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Hadith
1584
Narrated ‘Aaishah (raa): I asked the Prophet (ﷺ) whether the round wall (near Ka`bah) was part of the Ka`bah. The Prophet (ﷺ) replied in the affirmative. I further said, "What is wrong with them, why have they not included it in the building of the Ka`bah?" He (ﷺ) said, "This is because your people (Quraysh) ran short of money (so they could not include it inside the building of Ka`bah)?" I asked, "What about its gate? Why is it so high?" He (ﷺ) replied, "Your people did this so as to admit into it whomever they liked and prevent whomever they liked. Were your people not close to the Pre-Islamic Period of ignorance (i.e., they have recently embraced Islam) and were I not afraid that they would deny it, surely I would have included the (area of the) wall inside the building of the Ka`bah and I would have lowered its gate to the level of the ground."
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Commentary : The Hijr of Ismaa’eel is the curved construction round the Ka’bah, facing the Black Stone and al-Rukn al-Yamaanee.  It is in the form of a semi-circle adjoining the two corners, al-Rukn al-Shaamee and al-Rukn al-‘Iraaqee. The Prophet refrained from touching or kissing the other two corners, the Black Stone and al-Rukn al-Yamaanee, because they were not built according to the correct structure of the House.
In this hadeeth ‘Aaishah (raa) relates that she asked the Prophet ﷺabout the Ka’bah and whether the Hijr of Ismaa’eel is part of it or not. He ﷺexplained to her that it is part of the Ka’bah due to the foundation of its wall, but what happened was that Quraysh could not afford to include it and build the Ka’bah on all the foundations of Ibraaheem (peace be upon him) when they rebuilt the Ka’bah due to lack of funds. The Prophet ﷺadded that had Quraysh not been new to Islam and fearing they may leave Islam because of it, he ﷺwould have restored it to the foundations of Prophet Ibraaheem (peace be upon him), and he ﷺwould have built it anew on all its foundations, included the Hijr of Ismaa’eel, and lowered its gate to the level of the ground. This is because they made the gate so high to have control who would enter it i.e., they have power to allow whoever they like and forbid whoever they wish. It is reported in the authentic hadeeth that he ﷺsaid: “I would have placed two doors for it, one door for people to enter and the other door for them to exit.” [Saheeh al-Bukhaaree and Saheeh Muslim].
From the benefits that we can conclude from this hadeeth is that it serves as evidence for perpetrating the lesser of two evils to repel the greater of them. This is because the harm done from making no changes to the construction of the Ka’bah is lesser than the dissension that may be caused by this and having some Muslims turning away from Islam.
This hadeeth shows that it is permissible to deal tactfully with people in matters of religion - other than the obligatory acts - by leaving and removing from the people that which they deny (i.e., things they view as the norm and not aware of its opposite).
It also shows that people may not be blocked from the House..

1586
Narrated ‘Aaishah (raa): The Prophet (ﷺ) told her, “O ‘Aaishah! Were it not for the fact that your people being in the closest era to pre-Islam, I would have commanded that the House be demolished, and I would have incorporated into it what was left out of it. I would have made its (door) in level with the ground and I would have made two doors for it, an eastern door and a western door. I would have taken it to the foundations of Ibraaheem (peace be upon him).  (One of the narrators said:) “This is what motivated Ibn al-Zubayr (ra) to knock it down.  Yazeed said: "I saw Ibn Al-Zubayr (ra) when he knocked it down and rebuilt it and included part of the Hijr in it. And I saw the foundation of Ibraaheem (peace be upon him) stones like the humps of camels.  Jareer says, “I asked him, ‘Where is its place?’ He replied, ‘I will show you now.’  I entered al-Hijr with him and he pointed towards a place and said, ‘There it is.’ Jareer says, “I estimated the distance from al-Hijr to be six-cubit foot or something similar to it.”
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Commentary : The description of the construction of Ibraaheem (peace be upon him) of the House was that it was curved around the two corners of al-Rukn ash-Shaamee and al-Rukn al-‘Iraaqee; thus, the Hijr of Ismaa’eel was a part of it, and it had two corners, which are the two Yamaanee corners. But when Quraysh built it in the pre-Islamic era, they made four corners for it, and placed the Hijr of Ismaa’eel behind it, as they wanted to perfectly complete the circumambulation of the Ka’bah, and it is in the form of a semi-circle adjoining the two corners, al-Rukn al-Shaamee and al-Rukn al-‘Iraaqee.  Hence, al-Hijr is part of the Ka’bah.

In this hadeeth, ‘Aaishah raa reports that the Prophet ﷺ  informed her that were Quraysh not closer in time to disbelief (i.e., they are new to Islam) and were there no fear of the hearts denying the act, then he would have commanded to demolish the Ka’bah and would have rebuilt in upon the original foundations of Ibraaheem (peace be upon him) and would have inserted into it what was left out of it and bring the floor closer to the ground, and would have placed two doors for it, an eastern door and a western door, so people could enter from one of them and exit from the other. This hadeeth is the evidence upon which Ibn al-Zubayr (ra) relied to demolish the Ka’bah and rebuild it during his reign on Hijaaz.

Yazeed ibn Roomaan, at-Taabee’ee, one of the sub-narrators of this hadeeth, mentions that he witnessed Ibn al-Zubayr (ra) demolishing the Ka’bah as he undertook the task of demolishing it until he razed it to the ground and when he rebuilt it. This event happened in the 65th year of Hijrah. He inserted in it five-cubit foot of Hijr Ismaa’eel. Yazeed explains that he saw the foundations of Ibraaheem and described that they were made of stones that looked like the humps of the camels.
Jareer bin Haazim asked Yazeed ibn Roomaan to inform him about the place of the foundations?’ He replied that he would show it to him; so, he entered entered al-Hijr with him and then pointed to a place of it and said, ‘Here it is.’ Jareer reported that he estimated the distance referred to from the Hijr as six-cubit foot or so. It is reported in Saheeh Muslim from the narration of the Taabi’ee ‘Ataa’ ibn Abee Rabaah that when Al-Hajjaaj killed Ibn al-Zubayr (ra), he demolished the building, and returned it to the foundations of Quraysh and it is still, until now, upon those foundations.
From the benefits that we can conclude from this hadeeth is that it serves as evidence for perpetrating the lesser of two evils to repel the greater of them. This is because the harm done from making no changes to the construction of the Ka’bah is lesser than the dissension that may be caused by this and having some Muslims turning away from Islam.
This hadeeth shows that it is permissible to deal tactfully with people in matters of religion - other than the obligatory acts - by leaving and removing from the people that which they deny (i.e., things they view as the norm and not aware of its opposite).
It shows that the ruler should strive to establish the religion of Islam and the Sunnah of the Prophet ﷺ.
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1587
Narrated Ibn ‘Abbaas ra: The Messenger of Allah (ﷺ) said on the day of the conquest of Makkah, “Verily, Allah made this city sacred; its thorns will not to be cut, its game will not be repulsed, and the things dropped will be picked up only by one who makes a public announcement of it.”.

Commentary : Makkah is the most beloved land to Allah, Most high, which He has venerated it in the hearts of His believing servants. He legislated exclusive injunctions for Makkah and protected it from the evil of the disbelievers. It is one of the best places on earth, hence, the conquest of Makkah, which took place in the eighth year of the Hijrah, was a great conquest for Islam and Muslims.
In this hadeeth, ‘Abdullah bin ‘Abbaas ra reports that the Prophet ﷺproclaimed on the conquest of Makkah that Allah has made Makkah sacred i.e., no fighting on its land is allowed. The only exemption was given to the Prophet ﷺto conquer it and eradicate disbelief from the holy land. Thereafter, its sanctity was reactivated as reported in the authentic hadeeths of Saheeh al-Bukhaaree and Saheeh Muslim. Part of the sanctity of this land is that: neither its thorns nor its trees will be cut or broken, nor its game will be disturbed from its place, let alone hunting it, and any lost property found there will only be picked up by one who intends to announce about it and looks after it for its owner, thereafter, returns it to him when he shows up.. This is known in religion as Luqatah, which refers to the lost property which a person may find on the road whose owner is unknown.
One of the benefits that can be concluded from this hadeeth is learning about the strong emphasis on the sanctity of Makkah and the strict warning against committing any forbidden act in it..

1588
Narrated Usaamah ibn Zayd (may Allah be pleased with him): I said: “O Allah's Messenger! Which house of yours will you choose to stay in Makkah?” He (ﷺ) replied, "Has ‘Aqeel left any property or houses in Makkah?” It happened that ‘Aqeel along with Taalib had inherited the property of Aboo Taalib, whereas Ja’far and ‘Alee (may Allah be pleased with them) did not inherit anything as they were Muslims and the other two were disbelievers. ‘Umar ibn al-Khattaab (may Allah be pleased with him) used to say, “A believer may not inherit (anything) from a disbeliever.” Ibn Shihaab, (a sub-narrator) said, “They (`Umar and others) derived the above verdict from Allah's Statement: {Verily! those who believed and emigrated and strove with their life And property in Allah's Cause, And those who helped (the emigrants), and gave them their places to live in, these are (all) allies to one another.} (Quran 8.72)”
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Commentary : The Prophet ﷺhas set himself as a perfect example for us in all acts of worship, dealing, and transactions, including the application of the provisions of inheritance between a Muslim and a disbeliever. He ﷺclarified that Muslims cannot inherit their disbelieving relatives.
In this hadeeth, Usaamah ibn Zayd (may Allah be pleased with him) reports that he asked the Messenger of Allah (ﷺ)at the conquest of Makkah in the eighth year of the Hijrah about which of his homes in Makkah that he left before his emigration to al-Madeenah. The Prophet ﷺexplained to him that he is not entitled to any of the properties that belonged to Aboo Taalib or any other of his relatives in Makkah because a believer cannot inherit an infidel.
The narrator – perhaps Usaamah (may Allah be pleased with him) – has explained the meaning of his statement. He mentioned that when Aboo Taalib, the uncle of the Prophet ﷺdied, his two sons inherited his wealth: ‘Aqeel and Taalib, and they both took over all his property comprising of several houses, while Ja’far and ‘Alee, the two believing men did not inherit from him. If they were the heirs, then the Prophet ﷺwould have stayed in their houses as they would be as if they are his properties because he knew that they (Ja’far and ‘Alee) preferred him to themselves.
‘Umar bin Al-Khattaab (may Allah be pleased with him) used to say, “A believer cannot inherit from a disbeliever.” i.e., he made this statement based on the words of the Prophet ﷺwho confirmed that ‘Alee and Ja’far (may Allah be pleased with them) did not inherit from Abu Talib.
Ibn Shihaab al-Zuhree commented on this by saying, “They used to adopt this view based on their interpretation of the following Statement of Allah, {Those who believe and have emigrated and struggled with their wealth and themselves in the path of Allah and those who sheltered and helped, those, some of whom are allies of others.} [Quran 8:72]. They interpreted alliance in this ayah to mean the entitlement to inheritance. The ayah goes to read: {But those who believed and did not emigrate - for you there is no support of them until they emigrate. And if they seek help from you for the religion, then you must help, except against a people between yourselves and whom is a treaty. And Allah is Seeing of what you do.And those who disbelieved are allies of one another. If you do not do so [i.e., ally yourselves with other believers], there will be fitnah [i.e., disbelief and oppression] on earth and great corruption. [Quran 8:72-73]. The meaning of this is that those who believed in Allah but did not emigrate from the lands of disbelief to the lands of Islam, you do not have to - O believers - help them, and protect them, until they emigrate in the path of Allah.  However, if the disbelievers wronged them, then they demanded help from you; then, aid them against their enemy, unless there is a covenant between you and the enemy which they have not broken. Allah is watchful of the acts that you do, nothing of your deeds is hidden from Him and He will reward you for them. As for those who disbelieve, disbelief brings them all together and thus aid each other. With that said, no believer may not ally with them, and if the Muslims do not ally with the believers and hate the disbelievers, then there will be strife for the believers, wherein they will not find anyone from their brethren who can help them in religion. Even worse, a great corruption on earth will ensue by preventing people from the path of Allah. 
From the benefits that we can conclude from this hadeeth is learning that it is permissible to allow the houses and property of Makkah to be inherited.
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1589
Narrated Aboo Hurayrah (may Allah be pleased with him): “Allah’s Messenger ﷺstated when he came to Makkah, “Our encampment tomorrow, Allah-willing, will be at Khayf Banee Kinaanah where they (the pagans) took an oath between themselves on disbelief.””
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Commentary : The Farewell Hajj was in the tenth year of the Hijrah, and during which the Prophet ﷺexplained all the rulings pertaining to Hajj and ‘Umrah, including that which is recommended acts and considered from their etiquettes.
In this hadeeth, AbooHurayrah (may Allah be pleased with him) reports that the Prophet ﷺinformed them after he had returned from Mina after completing the rite of throwing the stoning and he headed to the Sacred House for the farewell tawaaf round the Ka’bah that he ﷺwill halt at the Khayf of Banee Kinaanah, known today as al-Muhassab, which is located at the beginning part of the flat land of Makkah, and is now situated in the outskirts of Makkah in the so-called Qasr al-Saqqaaf. This place was where the disbelievers of Quraysh allied with each other before on disbelief, and they allied with each other in their disassociation from Banee Haashim and Banee al-Mutallib, and rejecting any peace treaty with them, and that they will exile the Prophet ﷺ, Banee Haashim, and Banee al-Muttalib from Makkah and drive them to this valley. This valley is Khayf Banee Kinaanah, and they wrote between them the famous sheet, wherein they penned all different kinds of falsehood, breaking of ties of kinship and disbelief. However, Allah, Exalted be He, sent termites which ate all the points of agreement therein about disbelief, severing ties of kinship, and falsehood, and left intact that which was about the remembrance of Allah. His saying: “Allah willing,” is to seek Allah’s blessings and comply with the command of Allah in the Quran.
The scholars differed as to the reason for the encampment of the Prophet ﷺin this place. It was said: It was a halting that was a following part of the rituals, and so it is a Sunnah, which is the view of ‘Abdullah bin ‘Umar (may Allah be pleased with her). And it was said: It is not a Sunnah, based on the hadeeth in Sunan Aboo Daawood - whose origin is found in Saheeh al-Bukhaaree – where ‘Aaishah (may Allah be pleased with her) said: “The Messenger of Allah ﷺhalted at al-Muhassab only so that it is facilitating to come out, and it is not a Sunnah; hence, whoever wills can halt at it, and whoever wills can avoid encamping at it.” With that said, it shows that his halting at al-Abtah was because it would be easier and faster for him to depart from there to al-Madeenah, and so that those who are slow and those who have valid excuses would be equal, so that they spend the night there and depart at the last part of the night, and their departure be together towards al-Madeenah..

1590
Narrated Aboo Hurayrah (ra): The Prophet ﷺstated the next day, the day of ritual slaughtering while he was at Mina, “We are halting tomorrow at Khayf Bani Kinaanah where they mutually took an oath on disbelief, he meant thereby al-Muhassab.” That is because Quraysh and Kinaanah both allied with each other against Bani Haashim and Bani Abdul al-Muttalib – or Bani al-Muttalib – that they will not intermarry with them and will not mutually do business with them until they surrender the Prophet ﷺto them..

Commentary : The polytheists of Makkah did harm the Prophet ﷺand those who believed in him with all different kinds of harm to the extent that the tribe of the Prophet ﷺand his immediate family members were not spared of their harms, including those who embraced Islam amongst them and those who had not embraced it.  Quraysh and Kinaanah penned a sheet wherein they agreed to oppose and harm Banee Haashim and Banee Abdul Muttalib i.e., Quraysh and Kinaanah agreed that they will not marry a woman from Banee Haashim and Banee ‘Abd al-Muttalib, and that they will not marry them a woman from among them, that they will not trade with them or buy from them and will not intermingle with them and there will be nothing at all between them.  
This hadeeth shows that the Prophet ﷺpointed out the place where they mutually took an oath, i.e., mutually agreed therein to harm the Prophet ﷺand to hold tight to disbelief.  The Prophet ﷺtold his Companions on the Day of Slaughtering in Hajj, “We are halting tomorrow at Khayf Banee Kinaanah.”  Khayf means a valley, and it refers to the valley of al-Muhassab, which is located between Makkah and Mina. i.e., it is the beginning area of the plains of Makkah, which is now found at the outskirts of Makkah, and it is called Qasr as-Saqqaaf. 
The Farewell Hajj was in the tenth year of the Hijrah, and during which the Prophet ﷺexplained all the rulings pertaining to Hajj and ‘Umrah, including that which is recommended acts and considered from their etiquettes.
In this hadeeth, Aboo Hurayrah (may Allah be pleased with him) reports that the Prophet ﷺinformed them after he had returned from Mina after completing the rite of throwing the stoning and he headed to the Sacred House for the farewell tawaaf round the Ka’bah that he ﷺwill halt at the Khayf of Banee Kinaanah, known today as al-Muhassab, which is located at the beginning part of the flat land of Makkah, and is now situated in the outskirts of Makkah in the so-called Qasr al-Saqqaaf. This place was where the disbelievers of Quraysh allied with each other before on disbelief, and they allied with each other in their disassociation from Banee Haashim and Banee al-Mutallib, and rejecting any peace treaty with them, and that they will exile the Prophet ﷺ, Banee Haashim, and Banee al-Muttalib from Makkah and drive them to this valley. This valley is Khayf Banee Kinaanah, and they wrote between them the famous sheet, wherein they penned all different kinds of falsehood, breaking of ties of kinship and disbelief.  However, Allah, Exalted be He, sent termites which ate all the points of agreement therein about disbelief, severing ties of kinship, and falsehood, and left intact that which was about the remembrance of Allah. His saying: “Allah willing,” is to seek Allah’s blessings and comply with the command of Allah in the Quran.
The scholars differed as to the reason for the encampment of the Prophet ﷺin this place. It was said: It was a halting that was a following part of the rituals, and so it is a Sunnah, which is the view of ‘Abdullah bin ‘Umar (may Allah be pleased with her). And it was said: It is not a Sunnah, based on the hadeeth in Sunan Aboo Daawood - whose origin is found in Saheeh al-Bukhaaree – where ‘Aaishah (may Allah be pleased with her) said: “The Messenger of Allah ﷺhalted at al-Muhassab only so that it is facilitating to come out, and it is not a Sunnah; hence, whoever wills can halt at it, and whoever wills can avoid encamping at it.” With that said, it shows that his halting at al-Abtah was because it would be easier and faster for him to depart from there to al-Madeenah, and so that those who are slow and those who have valid excuses would be equal, so that they spend the night there and depart at the last part of the night, and their departure be together towards al-Madeenah.
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1591
Narrated Aboo Hurayrah (may Allah be pleased with him): The Prophet (ﷺ) said, “The Ka’bah will be demolished by a man with thin legs from Abyssinia.”.

Commentary : In this hadeeth the Prophet ﷺinfo that that there will be trials towards the end of time and that the sanctity of sacred places will be violated.
In this hadeeth, the Prophet ﷺ - who is the truthful and whose truthfulness is attested – informs us that a man with two thin legs from Abyssinia will be the one who will demolish the Ka’bah near the time of the Hour. The Abyssinians are black people from an African race. The word used to describe that his two legs will be thin is a belittling word for shank, meaning, one with two weak shanks. The belittling word is for humiliating purposes. It means it will be a person who is weak, and slim with no status. As if it is intended to say, “The sacredness of this glorified House will be violated by this lowlife despicable ugly person! It is reported in Saheeh al-Bukhaaree on the authority of ‘Abdullah ibn ‘Abbaas (may Allah be pleased with him) that the Prophet ﷺstated, “As if I can envisage him to be black, hen-toed, who will remove brick by brick.”
Abyssinians will be the ones who will excavate the treasure of the Ka’bah, which is buried under the Ka’bah. It was said that it is a treasure created in it. It was also said that it is what the guardians of the Ka’bah used to accumulate of the gifts, and then they used place under the Ka’bah.
This hadeeth does not contradict with the ayah, {Have We not established for them a safe haven ˹in Makkah˺.} (Quran 28: 57) because its meaning is that: it is a safe haven until the closest time to the Day of Judgment and the ruination of earth at a time when there will be no Muslim on the face of earth. It is said that the story of the man with two thin legs is an exception or that Allah has made it a safe sanctuary given how it is often the case, because there were incidents where the sanctuary of Makkah was violated like the case of Ibn al-Zubayr and the story of al-Qaraamitah and the likes. It was said that the meaning of making it a safe sanctuary is in fact the command to ensure it is so i.e., it is incumbent upon the Muslims to grant safety to people and not to show aggression to anyone therein.
From the benefits that we can conclude from this hadeeth is learning about the prophesy of the Prophet ﷺregarding what will happen towards the end of time, which is one of the signs of his prophethood. It is part of the unseen matters concerning which it is obligatory to believe and affirm. Likewise, we are required to believe and affirm all the unseen events that they are proven to be authentic from the Prophet ﷺ..

1592
Narrated ‘Aaishah (raa): The people used to fast on 'Ashura (the tenth day of the month of Muharram) before the fasting of Ramadan was made obligatory. And on that day the Ka`bah used to be covered with a cover. When Allah made the fasting of the month of Ramadan compulsory, Allah's Messenger (ﷺ) said, "Whoever wishes to fast (on the day of 'Aashooraa') may do so; and whoever wishes to leave it can do so.".

Commentary : The Jews used to fast on the day of ‘Aashooraa’, which is the tenth day of the month of Muharram, as a form of venerating the day in which Allah saved Prophet Moses (peace be upon him) from the clasps of Pharoah and of thanking Allah for this favour. The Prophet ﷺrecommended that Muslims fast the day, albeit with opposing the way Jews fast it by prescribing an additional fast of a day before it. The fast of the day of ‘Aashooraa’ underwent different phases of legislation. It is reported on the authority of ‘Aaishah (may Allah be pleased with her) that people used to fast on the day of ‘Aashooraa’ before Allah made the fasting of Ramadan obligatory upon them, and when He made the fasting of the month of Ramadan obligatory upon them in the second year of Hijrah, the Prophet ﷺmade it optional i.e., people have the choice either to fast it or forgo it. It has been mentioned concerning the virtue of its fast, that it expiates the sins of the year that has passed. It is reported in Saheeh Muslim that ‘Abdullah ibn ‘Abbaas (may Allah be pleased with him) related that the Sunnah is to fast the nineth day with it, for the purpose of opposing the Jews.”
During the lifetime of the Prophet ﷺ, the ‘Ka’bah would be shrouded on this day i.e., they would shroud its stone bricks and wall with veils and fabrics. Quraysh was the one responsible for the task of shrouding it during that period because the Prophet ﷺthen was in al-Madeenah and he ﷺonly took control of the Ka’bah after the conquest of Makkah in the eighth year of the Hijrah. The Prophet ﷺconfirmed the practice of shrouding it on this day, which has been the practice of Muslims until today, despite the different timings for it. Nowadays, it is shrouded during the season of Hajj straight after the pilgrims making their way to the mount of ‘Arafaat. Its shrouding is among the exhibits of reverence and showing honour for the House of Allah.
The statement of ‘Aaishah in the hadeeth that ‘They used to fast on ‘Aashooraa before Ramadan was made obligatory,’ benefits the possibility that fasting the day of ‘Aashooraa’ was compulsory and obligatory in nature, before Ramadan became mandatory, then the injunction was abrogated to the grade of desirability and recommendation. It was said that this was only an emphasis to fast and was not an obligatory injunction due to the agreed-upon hadeeth of Mu’aawiyah ibn Abee Sufyaan (may Allah be pleased with him) wherein the Prophet ﷺstated, “This is the day of ‘Aashooraa, Allah has not enjoined its fasting on you, but I am fasting it. You have the choice either to fast or not to fast (on this day).'.”
From the benefits we can conclude from this hadeeth is learning about the significance of the day of ‘Aashooraa and the veneration of the Muslims for it..

1593
Narrated Aboo Sa’eed al-Khudree (ra): The Prophet (ﷺ) said: "The people will continue performing Hajj and `Umrah to the Ka`bah even after the appearance of Gog and Magog." Narrated ‘Abd al-Rahmaan from Shu`bah: The Hour (Day of Judgment) will not be established till the Hajj (to the Ka`bah) is abandoned..

Commentary : Gog and Magog are those who Dhu al-Qarnayn constructed a dam as a barrier to keep them away from people, as mentioned in the Statement of Allah, the Most Exalted, {But assist me with resources, I will build a barrier between you and them.}  (Quran 18: 95). Their appearance from behind this barrier or dam is one of the major signs of the Hour.
In this hadeeth, the Prophet ﷺprophesises that Muslims in the end of time will continue to perform Hajj and ‘Umrah after the demise of Gog and Magog and after their corruption on earth. 
It is reported in another hadeeth that the Prophet ﷺsaid, “The Hour will not be established until the Hajj (pilgrimage) of the House stops.” That is to say, the Day of Judgment will not be established while there is on earth a person who believes in Allah Almighty and Majestic, which explains the reason why Hajj will cease to exist. It is reported on the authority of Anas ibn Maalik (may Allah be pleased with him) that the Messenger of Allah ﷺsaid, “The Last Hour will not be established until no one on earth will utter the word “Allah”.”  It is possible to reconcile between both hadeeths by saying that it is not necessary that performing Hajj after the advent of Gog and Magog means that it will constantly continue until the establishment of the Last Hour. Rather, people will stop performing Hajj at a time just before the Last Hour.
From the benefits that we can conclude from this hadeeth is learning about the prophesy of the Prophet ﷺconcerning some of the matters of the unseen, which is one of the signs of his prophethood..

1594
Narrated Aboo Waa’il: (One day) I sat along with Shaybah on the chair inside the Ka`bah. He (Shaybah) said, "No doubt, `Umar sat at this place and said, 'I intended not to leave any yellow (i.e. gold) or white (i.e. silver) (inside the Ka`bah) undistributed.' I said (to `Umar), 'But your two companions (i.e. The Prophet (ﷺ) and Aboo Bakr) did not do so.' `Umar said, they are the two persons whom I always follow.' ".

Commentary : The Ka’bah is the Sacred House of Allah; thus, it is not allowed to mess around with it and its possessions. All the Prophets venerated it due to the glorification of Allah of it.
In this hadeeth, the Taabi’ee, Aboo Waa’il, the brother of Ibn Salamah informs that he sat on a chair inside the Ka’bah with Shaybah bin ‘Uthmaan bin Talhah, the guardian and the custodian of the Ka’bah. According to a narration in Sunan Ibn Maajah, it reads, “A man sent me with dirhams as a gift to the House. I entered the House and Shaybah was seated on a chair. I gave them to him. He asked, ‘Are these yours?’   I replied, ‘No. If they were mine, then I would not have brought them to you.’ He said, ‘Since you have stated this, ‘Umar bin al-Khattaab sat on the same sitting place where you are now on.’” He informed him that ‘Umar (may Allah be pleased with him) intended not to leave any yellow item or white item (gold and silver) but to distribute it among the people. He meant the treasure that it contained. It is what was gifted to it and what was above the necessity that was stored therein. In the period of ignorance, the people would gift the wealth to the Ka’bah due to its veneration, and this wealth would accumulate therein.
When Shaybah (may Allah be pleased with him) informed him that his two previous companions – the Prophet ﷺand Aboo Bakr (may Allah be pleased with him) – did not do that while they saw the treasure of the Ka’bah and its status, although they were in more need of wealth [for distribution] than ‘Umar, yet they did not disturb it and neither did they distribute it among the poor. On this, ‘Umar (may Allah be pleased with him) remarked, “They are two perfect persons from whose deeds I would not dissent, rather I would follow them instead.”
It was said that it is possible that the Prophet ﷺleft it there only in consideration with Quraysh just as he ﷺleft the reconstruction of the Ka’bah upon the foundations of Prophet Ibraaheem (peace be upon him).” This position is corroborated by one report narrated in Saheeh Muslim from the hadeeth of ‘Aaishah concerning the rebuilding of the Ka’bah (on its original foundations), “I would have spent the treasure of the Ka’bah in the path of Allah.” Based on this, its expenditure [in the path of Allah] is permissible just as it was permissible for ‘Abdullah bin al-Zubayr (may Allah be pleased with him) rebuilding it upon the foundations of Prophet Ibraaheem (peace be upon him), since the cause of prohibition no longer exists. The Prophet’s statement, “in the path of Allah,” can mean to spend on the good cause for the welfare of the Muslims or the refurbishment of the Ka’bah itself.
From the benefits that we can conclude from this hadeeth is learning that we should imitate and empathise with the deeds of the Prophets and the righteous.
This hadeeth shows the following of ‘Umar (may Allah be pleased with him) of the Sunnah of the Messenger of Allah ﷺand his footsteps in his deeds.
It also highlights that it is important to venerate the Ka’bah and all those things that are related to it..

1595
Narrated Ibn ‘Abbaas (may Allah be pleased with him): The Prophet (ﷺ) said: “I can envisage him as a bowlegged black person, dismantling it [the Ka’bah] brick by brick.”
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Commentary : The Prophet ﷺwould foretell people about some events that will occur in the future and explains to them that trials and tribulations like the violation of the sanctities of sacred places will take place towards the end of time.
In this hadeeth, the Prophet ﷺtells us that among the events that will occur in the future is that the Ka’bah will be demolished at the hand of a bowlegged black person. This man will dismantle it brick by brick i.e., this is a description of the method of demolition to indicate that he will remove it completely while he has full power and authority to an extent that he will uproot its stones and will break it one after the other!
It is reported on the authority of Aboo Hurayrah (may Allah be pleased with him) that the Prophet ﷺsaid, “The Ka’bah will be ruined by a bowlegged man from the Abyssinians.” [Saheeh al-Bukhaaree]. Then, the Prophet ﷺmentions that the House will be visited for pilgrimage after the advent of Gog and Magog and that Prophet Jesus (peace be upon him) will perform Hajj and ‘Umrah after that. From the collection of all that it became known that the attack on the Ka’bah and its demolition will occur after the appearance of Gog and Magog and after the time of Jesus (peace be upon him), and that will happen in the end of times closer to the establishment of the Last Hour. And Allah knows best.
This hadeeth does not contradict with the ayah: {Have We not establish for them a haven [in Makkah].} (Quran 28:57) because it means that it will continue to be a haven for people until the approach of the Hour and ruination of the world, at a time when there will be not even be one Muslim on the face of earth. It is said that the story of the man with two thin legs is an exception or that Allah has made it a safe sanctuary given how it is often the case, because there were incidents where the sanctuary of Makkah was violated like the case of Ibn al-Zubayr and the story of al-Qaraamitah and the likes. It was said that the meaning of making it a safe sanctuary is in fact the command to ensure it is so i.e., it is incumbent upon the Muslims to grant safety to people and not to show aggression to anyone therein.
This hadeeth shows that the Prophet ﷺforetold us about some of the unseen matters that will happen in the future, which is considered among the signs of his prophethood ﷺ..

1597
Narrated ‘Aabis bin Rabee’ah that ‘Umar (may Allah be pleased with him) came to the Black Stone, he kissed it and then he stated. “Certainly, I am aware that you are just a stone, which does not harm or benefit. Had I not seen the Prophet (ﷺ) kissing you, then I would have not kissed you.”
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Commentary : The Black Stone is an object of reverence which Allah, Exalted be He, brought down from Paradise. The Prophet ﷺused to kiss it, hence, following his guidance we also kiss it, touch it, and point towards it, although, it is a stone that does not avert harm or bring forth benefit.
This hadeeth highlights the total submission of the Companions and the strength of their faith. The Taabi’ee. ‘Aabis bin Rabee’ah reports that ‘Umar bin al-Khattaab (ra) used to kiss the Black Stone, which is a rock set into the southeast corner of the Ka’bah, and it is embedded in a silver frame.
He (ra) did so because he saw the Prophet ﷺkissing it and had he not seen him doing so, ‘Umar (may Allah be pleased with him) would not have kissed it, because he knew that it is just a rock that does not harm and benefit per se. The only benefit that one can obtain from kissing it is receiving reward through emulating the command of the Prophet ﷺand following the Sunnah of his kissing.That is because Allah has granted some stones virtues over the others, some pieces of lands over the others, and some nights and days over the others. The kissing of the Black Stone has been prescribed as a form of showing respect and veneration to its right and to observationally know who obeys the command and refrains from the prohibition. This is similar to the story of Satan when he was commanded to prostate to Adam (peace be upon him).
It was said: ‘Umar (may Allah be pleased with him) only said that because they were very close in time to the idolatry, and he feared that the ignorant ones will think that touching the Black Stone is the same as what the Arabs used to do in the time of ignorance. He intended to teach them that it is only the exaltation of Allah and adherence to the command of the Prophet intended by the touching of the [Black] Stone and that it is part of the rites of Hajj.
From the benefits of this hadeeth: it contains a great rule about following the Prophet ﷺin all his actions, even if the wisdom therein remains unknown. 
This hadeeth shows that it is permissible to kiss the Black Stone and it is prohibited to kiss any other stones and objects that we are not prescribed to kiss, and there is no mention of them in Islam.
It demonstrates the Sunnah through words and actions, and that it is compulsory on the ruler to hasten to clarify a matter and explain it when he fears about the corruption of someone’s creed due to a certain action..

1598
Narrated Saalim from his father: The Messenger of Allah (ﷺ) entered the House as well as Usaamah bin Zayd, Bilaal, and ‘Uthmaan bin Talhah (ra). They closed the doors on themselves.   When they opened the door, I was the first one to enter.   I met Bilaal and asked him, “Did the Messenger of Allah (ﷺ) pray inside it?” He replied, “Yes, between the two Yamaanee pillars.””.

Commentary : The Ka’bah is the ancient House of Allah that Muslims revere and respect. The Prophet ﷺprayed inside it during the year of the Conquest of Makkah.
In this hadeeth, ‘Abdullah bin ‘Umar (may Allah be pleased with him) reports that the Prophet ﷺ, Usaamah bin Zayd, Bilaal, and ‘Uthmaan bin Talhah (may Allah be pleased with them) entered the Ka’bah and closed the door on themselves from inside. When they opened it, Ibn ‘Umar (may Allah be pleased with him) happened to be the first one to enter it. He asked Bilaal (may Allah be pleased with him), “Did the Prophet ﷺperform prayers inside?” He replied, “Yes, he prayed between the two Yamaanee pillars that face towards Yemen.”
It is reported in another hadeeth that, “He ﷺmade one pillar to be on his left and the other pillar to be on his right and three behind him. The House in that time used to stand on six pillars, then he ﷺperformed his prayers.” [Saheeh al-Bukhaaree and Saheeh Muslim]. The length between where he prayed and the Qiblah was three cubits, as it is mentioned in Sunan Aboo Daawood.
The scholars reconciliated between this hadeeth and the hadeeth of Ibn ‘Abbaas (ra) in Saheeh al-Bukhaaree wherein the following is mentioned, “He entered the House and he pronounced takbeer in all its corners and he did not pray in it.” The confirmation of Bilaal takes precedence over the negation of others, because Ibn ‘Abbaas was not with the Prophet ﷺon that day. He attributed his negation to sometimes (narrating from) Usaamah and to sometimes to his brother al-Fadl. It is said that it is possible that the entrance [of the Prophet ﷺ] to the House happened twice, on one occasion he ﷺperformed prayers, while, on the other, he ﷺdid not pray.
From the benefits we can conclude from this hadeeth is learning that it is permissible to enter the Ka’bah and performing prayers therein.
This hadeeth shows the passion and keenness to acquire knowledge and asking about it, and that it is permitted to ask someone who is of lower status while someone of a higher status is present and to find him sufficient. 
It highlights the virtue of Ibn ‘Umar (may Allah be pleased with him) due to his profound eagerness to follow the footsteps of the Prophet ﷺ.
One can also learn from this hadeeth that a companion possessing great virtues would sometimes be absent from the Prophet ﷺduring some virtuous occasions, while someone of a lower rank than him would be present and would come to know what others had not learnt..

1599
Narrated Naafi’: Whenever Ibn ‘Umar (ra) entered the Ka’bah, he would proceed ahead keeping the door at his back on entering. He would walk until the distance between him and the wall in front of him would be three cubits. Then he would offer prayers at the place where the Messenger of Allah (ﷺ)had performed prayers, as Bilaal informed him. There is nothing for anyone to offer prayers in any one the corners of the House which he wishes.
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Commentary : Ibn ‘Umar (ra) was known for his profound love and eagerness to follow the example of the Prophet ﷺ.
In this hadeeth, Naa’fi, the freed slave of Ibn ‘Umar, reports that whenever ‘Abdullah bin ‘Umar (ra) entered the Ka’bah, he would walk straight ahead and would leave the door behind his back and would proceed until the distance between him and the wall in front of him is of about three cubits, which would give him enough space to pray with ease. He would look for the exact place where the Prophet ﷺprayed, which he came to know about from Bilaal (ra).  Then he explained that there is nothing wrong for anyone to perform prayers anywhere inside the Ka’bah if the door is closed. It appears that this statement is made by Naafi’, the freed slave of Ibn ‘Umar, whilst maintaining the possibility that it could be someone else’s statement.
It is reported in Saheeh al-Bukhaaree and Saheeh Muslim that the Prophet ﷺ “made one pillar to be on his left and the other pillar to be on his right and three behind him. The House in that time used to stand on six pillars, then he ﷺperformed his prayers.” The distance between him and the Qiblah was three cubits, as reported in Sunan Aboo Daawood.
The scholars reconciliated between this hadeeth and the hadeeth of Ibn ‘Abbaas (ra) in Saheeh al-Bukhaaree wherein the following is mentioned, “He entered the House and he pronounced takbeer in all its corners and he did not pray in it.” The confirmation of Bilaal takes precedence over the negation of others, because Ibn ‘Abbaas was not with the Prophet ﷺon that day. He attributed his negation to sometimes (narrating from) Usaamah and to sometimes to his brother al-Fadl. It is said that it is possible that the entrance [of the Prophet ﷺ] to the House happened twice, on one occasion he ﷺperformed prayers, while, on the other, he ﷺdid not pray.
From the benefits to be concluded from this hadeeth is knowing that it is permissible to enter the Ka’bah and pray therein.
The hadeeth shows that whoever arrives first is more entitled to pray at the virtuous spot.
It also shows that the Companions (may Allah be pleased with them) learn and benefit from each other..

1600
Narrated ‘Abdullah bin Abee Awfaa (ra): “The Messenger of Allah ﷺperformed ‘Umrah and did circumambulate round the Ka’bah and offered a two-units-prayer behind the Maqaam of Ibraaheem (the standing place of Ibraaheem) while some of his Companions covered him from people.” A person inquired from him, “Did the Messenger of Allah ﷺenter the Ka’bah? He replied, “No.”
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Commentary : The Companions (may Allah be pleased with them) would eagerly observe all the acts of worship, dealings, and interactions of the Prophet ﷺ. As such, they ensured to closely observe how he performed the rites of Hajj and ‘Umrah so as to learn his Sunnah and thereafter to act upon it.
In this hadeeth, ‘Abdullah bin Abee Awfaa (ra) reports that the Prophet ﷺperformed his first ‘Umrah, a.k.a. ‘Umrah al-Qadaa’ in the seventh year of Hijrah, before the Conquest of Makkah. In this ‘Umrah, he performed the Tawaaf round the Ka’bah, offered a two-units prayer behind the Maqaam of Ibraaheem whilst some of his Companions veiled him from the front so that no person can cross in front of him while praying. A man asked him, “Did the Messenger of Allah really enter the Ka’bah in this ‘Umrah?” Ibn Abee Awfaa replied, “In this ‘Umrah the Prophet ﷺdid not enter it.”
Entrance into the Ka’bah is not among the rites of Hajj and ‘Umrah, however, who enters it, then that is good for him, whereas, who does not enter it, then there is nothing to blame him for. It is reported in Saheeh al-Bukhaaree and Saheeh Muslim that the Prophet ﷺentered inside the Ka’bah when he conquered Makkah after removing all the idols and pictures which were placed inside and then he ﷺprayed inside of it. .

413
Jaber narrated, "The Messenger of Allah ﷺ was ill so we prayed behind him while he was sitting and Abu Bakr was conveying his takbir to people. When he turned and saw us standing, he gestured for us to sit down so we prayed sitting behind him. After uttering salutation, he said, 'You just like did what Persians and Romans did. They used to stand before their sitting kings. Do not do it but follow your prayer leaders. If they pray standing, then pray standing and if they pray sitting, then pray sitting.'".

Commentary : The Prophet ﷺ taught us the rules and etiquette of congregational prayer, including following and listening to the prayer leader's recitation while maintaining humility and regular rows. In this hadith, Jabir ibn Abdullah related that when the Prophet ﷺ was ill, he led them in prayer while sitting. At the same time, Abu Bakr was conveying his takbir (saying, 'Allahu Akbar) to people so they could follow his moves in prayer, due to the Prophet's weak voice during illness. While praying, he noticed that they were praying standing behind him. He gestured for them to sit and they did. After finishing, he showed them that it was the Persians and Romans' habit with their kings. They used to stand before their sitting kings. His statement indicated that it was similar to the acts of the polytheists and the People of the Book. The Prophet ﷺ prohibited them from doing so and instead guided them to follow their imam's case whether they were praying standing or sitting. This hadith contains the following benefits: (1) It confirms the necessity of acting, unlike the non-Muslims' acts in all cases, (2) The Prophet ﷺ experienced what other people did such as illnesses, the issue that did not decrease his status. On the contrary, this increased his dignity and status, and (3) The imam can pray sitting when being unable to stand, and the people should follow his case and pray behind him while sitting as well..

426
Anas narrated, “The Messenger of Allah ﷺ one day led us in prayer. Upon completing the prayer, he turned his face towards us and said, ‘O People, I am your prayer leader, so neither precede me in bowing and prostration nor in standing and leaving, for I see you in front and behind me.’ Then, he said, ‘By Him in Whose hand is the life of Muhammad, if you had seen what I saw, you would have laughed little and wept much.’ They said, ‘What did you see, O Messenger of Allah ﷺ?’ He replied, ‘I saw Paradise and Hell.’”.

Commentary : The Prophet ﷺ commanded Muslims to follow the prayer leader (imam) in all of his moves and prohibited them from preceding him. In this hadith, Anas ibn Malek narrated that one day the Prophet ﷺ guided them - after ending the congregational prayer - to avoid preceding him in bowing and prostration nor standing and leaving and showed that he saw them in front and behind him. He may have meant that Allah granted him this exceptional privilege or that Allah revealed to him their moves in prayer, for vision may have expressed knowledge. Then, he swore by Allah that if his companions had seen what I saw, they would have laughed little and wept much for the horrible matters Allah revealed to him. When they asked him about the reason, he answered them that he had seen Paradise and Hell. He wanted to tell them that if they had seen what he saw of Paradise’s bliss for the obedient ones and Hell’s torment for the disobedient ones, they would have been overwhelmed by worry and distress, for they would have hoped to get Paradise’s bliss and avoid Hell’s torment. They would have laughed a little and wept much, for none could know his fate. Finally, this hadith contains the following benefits: (1) It encourages Muslims to be submissive in prayer and complete its pillars, (2) The imam should teach people the conditions of prayer, especially if he sees something contradicts them, and (3) It clarifies the Prophet’s miracle that he can see in front and behind him alike..

429
Abu Huraira narrated that the Prophet ﷺ said, "People should avoid raising their gaze to the sky while supplicating in prayer. Otherwise, their sight will be taken away.".

Commentary : Prayer can be only learned from the Islamic texts whether it is obligatory or supererogatory. All Muslims have to perfectly perform its aspects, including humility, looking at the place of prostration, and avoiding turning around. In this hadith, the Prophet (ﷺ) says, "People should avoid raising their gaze to the sky while supplicating in prayer..." This is an explicit prohibition of raising one's gaze to the sky when supplicating in prayer. It is the same if one does that at the beginning of a prayer or after standing up from bowing, for it means turning away from the prayer direction, neglecting the form of prayer, and having bad etiquette with Allah. All of these attributes contradict tranquility and humility in prayer. If one's heart is modest, his limbs will be tranquil. His saying, "Otherwise, their sight will be taken away," is the terrible result that Allah will suddenly and quickly take their sight. Finally, this hadith has the following benefits: (1) It is forbidden to intentionally raise one's gaze to the sky while supplicating in prayer, and (2) One of advice's etiquette in public is to not mean or direct it to a specific person, for this definitely will lead to be refused due to provocation..

430
Jaber ibn Samura narrated, “The Messenger of Allah ﷺ came to us and said, ‘Why I see you lifting your hands like the tails of headstrong horses? Be calm in prayer.’ He again came and saw us (sitting) in circles so he said, ‘Why I see you (setting) in separate groups?’ The, he again came to us and said, ‘Why do not you pray in rows as the angels stand in the presence of their God?’ We said, ‘O Messenger of Allah, how do the angels stand in rows in the presence of their God?’ He answered, ‘They complete the first rows and keep close together in the row.’”.

Commentary : The Prophet ﷺ was the best teacher and educator for his companions. He used to observe their situations and guided them to what was best for them. In this hadith, Jaber narrated that one day the Prophet ﷺ observed that his companions were raising their hands when ending the prayer, so he prohibited them from lifting their hands like the tails of headstrong horses in prayer, for the horses sometimes move their tails and legs out of unrest. This is not commensurate with prayer’s prestige and the praying one’s solemnity, so he commanded them to be tranquil in prayer. In another narration of Imam Muslim, he said, “When the praying one wants to end his prayer, he should only turn his face towards his companion without gesturing with his hand.” He means that the praying one turns his face to his right and his left saying, “May Allah’s peace and mercy be upon you” without gesturing with his hand, which is prohibited. In another situation, the Prophet ﷺ saw his companions sitting in circles, so he guided them to gather and avoid sitting in separate circles. In another situation, he taught them to pray in rows as the angels stand in Allah’s presence. He showed that the angel stood in rows completing one by one. Finally, this hadith contains the following benefits: (1) It shows how the Prophet ﷺ was keen to teach and guide his companions, which is the issue that Muslim scholars should follow, (2) A Muslim should be submissive in prayer without imitating animals, (3) Muslims should gather and avoid disunity in assemblies, and (4) It commands Muslims to complete and straighten prayer’s rows..

432
Abdullah ibn Masoud said, "The Messenger of Allah ﷺ said, 'Let people of understanding and reason be near to me in prayer, then those after them (thrice) and beware of the commotion of markets.”.

Commentary : Congregational prayer in mosques is of great importance and great reward. Thus, Islamic law cares about regulating its rows behind the imam so that people can feel psychological and physical discipline. In this hadith, the Prophet (ﷺ) commanded people of understanding and reason to directly stand behind him in prayer for the following reasons: (1) They have the priority to pray behind him, (2) They are the best people to convey his acts of prayer to others, (3) Their ability to remind him of something he may forget regarding Quranic verses or prayer moves, or (4) They are the best people to represent him if something happens to him during prayer. The rest of the people pray next to and behind this type of people. Then, women pray behind men's rows. As for the imams (leaders in prayer), this is the order: (1) Those who are best in the Quran memorization and have more knowledge, (2) Those who are best in Quran memorization, know the prayer's rules, and the adults, (3) Those who are less in knowledge. This does not mean confining the front rows to them, but this Prophetic command is to urge them to hasten to perform congregation prayer, directly learn how he prays, and convey his guidance to those behind them. Then, the Prophet (ﷺ) warned, "Beware of the commotion of markets.” He meant loud voices, noise, disputes, and trials in markets. As a result, we have to avoid these behaviors in prayers and mosques, as happens in markets..

434
Anas said, "The Messenger of Allah ﷺ saying, 'Complete the rows, for I can see you behind my back.'".

Commentary : Submissiveness is the spirit of prayer, through which a Muslim gets tranquility in prayer to be closer to Allah, the Almighty. The Prophet (ﷺ) used to teach Muslims prayer etiquette so they could perform it as it should be. In this hadith, he commanded his companions to complete prayer rows. This is done by making it even without leaving any space in between. He added, "..., for I can see you behind my back." His seeing them from behind is either: (1) A miracle that Allah granted to him which was one of his characteristics, which neither a reason nor legislation may negate. As a result, a Muslim should believe in it, or (2) Due to Allah's revelation to him of his companions’ actions during prayer. Finally, this hadith contains the following benefits: (1) It urges Muslims to stick to submissiveness and complete the prayer pillars, (2) The prayer leader has to alert and correct people’s mistakes in prayer, and (3) It shows the Prophetic miracle that he can see his companions from behind..

438
Abu Saeed Al-Khudry narrated that when the Messenger of Allah ﷺ perceived a tendency among his companions to go to the back (in lines of prayer). He said to them, "Come forward and follow me in prayer. Let those coming after you follow you in prayer. People will continue to keep back till Allah will put them at the back." In another narration, "The Messenger of Allah ﷺ saw people at the back in his mosque ...".

Commentary : The Prophet (ﷺ) was the best teacher and educator, so he used to precisely observe his companions’ conditions to guide them in worship, dealings, etc. In this hadith, he taught them and the entire nation to be keen on supreme issues and avoid causes of laziness. This hadith clarified that he perceived that some of his companions were not keen to early go to the mosque or some did not care for completing lines to the extent that some prayed in rear lines. As a result, he said to them, "Come forward and follow me in prayer. Let those coming after you follow you in prayer." This is because those praying behind the first line may not see how he is praying. Afterward, he warned, "People will continue to keep back till Allah will put them at the back." He may mean that people continue praying in the rear lines until Allah keeps them back in the rear ranks of Paradise, or they continue leaving the first line in prayer until Allah deprives them of his great bounties. Finally, this hadith reminds that continuous negligence in acts of worship leads to staying away from Allah and getting His wrath..

440
Abu Hurairah narrated that the Messenger of Allah ﷺ said, "The best of the men's rows (in prayer) is the first row and the worst is the last. And the best of the women's row is the last and the worst is the first.".

Commentary : Islam calls its followers, men and women, to stick to virtues, avoid shortcomings, and hasten to acts of worship, based on the Islamic rules. Whoever performs righteous deeds based on their rules is better than whoever performs them without adhering to those rules although he can stick to them. This hadith clarifies that women have their special rules during attending prayers in mosques. These rules as staying away from men and cases of suspicion. The Prophet ﷺ shows that the best of the men's rows in prayer are the first rows behind the prayer leader (imam), for they are the farthest rows from the women. He adds, “The worst is the last,” for they do not hasten to the acts of worship and are close to women’s rows. On the contrary, Allah commands women to wear veils and stay away from men. As a result, the Prophet ﷺ confirms that the best of the women's rows are the last ones, for they are far from men’s rows and temptation. He adds, “And the worst is the first,” for they are close to men’s rows and temptation. This rule is applied when both genders attend the prayer in the mosque, but if it is a prayer that is only attended by women, the original rule of the virtue of the first rows is applied as in the case of men. The Prophetic word, “the worst” means the least rewarded and virtuous and the farthest from the Islamic rules. His word, “the best” means the opposite of the above-mentioned meaning. Finally, this hadith contains the following benefits: (1) The perfection of the acts of worship is linked to performing them based on the Islamic rules, (2) Islam urges men to hasten to the acts of worship and the first virtuous rows in prayers, (3) Islam urges women to pray in the rare virtuous rows away from men, (4) It explains the order of prayer rows in terms of virtue and reward, (5) It clarifies how Islam is keen to urge people to stay away from cases of temptation. It commands women to stay away from men to avoid any possibility of committing forbidden acts, (6) It shows the superiority of men over women, for they have priority in important matters like rows of prayer, fighting, etc..

443
Zainab Ath-Thaqafeyya used to narrate that the Messenger of Allah ﷺ said, "If any one of you (women) wants to attend Isha prayer, she should not perfume herself that night.".

Commentary : Islam established ground rules on women's going out to attend congregational prayers in mosques. These rules related to clothes, manners, decency, adornment, and staying away from places of suspicion. Performing righteous acts while sticking to Islamic rules is better than doing these acts while neglecting those rules in spite of one's ability to abide by them. In this hadith, the Prophet (ﷺ) instructed Muslim women to abide by Islamic rules when they wanted to attend Isha (evening) prayer in the mosque. He confirmed that a woman was allowed to take care of her cleanliness, but not allowed to wear perfume before going out to prayer. Wearing perfume is a means to evoke men's whims and draw their attention. This prohibition is applied to all prayers and the Prophet (ﷺ) may have referred to Isha prayer for the following reasons: (1) Women may be subject to harassment at night more, or (2) Women used to put on perfume for their husbands at night. Muslim scholars mentioned some similar cases that may go under this prohibition such as: (1) Adorned clothes, (2) Wearing jewelry, and (3) All means that may arouse men’s whims. Thus, Islamic law placed restrictions that guarantee the safety and security of both women and societies while preserving her right to go to mosques to pray. Finally, this hadith contains the following benefits: (1) The perfection of worship is linked to performing it in accordance with Islamic rules, and (2) It is forbidden for women to wear perfume when going out to pray..

450
Aamer narrated, "I asked Alqama, 'Was Ibn Masoud present the night of the Jinn with the Messenger of Allah ﷺ?' Alqama answered, 'I asked Ibn Masoud, 'Were anyone of you present the night of the Jinn with the Messenger of Allah ﷺ?' Ibn Masoud answered, 'No, we were with the Messenger of Allah ﷺ but we could not find him so we were searching for him in valleys and hills and said, 'He is either taken away (by Jinn) or secretly killed.' We spent the worst night that people could ever spend. In the morning, he came from the side of Hira' so we said to him, 'O Messenger of Allah ﷺ, we missed you so were searching for you but could not find you. We spent the worst night that people could ever spend.' The Prophet ﷺ answered, 'An inviter on behalf of the Jinn came to me so I went with him to recite the Quran to them.' The Prophet ﷺ went with us to show us the traces of them and their embers. The Jinn asked him about their provision so he said, 'Every bone on which the name of Allah is mentioned is yours. Once it falls in your hand, it will be thickly covered with flesh. Every dung (of the camels) is fodder for your animals.' The Messenger of Allah (ﷺ) said to us, 'So do not use any of them in removing your impurities, for they are the food of your brothers (the Jinn).'".

Commentary : Jinn is a creation of Allah, the Almighty. They are commanded to worship Him alone so they will be held accountable as mankind. Some believe in Allah while others disbelieve. In this hadith, Aamer Al-Sha’by asked Alqamah ibn Qais An-Nakh’i, one of the most famous students of Ibn Masoud, if Ibn Masoud was present the night of the Jinn with the Prophet ﷺ. Alqama told him that he asked Ibn Masoud the same question. Ibn Masoud said, "No" In the narration of Muslim, Ibn Masoud said, "I wished I had been with him" to see the miracles that the Prophet ﷺ told them about. Ibn Masoud narrated that they one day were with the Prophet ﷺ who stood to go somewhere but he did not come back. They were searching for him in valleys and hills. All our efforts were in vain. They thought he was taken by Jinn or secretly killed. It was the worst night they ever spent, out of sadness and sorrow. In the morning, the Prophet ﷺ came from the direction of Hira Cave, five kilometers away from the Sacred Mosque, where the Prophet ﷺ used to worship Allah before his mission. Upon informing him about what happened to them, he related to them his story with the Jinn. One of them asked him to come to recite the Quran to them. The Prophet ﷺ went with his companions to show them the Jinn's tracks and their fire's traces. The Jinn asked the Prophet ﷺ to specify foods for them, so he allowed them to eat every bone on which Allah’s name was mentioned. He promised them that once they held it, it would be thickly covered with meat. Moreover, he specified dung as fodders for their animals. Thus, he prohibited his companions from using bones for removing impurities like urine or feces, for they were the food of their brothers of Jinn, out of respect. This hadith contains the following benefits: (1) The Prophet ﷺ was sent to both the Jinn and mankind, (2) It shows Allah’s mercy to mankind in choosing their foods, and (3) It clarifies the companions’ deep friendship with the Prophet ﷺ..

452
Abu Saeed Al-Khudry narrated that the Prophet ﷺ used to recite 30 verses in each of the first two rak'as of the noon prayer. In the last two ones, he used to recite 15 verses (or he said, "... half of the first two ones). He used to recite 15 verses in each of the first two rak'as of afternoon prayer. In the last two ones, he used to recite half of these verses.”.

Commentary : Prayer is the pillar of Islam. The Prophet (ﷺ) taught it to his companions verbally and practically. His Companions used to closely observe his deeds to follow and convey his guidance to people, especially regarding the acts of worship. In this hadith, Abu Saeed Al-Khudry showed how they observed his recitation in the silent prayers. As for his recitation in the noon prayer, he showed that he used to recite Surat al-Fatihah and about thirty verses in each of the first two rak'as. He used to recite half of these verses in each of the last two ones. As for the afternoon prayer, he used to recite Surat Al-Fatihah and fifteen verses in each of the first two rak'as. He used to recite half of these verses in each of the last two ones, i.e. seven or eight verses. In a hadith narrated by An-Nasa'i and others, he used to recite surats like At-Taraq, Al-Burouj, and alike in each of the first two rak'as in the noon and afternoon prayers. Some scholars conclude that the wisdom in lengthening the noon prayer is that it is the time to take a nap, so it is suitable to lengthen it to enable people to get it. Thus, this hadith shows the number of verses a Muslim should recite in silent prayers..

452
Abu Saeed Al-Khudry said, “We used to estimate how long the Messenger ﷺ stood at the noon and the afternoon prayers. At the noon prayer, we estimated that he stood in each of the first two rak'as as if he recited "Alef Lam Meem. Tanzil," i.e. Surat As-Sajda and stood half of that time in the last two ones. As for the afternoon prayer, we estimated that he stood in each of the first two rak'as as he did in the last two ones of noon prayer and stood half of that time in the last two ones.”.

Commentary : Prayer is the pillar of Islam. The Prophet (ﷺ) taught it to his companions verbally and practically. His Companions used to closely observe his deeds to follow and convey his guidance to people, especially regarding the acts of worship. In this hadith, Abu Saeed Al-Khudry showed that they used to estimate how long he stood at the noon and the afternoon prayers. As for the noon prayer, he stood in the first two rak'as as if he recited Surat As-Sajda (thirty verses) and stood half of that time in the last two ones, i.e. fifteen verses. As for the afternoon prayer, they estimated that he stood in the first two rak'as as he did in the last two rak'as of the noon prayer (fifteen verses) and stood half of that time in the last two ones (seven or eight verses). Some scholars conclude that the wisdom in lengthening the noon prayer is that it is the time to take a nap, so it is suitable to lengthen it to enable people to get it. Finally, this hadith recommends lengthening the first and second rak'as and shortening the third and fourth ones in both noon and afternoon prayers..

454
Qaz’a ibn Yahya narrated, “I came to Abu Saeed Al-Khudry while he was surrounded by people. When the people left him, I said, ‘I do not want to ask you what these people asked you. I want to ask you about the prayer of the Messenger of Allah ﷺ.’ Abu Saeed said, ‘There is no good for you in this.’” Qaz'a repeated his question. Abu Saeed said, “When the noon prayer started, one of us went to Baqi' to relieve himself, came to his home to perform ablution, and then went to the mosque to find the Messenger of Allah ﷺ in the first rak'a.”.

Commentary : The companions’ students were keen to know everything about the Prophet ﷺ from his companions so they used to ask them about his deeds, especially his prayer. In this hadith, Qaza’a ibn Yahya narrated that he came to Abu Saeed Al-Khudry while the latter was being surrounded by people. When they left him, Qaza’a told him that he wanted to ask him about the Prophet’s prayer. Abu Saeed told him that knowing his prayer would benefit him none due to its length and perfection, for it would be difficult for him to imitate the Prophet’s prayer. Qaza’a repeated his request so Abu Saeed told him that when the Prophet ﷺ began the noon prayer, a person could go to Baqi' - cemeteries in Medina to the east of the Prophet’s Mosque where people used to relieve themselves in nearby places -, came to his home to perform ablution, and found the Prophet ﷺ in the first rak'a. This indicated the Prophet ﷺ used to lengthen the first rak’a of the noon prayer. One may say that there are some hadiths that the Prophet ﷺ used to shorten his prayer. To answer this opinion, it should be clarified that the Prophet ﷺ lengthened and shortened his prayers according to the people’s circumstances behind him. He sometimes wanted to lengthen the prayer then decided to shorten it after having a reasonable issue such as hearing a kid’s crying during the congregational prayer. Some scholars said that he sometimes lengthened it, which is the least, to clarify the permissibility, and sometimes shortened it, which is the most, to confirm its privilege..

455
Abd Allah ibn As-Sa'eb narrated, "The Messenger of Allah ﷺ led us in Fajr (Dawn) prayer at Mecca. He began to recite Surat Al-Mu'minun. When he recited the verses about Prophets Moses and Aaron - or Prophet Jesus -, the prophet started to cough then bowed and Abd Allah ibn As-Sa'eb was present." In another narration, "He cut (his recitation) then bowed.".

Commentary : The Prophet's Companions used to closely observe his deeds to follow and convey his guidance to people, especially regarding the acts of worship. In this hadith, Abdullah ibn As-Sa'eb narrated that the Prophet (ﷺ) led his companions in Fajr (Dawn) prayer in the eighth year after Hijra (the year of conquering Mecca). He was reciting Surat Al-Mu’minoun until he recited the verse (no. 45) that mentioned Prophets Musa and Haroun in which Allah said, "Then, We sent Musa (Moses) and his brother Haroun (Aaron), with Our proofs and manifest authority," or the verse (no. 50) that mentioned Prophet Jesus in which Allah says, "And We made the son of Maryam (Mary) and his mother as a sign, and We gave them refuge on high ground, a place of rest, security and flowing streams." This doubt is from Muhammad ibn Abbad or others of this hadith narrators. At that time, the Prophet (ﷺ) was coughing and then bowed without completing the surah. In another narration, the Prophet (ﷺ) "stopped reciting then bowed." Finally, this hadith confirms that a Muslim would bow without completing his recitation in prayer if something happened to him while reciting the Quran..

456
Amr ibn Huraith narrated that he heard the Prophet ﷺ reciting at Fajr (Dawn) prayer, “And by the night as it closes in." (At-Takwir: 17).

Commentary : The Prophet's companions used to observe and learn from all of his acts to follow his guidance, especially in the acts of worship. They also used to transmit all of his details to all people. In this hadith, Amr ibn Huraith said that the Prophet once recited short Quranic suras in Fajr prayer (Dawn prayer). Amr reported that he heard the Prophet (ﷺ) recite Surah At-Takwir during Fajr prayer. It is the sura that contains this verse, “And by the night as it closes in.” (Al-Takwir: 17) This was explained by An-Nasa’i’s narration in which Amr reported, “I heard the Prophet (ﷺ) recite in Fajr prayer, "When the sun is wrapped up [in darkness]." All of the hadiths that clarified the Prophet's recitation in Fajr prayer showed that he may have recited long, short, or medium suras..