| Hadiths

Bukhari Hadiths 1356
Muslim Hadiths 558

Hadith

1601

Narrated Ibn ‘Abbaas (ra): Ibn ‘Abbaas (may Allah be pleased with him): When the Messenger of Allah ﷺcame [to Makkah], he refused to enter the Ka’bah while there were idols inside it. He ﷺcommanded for their removal and they were removed. They removed the pictures of Prophet Ibraaheem and Prophet Ismaa’eel (peace be upon them) holding arrows in their hands. The Messenger of Allah ﷺsaid, “May Allah fight them. By Allah, they definitely knew that both of them never drew lots by using arrows superstitiously [for the purpose of divination].” Then, he ﷺentered the House, pronounced takbeer in all its corners, and did not offer prayers therein.”.

Commentary : The Ka’bah is the ancient House of Allah that Muslims revere and respect. Hence, it should be purified from all forms of impurities.
In this hadeeth, ‘Abdullah ibn ‘Abbaas (ra) reports an incident proving that the Prophet ﷺprohibited hanging pictures and statues in houses, mosques and so on. In the 8th year of Hijrah, the Prophet arrived at Makkah, but he refused to enter inside the Ka’bah while the idols are still therein. He ordered to have them removed so the Companions (ras) emptied the Ka’bah from all idols and removed images depicting Prophet Ibraheem and Prophet Ismaa’eel (peace be upon them) holding arrows in their hands. Before Islam, the people used to draw lots by using those arrows i.e., they would write my lord ordered me to proceed on some of them and on the rest would write “my lord ordered me not to proceed” and in some cases they would write “Go ahead” on some of them and “Refrain” on the other. If one of them wanted to travel or engage in any act, he would draw lots by those arrows and act according to the arrow they would draw. Allah, Most High, says: {And you are prohibited from seeking decisions based on diving arrows. This is grave disobedience.” (Quran 5:3).
The Prophet ﷺclarified that these are false pictures and he even invoked Allah against them, because they knew with certitude that Ibraaheem (peace be upon him) and Ismaa’eel (peace be upon him) never drew lots by using arrows. The Prophet ﷺentered the House only after purifying it from idols and pictures he ﷺuttered takbeer in its corners and its four sides and he did not offer prayers in it.
The scholars reconciliated between this hadeeth and the hadeeth of Bilaal wherein he confirms that the Prophet ﷺprayed inside the Ka’bah. This reconciliation states that the hadeeth of Bilaal takes precedence over its counterpart, because he entered with the Prophet ﷺthe Ka’bah and observed what the Prophet ﷺdid in it, and also because the Ibn ‘Abbaas – the negator – was not present with the Prophet ﷺthere on that day. Not to mention, Ibn ‘Abbaas (ra) attributed his negation sometimes to Usaamah and sometimes to his brother al-Fadl. It has also been stated that the entrance into the House occurred twice; one occasion, he performed prayers therein, while on the other he did not offer prayers therein.
From the benefits that we can also conclude from this hadeeth is learning that whoever enters the Ka’bah, he should say takbeer in its four directions.
This hadeeth shows that scholars and pious and righteous people should refrain from attending the places where falsehood is present and avoid participating in the gatherings of falsehood and transcend himself over that..

1602

Narrated ibn ‘Abbaas (ra): The Messenger of Allah (ﷺ) and his Companions (ras) came to Makkah. The polytheists said, “He is coming to you, while the fever of Yathrib has weakened them.” The Prophet (ﷺ)commanded his Companions to walk fast in the first three rounds of Tawaaf and that they walk normally between the two corners. Only the pity for them prevented the Prophet (ﷺ)to order them to walk fast in all the rounds.”
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Commentary : In the sixth year of the Hijrah, the Prophet ﷺnegotiated the peace treaty of Hudaybiyyah with Quraysh. One of its provisions stated that he ﷺreturns to al-Madeenah this year and then he ﷺreturns the next year to perform his ‘Umrah, and in return Quraysh will grant him access to the Sacred House for three days.
In this hadeeth, Ibn ‘Abbaas (ra) reports that when the Prophet ﷺcame to Makkah in the sixth year of the Hijrah for the purpose of performing ‘Umrah, he ﷺintended to clarify the lie of Quraysh who spread rumours that the fever of al-Madeenah had weakened the Muslims and had worn their bodies out; thus, he ﷺintended to manifest the strength of the Muslims in front of Quraysh.
To that end, he ﷺcommanded his Companions (may Allah be pleased with them) to take fast paces in the first three rounds of Tawaaf apart from the patch between the two corners, namely al-Rukn al-Yamaanee and al-Rukn al-Aswad. He ﷺallowed them to walk at their comfort calmly there so they can take a rest since the Polytheists, who used to stand at a distance to watch the Muslims, were not able to see them in that direction. The Muslims followed the orders of the Prophet ﷺi.e., they walked fast in the three rounds of Tawaaf and walk slowly in the last four rounds. Out of his compassion and softness towards his Companions (ras), he did not perform fast walking rounds in all the rounds. Indeed, the Prophet ﷺwas kind and merciful.
However, when the Prophet ﷺcame after that in the Farewell Hajj, it was a completely different story with him. It is reported on the authority of ‘Abdullah bin ‘Umar (may Allah be pleased with them) that he said “saw that when Allah's Messenger (ﷺ) came to Makkah and kissed the Black corner that contains the Black Stone, (in the first circumambulation) he moved quickly in three rounds out of seven rounds.” [Saheeh al-Bukhaaree and Saheeh Muslim]. The apparent meaning of this hadeeth is that one should walk fast in the three complete rounds including between the two Rukns - where he should not walk casually. However, this act happened later in time; thus, it will take precedence (in adopting it) and the Sunnah of brisk walking with fast pace has been established since then.
From the benefits that can be concluded from this hadeeth is learning that we are commanded of doing brisk walking with fast pace in the first three rounds of Tawaaf.
This hadeeth shows that one round of Tawaaf is given the name of ‘Tawfah.’
It shows that Muslims should demonstrate their force and power by displaying military equipment and weaponry and the likes to the disbelievers and this is not considered as part of the showing off that is criticised.
Amongst its benefits also is that the displays of force can be in deed just as it can been in word and perhaps it being in deed is better..

1603

Narrated Saalim who narrates from his father: “I saw the Messenger of Allah (ﷺ) when he came to Makkah, he would touch and kiss the Black Stone at the beginning of his Tawaaf and he walked hastily in the [first] three rounds out of the seven ones.”
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Commentary : The Messenger of Allah ﷺtaught us what to do when we arrive at the Sacred House i.e., he ﷺshowed us what we should start with and how to conclude when departing from this Holy Place. Also, he ﷺtaught us the rites of Hajj and ‘Umrah.
In this hadeeth, ‘Abdullah bin ‘Umar (ra) reports that when the Prophet ﷺarrived at Makkah, he started his Tawaaf by touching and kissing the Black Stone as it is the sign of initiating the rounds of Tawaaf and its termination. He explains that the Prophet ﷺwalked with high pace in the first three rounds of Tawaaf and thereafter he ﷺwould walk causally in the last four rounds.
The apparent reading of this hadeeth indicates that walking with a high pace covered the first three rounds completely as opposed to the hadeeth of Ibn ‘Abbaas (ra) concerning ‘Umrah al-Qadaa’, which reads: “The Prophet (ﷺ) commanded them to walk with high pace in the first three rounds except between the two Rukns. The only reason that prevented him from ordering them to walk with a high pace in all the rounds was to preserve their strength.” This hadeeth explicitly states that walking with a high pace was not done throughout the three rounds, from beginning to end. This is noted in his command that they should walk casually between the two Rukns and to avoid walking with a high pace between them. The scholars addressed this issue and explained that in the last instance, the Prophet ﷺwalked with a high pace in his Tawaaf in his first arrival on the Farewell Hajj from the Black Stone to the Black Stone three times and walked casually the last four rounds. Thereafter, the Sunnah of walking with a high pace from the Black Stone to the Black Stone, including the area between the two Rukns, became the established practice as this happens to be his last practice..

1604

Narrated Ibn ‘Umar (ra): “The Prophet (ﷺ) walked with a high pace in the three rounds of Tawaaf and walked causally in the following four rounds in Hajj and ‘Umrah.”
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Commentary : The Companions (ras) transmitted the Sunnah of the Prophet ﷺin Hajj and ‘Umrah and the general rulings that should be observed when entering the Sacred House.
In this hadeeth, ‘Abdullah bin ‘Umar (ra) reports that the Prophet ﷺwalked with a high pace in the first three rounds of Tawaaf while he walked casually in the last four ones, and that happened both in the Farewell Hajj and ‘Umrah al-Qadaa’.
The apparent reading of this hadeeth indicates that walking with a high pace covered the first three rounds completely as opposed to the hadeeth of Ibn ‘Abbaas (ra) concerning ‘Umrah al-Qadaa’, which reads: “The Prophet (ﷺ) commanded them to walk with a high pace in the first three rounds except between the two Rukns. The only reason that prevented him from ordering them to walk with a high pace in all the rounds was to preserve their strength.” This hadeeth explicitly states that walking with a high pace was not done throughout the three rounds, from beginning to end. This is noted in his command that they should walk casually between the two Rukns and to avoid walking with a high pace between them. The scholars addressed this issue and explained that in the last instance, the Prophet ﷺwalked with a high pace in his Tawaaf in his first arrival on the Farewell Hajj from the Black Stone to the Black Stone three times and walked casually the last four round. Thereafter, the Sunnah of walking with a high pace from the Black Stone to the Black Stone, including the area between the two Rukns, became the established practice as this happens to be his last practice..

1605

Narrated Zayd bin Aslam from his father that ‘Umar bin al-Khattaab (ra) stated concerning the Black Stone “By Allah, indeed, I know that you are only a stone which does not harm and benefit. Had I not seen the Prophet ﷺtouching you, I would not have touched and kissed you.” Then, he touched and kissed it and said, “There is no need to walk with a high pace [in the first three rounds of Tawaaf], we did it because we wanted to display our strength to the polytheists, and now Allah has destroyed them.” Thereafter, he said, “Nonetheless, it is a thing that the Prophet ﷺdid, therefore, we do not like to forsake it.”
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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. It is said that ‘Umar (ra) only made that statement because people were very close in time to the worship of idols, thus, he feared that the ignorant ones may think that touching and kissing the Black Stone is the same as what the Arabs used to do before Islam. He intended to teach them that it is only the exaltation of Allah and adherence to the command of the Prophet intended by touching and kissing the Black Stone and that it is part of the rites of Hajj. That is because Allah has granted some stones virtues over the others, some pieces of land over the others, and some nights and days over the others. The kissing of the Black Stone has been prescribed as a form 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).
After, ‘Umar (ra) clarified that walking with a high pace in the first three rounds of Tawaaf was originally legislated due to the rumours the idolators had spread that the fever that hit al-Madeenah had weakened the Prophet ﷺand his Companions. It was only intended to display the strength of Muslims, so the disbelievers of Makkah know that we are strong enough to fight and resist them. It was a way to refute their false rumour. As for now, Allah has defeated disbelief and its people; and Makkah has been conquered, thus, the calling caused us to walk with a high pace in the first three rounds is no longer present, however, it has remained in practise as a legislated Sunnah; thus, we do it, as matter of following him and of acting upon his Sunnah.
Whatever ‘Umar (ra) stated here is his own speech with himself; in order to express the fact that the matter of religion is based on believing and following the Sunnah. His statement is not intended to criticise the acts of the rites. For this reason, he self-redressed and said, “It is a thing that the Messenger of Allah ﷺdid, and we do not love to abandon it, rather it is incumbent upon us to follow it.
From the benefits that we can conclude from this hadeeth is learning a great maxim about following the Prophet ﷺconcerning what he did even if the wisdom therein remains unknown.
This hadeeth shows that it is permissible to kiss the Black Stone and indicates the fact that we should not kiss any other objects or stones without textual evidence from religion.
It also demonstrates the importance of clarifying the Sunnah through words and deeds, and that it is compulsory on the ruler to take the initiative to clarify that which he fears people may adopt a corrupt belief about.
From the other benefits we conclude is that Muslims should display their strength and power with arms and weaponry in order to instill awe and fear in the hearts of disbelievers, and that is not included in the unpraiseworthy showing off.
It proves that there are acts of worship that are purely ritualistic and there are those which are rationally understood..

1606

Narrated Ibn ‘Umar (ra): "I have never missed the touching of these two Corners (the Black Stone and the Yemenite Corner), neither in hardship nor in prosperity, since I saw the Prophet (ﷺ) touching them." I asked Naafi`: "Did Ibn `Umar (ra) use to walk between the two Corners?" Naafi` replied, "He used to walk in order that it might be easy for him to touch it (the Corner Stone).".

Commentary : Imaan is founded upon complete submission to Allah and His Messenger ﷺin all the commands and prohibitions, irrespective of whether the rationality behind these orders and prohibitions are known or not.
In this hadeeth, Naafi’, the freed slave of Ibn ‘Umar (ra), reports that ‘Abdullah ibn ‘Umar (ra) informed about himself that he never always touched the Black Stone and al-Rukn al-Yamaanee, which are to the direction of Yemen – neither in hardship nor in prosperity, neither in distress nor in opulence, nor in other circumstances since he has seen the Prophet ﷺdoing it. The touching here is referred to as Istilaam, which means to pass the hand over them, and to additionally kiss the Black Stone.
‘Abdullah ibn ‘Umar (ras) used to walk with a normal pace between them so that it becomes more comfortable and easier for him to touch them and to harbour strength on doing it during crowding. This hadeeth indicates that he used to walk with a high pace in the rest of the three rounds of Tawaaf round the Ka’bah. The Prophet ﷺcommanded his Companions during ‘Umrah al-Qadaa’ to walk and not to walk with a high pace between the two Rukns, so they do not get tired, thereafter, they walk a with high pace in the rest of the rounds of Tawaaf round the Ka’bah, of course, in the first three circuits. Thereafter, the Prophet ﷺwalked with a high pace in his circumambulation on his first arrival in the Farewell Hajj entirely from the Black Stone to the Black Stone three times, and he walked casually in the rest of the four rounds. Since then, the Sunnah of walking with a high pace, starting from the Black Stone and ending at the Black Stone, in the first three rounds of Tawaaf have become the practised Sunnah because this was the last practice of the Prophet ﷺ.
This hadeeth highlights the virtue of Ibn ‘Umar (ra) due to his profound eagerness to follow the example of the Prophet ﷺin all his affairs and to act upon it..

1607

Narrated Ibn ’Abbaas (ra): “Ibn ‘The Prophet (ﷺ)performed the circumambulation at the Farewell Pilgrimage on a camel and touched the corner with a crooked stick.”
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Commentary : The Prophet ﷺclarified the rites of Hajj and ‘Umrah verbally and in action, and he ﷺexplained that which is allowed and that which is not allowed in ‘Umrah and Hajj.
In this hadeeth, ‘Abdullah ibn ‘Abbaas (ra) reports that the Prophet ﷺperformed circumambulation (Tawaaf) at the Farewell Hajj whilst riding on his camel that he ﷺutilised on journeys. He added that the Prophet ﷺpointed towards the Black Stone with his crook – that is a staff whose head is crooked, sufficing with it from kissing the Stone, then he would kiss the crook instead as it is mentioned in the narration in Saheeh Muslim.
That occasion has been called Farewell Hajj because the Prophet ﷺwas like someone bidding farewell to them during the sermon of Hajj, thereafter, he did not live for longer. This happened in the tenth year of the Hijrah. His mounting of the camel during that hajj was due to illness. It is said that it was due to disliking turning away the people from the Black Stone, meaning, if he ﷺperformed Tawaaf walking, the people would turn away from the Stone every time the Messenger of Allah ﷺpassed by it, out of their reverence for him that he is not crowded around. It is also said that he did so, so the people are able to listen to his speech and be able to see his place and so that they can follow his lead.
From the benefits that we can conclude from this hadeeth is learning that when a person is unable to kiss the Stone, he can touch it with his hands or using a stick.
This hadeeth highlights the easement of Islam in the acts of worship and Tawaaf round the Ka’bah by riding for the one who is unable to perform it by walking..

1609

Narrated Saalim ibn ‘Abdullah from his father (ras): “I have never seen the Prophet (ﷺ) touching any part of the Ka’bah apart from the two Yemeni Corners.”.

Commentary : The Prophet expressly demonstrated the rites of Hajj and ‘Umrah by words and deeds and he clarified what is permissible and what is not allowed therein.
In this hadeeth, ‘Abdullah ibn ‘Umar (ra) narrates that he has never seen the Prophet ﷺtouching and kissing any part of the Ka’bah apart from the Black Stone and al-Rukn al-Yamaanee. The Prophet ﷺdid that because they are founded upon the foundations that Prophet Ibraheem (peace be upon him) laid down. The Corner of the Black Stone has two merits, the first of which is containing the Black Stone, and the second is it being built on the foundations of Ibraaheem (peace be upon him). As for the second Corner, (al-Rukn al-Yamaanee), it only has the latter virtue (being built upon the foundations of Ibraaheem). For this reason, the Black Stone has been given more attention; hence, it has been prescribed for us to kiss it. Allah, Most High, says: {Indeed, in the Messenger of Allah you have an excellent example.} (Quran 33:21).
It is worth noting that kissing the Black Stone is among the Sunnah acts for the one who is able to do so without harming people. If one is unable to do so, then he should just place his hand on it, then he should lift it up and kiss it (the hand). If he cannot do that, then he should stand facing towards it and pointing with hands towards it and thereafter pronounce takbeer.
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1611

Narrated al-Zubayr ibn ‘Arabee: A man asked Ibn `Umar (ra) about the touching of the Black Stone. Ibn `Umar said, "I saw Allah's Messenger (ﷺ) touching and kissing it." The questioner said, "But what if there were a throng (much rush) round the Ka`bah and the people overpowered me, (what would I do?)" He replied angrily, " May you leave ‘what ifs’ in Yemen! I saw Allah's Messenger (ﷺ) touching and kissing it.".

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.
In this hadeeth, the Taabi’ee, al-Zubayr ibn ‘Arabee reports that a man asked ‘Abdullah ibn ‘Umar (ra) about the touching and kissing of the Black Stone. Ibn ‘Umar (ra) informed him that he saw the Messenger of Allah ﷺtouching and kissing the Black Stone. The man however asked: “What if I am overcrowded and people crowd around me such that I am unable to reach the Black Stone or I am overpowered to reach it due to any other reason, hence I cannot reach it and kiss it?” Ibn ‘Umar (ra) counselled him saying, “May you leave ‘what ifs’ in Yemen!” i.e., give up this excuse and follow the Sunnah by touching and kissing the Black Stone. It is as if Ibn ‘Umar (ra) comprehended from his excessive questioning that he wants to gradually give it up, which eventually leads to failing to respect and venerate it as demanded by the religion.
Ibn ‘Umar (ra) held the opinion that touching and kissing the Black Stone should never be forgone, even during excessive overcrowding; as a form of following the Prophet ﷺ. However, it is worth being aware that kissing the Black Stone is among the Sunnah acts for the one who is able to do so without harming people. If one is unable to do so, then he should just place his hand on it, then he should lift it up and kiss it (the hand). If he cannot do that, then he should stand facing towards it and pointing with hands towards it and thereafter pronounce takbeer.
From the benefits that can be concluded from this hadeeth is knowing that it is allowed for a scholar to interrupt the questioner when he keeps asking what if questions.
The hadeeth also shows that all goodness is in following the Sunnah to the best of one’s abilities. .

1612

Narrated Ibn ‘Abbaas (ra): “The Prophet (ﷺ) performed the Tawaaf of the House whilst riding on a camel. Whenever he reached the Black Stone, he pointed towards it.”
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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.
In this hadeeth, Ibn ‘Abbaas (ra) reports that the Prophet ﷺdid circumambulate round the Ka’bah in the Farewell Hajj, as recorded in Saheeh al-Bukhaaree and Saheeh Muslim, while mounted on his camel that he used on journeys.
Every time he ﷺreached the Black Stone, he would face towards it and point towards it. It has been narrated that he was carrying a crook on his hand – a staff with a crooked head – and was pointing with crook (towards it), then he would kiss the crook [Saheeh al-Bukhaaree and Saheeh Muslim]. He ﷺheld this sufficient from performing touching and kissing the Black Stone.
His mounting of the camel during that hajj was due to illness. It is said that it was due to disliking turning away the people from the Black Stone, meaning, if he ﷺperformed Tawaaf walking, the people would turn away from the Stone every time the Messenger of Allah ﷺpassed by it, out of their reverence for him that he is not crowded around. It is also said that he did so, so the people are able to listen to his speech and be able to see his place and so that they can follow his lead.
From the benefits that can be deduced from this hadeeth is that if one is unable to kiss the Stone, then one can still touch it with his hand, stick, or anything of that sort.
The hadeeth highlights the easement of Islam concerning the acts of worship, and that it is permissible to perform the Tawaaf whilst riding if one is unable to perform it walking..

1614

Narrated ‘Aaishah (raa): "The first thing the Prophet (ﷺ) did on reaching Makkah was the ablution and then he performed Tawaaf round the Ka`bah and that was not `Umrah (alone), (but Hajj-al-Qiraan). ‘Urwah added: Later Aboo Bakr and `Umar (ras) did the same in their Hajj." And I performed the Hajj with my father Al- Zubayr, and the first thing he did was Tawaaf round the Ka`bah. Later I saw the Emigrants and the Ansaar doing the same. My mother (Asmaa') told me that she, her sister (`Aaishah), al-Zubayr and such and such persons assumed Ihraam for `Umrah, and after they passed their hands over the Black Stone, they finished the Ihraam. (i.e., after doing Tawaaf of the Ka`bah and brisk walking between al-Safaa and al-Marwah)..

Commentary : The Hajj is an act of worship that cannot be sanctioned except on the basis of textual evidence from the Quran or the Sunnah to that effect. The Prophet ﷺtaught it to his Companions practically and verbally, and they in turn transmitted to us the details of this worship as they saw it and performed it with the Prophet ﷺ.
In this hadeeth the Mother of the Believers, ‘Aaishah (raa) reports that the first thing that the Prophet ﷺdid in the Farewell Hajj, which he performed in the tenth year of the Hijrah when he came to Makkah, was that he performed ablution. Thereafter, he performed seven rounds of Tawaaf, known as Tawaaf al-Qudoom. Following that, he performed no ‘Umrah after the Tawaaf, because he did not interrupt his Hajj by performing ‘Umrah as he drove the animal for sacrifice with him. As for the Companions who did not drive their animals for sacrifice, the Prophet ﷺcommanded them to allow ‘Umrah to intervene before their Hajj and that they perform Hajj al-Tamattu’. As for those who drove their animals for sacrifice, the ‘Umrah will be incorporated into the Hajj and they will perform Hajj al-Qiraan.
The Taabi’ee, ‘Urwah bin al-Zubair informed that both Aboo Bakr and ‘Umar (ras) performed Hajj in their reign, and they did just like the Prophet ﷺ. Thereafter, ‘Urwah reports that he saw the Emigrants and the Ansaar doing exactly the same as what the Prophet ﷺdid.
His mother, Asmaa’ bint Abee Bakr (raa) related to him that she and her sister ‘Aaishah, the Mother of the Believers (raa), al-Zubayr bin al-‘Awwaam, and so-and-so – enumerating some of the Companions of the Prophet ﷺ - all assumed Ihraam for ‘Umrah and that once they had touched and kissed the Black Stone, completed their Tawaaf and performed the rite of brisk walking between al-Safaa and al-Marwah, and then they had shaved or cut their hair upon which they exited their Ihraam. That is because their ‘Umrah was complete.
It is said: The reason why he said, “Once they had touched the Rukn, they freed themselves from Ihraam,” and did not mention other acts thereafter, because of the common knowledge about them and their obviosity.
From the benefits that can be concluded from this hadeeth is learning that ablution is prescribed for Tawaaf, and that one who assumes Ihraam for Hajj, should start first with performing the Tawaaf.
This hadeeth shows that it is prescribed to touch the Black Stone..

1617

Narrated Ibn ‘Umar (ra): When the Prophet (ﷺ) performed the Tawaaf of the Ka`bah, he walked with a high pace during the first three rounds and in the last four rounds, he used to walk with a normal pace; and while doing Tawaaf between al-Safaa and al-Marwah, he used to do tawaaf in the midst of the rainwater passage.”.

1618

`Ataa’ informed us that when Ibn Hishaam forbade women to perform Tawaaf with men, he said to him, 'How do you forbid them while the wives of the Prophet (ﷺ) used to perform Tawaaf with the men?' I asked, 'Was this before decreeing the use of the hijaab or after it? `Ataa’ replied, 'On my life! I saw it after the order of hijaab.' I said, 'How did they mix with the men?' `Ataa’ said, 'The women never mixed with the men! `Aa'ishah (raa) used to perform Tawaaf separately and never mixed with men. Once it happened that `Aa'ishah (raa) was performing the Tawaaf and a woman said to her, 'O Mother of Believers! Let us touch the Black Stone.' `Aa'ishah said to her, 'Go yourself,' and she herself refused to do so. The wives of the Prophet (ﷺ) used to come out in night, in disguise, and used to perform Tawaaf with men. But whenever they intended to enter the Ka`bah, they would stay outside till the men had gone out. `Ubayd bin `Umayr and I used to visit `Aa'ishah (raa) while she was residing at Jawf Thabeer." I asked, "What was her veil?" `Ataa said, "She was wearing an old Turkish veil, and that was the only thing (veil) which screened between us and her. I saw a pink cover on her.".

Commentary : Hajj is an act of worship that cannot be sanctioned except on the basis of textual evidence from the Quran or the Sunnah to that effect. The Prophet ﷺtaught it to his Companions practically and verbally, and they in turn transmitted to us the details of this worship as they saw it and performed it with the Prophet ﷺ.
In this hadeeth, the Taabi’ee ‘Ataa’ bin Abee Rabaah reports that he was wondered at the position of Ibn Hishaam when he prohibited women to perform Tawaaf with men in Hajj and ‘Umrah, and he explained to him that the wives of the Prophet ﷺperformed Tawaaf with men at the same time, however, behind them.
The full name of Ibn Hishaam is: Ibraaheem bin Hishaam bin Ismaa’eel, the governor of al-Madeenah and the maternal uncle of the Caliph Hishaam bin ‘Abdul Malik bin Marwaan.
Here, ‘Abdul Malik bin Jurayj asked his Shaykh ‘Ataa’ bin Rabaah, “Was their Tawaaf with men after the revelation of the ayah of Hijaab (veil) – that is being the ayah: {If you (believers) ask them something, then ask them behind a Hijaab (barrier),” [Quran 33:53], of before it?” Its revelation was concerning the Prophet’s marriage to Zaynab bint Jahsh in the fifth or the third year of the Hijrah. ‘Ataa’ responded, “On my life,” which is intended for the emphasis of his statement and does not denote taking an oath, that he had found them doing Tawaaf with men and that was after the revelation of the ayah of Hijaab.
Ibn Jurayj then asked about the nature of their intermingling with men. He replied that they did not intermix with men and explained that ‘Aaishah (raa) would perform Tawaaf at a distance, meaning, further away from the men and would not intermingle with them. A woman requested her to walk and go to touch and kiss the Black Stone, but ‘Aaishah (raa) plainly refused that.
‘Ataa’ informs that the wives of the Prophet ﷺand other women would generally go out for Tawaaf at night in disguise (veiled). They would perform Tawaaf with men, however, when they sought entrance to the Sacred House, they would halt standing aside and waiting when the men exited.
‘Ataa’ relates that he and ‘Ubayd bin ‘Umayr al-Hijaazee, the judge of Makkah, would visit ‘Aaishah (raa) while she would be residing at Jawf Jabal Thabeer. It is a hill at Muzdalifah on the left route from there to Mina and right route from Mina to ‘Arafaat. She veiled herself in a small Turkish tent made of wool which pegged into the ground. It had a screen which covered its door. This is the only partition between us and her. I saw a rose dress on her, a red garment, whose colour was rose. The other version of the narration in Musannaf ‘Abdur Razzaaq reads: “[I saw] a blouse dyed in red [on her], while I was a child.” He thereby (by being a child) clarified the reason for seeing her.
From the benefits we can conclude from this hadeeth is learning about how women did Tawaaf in disguise covered unrecognisably with clothing that which veiled them from the eyes of the men.
This hadeeth shows that it is permissible for women to perform Tawaaf at night, and to perform Tawaaf behind men.
It shows that it is prescribed to settle down and reside in the proximity of Makkah and the Sacred House..

1619

Narrated Umm Salamah (raa): I complained to Allah's Messenger (ﷺ) that I was sick, so he said, "Perform the Tawaaf while riding behind the people (who are performing the Tawaaf on foot)." I performed the Tawaaf while Allah's Messenger (ﷺ) was offering the prayer by the side of the Ka`bah and was reciting: {By the Mount of Toor and by a Decree Inscribed.}.

Commentary : Islam is the religion of tolerance and easiness, which manifests in all aspects of life and worship. One of these aspects is its tolerance with the sick and those who have valid excuses preventing them from performing the rites of Hajj and ‘Umrah.
In this hadeeth, Umm Salamah (raa) narrates that she mentioned to the Messenger of Allah ﷺthat she was afflicted with an illness that prevented her from performing Tawaaf on foot. The Prophet ﷺgranted her concession to perform Tawaaf while mounting her camel and instructed her to do it behind the people. Hence, she performed Tawaaf in that manner.
At that moment, the Messenger of Allah ﷺwas offering the Fajr prayer towards the Ka’bah, very close to its wall because the Maqaam of Ibraaheem then was completely adjacent to the House before ‘Umar (ra) transferred it from that place. Nonetheless, the Ka’bah in its entirety is the direction of the Qiblah. The Prophet ﷺprayed whilst reciting the Surah of al-Toor.
From the benefits that can be concluded from this hadeeth is learning that the sick is allowed to perform Tawaaf whilst riding if he cannot walk.
The hadeeth shows that women should perform Tawaaf behind the men and not intermingle with them, because that is more concealing to them.
It also shows that those who perform Tawaaf at the time of congregational prayer due to a valid excuse, they should only perform Tawaaf behind the people to avoid disturbing them..

1620

Narrated Ibn ‘Abbaas (ra) that while the Prophet (ﷺ) was performing Tawaaf, he passed by a person who tied his hand with another person by using a rope or a string or something else. The Prophet ﷺcut it off with his hand and told him, “Lead him with your hand.”
.

Commentary : The Prophet ﷺclarified the rites and actions of Hajj and ‘Umrah by words and actions and explained that which is allowed and that which is not allowed in them. He ﷺused to facilitate the acts of worship for his Companions so they do not create hardship for themselves or endure burdens.
In this hadeeth, ‘Abdullah bin ‘Abbaas (ra) reports that during the Tawaaf, the Prophet ﷺnoticed a person who had tied his hand to another person using a rope, a lengthy piece made and cut from leather or a string or something else, for example a towel or the like. Thereupon, he ﷺsevered it with his own hand, because the only possible way to remove this evil is by cutting it off. Then, the Prophet ﷺsaid, “Lead him by your hand,” meaning, without attaching him to something.
It is said that the one driven was blind or because it is only animals that are dragged by a rope and so on, which involves piercing and slightly mutilating [the animals]. It is also said that the people before Islam used these kinds of acts as a way of ritually getting closer to Allah, henceforth, the Prophet ﷺprohibited it. It has also been stated that the both men did that because one of them had made a vow to do that, thus, the Prophet ﷺprohibited that and clarified that such vows are not valid, as it is in a narration according to Saheeh al-Bukhaaree.
From the benefits that can be concluded from this hadeeth is learning that it is permissible to speak good [to others] whilst doing Tawaaf. It shows us that if one performing Tawaaf sees an evil act, it allowed for him to change it using his hands..

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..

Book of Hadith