of the one who prays while sitting. This ruling is applicable to the one who is able to perform the prayer while standing, but still choose to pray sitting down or by laying on his side. In this case, he will decrease his reward by doing so. As for the one incapable of standing, it suffices him to sit or lay on their side [while praying] - and their reward is complete [with no decrease].

From the other benefits that we can conclude from this hadeeth is noting the easiness that the Islamic Law makes for Muslims in their acts of worship, and the preference of standing over sitting when performing any supererogatory prayers; and [likewise] the preference of sitting over laying down - if one is capable of doing so.
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1340

Narrated Ibn `Abbaas (may Allah be pleased with him):The Prophetﷺ offered the funeral prayer of a man one night after he was buried, he and his Companions stood up (for the prayer). He had asked them about him before standing, saying, "Who is this?" They said, "He is so and so and was buried last night." So, all of them offered the funeral prayer..

Commentary : The Prophetﷺwas always eager to convey the good to his Companions and heﷺ would follow and advise them; and continued to wish for them to have guidance and goodness.

In this hadeeth, ʿAbdullah ibn ‘Abbaas (may Allah be pleased with him and his father) reports that the Prophet ﷺ offered the funeral prayer for a man after he was buried the night before because he did not know about his passing until after he was buried. He ﷺ asked about the man, and said: “Who is this?” And they responded: “He is so-and-so who was buried last night. After, he ﷺ stood up, while his Companions lined up behind him, then they prayed over him after he was buried.

It has been narrated by al-Bukhaaree, on the authority of Ibn ‘Abbaas (may Allah be pleased with both of them) that the Messenger of Allah ﷺ passed by a grave which was buried at night. He ﷺ asked: “When was this buried?” And they said: “Last night.” To which, he ﷺ said: “And you did not inform me?!”, that is to say: And you did not let me know? And that was because he ﷺprays for the deceased as a mercy, as it is proven in the authentic hadeeth as well. They said: “We buried himin the depths of the night because we dislike waking you up. Then, he ﷺ stood up and we lined up behind him. Ibn ‘Abbaas said: “I was among them.” Then he ﷺ performed the funeral prayer over him. Ibn ‘Abbaas was young at the time, and [the fact that] he prayed with them is an indication of the training the youth had in the precepts of the Sacred Law and being present with the congregations [for communal events]; so that they may become familiar with it and become a habit for them when it becomes necessary for them to implement it.

From the other benefits that we can conclude from this hadeeth is it highlights that the Prophetﷺtook good care of his Companions even after their death.

It shows the permissibility of offering the funeral prayer over the deceased after they have been buried, as well as performing it near a grave.

And lastly, it demonstrates that it is permissible to bury the dead at night.
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1341

Narrated ‘Aishah (may Allah be pleased with her): When the Prophet ﷺ became ill, some of his wives talked about a church which they had seen in Abyssinia, and it was called Maariyah. Um Salmah and Um Habeebah (may Allah be pleased with them) had been to Abyssinia, and both of them narrated its (the Church's) beauty and the pictures it contained. The Prophet ﷺ raised his head and said, "Those are the people who, whenever a pious man dies amongst them, make a place of worship at his grave and then they make those pictures in it. Those are the worst creatures in the Sight of Allah..

Commentary : The Prophet ﷺ had ordered some of his Companions to migrate to Abyssinia; fleeing [from the oppression of Quraysh] due to their religion while spreading the call of truth [i.e., the Message of Islam]; because the King of Abyssinia, al-Najaashee, was a just man. Umm Salamah and Umm Habeebah (may Allah be pleased with both of them) were among those who had migrated to that region.

In this hadeeth, the Mother of the Believers, ʿA’ishah (may Allah be pleased with her) expounds on what some of the wives of the Prophet ﷺ had witnessed there. The instruction of the Prophet ﷺ to immigrate to that land was so that the honor of Islam is protected. She reports that when the Prophet ﷺ was ill and became sick with the disease which he ﷺ would eventually die from, some of the women spoke about a a church, - which is a place of worship for the Christians - that they had seen in Abyssinia. It was called Maariyah; which is a name attributed to Lady Maryam (peace be upon her) and known name for the church.

Umm Salamah and Umm Habeebah (may Allah be pleased with both of them) spoke about what they had seen of its beauty, and the pictures it contained. Then he ﷺ rose his head and said: ‘Those are the people who, if a righteous man dies among them, will build a place of worship at his grave. Then, they will draw pictures of those who have passed away [and display them] there.’ Rather, they depicted the righteous for the purpose of becoming familiar with them. They mentioned their righteous deeds so that they can strive as they have strived, and they worshipped Allah near their graves. Then, a group of people who came after them were ignorant of what they had intended [by doing the aforementioned actions]. The Shaytan whispered [to them, stating] that their predecessors used to worship these images. So, the Prophet ﷺ warned of things like that, to block the pretext which leads to associating partners with Allah (polytheism). Then he ﷺ relates that those who do this are the worst of creation according to Allah, The Almighty due to what they have done; because it leads to the greatest sin - which is associating partners with Allah, The Almighty.

From the benefits that we can conclude from this hadeeth is that it highlights the prohibition against having pictures [of living creatures] in places of worship.

It shows the proscription against building mosques over the graves of the deceased.

It entails the permissibility of relating the wonders and unusual events and matters that one has witnessed.

And lastly, it condemns the one who engages in that which is forbidden.
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1343

Narrated Jaabir ibn ‘Abdillah (may Allah be pleased with him): The Prophet ﷺcollected every two martyrs of Uhud in one piece of cloth, then he would ask, "Which of them had (knew) more of the Quran?" When one of them was pointed out for him, heﷺ would put that one first in the grave and say, "I will be a witness on these on the Day of Resurrection." And then he ﷺwould order them to be buried with their blood on their bodies and they were neither washed nor was a funeral prayer offered for them..

Commentary : The Battle of Uhud - which is one of the well-known mountains of al-Madeenah - occurred in the third year after Hijrah and during which very significant events occurred. It was a great test from Allah, The Almighty for His Prophetﷺand the believers.

This hadeeth elaborates on some of the events that happened during the battle, along with some of their legal rulings; as Jaabir ibn ʿAbdullah (may Allah be pleased with both of them) reports that when the Prophet ﷺ wanted to shroud those Companions (may Allah be pleased with them) who were martyred in the Battle of Uhud, there was not enough clothes to shroud every one of them in a garment which covered their entire body. He ﷺ would jointwo men in one garment; and this was due to the large number of casualties, and the paucity of garments [available] to shroud them in. To overcome this issue, he ﷺ cut the garments and divided it amongst them. After, they remained in their clothes which they were killed in and were not to be stripped and have their skin touched. It is also possible that what is meant here is that he ﷺ gathered the two of them in one grave.

There are several narrations in which the Prophet ﷺ said that the martyrs to be shrouded in the garments which they were killed in, as it is related by Ahmad in a report that ʿAbdullah ibn Thaʿlabah ibn Suʿayr (may Allah be pleased with him) narrates that the Messenger of Allah ﷺ said on the Day of Uhud: “Wrap them in their garments.” The reconciliation between the two hadeeths is that whoever is stripped off by the enemy or has been repeatedly stabbed such that his clothes have been cut off, causing some of his body be exposed, then he should be shrouded. As for the martyrs whose clothes remained intact on their bodies, they should be buried with them without being shrouded.

Heﷺwould ask about who was the greatest of them in [their knowledge of] the Quran, so when one of them was pointed out to him, he could put him first into the lahd, which is an opening that is made on the side of the grave, and it is [dug at] an incline from the middle of the grave to its side so that the dead can accommodated and placed into it. And then broken up pieces of clay [are laid down to] cover up the deceased.

The Messenger of Allah ﷺ ordered for them to be buried in their blood, and they were not washed, nor prayed over. He ﷺ said: “I will be a witness for these [martyrs] on the Day of Resurrection.” He ﷺ will be an intercessor for these people, and a witness to testify that they fulfilled what they promised Allah due to their faith and struggle for His sake and being obedient to Him and His Messenger ﷺ till they died for it.

It has been mentioned in other hadeeths that the Prophet ﷺ offered the funeral prayer for all of the martyrs of Uhud, as what is related in Saheehal-Bukhaaree and Saheeh Muslim, where ʿUqbah ibn ʿAamir (may Allah be pleased with him) narrates that the Prophet ﷺ went out one day, and prayed over the people of Uhud, [like] he would for the dead.” The reconciliation between these two hadeeth is: that his prayer was to indicate that offering the funeral prayers over them is permissible. It has been said that this occurrence was specifically for the martyrs of Uhud, and not a general ruling that is applicable to other cases. It has been established that he ﷺ did not pray over the martyrs who were killed in the battle according to the hadeeth of Jaabir ibn ʿAbdullah (may Allah be pleased with both of them). Also, the funeral prayer over the dead is an act of intercession for him, and only sinners can be interceded for. The martyrs have all their sins forgiven due to martyrdom, and thus they all come to the Honor, Mercy, and Paradise of Allah. So, their status is too high for them to be prayed over as one would pray over the rest of the deceased Muslims.

From the other benefits that we can conclude from this hadeeth is that it shows the apparent virtue for the one who recites the Quran, and the people of fiqh (jurisprudence), zuhd(asceticism), and all other virtue follow him.

It highlights the merits and virtues for the martyrs of Uhud, and it shows the state of poverty that the Honorable Companions [endured], and the steadfastness they exhibited in spite of that, out of a desire to spread the call of Islam.

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1344

Narrated ‘Uqbah ibn ‘Aamir (may Allah be pleased with him): The Prophet ﷺ once came out and offered the funeral prayer for the martyrs of Uhud, and proceeded to the pulpit and said, "I will precede you, and I will bea witness for you, and I am really looking at my Lake now, and no doubt, I have been given the keys of the treasures of the world. By Allah, I am not afraid that you will worship others along with Allah, but I am afraid that you will envy and fight one another for worldly fortunes.".

Commentary : The Messenger of Allahﷺcame to the people with guidance and the religion of truth as a herald and warner, calling to whom Allah chooses, and a radiant lamp. His Lord provided himﷺ with splendid miracles and clear signs which affirm his truthfulness. He ﷺwas benevolent and merciful to the believers.

In this hadeeth, ʿUqbah ibn ʿAamir (may Allah be pleased with him) reports that the Prophetﷺwent out one day and offered the funeral prayer for the people of Uhud, like what he performed for others who have died. And what is meant by them [i.e., the people of Uhud] are the martyrs from the Battle of Uhud, which occurred during the month of Shawwaal in the third year after Hijrah. Uhud is one of the well-known mountains of al-Madeenah. According to Abu Dawood, this was after “eight years [had passed] like a man who bids farewell to the living and dead.”

Then, heﷺwent to his pulpit, ascended it, and addressed the people, saying: ‘I will precede you”: that is to say: ‘I will precede you and be the first to arrive at the Lake (al-hawḍ) on the Day of Resurrection’

“And I will be a witness for you”, what is meant by this is that he I will precede you will bear witness over our deeds, and it is not restricted to martyrdom during battles alone. The attestation of the Prophet ﷺ includes every Muslim - the first and last; so, it's as if he ﷺ remains with all Muslims and did not precede them. Rather, he ﷺ remains after them until he bears witness to the deeds of the last of the believers - for, he ﷺ isupholding their affair in the two abodes [i.e., in this world and the Hereafter] in his life and death.

Then heﷺsaid: “I have been given the keys to the earth’s treasures - or the keys to the earth” - by this, heﷺreferred to the expansion of the Islamic empire, its many conquests, and the outpouring of wealth to it; because whoever conquers a land, it is as if he obtains the keys to its treasures and acquires its riches and wealth.

Then, he ﷺtold the people that he did not fear that they would associate partners with Allah after him. However, heﷺdid fear that the competition for wealth and status would cause them to quarrel amongst themselves, which will lead them to enmity, hatred, and fighting with one another over the world and its blessings - and will a cause of their death and weakness. This is a warning of what is going to occur and what has happened as what The Messenger of Allahﷺrelated; because this world was opened up after him and granted [to its inhabitants], [but] envy, strife, and other matters are known to confirm the truthfulness of his ﷺreport.

His prayer over the dead addressed in this hadeeth could imply that praying for them is permissible. It was said: this occurrence was specifically for the martyrs of Uhud, and not in general. It has been established that he ﷺ didn’t pray over the martyr who was killed in the battle because of what is reported in Saheeh al-Bukhaaree, where Jaabir ibn ʿAbdullah (may Allah be pleased with both of them) narrates [that he ﷺ ] “ordered for them to be buried with their blood [on their bodies], and were not washed, nor prayed over.” Also, the prayer over the dead is an act of intercession for him, and only sinners can be interceded for. The martyrs have their sins forgiven, and they all come to the Honor, Mercy, and Paradise of Allah. So, their status is too high for them to be prayed over as one would pray over the rest of the deceased Muslims.

From the other benefits that we can conclude from this hadeeth is that it warns against advancing in the world, along with its trials, and dangers.

It mentions an apparent sign that testifies to the truthfulness of hisProphethood.

It confirms the Lakeof the Prophetﷺ,which he will be at on the Day of Resurrection.

And lastly, it highlights that heﷺ did not fear that his nation would commit polytheism, but rather he ﷺfeared that they would quarrel among themselves, and what forms of envy and miserliness would come as a result.
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1346

Narrated Jaabir ibn ‘Abdllah (may Allah be pleased with him): The Prophet ﷺ said: burry them [i.e., the martyers] as they are with their blood on – on the Day of Uhud. And he ﷺ did not wash them..

Commentary : Martyrdom for the sake of Allah has a great standing in Islam. The martyr has several merits; and martyrs who have died in battle have some special legal rulings.

In this hadeeth, some of them are explained, as Jaabir ibn ʿAbdullah (may Allah be pleased with both of them) reports that the Prophet ﷺ ordered that the martyrs be buried in their garments with their blood [on them] and did not wash them; in order to preserve the sign of martyrdom on them. The traces of the battle and the blood that occurred therein remained on them. This happened in the Battle of Uhud - which is one of the well-known mountains of al-Madeenah - and that battle happened during the month of Shawwaal in the third year after Hijrah.

It can be inferred from this hadeeth that the martyr is not washed, and that their blood is pure while it remains on them; because if it was considered impure, heﷺwould have ordered that it be removed from the body of the dead before burying them.
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1350

Narrated Jaabir ibn ‘Abdillah (may Allah be pleased with him): Allah's Messenger ﷺ came to `Abdullah ibn Ubay (a hypocrite) after his death and he has been laid in his grave. He ﷺ ordered that he be taken out of the grave, and he was taken out. Then he ﷺ placed him on his knees and threw some of his saliva on him and clothed him in his (the Prophet's) own garment (Qamees). Allah knows better why he did so. `Abdullah bin Ubai had given his garment to al-Abbaas to wear. Abu Haroon said, "Allah's Messenger ﷺ at that time had two shirts and the son of `Abdullah bin Ubai said to him, 'O Allah's Messenger ﷺ! Clothe my father in your shirt which has been in contact with your skin.' Sufyaan added, "Thus people think that the Prophet ﷺ clothed `Abdullah bin Tubal in his shirt in lieu of what he (Abdullah) had done (for Al `Abbaas, the Prophet's uncle.)".

Commentary : ʿAbdullah ibn Ubayy ibn Salool was the chief of the hypocrites in al-Madeenah, and he would harborenmity against the Prophetﷺand the Muslims. However, that did not prevent the Prophetﷺfrom rewarding him for some matters.

In this hadeeth, Jaabir ibn ʿAbdullah (may Allah be pleased withboth of them) reports that the Prophet ﷺordered for ʿAbdullah ibn Ubayy, after he had been buried, to be exhumed from his grave. Then heﷺ sat him up on his two knees, dressed him in one of his ﷺgarments, and blew some of his saliva on him.

Jaabir ibn ʿAbdullah (may Allah be pleased with both of them) then says: ‘Allah knows best as to why the Messenger of Allahﷺ had dressed him in his garment. So, either, he ﷺ did that because Ibn Salool was a hypocrite who had clothed al-Abbaas (may Allah be pleased with him) - who was the paternal uncle of the Prophet ﷺ -with a garment when he was taken as a prisoner on the day of Badr. So, the Messenger of Allah ﷺ gave him a garment in place of it; lest it remain that he ﷺ would be obliged to owe a disbeliever a favor. With this [in mind], Sufyaan ibn ‘Uyaynah - the narrator of the hadeeth - told that they thought it more likely that the Prophet ﷺ dressed ʿAbdullah in his garment, as a requital for him for when he clothed al-Abbaas (may Allah be pleased with him) with his own garment.

[Or] perhaps he ﷺ did that because ʿAbdullah, the son of ʿAbdullah ibn Ubayy was a good Muslim; and had requested of the Prophet ﷺ to clothe his dead father with his garment, which had touched his ﷺ skin; so that it would be a mercy for his father. The Prophet ﷺ granted his request in honor of him. And the Prophet ﷺ did this before the [following ayah] was revealed by Allah, The Almighty, [as] He says: {And do not pray [the funeral prayer, O Muḥammad], over any of them who has died - ever - or stand at his grave. Indeed, they disbelieved in Allah and His Messenger and died while they were defiantly disobedient.} [Quran 9:84]. In Saheehal-Bukhaaree and Muslim, it is reported that this ayah with this prohibition was revealed after the Prophet ﷺprayed over ʿAbdullah ibn Ubayy. It is reported in Saheeh al-Bukhaaree says: On the authority of Ibn ʿUmar (may Allah be pleased with both of them) that when ʿAbdullah ibn Ubayy passed away, his son came to the Prophet ﷺ and said: ‘O Messenger of Allah! Please give your garment to shroud him in it, offer his funeral prayer, and ask for Allah’s forgiveness for him.’ Then, the Prophet ﷺ gave him his garment, and said: ‘Inform me when to prayer for him [i.e., the funeral prayer].’ Later, he informed him ﷺ, and when The Prophet ﷺ intended to pray for him, ʿUmar (may Allah be pleased with him) took him by the hand and said: ‘Has Allah not forbid you to pray for the hypocrites?’ To which, he ﷺ responded: ‘I have two choices [i.e., either to ask for forgiveness or not], and Allah says: {Ask forgiveness for them, [O Muḥammad], or do not ask forgiveness for them. If you should ask forgiveness for them seventy times - never will Allah forgive them.} [Quran 9:80].Then he ﷺ performed the funeral prayer over him, and [the following ayah] was revealed afterwards: {And do not pray [the funeral prayer, O Muḥammad], over any of them who has died - ever - or stand at his grave. Indeed, they disbelieved in Allah and His Messenger and died while they were defiantly disobedient.} [Quran 9:84].

From the other benefits that we can conclude from this hadeeth is that it highlights the permissibility of exhuming the deceased [from their graves] after they have been buried, for a legitimate reason.

It also shows the permissibility of shrouding the deceased in a garment (Qamees).
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1351

Narrated Jaabir (may Allah be pleased with him): When the time of the Battle of Uhud approached, my father called me at night and said, "I think that I will be the first amongst the Companions of the Prophet ﷺ to be martyred. I do not leave anyone after me dearer to me than you, except Allah's Messenger's soul and I owe some debt and you should repay it and treat your sisters favorably (nicely and politely)." So, in the morning he was the first to be martyred and was buried along with another (martyr). I did not like to leave him with the other (martyr), so I took him out of the grave after six months of his burial and he was in the same condition as he was on the day of burial, except a slight change near his ear..

Commentary : Martyrs have a lofty standing with Allah, May He be Exalted; and the ones of Uhud had a great position in the hearts of The Prophet ﷺand Muslims, and held great honors with Allah, The Almighty after their death[s].

In this hadeeth, Jaabir ibn ʿAbdullah (may Allah be pleased with both of them) reports that when the time for the Battle of Uhud drew near - which was during the month of Shawwaal in the third year after Hijrah and Uhud is one of the well-known mountains of al-Madeenah- his father, ʿAbdullah ibn ʿAmr ibn Haraam (may Allah be pleased with him) summoned him at night and said: ‘I think that I will be amongst the first of the Prophet’s Companions to be martyred.’ It was said: that the reason he thought that was because he had seen it in his dreams. ‘And I do not leave [anyone] after me more precious to me than you, except for the soul of the Messenger of Allah ﷺ.’ This is a preference for the Prophet ﷺ,as his love for him was greater than for wealth or children. Then, he informed and urged him to take care of the debts he owed and ordered him to repay it for him. This is from the habit of the righteous, so it is necessary for whoever feels that their life is near an end to make known what rights people have over him and prescribe that they be made up. Then, he urged his son to take care of his sisters, [treat them well], and ensure that their needs are met. It was said: that Jaabir (may Allah be pleased with him) had nine sisters. It has been said that he had more sisters than that.

Jaabir said: “We woke up in the morning”, [here] he is referring to [waking up] on the day of the battle. And ʿAbdullah ibn Haraam was the first to be killed in the Battle of Uhud. He was buried with another man in a single grave [thereafter]. It was said that the other individual [buried with him] was ʿAmr ibn al-Jamooh (may Allah be pleased with him), who was a friend of his father. However, Jaabir’s soul was not content, and his heart was not settled knowing that his father was buried with others in a single grave. So, he removed him from his grave after six months [had passed]. His [father’s] exhumation from his grave was done with the Prophet’s knowledge and permission, and Jaabir didn’t find any change to the body of his father, ʿAbdullah, after six months had passed since his burial, other than a small place near his ear that had changed [a bit]. This is one of the great honors that Allah has given him.

From the other benefits that we can conclude from this hadeeth is that it highlights the strength of ʿAbdullah ibn Haraam’s faith and demonstrates the intensity of his love for the Prophetﷺ; because he did not give preference to anyone over his love for him ﷺ, even if it was his own son.

It shows the permissibility of putting two [dead] men together in a single grave.

It highlights the permissibility of exhuming the deceased from their graves after they have been buried, if there is a legitimate reason [to do so]

And lastly, it shows some of the great honorsʿAbdullah ibn Haraam (may Allah be pleased with him) had, and that Allah preserved his body even after his death.
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344

Yazid in Abdullah ibn Ash-Shekhir said, "The Messenger of Allah (ﷺ) used to abrogate some of his sayings by others, just as the Quran abrogates its verses by others.".

Commentary : Islamic legislation is always in harmony with the nation, especially those who lived and grew up during the pre-Islam period. Out of establishing the principle of graduation, it sometimes abrogates some established rules. In this hadith, Abdullah ibn Ash-Shekhir, one of Basra scholars, confirmed this principle with relating to the Prophet's Sunnah. It was legislated at the beginning that ablution was sufficient for a Muslim who had intercourse with his wife without ejaculation, as in the two Sahihs that Ubayy ibn Ka’b said, "I asked the Messenger of Allah (ﷺ) about a man who had intercourse with his wife but left her before orgasm. He said, 'He should wash what he had (on his body) from his wife (her discharge), perform ablution, and offer prayer.'" Later, it was abrogated and established that bathing is obligatory after intercourse, whether or not, a person ejaculates. The Prophet (ﷺ) said, "If he sits between her four limbs, bathing is obligatory.” (Bukhari & Muslim) As for the Quran, it was, at the beginning, established that a woman is confined to her home as a punishment if she commits adultery. Allah, the Almighty, says, "And those of your women who commit illegal sexual intercourse, take the evidence of four witnesses from amongst you against them; and if they testify, confine them (i.e. women) to houses until death comes to them or Allah ordains for them some (other) way." (An-Nisa) It was later abrogated by the verse, "The fornicatress and the fornicator, flog each of them with a hundred stripes." (An-Nur: 2) Also, the Prophet (ﷺ) clarified this rule and said, "Learn from me. Allah has ordained for them another way. A virgin is punished with one hundred lashes and exiled for one year. A Thayyib (divorcee or widow) is punished with one hundred lashes and stoning.” (Narrated by Muslim) Finally, this hadith shows the interest of the Companions' students to study the Prophetic Sunnah, including the cases of abrogation..

349

Abu Musa said, “Some of Al-Ansar (Helpers) and some of Muhajeroun (Immigrants) had different opinions about bathing after intercourse. The Ansar said, ‘It was only obligatory due to ejaculation,’ but the Muhajeroun said, ‘It was obligatory after intercourse (whether or not he ejaculated).’” Abu Musa said to them, “I will provide you with the solution. I got up and asked Aisha to come in and I was given permission. I said to her, ‘O Mother, or Mother of the Believers, I want to ask you about something but I feel shy.’ She said, ‘Do not feel shy of asking me about something which you can ask your mother who gave you birth, for I am too your mother.’ I asked her, ‘What makes bathing obligatory?’ She replied, ‘You have asked the well-informed one! The Messenger of Allah (ﷺ) said, ‘If he sits between her four limbs (the woman) and the circumcision touches the circumcision, bathing is obligatory.’”.

Commentary : In this hadith, Abu Musa Al-Ash’ary said that some of Al-Ansar and some of Muhajeroun discussed the matter of bathing after intercourse. The Ansar confirmed that it was only obligatory due to ejaculation while the Muhajeroun confirmed that it was obligatory after intercourse, whether or not, he ejaculated. Abu Musa promised to provide them with the right solution. He went to Aisha, the Mother of the believers, passionately addressed her by her nickname of maternity, and modestly asked her about her opinion. She answered, "Do not feel shy of asking me about something which you can ask your mother who gave you birth, for I am too your mother," for Allah said in the Quran, "The Prophet is closer to the believers than their own selves, and his wives are their (believers’) mothers.” (Al-Ahzab: 6). When he asked her about what made bathing obligatory, she answered, "You have asked the well-informed one." She narrated that the Prophet (ﷺ) said, "If he sits between her four limbs (the woman) and the circumcision touches the circumcision, bathing is obligatory." He means that if a man sits between his wife's hands and legs and his penis penetrates her vagina, bathing is obligatory for both, whether or not, he ejaculates, as in Sahih Muslim that Abu Hurairah narrated that the Prophet (ﷺ) added, "Even if he does not ejaculate.” Finally, this hadith contains the following benefits: (1) It clarifies how the Companions are keen on discussing and learning to get the truth, (2) It shows their morals and appreciation of Aisha’s position and knowledge, for they were keen on learning from her, and (3) It confirms the obligation of bathing when a man's and woman's circumcisions touch..

350

Aisha, the Prophet's wife, narrated, "A man asked the Messenger of Allah ﷺ about one who has sexual intercourse with his wife but does not ejaculate due to listlessness. Is bathing obligatory for him?" He answered while Aisha was sitting by him, "I and she do it and then take a bath.".

Commentary : Purity is believers' symbol so the Prophet (ﷺ) used to teach his companions the rules of purification and they used to ask him about anything they did not understand. In this hadith, Aisha narrated that a man asked the Prophet (ﷺ) about the Islamic point of view if a man had intercourse with his wife but he did not ejaculate due to listlessness. The Prophet (ﷺ) answered him while his wife Aisha was sitting, “I and she are doing so then we take a bath." He wanted to clarify that bathing was obligatory after intercourse even if there was no ejaculation. In the two Sahihs, Abu Hurairah narrated that the Prophet (ﷺ) said, "If he sits between her four limbs and the circumcision touches the circumcision, bathing is obligatory.” In Muslim's narration, he added, "Even if he does not ejaculate.".

352

Abdullah ibn Ibrahim ibn Qarez narrated that he found Abu Hurairah performing ablution above the mosque and saying, "I am performing ablution, for I ate pieces of cheese. I heard the Messenger of Allah ﷺ saying, 'Perform ablution due to eating something cooked by fire.'".

Commentary : Islam legislates rules that suit the Muslim nation so it may gradually legislate some rules or even abrogate them later. The above-mentioned concept is one of the goals of abrogation in Islam. In this hadith, Abu Hurairah said that he once performed ablution because he ate pieces of cheese that were cooked by fire, for he heard the Prophet saying, “Perform ablution due to eating something cooked by fire." The Prophetic command to perform ablution due to eating something cooked by fire was later abrogated. Imam Abu Daoud reported that Jaber ibn Abdullah said, “The last of the two matters that the Messenger of Allah (ﷺ) used to do was to leave off ablution due to eating something cooked by fire." In the two Sahihs, Abdullah ibn Abbas narrated that the Prophet (ﷺ) ate meat and then prayed without performing ablution or touching water. Finally, this hadith confirms that a scholar should explain the reason for his actions if he thinks that people may blame him..

353

Saeed ibn Khaled ibn Amr ibn Uthman reported that he asked Urwa ibn Az-Zubeir about performing ablution due to eating what was cooked by fire. Urwa answered, "I heard Aisha, the Prophet's wife, said, 'The Messenger of Allah ﷺ said, 'Perform ablution due to eating what is cooked by fire.'".

Commentary : The Prophet (ﷺ) was keen to teach his companions the invalidators of ablution, especially things that may have produced unpleasant smell such as foods cooked by fire. It may be fragrant or rich. As a result, a Muslim may need to perform ablution accordingly. In this hadith, Saeed ibn Khaled ibn Amr ibn Uthman asked Urwa ibn Az-Zubeir about performing ablution due to eating what was cooked by fire. Urwa answered, "I heard Aisha, the Prophet's wife, said, 'The Messenger of Allah (ﷺ) said, 'Perform ablution due to eating what is cooked by fire.'" This hadith may mean either: (1) To perform Ablution after eating something cooked by fire, or (2) To wash our mouths and hands after eating something cooked by fire. There are other Prophetic hadiths that confirmed that there was no need to perform ablution after eating something cooked by fire. In the two Sahih books, Ibn Abbas narrated that the Prophet (ﷺ) ate a sheep's shoulder then prayed without repeating his ablution. In Sunan Abu Dawud and Sunan An-Nasa'i, Jaber said, "The last of the two matters that the Messenger of Allah (ﷺ) used to do was to leave off ablution due to eating something cooked by fire." Additionally, it was authentically narrated that the Prophet's command was abrogated and his last teaching before his death in this case was to leave off ablution due to eating something cooked by fire..

357

Abu Rafe', the Prophet's servant, said, "I testify that I used to roast the goat's abdomen for the Messenger of Allah ﷺ then he prayed without repeating his ablutions.".

Commentary : The Islamic legislation is always in harmony with the Islamic nation. To establish this principle, Islamic law was graduating in some aspects till it confirmed the last legislations. As a result, some Islamic established aspects were abrogated by either Quranic verses or Prophetic statements. In this hadith, Abu Rafe', the Prophet's servant, narrated that he used to roast the goat's abdomen, including liver, spleen, heart, and Intestines for the Prophet (ﷺ) then the Prophet (ﷺ) prayed without repeating his ablution. This confirmed that a Muslim is not required to perform or repeat his ablution after eating something cooked by fire. As for the other hadith that commanded Muslims to perform or repeat ablution after eating something cooked by fire, it was abrogated by this hadith narrated by Abu Rafe'. In Sunan Abu Daoud and Sunan An-Nasa’i, Jaber ibn Abdullah narrated, "The last of the two matters that the Messenger of Allah (ﷺ) used to do was to leave off ablution due to eating something cooked by fire." Finally, this hadith refers that Islamic law always makes it easy for people about the aspect of performing ablution after eating..

359

Ibn Abbas narrated that the Messenger of Allah ﷺ dressed and went out for prayer. Afterward, he was given bread and meat as a gift. He took three morsels then led people in prayer, without touching water." In another narration, Abdullah ibn Abbas saw Prophet did that and said, "... then pray" not "led people in prayer.".

Commentary : Purity is believers’ symbol that Islam encourages. As a result, the Prophet (ﷺ) used to teach his companions the rules of purification, especially when ablution is obligatory, recommended, or even unnecessary. In this hadith, Abdullah ibn Abbas narrated that one day the Prophet (ﷺ) dressed and then went out to pray in his mosque. Afterward, he was given bread and meat as a gift, which were cooked by fire. He took three morsels and then led people in prayer, without touching water. This indicates that it is not obligatory to perform ablution due to eating something cooked by fire. This hadith and others abrogate the hadiths that mentioned the command to perform ablution due to eating something cooked by fire. Abu Daoud and An-Nasa'i reported that Jaber ibn Abdullah said, "The last of the two matters that the Messenger of Allah (ﷺ) used to do was to leave off ablution due to eating something cooked by fire.” The hadith of Abdullah ibn Abbas contains the following benefits: (1) The Prophet's acceptance of gifts to make its owner happy, and (2) Islamic law's ease of the matters of purification after eating..

360

Jaber ibn Samura reported that a man asked the Messenger of Allah ﷺ, "Should I perform ablution due to eating sheep's flesh?" The Messenger of Allah ﷺ answered, "Perform ablution if you wish, and if you wish, do not perform it." The man asked, "Should I perform ablution due to eating camel's flesh?" The Messenger of Allah ﷺ answered, "Yes, perform ablution due to eating camel's flesh." He (again) asked, "May I pray in the sheepfolds?" The Messenger of Allah ﷺ answered, "Yes." Then he asked, "May I pray where camels lie down?" The Messenger of Allah ﷺ answered, "No.".

Commentary : Purity and prayer are believers' symbols, so Islam encourages Muslims to perform acts of worship in appropriate places and times, which the Prophet used to teach his companions. In this hadith, Jaber ibn Samura narrated that a man asked the Prophet about: (1) Performing ablution due to eating sheep’s meat, and (2) Praying in sheepfolds. The Prophet answered that it is optional to perform ablution and confirmed that it is permissible to pray in sheep's shelters. Imam Abu Daoud narrated in his Sunan that the Prophet "was asked about praying in sheepfolds, so he answered, 'Pray in them, for it has a blessing.'" Sheep are calm animals with kindness and little movements. The same man also asked the Prophet about: (1) Performing ablution due to eating its meat, and (2) Praying in camel's folds. The Prophet replied that it was necessary for a Muslim to perform ablution due to eating camel's meat. Also, he forbade us from praying in their folds. As for the cause of this prohibition, scholars mentioned the following potential reasons: (1) A camel sometimes has a sudden strong behavior so it may hurt, confuse, or interrupt the praying one, so he is being afraid that it may trample and kill him, and (2) Camels' folds are full of filths and contain deeply terrible smell. Imam Abu Daoud narrated in his Sunan that the Prophet said, "Do not pray in camels' folds, for they are the places of devils." So, devils are whispering to the praying ones in these folds. Anyway, a Muslim should avoid praying in these folds whether or not he knows the reason for this prohibition..

366

Abulkhair said, "I saw Ibn Wa'la As-Saba'i wearing fur and touched it. He said, 'Why did you touch it? I asked Ibn 'Abbas, 'We live in the western regions with Berbers and Magus who bring with them rams they slaughtered, but we do not eat what they slaughtered. Also, they bring waterskin full of fat.' Thereupon Ibn 'Abbas said, 'We asked the Messenger of Allah (ﷺ) about that so he said, 'Tanning makes it pure.'".

Commentary : Allah, the Almighty, forbade Muslims to eat dead animals, but He allowed to use their skins if they were purified by tanning. In this hadith, AbulKhair Marthad ibn Abdullah Al-Yazany saw Abderrhman ibn Wa`la As-Saba'i wearing fur, which is like a robe padded with animal skin, so he touched and wondered about it. He thought it was forbidden. Ibn Wa`la got the point and told him that he related the whole story to Abdullah ibn Abbas. He said that he lived in the western regions with Barbarians, who were like Bedouins in cruelty and harshness, and Magus, Fire worshippers. They brought rams they slaughtered in a way that contradicted the Islamic way, but Abderrahman did not eat them, for they were not among the People of the Book whose sacrifices were permissible in Islam. They also brought waterskin full of fat and melted tallow. They were vessels made of skins of the slaughtered animals. He wanted to ask Abdullah ibn Abbas about the Islamic perspective on: (1) The skins made of dead animals, (2) The skin on which the name of Allah was not mentioned, or (3) The skin whose animal was slaughtered by someone who did not mention the name of Allah upon it. He wanted to ask him if it was permissible to use it for drinking or putting meat fat. Ibn Abbas confirmed that the Companions asked the Prophet (ﷺ) about that who told them that the skin of a dead animal was purified by tanning. Tanning is to remove anything after the skinning process so it does not contradict salt or preservatives. Afterward, it is permissible to eat, drink, and use it in all allowable ways. Finally, this hadith contains the following benefits: (1) It confirms the permissibility to use the skin of a dead animal, and (2) It clarifies how the Islamic legislation makes it easier for people to benefit from their properties..

370

Abdullah ibn Omar narrated that a man passed by and greeted the Messenger of Allah ﷺ while he was urinating, but the Prophet ﷺ did not respond to his salutation.".

Commentary : Since returning one’s greeting involves mentioning Allah, this mentioning has to be voided while answering the call of nature. Abdullah ibn Omar narrated that a man passed by and greeted the Prophet (ﷺ) while he was urinating, but the Prophet (ﷺ) did not return his greeting. It was as if he disliked mentioning Allah in that state of exposed private parts and lack of purity. In Sunan Abu Daoud, Al-Muhajer ibn Qunfudh narrated, "He came to the Prophet (ﷺ) while he was urinating. He greeted him but the Prophet did not return his greeting until he performed ablution. He then apologized to him and said, "I disliked mentioning Allah, the Almighty, except in the state of purification." This is evidence that the word "salam" (peace) that people use in greeting one another is one of Allah's names. Finally, this hadith contains the following benefits: (1) It urges Muslims to maintain their purity while mentioning Allah which has a high virtue, and (2) It confirms that it is better to refrain from mentioning Allah while being in inappropriate states like urinating and the like..

373

Aisha, Mother of the Believers, said, "The Prophet ﷺ used to remember Allah in all of his affairs.".

Commentary : Allah said, "O you who have believed, remember Allah with much remembrance." (Al-Ahzab: 41) Remembering Allah may be with one's heart or tongue. The Prophet (ﷺ) had an abundant share of these two types. He used to frequently remember Allah more than anyone else. In this hadith, Aisha, the Mother of the Believers, narrated that the Prophet (ﷺ) used to remember Allah in all his affairs, except during cases in which a Muslim was forbidden from remembering Him as during intercourse, answering the call of nature, etc. He was deeply keen to remember, glorify, and praise Allah. He taught us the best formulas that had great rewards whether or not they were confined to specific times or numbers. Her words, "in all of his affairs" confirmed that remembering Allah was not confined to a specific form as in prayer, circumambulation, or reciting the Quran, for which a Muslim should perform ablution ahead. She meant that he used to remember Allah, the Almighty, whether or not he performed ablution or bathing after intercourse, whether he was standing, sitting, lying down, or walking..

374

Ibn Abbas narrated, "We were with the Messenger of Allah ﷺ and he had come out of the privy (answering the call of nature). Food was presented to him. It was said to him (by the Companions around him), 'Will not you perform ablution?' Upon this, he said, 'Why? Will I pray so I have to perform ablution?.

Commentary : Ablution is a prerequisite to the validity of prayer. A prayer is not accepted without ablution. However, performing ablution after relieving oneself is recommended. The Prophet (ﷺ) used to teach his nation the obligatory and recommended acts and did not always command them to perform recommended acts, but he may have sometimes abandoned them to confirm that it is legitimate to abandon them. In the past, people originally used to call the safe and spacious place in deserts in which they relieved themselves "gha'et." Afterward, they used this word to refer to excrement, for they hated to call it by its real name. In this hadith, Abdullah ibn Abbas narrated that when the Prophet (ﷺ) began to eat from a food provided to him after he came back from privy, his companions reminded him that he did not perform ablution after relieving himself. He answered in denial, “Why? Will I pray so I have to perform ablution?" He confirmed that it was not obligatory for a person to perform ablution after answering the call of nature. Finally, this hadith shows that it is only Islamic law that clarifies the cases in which the ablution is invalid or obligatory..

376

Anas ibn Malek said, "The Prophet's companions used to doze off then offer prayer without repeating ablutions.".

Commentary : Ablution is a prerequisite to prayer, so it is not accepted without ablution. Therefore, Islamic law detailed the matters invalidating ablution. This hadith indicates the lawfulness of sleeping before prayer as long as one keeps his state of ablution. Anas ibn Malik said, "The Prophet's companions (ﷺ) used to doze off then offer prayer without repeating ablution." They used to do so in the presence of the Prophet (ﷺ) who did not decline their behavior. In a narration of Abu Daoud, Anas said, "until their heads lowered down." This means that their heads lowered down due to dozing while they were waiting for prayer. His saying, "... without repeating ablution." is a confirmation that they did not repeat their ablution, for while they were dozing, they were aware of what was around them. They did not sleep deeply, which invalidates ablution, unlike the heavy sleeping that, of course, invalidates ablution due to the lack of awareness..

379

Abu Mahthourah narrated that the Prophet ﷺ taught him this call to prayer, "Allah is the Greatest, Allah is the Greatest. I testify that there is no god but Allah, I testify that there is no god but Allah. I testify that Muhammad is the Messenger of Allah, I testify that Muhammad is the Messenger of Allah." Then, he should repeat, "I testify that there is no god but Allah, I testify that there is no god but Allah. I testify that Muhammad is the Messenger of Allah, I testify that Muhammad is the Messenger of Allah. Come to the prayer (twice). Come to success (twice)." Ishaq added, "Allah is the Greatest, Allah is the Greatest. There is no god but Allah.".

Commentary : The azan is to inform people about prayer time. Its words combine the Islamic doctrine of monotheism. In this hadith, Abu Mahthura narrated the words of the call to prayer as the Prophet (ﷺ) taught him when being appointed as a governor of Mecca in the eighth year after the Battle of Hunein. Although being concise, “Allah is the greatest" refers to His perfection and negates any meaning that may contradict so. It may mean that Allah is too great that we can realize His greatness. The testimony of faith has two parts. The first one is to prove monotheism, mean that no god worthy of worship except Allah, and negate its opposite of having any partnership. It is the testimony that has precedence and priority over any other issue in Islam. The other part is to declare and prove the message of Prophet Muhammad (ﷺ), which directly comes after the testimony of Allah’s oneness. Afterward, the caller urges Muslims twice to come to perform prayer, which mentioned after proving the Prophet's message, for we know the obligation of prayer from the Prophet’s teachings, not due to human realization. Then, the caller commands Muslims twice to come to success, victory, and permanent bliss, which reminds them of the events of the hereafter like resurrection and reckoning. In Abu Daoud's narration, the Prophet (ﷺ) said, "If it is Dawn (Fajr) prayer, you should say, 'Prayer is better than sleeping, prayer is better than sleeping.'" At the end, he concluded the call with, "Allah is the Greatest" twice then said, "There is no god but Allah." In narrations in Sunan Abu Daoud and An-Nasa'i, he mentioned "Allah is the Greatest" four times in the beginning. The words of the call to prayer are repeated more than once to make sure that lots of people know about the prayer time. Finally, this hadith contains the following benefits: (1) It clarifies some of prayer call's formula, and (2) The virtue of the companion Abu Mahthura, for the Prophet (ﷺ) taught him the call words himself..

381

Aisha narrated, "Ibn Um Maktoum used to pronounce adhan at the Messenger's behest ﷺ while he was blind.".

Commentary : The job of a caller to prayer is to raise his voice loudly with the words of the prayer call to inform people about the prayer time. A blind person can do so if he has someone telling him about the its time. In this hadith, Aisha, the Mother of the Believers, narrated that Abdullah ibn Umm Maktoum, his name is Abdullah ibn Qais ibn Za'ida Al-Qurashi and he is the cousin of Khadija, the Mother of the Believers, was a blind man whose job was to call people to prayer. The Prophet (ﷺ) assigned Bilal ibn Rabah to call to prayer along with Abdullah for the following cause. When the Companions secluded and prayed at night in Ramadan in the Prophetic mosque, they were surprised by the call to Fajr (Dawn) prayer before taking a rest and having suhour meal as a preparation to fast. Some may have dozed off before bathing due to intercourse. As a result, the Prophet (ﷺ) decided that Bilal called to Fajr prayer before its time to alert those praying or sleeping. At Fajr time, Bilal descended from the place of call then Abdullah ascended to call to prayer so that people refrained from eating suhour and prepared themselves for Fajr prayer. This is explained by the narration of the two Sahihs in which Abdullah ibn Omar narrated that the Prophet (ﷺ) said, "Verily, Bilal calls to prayer at night, so you can keep eating (suhour) and drinking until Ibn Um Maktoum calls." Finally, this hadith contains the following benefits: (1) A blind man’s call to prayer is valid on condition that he has someone telling him about its time, (2) It confirms the legitimacy of a man’s lineage to his mother as long as it becomes famous and there is a need for it, (3) It refers to the legitimacy of describing a person with a flaw for the purpose of definition or other benefits, not to belittle him, and (4) It shows the legitimacy of appointing two callers to prayer in one mosque..

Book of Hadith