Narrated Anas (may Allah be pleased with him):(The people of) Banoo Salamah intended to move out near the mosque of the Prophet, but he ﷺdisliked to see Madeenah vacated and said, "O the people of Banoo Salamah! Do not you think that you will be rewarded for your footsteps which you take towards the mosque?" So, they stayed at their old places.
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Commentary :
Al-Madeenah is one of the best, most honored, and purified lands on earth, and the Prophet ﷺ loved it, and keenly sought to populate and fortify it. In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) related that when Banoo Salamah, from the Ansaar, wanted to move out of their houses to settle in the outskirts of Al-Madeenah near the Prophet’s Mosque, he ﷺ disliked that some parts of Al-Madeenah should be deserted. He ﷺ said to them: "O people of Banoo Salamah! Do you not think that you will be rewarded for your footsteps which you take towards the mosque?" It means, ‘Do you notaspire to the rewards earned for walking to the (distant) mosque?’ He ﷺ informed them of the abundant rewards earned by walking to a mosque at a distance away from one’s house, urging them to stay in their houses. The Prophet’s words mean, “Stay in your houses to earn greater rewards for your long-distance walking to my mosque.” He ﷺ encouraged them to stay in their houses and aspire to the rewards for each step they took to the mosque, devoting their effort sincerely to Allah, The Exalted. Upon hearing the Prophet’s words, they decided to stay in their houses as advised.
The Prophet’s intention was that Banoo Salamah should remain in their houses so that the various regions of Al-Madeenah would remain populated so that the Muslim populationin Al-Madeenah wouldincrease to instill terror in the hearts of the hypocrites and polytheists. He ﷺ did not explicitly say so to Banoo Salamah, and settled for highlighting the obvious benefit to urge them to comply and motivate them to remain in their houses.
The hadeeth also underlines the virtues of building and populating Al-Madeenah and urges Muslims to walk to the mosques..

1888

Narrated Aboo Hurayrah (may Allah be pleased with him): The Prophet ﷺ said, "There is a garden from the gardens of Paradise between my house (room) and my pulpit, and my pulpit is on my Lake Fount (Al-Kawthar).”
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Commentary :
Allah, Exalted is He, has favored some lands and places over others, and one such place is the Noble Rawdhah at the Prophet's mosque.
In this hadeeth, he ﷺ informed us of the virtues of this blessed place, the area between his house (room), where he ﷺ was buried, and his pulpit in the mosque. He ﷺ stated that it is one of the gardens of Paradise. The Arabic word ‘Rawdhah’ means a garden with fertile soil where plants grow,fresh water flows, and beauty manifests. The meaning is that the Noble Rawdhah at the Prophet's mosque is a blessed place where the divine mercy descends and people taste bliss by attending the gatherings of Thikr (remembrance of Allah) and performing prayer in that particular place, especially during the lifetime of the Prophet ﷺ. It could also mean that this particular place is an actual garden of Paradise, like the Black Stone, and shall be moved back to it on the Day of Resurrection. This meaning is further supported by his words at the conclusion of the hadeeth reading: “and my pulpit is on my Lake-Fount (Al-Kawthar),” meaning that his pulpit is located at the bank of his lake-fount (Al-Kawthar), with which Allah shall honor him on the Day of Resurrection, or that he will have a pulpit by Al-Kawthar to stand upon and call upon people.
The hadeeth also highlights the virtues of Al-Madeenah and urges Muslims to reside therein..

1889

`Narrated Aa’ishah (may Allah be pleased with her):When Allah's Messenger ﷺ reached al-Madeenah, Aboo Bakr and Bilaal (may Allah be pleased with them) became ill. Whenever Aboo Bakr's fever got worse, he would recite (this poetic verse): "Everybody is staying alive with his People, yet death is nearer to him than His shoelaces." Meanwhile whenever fever deserted Bilaal, he would recite: "I wish I could stay overnight in a valley wherein I would be surrounded by Ithkhir and Jaleel (kinds of goodsmelling grass). Would that one day I could drink the water of the Majanna and would that (the two mountains of) Shaamah and Tafeel would appear to me!" The Prophet ﷺ said, "O Allah! Curse Shaybah ibn Rabee`ah and `Utbah ibn Rabee`ah and Umaiyah ibn Khalaf as they turned us out of our land to the land of epidemics." Allah's Messenger ﷺ then said, "O Allah! Make us love Al-Madeenah as we love Makkah or even more than that. O Allah! Give blessings in our Saa‘ and our Mudd (measures symbolizing food) and make the climate of Al-Madeenah suitable for us and divert its fever towards Al-Juhfah." ‘Aa’ishah (may Allah be pleased with her) added: “When we reached Al-Madeenah, it was the unhealthiest of land, and the valley of Bathaan used to flow with impure colored water.”.

Commentary :
Love for one’s homeland, an emotional attachment to it, and nostalgia for it are part of the innate human nature thatis not denounced by Islam, but israther channeled in the right direction that serves the religion of Allah and raises its banner high.
In this hadeeth, the Mother of the Believers ‘Aa’ishah (may Allah be pleased with her) informed us of the situation when the Prophet ﷺ and his Companions (may Allah be pleased with them) migrated to Al-Madeenah. Aboo Bakr and Bilaal ibn Rabaah (may Allah be pleased with them) got a fever, and each of them put his emotions into words according to his certitude in Allah and knowledge of the anticipated consequences.
Aboo Bakr (may Allah be pleased with him) found solace in reciting the following poetic verse (which means): “Everybody is staying alive in the company of his people, yet death is nearer to him than his shoe laces.” Meaning that when everyone wakes up, he is greeted with ‘good morning,’ or ‘may Allah bless your morning,’ and similar greetings exchanged by people and their loved ones, while death may suddenly befall them and they may depart this worldly life in the evening, indicating the proximity of death from all human beings, whether they are sick or healthy.
On the other hand, whenever fever desertedBilaal (may Allah be pleased with him), he would raise his voice and recite some poetic verses. The Arabic expression “Yarfa‘ ‘Aqeeratah” means to raise one’s voice. It was said that a man once had his leg amputated; he raised his amputated leg, placed it over the other leg, and shouted of the top of his voice. Afterward, whenever a person shouted of the top of his voice as such, the Arabs used this expression to describe his act. He(may Allah be pleased with him) used to recite somepoetic verses, expressing longing and hopeto return to Makkah, where he relished sound health. He wished to spend one night in the valley of Makkah to quench his longing for it in the well of Majannah, a well near ‘Ukaath few miles away from Makkah in the direction of the Dhahraan area, where the Arabs had a marketplace in the pre-Islamic era. He (may Allah be pleased with him)wished he could go there to enjoy the view of the Ithkhir and Jaleel (kinds of pleasantly scented grass), which grew back in Makkah, and see Shaamah and Tafeel, two adjacent mountains southwest of Makkah, about 90 km away from it.
He (may Allah be pleased with him)would say, "Would that I could stay overnight in a valley wherein I would be surrounded by Ithkhir and Jaleel. Would that one day I could drink from the water of the Majannah, and that the two mountains Shaamah and Tafeel would appear to me!"
Afterward, Bilaal (may Allah be pleased with him) supplicated against the polytheists who drove them away from Makkah to a land afflicted with epidemics and diseases. He said: "O Allah! Curse Shaybah ibn Rabee`ah and `Utbah ibn Rabee`ah and Umaiyah ibn Khalaf as they turned us out of our land to the land of epidemics." These were the chiefs of the polytheists and their leaders in Makkah.
When the Messenger of Allah ﷺ saw what had befallen his Companions of fever and epidemic, he ﷺ feared that they might hate Al-Madeenah, because people are innately averted from what they hate. Therefore, he ﷺ supplicated Allah, Exalted is He, to instill the love of Al-Madeenah within their hearts, and make them love it even more than they loved Makkah, and to bless Al-Madeenah and its Saa‘ and Mudd.
The Saa’ equals four Mudds, and the Mudd is the measure of two open medium-sized handfuls. The Mudd approximately equals 509 grams at the lowest estimate, and 1072 grams in the highest estimate. The Saa’, on the other hand, equals tobetween 2036 and 4288 grams. In another hadeeth, cited in Saheeh Al-Bukhaaree and Saheeh Muslim, he ﷺ supplicated Allah, Exalted is He, to confer upon Al-Madeenah twice the blessings conferred upon Makkah.
He ﷺ asked Allah, Exalted is He, to relieve Al-Madeenah of the epidemic and transfer it to Juhfah, which was an abode of polytheism inhabited by non-Muslims then, so that they would be preoccupied by it and distracted from helping the disbelievers. Juhfah is located between Makkah and Al-Madeenah, at a distance of 190 km from Makkah. Allah, Exalted is He, answered the Prophet’s supplication and blessed people’s livelihoods in Al-Madeenah, and instilled its love in the hearts of the Prophet ﷺ and his Companions, and this love remained apparent until death befell them. One of the manifestations of this love was that whenever the Prophet ﷺ returned from any of his travels back to Al-Madeenah, he ﷺ urged his riding animal to move faster upon seeing the houses of Al-Madeenah, out of his deep love for it, as narrated in Saheeh Al-Bukhaaree.
The Mother of the Believers ‘Aa’ishah (may Allah be pleased with her) added that when they went to Al-Madeenah, it was the unhealthiest land, afflicted with epidemic diseases, to the extent that the valley of Bathaan, to the south of Al-Madeenah near the Prophet’s Mosque, used to flow with impure colored water that was often stagnant, causing fever and spreading epidemics.
It is deduced from the hadeeth that it is allowable for a Muslim to ask his Lord to bless him with well-being and recovery when ailments befall him, just like he asks Him for sustenance and victory, and that such supplications and desires do not imply blaming Allah or rejecting His decrees.
It is also inferred that it is permissible to supplicate Allah against the wrongdoers and the disbelievers. The hadeeth also highlights the significance of care for good health conditions, fresh air, and pure water, and warns against stagnant and colored water. It also underlines the permissibility of reciting, quoting, and listening to poetry.
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1890

Zayd ibn Aslam narrated on the authority of his father (may Allah be pleased with them):`Umar said, O Allah! Grant me martyrdom in Your cause, and let my death be in Al-Madeenah of Your Messenger.".

Commentary :
The Prophet ﷺ supplicated Allah, Exalted is He, to instill the love of Al-Madeenah within his heart and the hearts of his Companions (may Allah be pleased with them). He ﷺ said: “O Allah! Make us love Al-Madeenah as we love Makkah or even more than that.” [Al-Bukhaaree and Muslim].
Allah, Exalted is He, answered his supplication and Al-Madeenah became the most beloved land to his Companions(may Allah be pleased with them). They lived therein and did not wish to die elsewhere.
In this report, Aslam, the freed slave of ‘Abdullah ibn ‘Umar ibn Al-Khattaab (may Allah be pleased with them), stated that ‘Umar used to supplicate Allah, Exalted is He, to bless him with martyrdom and to cause him to die in Al-Madeenah. Allah, Exalted is He, answered his supplication and caused him to die as a martyr. He (may Allah be pleased with him) was killed at the hands of Aboo Lu’lu’ah Al-Majoosi, may Allah punish him proportionally, while he (may Allah be pleased with him) was performing Fajr Prayer in 23 A.H. Thus, he earned the reward of martyrdom, because a disbelieving Zoroastrian killed him out of his resentment against Islam, and against ‘Umar’sdiligence and sincerity in governing the affairs of the Muslims. He (may Allah be pleased with him) was killed in the Cause of Allah, and Allah caused him to die in Al-Madeenah as he wished, and he(may Allah be pleased with him) was buried in the land that he loved the most, next to his beloved friend andProphet ﷺ and his close friend Aboo Bakr (may Allah be pleased with him). May Allah be pleased with ‘Umar and all the Companions (may Allah be pleased with them).
This hadeeth highlights the merits of ‘Umar ibn Al-Khattaab (may Allah be pleased with him)..

1892

Narrated Ibn `Umar (may Allah be pleased with him):The Prophet ﷺ observed the fast on the 10th of Muharram (‘Ashooraa’)and ordered (Muslims) to fast on that day, but when the fasting of the month of Ramadan was prescribed, the fasting of ‘Ashooraa’ was abandoned. ‘Abdullah(may Allah be pleased with him) did not observe fasting on that day unless it coincided with his routine fasting by chance..

Commentary :
The Day of ‘Aashooraa’ is the tenth day of the sacred month of Muharram and it is one of the blessed days. On that day, Allah, Exalted is He, saved His Prophet Moses (peace be upon him)s from Pharaoh and his army. The Messenger of Allah ﷺ venerated this day, fasted on it, and commanded Muslims to fast, to express gratitude to Allah, The Exalted.
In this hadeeth, ‘Abdullah ibn ‘Umar (may Allah be pleased with him) informed us that the Prophet ﷺ fasted on the Day of ‘Aashooraa’ and commanded his Companions (may Allah be pleased with them) to fast. Other narrations have been reported regarding the reasons why the Prophet ﷺ fasted the Day of ‘Aashooraa’, one of which was narrated on the authority of Ibn ‘Abbaas (may Allah be pleased with him): “When the Prophet ﷺ came to Al-Madeenah, he found (the Jews) fasting on the Day of ‘Aashooraa’ (i.e., 10th of Muharram). They used to say: "This is a great day on which Allah, Exalted is He, saved Prophet Moosaa and drowned the people of Pharaoh. Moosaa observed the fast on this day, as a sign of gratitude to Allah." The Prophet ﷺ said, "I am closer to Moosaa than they!" So, he observed the fast (on that day) and ordered the Muslims to fast on it.”
Another narration was reported by Ibn ‘Umar (may Allah be pleased with him) that the Prophet ﷺ said: “That was a day on which the people of pre-Islamic days used to observe fast. So, he amongst you who likes to observe fast should do so, and he who does not like it should abandon it.” [Al-Bukhaaree and Muslim].
Narrations have been reported about the virtues of fasting on that day, stating that it expiates the sins committed in the preceding year, like the hadeeth narrated on the authority of Qataadah (may Allah be pleased with him)that has been cited in Saheeh Muslim.
Moreover, Ibn ‘Umar (may Allah be pleased with him) stated that when the obligatory fasting on Ramadan was prescribed in 2 A.H., people abandoned fasting the Day of ‘Aashooraa’ as an obligatory act of worship, but some Muslims observed fasting on it voluntarily.
Naafi‘, the freed slave of Ibn ‘Umar (may Allah be pleased with him), underlined that Ibn ‘Umar did not observe fasting on that day in particular unless it happened to coincide with days when he regularly fasted. He(may Allah be pleased with him) refrained from fasting on that day in particular fearing that people might mistakenly assume that it was obligatory, or that it would be venerated in the same (unprescribed) manner it was venerated in the pre-Islamic era.
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1896

Narrated Sahl (may Allah be pleased with him):The Prophet ﷺ said, "There is a gate in Paradise called Al-Raiyyaan, and those who observe fasts will enter through it on the Day of Resurrection and none except them will enter through it. It will be said, 'Where are those who used to observe fasting?' They will get up, and none except them will enter through it. After their entry the gate will be closed and nobody will enter through it.".

Commentary :
Islam assigns great virtue to fasting and the honor of Allah conferred upon those who observe fasting is unmatched. They refrain from all intake of food, water, beverages, and from sexual activity, and in return Allah, Exalted is He, confers upon them His abundant rewards, and distinguishes them with a special divine bestowal.
In this hadeeth, Sahl ibn Sa‘d Al-Ansaaree(may Allah be pleased with him) narrated that the Prophet ﷺ stated that Allah, Exalted is He, allocated a gate in Paradise especially for those who observed obligatory fasting and often observed voluntary fasting, or those who keenly assigned a special care to fasting compared to other worshipful acts. This gate is called “Al-Rayyaan,” which is derivedfrom a root that means quenching thirst. The name conveniently suits the situation of these people because it is their reward for enduring thirst and hunger. The name referred to quenching thirst rather than satiating hunger because thirst is harder to endure compared to hunger.
Only those who observed fasting will enter Paradise through this gate, to hasten to quench their thirst. This would be a manifestation of their honor and a special bestowal for them, so that they would not have to crowd with others to enter Paradise, for such crowding may cause thirst in and of itself. It should be noted, though, that there shall be no crowding at the gates of Paradise because they shall be vast and there shall be no harm, distress, or hardship therein. This is an honor conferred by Allah, Exalted is He, on them, to elevate their status, and distinguish them from others. The angels will call upon them: “Where are those who observed fasting?” They shall stand up and enter Paradise from it, and then the gate will be closed; none will enter Paradise through it except those who observed fasting. The Prophet ﷺ repeatedly stated that no one else shall enter Paradise through that gate for the sake of emphasis (on their special honor)..

1897

Narrated Aboo Hurayrah (may Allah be pleased with him): Allah's Messenger ﷺ said, "Whoever gives two items of wealth in charity for Allah's Cause, will be called from the gates of Paradise and will be addressed, 'O slaves of Allah! This is good.' So, whoever was amongst the people who observed prayer, will be called from the gate of the prayer; and whoever was amongst the people who used to participate in Jihaad, will be called from the gate of Jihaad; and whoever was amongst those who used to observe fasting, will be called from the gate of Al-Rayyaan; whoever was amongst those who used to give in charity, will be called from the gate of charity." Aboo Bakr (may Allah be pleased with him) said, "Let my parents be sacrificed for you, O Allah's Messenger! No distress or need will befall the one who will be called from those gates! Will anyone be called from all these gates?" The Prophet ﷺ replied, "Yes, and I hope you will be one of them.".

Commentary :
Allah, Exalted is He, urged His servants to hasten to perform good deeds, and promised them abundant rewards in this worldly life and the Hereafter. In this hadeeth, Aboo Hurayrah (may Allah be pleased with him) informed us that the Prophet ﷺ stated that whoever spends in charity two items of wealth, e.g., two cows, two Dirhams, two loaves of bread, or two garments, will earn such reward. It may also mean whoever spends them in charity on two consecutive occasions. His saying “in Allah’s Cause” means, ‘while aspiring to His reward,’ and this is more general than Jihaad and other worshipful acts. Whoever does so, the angels will call upon him on the Day of Resurrection from the gates of Paradise, welcoming him to enter it. They will say: “Oh servant of Allah, this is good,” meaning, ‘the good deed that you have done is more virtuous than all worldly pleasures.’ The Arabic word ‘khayr’ (lit. good) used in the hadeeth means in this context ‘virtuous’ rather the comparative adjective ‘better’, even if the wording may imply otherwise, and the wisdom is to urge the listener to seek entering Paradise through that gate. It could also mean that this gate through which you are asked to enter Paradise is good, meaning that therein lies all that is good, and the statement denotes honoring them.
Allah, Exalted is He, allocated a special gate in Paradise for each worshipful act. So, those who devote themselves to performing voluntary prayers after performing the obligatory ones shall be called upon to enter Paradise through the gate of prayer, and they will enter it, and the same goes for all other acts of worship, such as Jihaad and charity. Likewise, the angels shall receive those who devotedly observed fasting frequently at the gate of Al-Rayyaan, calling upon them to enter through it. This gate is called “Al-Rayyaan,” which is derivedfrom a root that means quenching thirst because whoever enters Paradise through it will never experience thirst again. The name conveniently suits the situation of these people because it is their reward for enduring thirst and hunger. The name refers to quenching thirst rather than satiating hunger because thirst is harder to endure compared to hunger.
His saying: “Whoever was amongst those who used to give in charity will be called from the gate of charity,” is not a repetition of the same meaning denoted by his saying: “Whoever spends two items of wealth” at the beginning of the hadeeth, because spending even an insignificant item of wealth in charity is better than the great worldly pleasures, and this applies to all the gates of Paradise, but it is stated here in particular for further emphasis.
Aboo Bakr (may Allah be pleased with him) said: “Let my parents be sacrificed for you, O Allah's Messenger! No distress or need will befall the one who will be called from those gates!” This is because such a person shall taste bliss in Paradise. It could also mean that whoever shall be called upon to enter Paradise through some of these gates will not need to be called upon to enter it through other ones; it is adequate to be called upon to enter Paradise through one gate!
Afterwards, Aboo Bakr (may Allah be pleased with him) asked: “Will anyone be called from all of these gates?” The Prophet ﷺ replied, "Yes, and I hope you will be one of them." He ﷺ replied that some believers will be called upon to enter from all those gates as they will have performed numerous and various worshipful acts. He ﷺ added: “I hope you will be one of them.” He (may Allah be pleased with him) had devotedly performed all worshipful acts for which Allah, Exalted is He, allocated gates in Paradise. It was narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that the Prophet ﷺ asked once: ‘Who among you is fasting today?’ Aboo Bakr (may Allah be pleased with him) replied, ‘I am.’ He ﷺ asked, ‘Who among you followed a funeral today?’ Aboo Bakr (may Allah be pleased with him) said, ‘I did.’ He ﷺ further asked, ‘Who among you presented food to a needy person today?’ Again, Aboo Bakr (may Allah be pleased with him) said, ‘I did.’ He ﷺ asked, ‘Who among you visited a patient (to inquire about his health and check on them) today?’ Aboo Bakr (may Allah be pleased with him) replied, ‘I did.’ Upon this, the Messenger of Allah ﷺ remarked: ‘Those (good deeds) never meet in a person but that he would be admitted to Paradise.’” [Muslim].

It is deduced from the hadeeth that the angels love the devout people and rejoice at meeting them.
It is also inferred that a Muslim is urged to spend more in charity; the more the merrier, and that it is required of Muslims to wish for good in this worldly life and the Hereafter. The hadeeth also underlines the virtues of Aboo Bakr (may Allah be pleased with him), and the merits of those who combine the qualities of goodness. It is also deduced from the hadeeth that it is permissible to praise someone to his face as long as it is not feared that it would not usher him into conceit and similar diseases of the heart..

1899

Narrated Aboo Hurayrah (may Allah be pleased with him): Allah's Messenger ﷺ said, "When the month of Ramadan starts, the gates of heaven are opened and the gates of Hellfire are closed and the devils are chained.".

Commentary :
The month of Ramadan is the month of forgiveness and deliverance from Hellfire, during which Allah, Exalted is He,has made easy the material and moral means to attain forgiveness, and the performance of good deeds, including: fasting, night prayer, Zakaah, and the like.
In this hadeeth, the Prophet ﷺ informed us that when the month of Ramadan comes, the gates of heaven are actually opened to celebrate this holy month, to welcome it in the exalted assembly [of angels], to note its abundant virtues and honor, and to inform the angels of its arrival. It could also mean that the gates of Paradise are opened as suggested by the mention of the closing of Hellfire’s gates afterward. Some versions of the hadeeth cited in Saheeh Al-Bukhaaree and Saheeh Muslim have been reported to that effect. As it starts, the gates of Hellfire are closed before those who observe fasting; this means that should anyone, who observes fasting, die while fulfilling the due rights (of the sacred month) and observing his religious duties, will be saved from Hellfire in that month of Ramadan. The devils are also chained, and this means that they are tied up with chains and prevented from corrupting Muslims in the same way they do at other times. All these virtues are due to the special honor conferred by Allah, Exalted is He, on this month during which He bestows His divine mercy and forgiveness on His servants.
The reference to the ‘devils’ here means the rebellious devils among the Jinn, the most hostile and aggressive ones, as stated in some versions of the hadeeth narrated by Al-Tirmithee and Al-Nasaa’i, and not all the devils. This explains why some evil deeds and sins are still committed by some people during the month of Ramadan. Based on the opinion suggesting that all the devils are chained during the month of Ramadan, it could mean that they are chained and prevented from harming those who observe fasting, complying with its conditions and etiquettes. However, the devils are not chained and prevented from harming those who fail to observe such conditions and etiquettes. Moreover, the chained devils may still harm people, in proportion to the perfection of their fasting, but their harm is lesser and weaker compared to at other times. Whoever perfects his fasting will be shielded from the devils in a way that would not apply to those who fail to perfect their fasting. It is noteworthy that the chaining of all the devils does not necessarily mean that no evil deeds would be committed during the sacred month of Ramadan, because there are other causes for sins, such as the evil-enjoining self and the devils among human beings.
The hadeeth also underlines the virtues of Ramadan, and it serves as supportive evidence on the existence of Paradise and Hellfire and that they have gates that are opened and closed. It also proves the existence of devils, and that they have physical bodies that can be tied up with chains. It also highlights the greatness of Allah's Kindness towards His servants and His Generosity.
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1900

Narrated Ibn `Umar (may Allah be pleased with him):I heard Allah's Messenger ﷺ saying, "When you see the crescent (of the month of Ramadan), start fasting, and when you see the crescent (of the month of Shawwaal), stop fasting; and if the sky is overcast (and you cannot see it) then regard the month of Ramadan as of 30 days.".

Commentary :
Allah, Exalted is He, decreed that the sighting of the new moon (crescent) should be used to determine the timings of the lunar months. The sighting of the crescent marks the end of a lunar month and the beginning of another. Based on that sighting, many religious obligations are determined, such as fasting and Hajj.
In this hadeeth, the Prophet ﷺ underlined that Muslims must not observe fasting in the month of Ramadan except after sighting the new moon after the sunset of the twenty-ninth day of Sha‘baan, and also must not end their fasting (at the end of the month) except after sighting the crescent of the month of Shawwaal after sunset on the twenty-ninth day of Ramadan. If the sighting of the new moon is not possible because of clouds, or for any given reason, the month will be considered thirty days, because the maximum length of a lunar month is thirty days, and thus it is proved with certainty that the month has begun or ended.
It is also deduced from the hadeeth that it is not allowable to rely on meansother than the sighting of the new moon to determine the beginning and end of lunar months, such as the astronomical calculation.
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1903

Narrated Aboo Hurayrah (may Allah be pleased with him): The Prophet ﷺ said, "Whoever does not give up forged speech and evil actions, Allah is not in need of his leaving his food and drink (i.e., Allah will not accept his fasting.)"
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Commentary :
Among the wisdoms behind fasting and its great aims are to attain Taqwa (mindfulness of Allah), tame sexual urges, and discipline the ‘self’ (i.e., practice self-restraint). The ultimate purpose of fasting is notto abstain from eating and drinking only, but rather to discipline, refine, and reform the ‘self’.
In this hadeeth, the Prophet ﷺ warned those who perceive fasting as mere refrainment from eating and drinking, and do not abstain from lying, deviation from the truth, and following falsehood and doubtful matters, that Allah, Exalted is He, does not accept their refrainment from eating and drinking. However, this does not mean commanding those who observe fasting and fall into sin to give up fasting, but rather it serves as a warning against false speech and acting upon it, and it also emphasizes the gravity of committing these sins while fasting, as it causes the decrease in the rewards of one of the best (and most rewardable) worshipful acts. How should someone abstain from eating, drinking, and sexual activity, and yet let his rewards diminish because of false speech and acting upon it! It is narrated that the Prophet ﷺ said: “There are people who fast and get nothing from their fast except hunger.” [Sunan Ibn Maajah].
This hadeeth urges the fasting person to give up evil deeds and forbidden acts.
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1904

Narrated Aboo Hurayrah (may Allah be pleased with him): Allah's Messengerﷺsaid, "Allah said, 'All the deeds of Adam's sons (people) are for them, except fasting which is for Me, and I will give the reward for it.' Fasting is a shield or protection from Hellfire and from committing sins. If one of you is fasting, he should avoid sexual relation with his wife and quarreling, and if somebody should fight or quarrel with him, he should say, 'I am fasting.' By Him in Whose Hands my soul is, the unpleasant smell coming out from the mouth of a fasting person is better in the sight of Allah than the smell of musk. There are two pleasures for the fasting person: one at the time of breaking his fast, and the other at the time when he will meet his Lord; then he will be pleased because of his fasting."
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Commentary :
Islam assigns great virtues to fasting and the honor conferred by Allah upon those who observe fasting is unmatched. They refrain from all intake of food, water, beverages, and from sexual activity, and in return Allah, Exalted is He, confers upon them His abundant rewards, and distinguishes them with a special divine bestowal.
In this hadeeth, the Messenger of Allah ﷺ informed us that Allah, Exalted is He, said: “All the deeds of Adam's sons (people) are for them,” meaning that the doer aspires to some worldly gains when performing them,“except for fasting; it is exclusively devoted to Me, and none knows its reward except Me. I shall give the doer its allocated reward and only I knows the amount of such reward and its multiplication.” As for other worshipful acts, their designated rewards and their multiplication are known by people; their rewards may be multiplied until seven hundred times, except for fasting. Allah, Exalted is He, multiplies the reward of fasting as He sees fit, with no maximum limit.
Another version of this hadeeth reads: “Every (good) deed of the son of Adam would be multiplied, a good deed receiving a tenfold to seven hundredfold reward. Allah, Exalted is He, has said: ‘With the exception of fasting, for it is done for Me and I will give a reward for it.’” [Muslim].
Since the reward of fasting is only known to Allah, Exalted is He, He did not entrust it to His angels, but rather grants it Himself, and this indicates its greatness and significance.
Then, the Prophet ﷺ stated that fasting is a protection and shield against sins and misdeeds in the worldly life and against Hellfire in the Hereafter.
He ﷺalso forbade the fasting person from engaging in obscene speech and using foul language, and also forbade him from shouting and quarreling.
Should anyone should fight or quarrel with him, he should say, 'I am fasting,’ to urge his opponent to stop or to evoke this meaning within his heart to restrain his anger. The prohibition in this hadeeth is meant as an emphasis on the prohibition in this regard during fasting; the one who is not fasting is also enjoined to do the same.
Then, the Prophet ﷺ swore by saying: “By Him in Whose Hand is the soul of Muhammad,” because to Allah, Exalted is He,belongs our souls. The Prophet ﷺ often swore by Allah, Exalted is He, with this wording. In this hadeeth, he ﷺ swore to the fact that the unpleasant smell coming out from the mouth of a fasting person, which is generally due to an empty stomach, is better and nicer in the sight of Allah on the Day of Resurrection than the smell of musk, which is the best fragrance. The superiority of fasting compared to other worshipful acts is indicated because it is attributed directly to Allah, Exalted is He, (“With the exception of fasting, for it is done for Me and I will give a reward for it.”),qualifying it to have one of the most refined statuses.
The smell of the mouth is declared better than musk in the sight of Allah because fasting is a secret between a servant and his Lord, and only He knows if it is accepted or rejected. Therefore, Allah, Exalted is He, rendered the smell of the fasting person’s mouth a manifest indication on the Day of Resurrection, to highlight his honor and refined praiseworthy status.
Afterwards, the Prophet ﷺ informed us that the fasting person who fulfills the due rights of fasting, by carrying out its obligations and recommended acts, will taste two great joys: one in this worldly life, and the other in the Hereafter. As for the first, he rejoices when he breaks the fast, because he quenches his thirst and satisfies his hunger whenever it is deemed allowable, and this joy is normal in this context. It could also mean that he would rejoice at the completion of his fasting and the conclusion of his worshipful act. People’s joy varies according to their different statuses in this regard. As for the second joy, he tastes it upon meeting his Lord (on the Day of Judgment); he would rejoice at his fasting, meaning that he would rejoice at receiving its reward, or meeting his Lord, or having his fasting accepted and earning its abundant reward.
Perfecting fasting entails guarding one’s tongue against committing sins such as: lying and obscene and false speech, guarding one’s stomach by abstaining from eating and drinking, and guarding his private parts by refraining from sexual activity. This means that a fasting person should not utter what may undermine his fasting and should only confine himself to good and useful speech, and the same goes for his actions. This is the prescribed fasting, which is not limited to the refrainment from eating and drinking. It has been narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that the Prophet ﷺ said: “Whoever does not give up false speech and evil actions and does not abandon foolishness, Allah is not in need of his leaving food and drink (i.e., Allah will not accept his fasting).” [Al-Bukhaaree]. He ﷺ also said: “There are people who fast and get nothing from their fast except hunger.” [Sunan Ibn Maajah].
Correct fasting requires guarding oneself against sins along with the refrainment from eating and drinking. The consumption of food or beverages invalidates the fasting, and similarly committing sins undermines the rewards and outcomes of fasting, as if the person has not observed fasting to begin with.
The hadeeth urges the fasting person to give up evil deeds and prohibitions.
Also deduced from it the affirmation of the Hand ofAllah, Exalted is He, as befits His majesty.
It is also serves as evidence on the affirmation of the Speech of Allah, Exalted is He, and that He speaks wherever He wills to whomever He wills with whatever He wills, and that His words are not limited to the Holy Quran.
It is also inferred from the hadeeth that acts of worship differ in terms of reward.
It may also be deduced from the hadeeth that it is permissible to swear an oath to confirm one’s statement, even if the listener does not deny it.
Finally, it underlines that whoever worships Allah, Exalted is He, and seeks His pleasure in this worldly life, yet his actions result in unpleasant outcomes in this worldly life, they are loved by Allah, Exalted is He, and regarded as ‘good’ in His sight, being the outcome of obedience to Him and seeking after His pleasure.
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1907

Narrated `Abdullah ibn `Umar (may Allah be pleased with them):Allah's Messenger ﷺ said, "The (lunar) month is 29 nights (i.e., days), and you should not fast till you see the moon, and if the sky is overcast, then complete Sha‘baan as thirty days.".

Commentary :
Allah, Exalted is He, decreed that the sighting of the new moon (crescent) should be usedto determine the timings of the lunar month. The sighting of the crescent marks the end of one lunar month and the beginning of another. Based on this sighting, many religious obligations are determined, such as fasting and Hajj.
In this hadeeth, ‘AbdullahIbn ‘Umar (may Allah be pleased with him)related that the Messenger of Allah ﷺ told them that the month may be twenty-nine or thirty days, and that both scenarios arepossible and valid, but determining the timings to observe or break fasting requires the sighting of the moon, and this is the meaning of his saying: “Do not fast until you see the moon,” meaning, ‘do not fast until you see the crescent after sunset of the twenty-ninth day of Sha‘baan.’ He ﷺ added: “If the sky is overcast, then complete Sha‘baan as thirty days.” If the crescent is not seen for some reason - such as clouds and the like - then the month of Sha‘baan is thirty days.
It is inferred from the hadeeth that it is not allowable to rely on means other than the sighting of the new moon to determine the beginning and end of lunar months, such as astronomical calculation.

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1908

Narrated Ibn `Umar (may Allah be pleased with them): The Prophet ﷺ said, "The month is like this and this," (at the same time he showed the fingers of both his hands thrice) and left out one thumb on the third time.
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Commentary :
Allah, Exalted is He, decreed that the sighting of the new moon (crescent) should be usedto determine the timings of the lunar months. The sighting of the crescent marks the end of one lunar month and the beginning of another. Based on this sighting, many religious obligations are determined, such as fasting and Hajj.
In this hadeeth, ‘AbdullahIbn ‘Umar (may Allah be pleased with him) related that the Messenger of Allah ﷺ told them that the lunar months generally alternate between 29 and 30 days. He ﷺ said: “The (lunar) month (may be) thus and thus,” holding up his hands with all their fingers twice, but at the third time withdrawing or folding his left thumb (indicating that the month might consist of twenty-nine days). The use of sign language is the best way to explain the correct meaning, because it is more tangible and leaves no possibility of incorrect assumptions.
To sum up, determining the end of the current lunar month and the beginning of the following month requires the sighting of the crescent; if the crescent is sighted on the eve of the twenty-ninth day, then the month will have ended, and that night will be the first night of the new month, and if the crescent is not sighted for some reason - such as clouds and the like - then the month is thirty days.
It is deduced from the hadeeth that it is allowable to use sign language to explain an intended meaning.
It is also inferred that it is not allowable to rely on means other than the sighting of the new moon to determine the beginning and end of lunar months, such as astronomical calculation.

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1909

Narrated Aboo Hurayrah (may Allah be pleased with him): The Prophet ﷺ said, "Start fasting on seeing the crescent (of Ramadan), and give up fasting on seeing the crescent (of Shawwaal), and if the sky is overcast (and you cannot see it), complete thirty days of Sha‘baan."
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Commentary :
Allah, Exalted is He, decreed that the sighting of the new moon (crescent) should be usedto determine the timing of the lunar months. The sighting of the crescent marks the end of one lunar month and the beginning of another. Based on that sighting, many religious obligations are determined such as fasting and Hajj.
In this hadeeth, the Prophet ﷺ commanded us to fast Ramadan upon sighting the new moon after sunset on the twenty-ninth day of Sha’baan, and break the fast when the crescent moon is sighted after sunset on the twenty-ninth day of Ramadan. This means that the lunar month may be twenty-nine or thirty days, and both scenarios are possible and valid. However, determining the times of fasting and breaking the fast depends on the sighting of the new moon. If the crescent moon of Ramadan is not sighted for any given reason, such as clouds and the like, we are commanded to complete thirty days of Sha’baan; likewise, if the crescent moon of Shawwaal is not sighted, we should complete thirty days of fasting in Ramadan..

1912

Narrated Aboo Bakrah (may Allah be pleased with him):The Prophet ﷺ said, “The two months of ‘Eid i.e., Ramadan and Thoo al-Hijjah, do not decrease (in terms of reward).”.

Commentary :
If a person complies with the divine commands, and diligently strives to abide by the divine will of Allah, and to earn His pleasure to the best of his ability, Allah, Exalted is He, will not deprive him of the full reward and will even grant him more rewards, out of His grace and generosity.
In this hadeeth, Aboo Bakrah Naafi‘ ibn Al-Haarith (may Allah be pleased with him) related that the Prophet ﷺ informed us that the reward of two months will not be diminished, even if the number of their days decreases. These months are Ramadan and Thoo al-Hijjah. The Prophet ﷺ mentioned them in particular because the obligatory fasting and pilgrimage are performed on these two months.
The month of Ramadan is described as a month of ‘Eid, because it is followed by ‘Eid Al-Fitr. This hadeeth eliminates any doubts that may find their way into the hearts of those who fasted twenty-nine days (because they know that their rewards shall not be diminished).
The hadeeth also highlights the virtues of the month of Ramadan and Thoo al-Hijjah..

656

‘Abdur-Rahmān ibn Abi ‘Amrah reported: ‘Uthmān ibn ‘Affān entered the mosque after the Maghrib prayer and sat alone. I sat in front of him, and he said: "O son of my brother, I heard the Messenger of Allah (may Allah's peace and blessings be upon him) say: Whoever performs the ‘Ishā’ prayer in congregation, it is as if he has prayed for half the night, and whoever performs the Fajr prayer in congregation, it is as if he has prayed for the whole night.'".

Commentary : Allah Almighty multiplied the reward for the congregation prayer until it surpassed the prayer offered individually by twenty-seven degrees, and its merit increases if it is offered during the night, given its closeness to sincerity to Allah Almighty. Indeed, it is one of the greatest acts aimed at getting close to Allah.
In this Hadīth, the Tābi‘i (the generation after the Companions) ‘Abdur-Rahmān ibn Abi ‘Amrah relates that ‘Uthmān ibn ‘Affān (may Allah be pleased with him) entered the mosque after the Maghrib prayer and sat alone waiting for the time of ‘Ishā’ prayer to come so that he would offer it in congregation. ‘Abdur-Rahmān said: "I sat in front of him." It is as if he sat to learn from him and ask him about the reason for his sitting and waiting. So, ‘Uthmān (may Allah be pleased with him) said to him: "O son of my brother." He meant the brotherhood of Islam, not that of blood. "I heard the Messenger of Allah (may Allah's peace and blessings be upon him) say: Whoever performs the ‘Ishā’ prayer in congregation, it is as if he has prayed for half the night." In other words, he will obtain a reward like one who engages in worship from the early part of the night to its middle and spends this time in prayer and dhikr (remembrance of Allah). "And whoever performs the Fajr prayer in congregation, it is as if he has prayed for the whole night." He will obtain a reward like one who engages in worship all night long and spends this time in prayer and dhikr. So, the reward for offering the Fajr prayer in congregation is double the reward for offering the ‘Ishā’ prayer in congregation, which indicates that getting up for the Fajr prayer is more meritorious than getting up for the ‘Ishā’ prayer. This is because the Fajr prayer is harder and more difficult for the performer and more tough for the devil. Indeed, he who goes to sleep and then gets up finds it harder than one who wants to sleep. Or it means that each of them equals half of the night, and together they amount to one night. So, whoever offers the ‘Ishā’ and Fajr prayers in congregation, it is as if he has prayed for all the night, as related in a version by Abu Dāwūd and At-Tirmidhi: "Whoever attends the ‘Ishā’ prayer in congregation obtains the reward of praying for half the night, and whoever offers the ‘Ishā’ and Fajr prayers in congregation obtains the reward of praying for one night." In any case, this urges and encourages the regular observance of the Fajr and ‘Ishā’ prayers in congregation. This particular merit afforded to them may be because of the hardship involved in attending the mosques to pray them, like the darkness and the fact that in those times people usually take rest, most likely sleep, or spend private time with their families.
The Hadīth indicates that some prayers are characterized by a certain merit not shared with other prayers..

657

Jundub ibn ‘Abdullāh (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "Whoever performs the Fajr prayer is under the protection of Allah; so, let Allah not call you to account regarding anything of His protection; and so, He will seize him and throw him upon his face in Hellfire.".

Commentary : One of the best signs of faith is the strict observance of the obligatory prayers. Allah Almighty affords great merit to those who persistently observe these prayers.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) says that whoever performs the Fajr prayer in congregation - as reported in the version by Abu Nu‘aym in Al-Mustakhraj - "is under the protection of Allah," i.e., under His safety and guarantee. He singled out the Fajr prayer from all the other prayers due to the hardship involved in its performance and because only those with sincere faith can perform it persistently; they, therefore, deserve to be under the protection, safety, and guarantee of Allah Almighty.
Then, he (may Allah's peace and blessings be upon him) said: "So let Allah not call you to account regarding anything of His protection, or else He will seize him and throw him upon his face in Hellfire." The prohibition here pertains to what entails accountability for violating Allah's guarantee and protection. The Prophet's words here have one of two possible meanings: First: Whoever performs the Fajr prayer obtains a guarantee from Allah. So, no one should harm or oppress him. Whoever oppresses or harms him, Allah will call him to account regarding His protection. Second: Do not abandon the Fajr prayer, lest the guarantee between you and your Lord will be violated, and so He will call you to account regarding it. Whoever does so, Allah will seize him and throw him upon his face in Hellfire.
In the Hadīth: Urging the performance of the Fajr prayer
And in it: Demonstrating the great bounty of Allah and His vast mercy towards this Ummah, as He prescribed an immense reward for the Fajr prayer
And in it: Clarifying Allah's revenge against those who harm His pious servants
And in it: Demonstrating that nothing on the earth or in heaven escapes the power of Allah, and if He wants to exact revenge upon anyone, he cannot escape Him.

660

Anas reported: The Prophet (may Allah's peace and blessings be upon him) visited us, and there was no one other than me, my mother, and my maternal aunt ’Umm Harām. He said: "Stand up so that I will lead you in prayer." It was not a time of prayer, he proceeded to lead us in prayer. A man said to Thābit: "Where did he make Anas stand with him?" He said: "He made him stand to his right." Then, he supplicated for us, the members of the household, with all goodness in this world and the Hereafter. My mother said: "O Messenger of Allah, here is your little servant; supplicate Allah for him." He said: He supplicated for me with all goodness, and the last of his supplication for me was: "O Allah, increase his wealth and children and bless them for him.".

Commentary : One of the things urged and encouraged by Islam is to accept invitations, for this displays brotherliness and cordiality among the Muslims. The Prophet (may Allah's peace and blessings be upon him) built a good relationship with his Companions, and he used to visit them in their houses so as to teach them and supplicate for them.
In this Hadīth, Anas ibn Mālik (may Allah be pleased with him) informs that the Prophet (may Allah's peace and blessings be upon him) paid a visit to them in their house, and there was none but he and his mother - ’Umm Sulaym - and his maternal aunt ’Umm Harām. The Prophet (may Allah's peace and blessings be upon him) said to them: "Stand up so that I will lead you in prayer." This was not a time for an obligatory prayer. The Companions (may Allah be pleased with them) would like the Prophet (may Allah's peace and blessings be upon him) to pray for them in their houses, in pursuit of blessing. So, he led them in a two-Rak‘ah voluntary prayer. Thereupon, a man asked Thābit al-Bunāni, who narrated from Anas: Where did Anas stand while he was praying with the Prophet (may Allah's peace and blessings be upon him) and on which side did he make him stand? He told him that the Prophet (may Allah's peace and blessings be upon him) made him stand on his right side, for when one person prays behind an Imām, he should stand to his right; whereas the women stand in a row behind both of them.
Then, the Prophet (may Allah's peace and blessings be upon him) supplicated for the family of Anas with all goodness in this world and the Hereafter. The mother of Anas said: "O Messenger of Allah, here is your little servant" i.e., your boy who serves you. She said "your little servant" by way of gentleness and appeasement, not belittlement. Hence, she said to the Prophet (may Allah's peace and blessings be upon him): "supplicate Allah for him." She probably made this request so that his supplication for him would be compensation for him in return for his kindness to you by extending service for a long time. The Prophet (may Allah's peace and blessings be upon him) granted her request and supplicated for him with all goodness, and the last supplication he made was: "O Allah, increase his wealth and children and bless them for him." Anas found the blessing of the Prophet's supplication in his wealth and children. He was the wealthiest person among the Ansār, and he saw lots of children descending from him. In a Hadīth narrated by Al-Bukhāri, he said: "Indeed, I am one of the richest among the Ansār and my daughter ’Umaynah told me that when Al-Hajjāj came to Basra, more than 120 of my offspring had been buried." In a version by Muslim: "and my children and grandchildren are more than one hundred today."
The Hadīth contains supplication for the increase of wealth and children.
It comprises supplication for goodness in this world and the Hereafter, for all this lies in the Hand of Allah Almighty.
And it includes preferring one's child over oneself; and making requests in a gentle manner..

663

’Ubayy ibn Ka‘b reported: There was a man from the Ansār whose house was the farthest house in Madīnah, and he would not miss the prayer with the Messenger of Allah (may Allah's peace and blessings be upon him). He said: We felt bad for him, and I said to him: "O so and so, if you buy a donkey, it will shield you from the heat of the scorching sand and shield you from the vermin of the earth." He said: "By Allah, I do not like that my house be close to the house of Muhammad (may Allah's peace and blessings be upon him)." He said: I was troubled by that and came to the Prophet (may Allah's peace and blessings be upon him) and told him. He said: He sent for him, and he said the same to him and mentioned that he hoped for a reward for his steps. Thereupon, the Prophet (may Allah's peace and blessings be upon him) said to him: "You will have what you hoped for.".

Commentary : The Companions of the Prophet (may Allah's peace and blessings be upon him) were the most keen among people on doing good, and they would constantly look for deeds that increased their rewards with Allah Almighty.
In this Hadīth, ’Ubayy ibn Ka‘b (may Allah be pleased with him) relates that there was a man from the Prophet's Companions from the Ansār - the people of Madīnah - and it is mentioned in Musnad that he was the cousin of ’Ubayy ibn Ka‘b (may Allah be pleased with both of them), whose house was the farthest house from the Prophet's Mosque. Despite the remoteness of his house, he would not miss the prayer in the mosque with the Prophet (may Allah's peace and blessings be upon him). The Companions (may Allah be pleased with them) felt pity for him for the hardship and tiredness he would go through while coming and going back. So, they said to him: If you buy a donkey, it will shield you from the heat of the scorching sand; and it will shield you from the vermin of the earth. Vermin is a term that refers to creatures with lethal poison, like serpents, and it may also refer to creatures that are not to be killed, such as insects.
He swore by Allah to them that he would not like his house to be adjacent to the Prophet's house; rather, he liked that it be far away from it, so that his reward would increase with the increase of steps he would take from his house to the mosque. He did not intend to negate his love for being close to the house of the Messenger of Allah (may Allah's peace and blessings be upon him) out of hatred for him, but in the hope of a greater reward with the increase of those steps. ’Ubayy ibn Ka‘b (may Allah be pleased with him) assumed by his statement that he meant hatred for the Prophet (may Allah's peace and blessings be upon him). So, ’Ubayy (may Allah be pleased with him) said: "I was troubled by that" i.e., I found that to be grave and was distressed by it, given the repugnance and horridness of what he said and its evil connotation, namely that he hated the Prophet (may Allah's peace and blessings be upon him). In a version by Ahmed, he said: "I have not heard a statement about him more hateful to me than it." ’Ubayy ibn Ka‘b (may Allah be pleased with him) interpreted his statement wrongly and thought ill of it because Madīnah abounded with hypocrites at the time, and they were keen to live away from the Messenger of Allah (may Allah's peace and blessings be upon him). Then, ’Ubayy ibn Ka‘b came to the Prophet of Allah (may Allah's peace and blessings be upon him) and informed him about what this man said. So, the Prophet (may Allah's peace and blessings be upon him) sent for him, and he said the same to him as he said to ’Ubayy ibn Ka‘b, and he mentioned to the Prophet (may Allah's peace and blessings be upon him) that what made him say so was that he hoped for and pursued reward and recompense from Allah for his walking. Thereupon, the Prophet (may Allah's peace and blessings be upon him) said to him: "You will have what you hoped for", i.e., Allah Almighty will give you the reward for your steps which you took for the sake of Allah, Exalted be He, and kept in store with Him. Hoping for reward means that one performs a deed for the sake of Allah and thereby seeks recompense and reward from Allah.
The Hadīth points out the merit of walking to the mosques..

664

Jābir ibn ‘Abdullāh reported: Our houses were situated far away from the mosque. So, we wanted to sell our houses and move near the mosque. But the Messenger of Allah (may Allah’s peace and blessings be upon him) forbade us, saying: "With every step there is a degree for you.".

Commentary : Taking many steps to the mosque is one of the greatest means of reward. The more distant the mosque and the more steps are taken to it, the greater the reward.
In this Hadīth, Jābir ibn ‘Abdullāh (may Allah be pleased with him) informs that their houses were situated far from the mosque, as they lived on the outskirts of Madīnah. These are the dwellings of Banu Salamah, a group of the Ansār. They wanted to sell these dwellings, given their remoteness, and buy dwellings close to the mosque, seeking to be the neighbors of the Messenger of Allah (may Allah's peace and blessings be upon him). But, the Prophet (may Allah's peace and blessings be upon him) forbade them from that and explained to them the reward of which they didn't know. He said to them: "With every step there is a degree for you." When your house is more distant from the mosque, every step you take brings a high rank in Paradise, and the more steps you take, the greater the reward. Thus, he (may Allah's peace and blessings be upon him) urged them to stay in their houses and not leave them. As related in a Hadīth reported by Anas (may Allah be pleased with him) and narrated by Al-Bukhāri: "The Messenger of Allah (may Allah's peace and blessings be upon him) disliked that Madīnah be vacated", i.e., that parts of Madīnah become empty of people and houses. So, by staying in their places, the Prophet (may Allah's peace and blessings be upon him) wanted the areas of Madīnah to be inhabited, so that the Muslims would seem large in number in the eyes of the hypocrites and polytheists, frightening them and showing toughness towards them. The Messenger of Allah (may Allah's peace and blessings be upon him) did not explicitly say it to them; he only mentioned to them the clear benefit, which would encourage them to agree and prompt them to stay at their houses.
The Hadīth shows the Prophet's concern about his Ummah and his keenness to direct them to what is good and to make the best use of it..

665

Jābir ibn ‘Abdullāh reported: The area around the mosque became empty. So, Banu Salimah wanted to move near the mosque. News of this reached the Messenger of Allah (may Allah's peace and blessings be upon him), and he said to them: "I was told that you want to move near the mosque." They said: "Yes, O Messenger of Allah, we want to." Thereupon, he said: "O Banu Salimah, your houses, your footsteps are recorded; your houses, your footsteps are recorded.".

Commentary : Taking many steps to the mosque is one of the greatest means of reward. The more distant the mosque and the more steps are taken to it, the greater the reward.
In this Hadīth, Jābir ibn ‘Abdullāh (may Allah be pleased with him) informs that the area around the Prophet's Mosque became empty; "so, Banu Salimah wanted" [some of it]. Banu Salimah was a group of the Ansār, and their houses were far away from the Prophet's Mosque, located behind Mount Sal’, west of Madīnah. They wanted to move and stay close to the Prophet's Mosque, thus becoming neighbors to the Messenger of Allah (may Allah's peace and blessings be upon him). The Messenger of Allah (may Allah's peace and blessings be upon him) was told about that. Thereupon, the Prophet (may Allah's peace and blessings be upon him) said to them: "I was told." In other words, your news reached me "that you want" and desire "to move near the mosque." They replied: Yes, we desire to do that, O Messenger of Allah. "We want to." So, the Prophet (may Allah's peace and blessings be upon him) said to them: "O Banu Salimah, your houses." That is: Stay at your houses and remain therein and do not move from there. "Your footsteps are recorded." That is: Your steps to the mosque are recorded. You gain a reward for the steps you take to the mosque. Then, the Prophet (may Allah's peace and blessings be upon him) repeated his statement once again: "Your houses, your footsteps are recorded." This was to urge and encourage them to obey his command and stay in their houses and not leave them. As related in another Hadīth reported by Anas (may Allah be pleased with him) and narrated by Al-Bukhāri: "The Messenger of Allah (may Allah's peace and blessings be upon him) disliked that Madīnah be vacated." In other words, parts of Madīnah become vacated. So, by staying in their places, the Prophet (may Allah's peace and blessings be upon him) wanted the areas of Madīnah to be inhabited, so that the Muslims would seem large in number in the eyes of the hypocrites and polytheists, thus frightening them and showing toughness towards them. The Messenger of Allah (may Allah's peace and blessings be upon him) did not explicitly say it to them; he only mentioned to them the clear benefit, which would encourage them to agree and prompt them to stay at their houses.
The Hadīth highlights the merit of walking to the mosques..

671

Abu Hurayrah (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "The places that are dearest to Allah are the mosques, and the places that are most hateful to Allah are the markets.".

Commentary : Places vary in terms of goodness and evilness. The mosques are places where Allah's mercy and grace descend. By contrast, markets are the places of the devil's acts of greed and heedlessness.
In this Hadīth, the Messenger of Allah (may Allah's peace and blessings be upon him) mentions that the mosques are the dearest places to Allah Almighty, for they are houses of worship and dhikr and are founded on fear from Allah Almighty. In them, the Qur’an is recited, knowledge is disseminated, the believers get together, the rituals of the religion are displayed, and the angels attend. Also, Allah attributed them to Himself, by way of honor and extolment, saying: {The mosques are for Allah alone.} [Surat al-Jinn: 18]
He also said that the markets are the most hateful places to Allah Almighty, for they witness a lot of false swearing, cheating and deception, heedlessness from the remembrance of Allah Almighty, breaking promises, and impolite treatment, as well as other similar things. Love for the mosques means love for the pious acts that take place therein and hate for the markets means hate for the sins and misdeeds committed therein.
Love and hate are two of Allah's attributes that are established for Him by the Qur’an and the Sunnah in their apparent meanings and in the way that befits the majesty of Allah Almighty, as He established them for Himself without comparison or denial.
The Hadīth urges us to go to the mosques and frequent them in pursuit of Allah's love and pleasure, and to go to the markets less frequently and only when it is needed, so that we can keep away from Allah's dislike and avoid the means leading to His hatred and punishment..

672

Abu Sa‘īd al-Khudri reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "If there are three persons, let one of them be their Imām, and the worthiest among them for being Imām is their best reciter.".

Commentary : Prayer is a Tawqīfi act of worship, which we must perform as the Messenger of Allah (may Allah's peace and blessings be upon him) taught it to us. He clarified to us its obligations, Sunnahs, and its etiquette, including the one who is more worthy of leading the prayer.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) tells us that if there are three or more people, they should choose one of them to lead the prayer. The Prophet (may Allah's peace and blessings be upon him) enjoined that so that no difference, conflict, or dispute should happen among them. Imām here refers to the leader in prayer, as demonstrated by the last part of the Hadīth, as he said: "and the most entitled among them to be the Imām is their best reciter" who is most among them in memorizing the Qur'an and the best in understanding it. In another version by Muslim: "The one who should lead the people in prayer is the best reciter of them in the Book of Allah." So, if there are a group of people qualified to lead the prayer, the best reciter of the Qur'an among them is the worthiest of being the Imām, by virtue of this merit in him. Hence, if they memorize the entire Qur'an, the one of them who recites it in the most perfect, accurate, and measured manner should be given precedence, for he is the best reciter compared to them. And it is preferred that he should be the best reciter of the Book of Allah among them and the most knowledgeable about the Sunnah and its rulings.
It may be understood from the apparent meaning of the Hadīth that the group concerning the prayer should not be less than three persons. But, what is indicated by the Sunnah is that the group can also consist of two persons, with one of them being the Imām for the other.
The Hadīth shows the merit of he who is the best in reciting the Qur'an, for he is the worthiest of leading the prayer..

673

Abu Mas‘ūd al-Ansāri (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "The one who should lead the people in prayer is the best reciter of the Book of Allah among them. If they are equal in terms of the recitation, then the one most knowledgeable about the Sunnah among them; if they are equal regarding the Sunnah, then the earliest one among them to have emigrated; if they are equal in terms of emigration, then the earliest one among them to have embraced Islam. No man should lead another man in prayer where the latter has authority or sit in his special place in his house without his permission.” [In another version] "age" is reported in place of "embracing Islam"..

Commentary : Congregational prayer in mosques occupies a high status and brings a great reward. The Shariah regulated this prayer and arranged the rows behind the Imām (prayer leader), so that the worshipers can be in orderliness and mental and physical discipline during the prayer.
In this Hadīth, the Messenger of Allah (may Allah's peace and blessings be upon him) directs the Muslims on how to choose a prayer leader if they are a group of people, stating that the one who should lead the people in prayer is the best reciter of the Book of Allah among them. There is a difference of opinion regarding the meaning intended by "the best reciter". It was said: It means the best of them in recitation and the most knowledgeable about its rulings, even if he is the least among them in terms of memorization. Another view says: It means the best memorizer of the Qur’an among them, for he regarded recitation as the basis for leading people in prayer and gave it precedence over all the other characteristics mentioned along with it. And another view says: It means the most knowledgeable, for if you consider the conditions of the Companions, you will find that the most knowledgeable among them is the best reciter among them. Thus, the Prophet's words, "the best reciter of the Book of Allah among them," mean: the most knowledgeable among them.
If they are equal in terms of the acceptable level of recitation, memorization, and mastery, then it's the most knowledgeable of the Sunnah among them; that is: the one who possesses the best understanding of it and the most knowledgeable about the rulings related to the prayer and the Prophet's Sunnah concerning it. If the Imām is ignorant of the prayer's rulings and what may arise during its performance, like forgetfulness and addition or omission, he will spoil it.
If they are equal in all the foregoing, the earliest one to have emigrated should be given precedence. Emigration means leaving the land of disbelief to the land of Islam. Thus, the one who moves from the land of disbelief to the land of Islam earlier is worthier in leading the prayer than the one who does so later. It was said: He is given precedence either because being earlier in emigration is an honor that entails precedence, or because he who emigrates earlier is usually more knowledgeable than the one who emigrates later. It was said: The emigration associated with the precedence in prayer leadership is not intended to particularly refer to the Hijrah during the Prophet's lifetime, but it is the emigration that does not cease until the Day of Judgment, which is mentioned in a Hadīth narrated by An-Nasā’i: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "Hijrah will not cease so long as the disbelievers are being fought." That is, it is enduring until the Day of Judgment.
If they are equal in terms of emigration, then the earliest one among them to have embraced Islam takes precedence. In another version, "age" is reported in place of "accepting Islam". In other words, if they are equal in all the foregoing - in knowledge, recitation, and emigration - and one of them excels the others by virtue of embracing Islam earlier or being older in age, he is given precedence because this is a merit that affords precedence.
Then, he (may Allah's peace and blessings be upon him) said: "No man should lead another man in prayer where the latter has authority." This is his place where he alone assumes authority, a place he owns, or a place where he gives judgment. So, the owner of a place is worthier. He can step forward, if he wills, or choose someone else to lead, if he wills. This is his dominion, and he can dispose as he wishes in it. Then, the Prophet (may Allah's peace and blessings be upon him) forbade that a man should sit in another man's house in his special place - which is reserved for him and intended to honor him, like a mat and so on - unless he is granted permission. This prohibition pertains to sitting in the special place of a man in his house. This is because the place where the head of a household sits is usually the location for certain things not liked to be seen by others, or that it overlooks his entire house or the parts he wants to see; thus, he can follow the conditions of the members of his household and tell them whatever he wants. So, if he gives permission to someone to sit in that place, this indicates that the place is free in terms of all these aspects.
The Hadīth demonstrates the order to be observed in stepping forward to lead people in prayer.
It also indicates that prayer leadership is one of the important things in the religion. Hence, the lawgiver enjoined that it should be undertaken by the most proficient person.
It also states that the head of a household is worthier than others in leading the prayer therein.
It also states that no one should sit in the place reserved for the head of the house without his permission.
It also highlights the superiority of immigrants over others..

679

Khufāf ibn Īmā’ reported: The Messenger of Allah (may Allah's peace and blessings be upon him) bowed in Rukū‘ and then raised his head and said: "May Allah forgive Ghifār; may Allah make Aslam peaceful; ‘Usayyah disobeyed Allah and His Messenger; O Allah, curse Banu Lihyān and curse Ri‘l and Dhakwān." Then, he fell prostrating. Khufāf said: Invoking a curse upon the disbelievers was permitted because of that..

Commentary : The Prophet (may Allah's peace and blessings be upon him) used to draw close to Allah by supplication under every condition. This includes the supplication of Qunūt which he would make during the prayer.
In this Hadīth, Khufāf ibn Īmā’ (may Allah be pleased with him) informs that the Messenger of Allah (may Allah's peace and blessings be upon him) bowed in Rukū‘ during his prayer, and when he raised his head from Rukū‘ in the last Rak‘ah - as related in the version by Ahmad - and before he went down for prostration, he stood for supplication. Part of what he said in his supplication was to supplicate for the tribe of Ghifār and the tribe of Aslam, two of the Arab tribes. He said about Ghifār: "may Allah forgive Ghifār". He supplicated so that Allah forgives Ghifār for their heinous acts during Jāhiliyyah. About Aslam, he said: "may Allah make Aslam peaceful". He supplicated so that Allah Almighty makes peace with Aslam and does not command war be waged against them. This may also be information that Allah Almighty forgave the tribe of Ghifār and made peace with Aslam and prevented war against them.
About the tribe of ‘Usayyah, he said that they "disobeyed Allah and His Messenger", as they entered a treaty with the Prophet (may Allah's peace and blessings be upon him). This gives the sense of complaining about them and it entails supplication against them to be disgraced for their disobedience, not supplication for them to disobey.
Then, he supplicated against some neighborhoods in the tribe of Banu Sulaym, saying: "O Allah, curse Banu Lihyān and curse Ri‘l and Dhakwān." This is because they disobeyed Allah Almighty and His Messenger (may Allah's peace and blessings be upon him) and acted treacherously towards his noble Companions, killing the reciters whom the Prophet (may Allah's peace and blessings be upon him) sent to them to teach them their religion. Then, when he finished his supplication, he fell prostrating.
Thereafter, he (may Allah's peace and blessings be upon him) stopped supplicating against them when Allah Almighty revealed the verse that reads: {It is not for you [O Prophet] to decide} [Surat Āl ‘Imrān: 128] as related in the Two Sahīh Collections. This noble verse was a sign to the Prophet (may Allah's peace and blessings be upon him) that Allah Almighty might guide those people to Islam.
It was not the habit of the Prophet (may Allah's peace and blessings be upon him) to supplicate against the polytheists in every situation. Rather, he (may Allah's peace and blessings be upon him) was most merciful and compassionate towards them. But, he (may Allah's peace and blessings be upon him) would sometimes supplicate against them when their violence and harm increased and grew and at other times he would supplicate for them when no trouble was feared from them and it was hoped they could win their hearts and embrace Islam.
Khufāf (may Allah be pleased with him) said: "Invoking curse upon the disbelievers was permitted because of that," i.e., supplication against the disbelievers was adopted and became legitimate because of this act by the Prophet (may Allah's peace and blessings be upon him) and his invocation of a curse upon those disbelieving tribes. So, if they attack the Muslims, they should be supplicated against, in line with the Prophet's example.
The Hadīth demonstrates a merit and good characteristic for both Aslam and Ghifār..

680

Abu Hurayrah (may Allah be pleased with him) reported: We stopped for rest along with the Prophet of Allah (may Allah's peace and blessings be upon him) and did not awake till the sun rose. So, the Prophet (may Allah's peace and blessings be upon him) said: "Each man should take hold of his mount's head, for this is a place where the devil has visited us." He said: We did accordingly. Then, he asked for water and performed ablution and then offered two prostrations - [In a version] Then, he prayed two prostrations - Then, the Iqāmah for prayer was pronounced and he performed the morning prayer..

Commentary : Prayer is the greatest among the practical pillars of Islam, and it enjoys particular significance in the Shariah. Allah Almighty appointed specific times for its performance, and whoever misses the appointed time should make up for the missed prayer and not leave it.
In this Hadīth, Abu Hurayrah (may Allah be pleased with him) relates that they were on a journey with the Prophet of Allah (may Allah's peace and blessings be upon him), and they stopped at a place in the latter part of the night for rest and sleep and did not wake up till the rise of the sun, whose heat awakened them; as in a Hadīth reported by ‘Imrān ibn Husayn (may Allah be pleased with him) and narrated by Al-Bukhāri and Muslim. Consequently, they missed the Fajr prayer. When the Prophet (may Allah's peace and blessings be upon him) woke up, he said to his Companions (may Allah be pleased with them): "Each man should take hold of his mount's head" i.e., hold the bridle of his mount and get out of this place; "for this is a place where the devil has visited us." And he caused them to be heedless of the time of prayer in this place, and it is as if he was still around them with this heedlessness. So, by their departure from this place, the Prophet (may Allah's peace and blessings be upon him) wanted to turn away from the devil. They complied with the Prophet's command and got out of their place, and then they proceeded on the way for a while. Then, the Prophet (may Allah's peace and blessings be upon him) asked for water, performed ablution, "and then offered two prostrations". And in a version: "Then, he prayed two prostrations" i.e., he performed two Rak‘ahs, in return for the Sunnah of the Fajr prayer. Then, the Iqāmah was pronounced for the obligatory prayer. "and he performed the morning prayer", which is the Fajr prayer.
The Hadīth mentions making up for the regular supererogatory prayer.
It indicates that the Fajr prayer is also known as the morning prayer.
It also urges avoidance of the places where the devil is present..

681

Abu Qatādah reported: The Messenger of Allah (may Allah's peace and blessings be upon him) addressed us and said: "You will proceed with your journey in the evening and night. Then, you will come to a place of water, Allah Willing, tomorrow." So, the people proceeded without paying any heed to one another. Abu Qatādah said: "As the Messenger of Allah (may Allah's peace and blessings be upon him) traveled until it was midnight, and I was by his side, the Messenger of Allah (may Allah's peace and blessings be upon him) dozed off and leaned (to one side) of his camel. I went to him and lent him support without waking him up until he sat upright on his riding mount. He went on traveling until a major part of the night was over and he leaned (to one side) of his camel. I supported him without waking him up until he sat upright on his mount. Then, he traveled until it was near dawn. Then, he leaned, but far more than the two earlier leanings, and he was about to fall. So, I went to him and supported him, and he lifted his head and said: 'Who is this?' I said: 'It is Abu Qātadah.' He said: 'How long have you been traveling along with me like this?' I said: 'I have been traveling in this very state since the night.' He said: 'May Allah guard you as you have guarded His Prophet.' Then, he said: 'Do you see that we are out of the sight of the people?' Then, he said: 'Do you see anyone?' I said: 'Here is a rider.' I again said: 'Here is another rider, until we gathered together, and we were seven riders.' The Messenger of Allah (may Allah's peace and blessings be upon him) stepped aside off the road and placed his head and then said: 'Guard our prayers for us.' The Messenger of Allah (may Allah's peace and blessings be upon him) was the first to wake up, and the rays of the sun were falling on his back. We got up startled. He said: 'Ride on.' So, we rode on until the sun had risen. He then dismounted and called for a jug of water which I had with me. There was a little water in it. He performed ablution which was less thorough than his usual ablutions, and some water was left. Then, he said to Abu Qatādah: 'Keep for us your jug of water; it will have a word.' Thereafter, Bilāl made the Adhān (call for prayer), and then the Messenger of Allah (may Allah's peace and blessings be upon him) observed two Rak‘ahs and then observed the Fajr prayer as he did every day. The Messenger of Allah (may Allah's peace and blessings be upon him) rode on and we rode along with him, and some of us whispered to the others saying: 'What is the expiation for the negligence we committed in our prayers?' Thereupon, the Prophet (may Allah's peace and blessings be upon him) said: 'Is there not in me a role model for you? There is no negligence in sleeping. Negligence is not observing the prayer until the time of the next prayer comes. So, whoever does this should observe the prayer when he becomes aware of it, and on the next day, he should observe the prayer at its prescribed time.' Then, he said: 'What do you think the people would do (at this hour) when they would not find their Prophet with them in the morning. Abu Bakr and ‘Umar said: ‘The Messenger of Allah (may Allah's peace and blessings be upon him) is behind you, and he does not leave you behind.’ Other people said: ‘The Messenger of Allah (may Allah's peace and blessings be upon him) is ahead of you.’ So, if they obey Abu Bakr and ‘Umar, they will follow the right path.' We proceeded on until we came up to the people (from whom we had lagged behind), and the sun had considerably risen, and everything became hot, and they said: 'O Messenger of Allah, we are dying, we are thirsty.' Whereupon, he said: 'You will not die (of thirst).' And he then said: 'Bring that small cup of mine.' Then, he asked for the jug of water to be brought to him. The Messenger of Allah (may Allah's peace and blessings be upon him) poured water, and Abu Qatādah gave them water to drink. When the people saw that there was water in the jug, they gathered in crowds around it. Thereupon, the Messenger of Allah (may Allah's peace and blessings be upon him) said: 'Behave well in your gathering; you will drink to your fill.' They complied. So, the Messenger of Allah (may Allah's peace and blessings be upon him) would fill (the cup), and I would serve them until no one was left except me and the Messenger of Allah (may Allah's peace and blessings be upon him). He then filled (the cup) with water and said to me: 'Drink it.' I said: 'O Messenger of Allah, I will not drink until you drink.' He said: 'The server of the people is the last among them to drink.' So, I drank, and the Messenger of Allah (may Allah's peace and blessings be upon him) also drank, and the people came to the place of water quite happy and satiated." ‘Abdullāh ibn Rabāh said: "As I was narrating this Hadīth in the grand mosque, ‘Imrān ibn Husayn said: 'Consider, O young man, how you narrate, for I was one of the riders in that night.' I said: 'So, you must know this Hadīth well.' He said: 'Who are you?' I said: 'I am one of the Ansār.' Thereupon, he said: 'You narrate, for you know your Hadīths better.' I, therefore, narrated it to the people. Then, ‘Imrān said: 'I was also present that night, but I do not know anyone who memorized it the way I memorized it.'".

Commentary : Prayer is the greatest among the practical pillars of Islam, and it enjoys particular significance in Shariah. Allah Almighty appointed specific times for its performance, and whoever misses the appointed time should make up for the missed prayer and not leave it.
In this Hadīth, Abu Qatādah al-Ansāri (may Allah be pleased with him) relates that the Messenger of Allah (may Allah's peace and blessings be upon him) addressed the army which he led, saying: "You will proceed with your journey in the evening." This extends from midday to sunset, the latter part of the daytime, (and night), which means: You will go out on the path of your journey in the evening and proceed with your journey throughout the night. "Then, you will come to a place of water, Allah Willing, tomorrow," i.e., they would reach the water in the morning. His words, Allah Willing, point to the Prophet's compliance with this command of Allah Almighty: {And never say about anything: "I will surely do this tomorrow," without adding: "if Allah wills."} [Surat al-Kahf: 23-24] So, he would say "Allah Willing" in any future matter. When the people heard his words, they proceeded fast with their travel without paying any heed to one another. In other words, they did not pay attention or turn toward one another. Rather, each person was walking alone and not paying heed to the company, caring for himself in pursuing and reaching the water. "The Messenger of Allah (may Allah's peace and blessings be upon him) traveled until it was midnight," i.e., it was the middle of the night and darkness accumulated; or a major part of the night did pass and one-third of it was remaining. Abu Qatādah (may Allah be pleased with him) was by his side. The Messenger of Allah (may Allah's peace and blessings be upon him) started dozing off
- the beginning of sleep - as he moved. He began to lean and almost fell off his mount. Meanwhile, Abu Qatādah (may Allah be pleased with him) would support him to help him sit upright and not fall. He did all that without awakening the Prophet (may Allah's peace and blessings be upon him). The Prophet (may Allah's peace and blessings be upon him) did that a number of times, and this happened when a major part of the night was over. Abu Qatādah (may Allah be pleased with him) kept supporting him so that he would not fall off his riding animal." The Prophet (may Allah's peace and blessings be upon him) went on traveling, and when it was near dawn, he (may Allah's peace and blessings be upon him) leaned so heavily that he almost fell. So, Abu Qatādah (may Allah be pleased with him) came to him and lent him support, like a bolster under him. Thereupon, the Prophet (may Allah's peace and blessings be upon him) got up from his sleep, raised his head, and asked: Who is this one who is helping me? Abu Qatādah replied that it was him. The Prophet (may Allah's peace and blessings be upon him) asked him: Since when? Abu Qatādah (may Allah be pleased with him) replied that he kept guarding and supporting him from the first time he slept during that night. So, the Prophet (may Allah's peace and blessings be upon him) supplicated that may Allah guard him as he guarded His Messenger. Then, he (may Allah's peace and blessings be upon him) asked him: "Do you see that we are out of the sight of the people?" In other words, have we delayed and lagged behind them? This is because the Prophet (may Allah's peace and blessings be upon him), due to his drowsiness, was not aware of how much he lagged behind the army. This also indicates that no one was with him except Abu Qatādah. It was the Prophet's habit to travel at the rear of the army to show leniency towards the army, carry the weak, and prod those who lag behind. Then, the Prophet (may Allah's peace and blessings be upon him) asked him: "Do you see anyone?" Based on that, he wanted to determine whether to move faster with his mount or at the same pace. Abu Qatādah (may Allah be pleased with him) replied: Here is a rider, and here is another rider. This means that they were catching up with the army personnel, one after another. They gathered together until they became seven in number. The Prophet (may Allah's peace and blessings be upon him) turned away from the road - lest they may be harmed by any vermin moving therein - and headed, along with those with him, for sleep, and he placed his head. The version narrated by Al-Bukhāri pointed out that the Prophet's (may Allah's peace and blessings be upon him) stepping aside was at the request of some of the Companions (may Allah be pleased with them). The Prophet (may Allah's peace and blessings be upon him) said to them: "I fear you may oversleep and fail to perform the prayer." Bilāl said: "I will wake you all up. So, lie down."
Then, he (may Allah's peace and blessings be upon him) said: "Guard our prayers for us," i.e., its time. This refers to the Fajr prayer. Do not fail to perform it due to sleep. They felt sleepy and lay down. The Prophet (may Allah's peace and blessings be upon him) fell into a deep sleep, and they did not wake up for the Fajr prayer. "The Messenger of Allah (may Allah's peace and blessings be upon him) was the first to wake up, while the rays of the sun were falling on his back." This indirectly indicates that it was the heat of the sun that awakened him. Abu Qatādah said: "We got up startled." They were startled because they missed the Fajr prayer due to sleep. Then, the Prophet (may Allah's peace and blessings be upon him) ordered them to ride their mounts before making up for the Fajr prayer. He mentioned in a version narrated by Muslim and reported by Abu Hurayrah (may Allah be pleased with him) that the reason behind their departure from the place before praying is that he (may Allah's peace and blessings be upon him) said: "This is a place where the devil visited us." They proceeded until they went out of that place and kept moving until the sun had risen. In another version narrated by Muslim and reported by ‘Imrān ibn Husayn (may Allah be pleased with him): "until the sun shone brightly", i.e., it went high, and its yellowness or redness disappeared. The intended meaning: The extent to which the sun goes high with which prayer after sunrise ceases to be disliked. The Messenger of Allah (may Allah's peace and blessings be upon him) dismounted and called for a jug of water, which was with Abu Qatādah and contained a little water. The Messenger of Allah (may Allah's peace and blessings be upon him) used its water for performing ablution which was less thorough than his usual ablutions, i.e., a moderate ablution, given the shortage of water. He did not perform ablution thoroughly as usual. Or that he (may Allah's peace and blessings be upon him) adopted the one-time approach in its performance and did not pour a lot of water, for he wanted to keep some of it so that his blessing and his miraculous act would appear therein. Then, the Prophet (may Allah's peace and blessings be upon him) said to Abu Qatādah: "Keep for us your jug of water" and the water it contains. "It will have a word." i.e., momentous news or a miracle in the future - the blessing that would come to the people.
Then, Bilāl (may Allah be pleased with him) made the Adhān for the missed prayer. The Messenger of Allah (may Allah's peace and blessings be upon him) first performed the two-Rak‘ah Sunnah of the Fajr prayer and then the obligatory Fajr prayer as a missed prayer. His prayer was the same as the prayers he would perform every day at their appointed times, with no difference between his performance of prayer at the appointed time and his performance of it as a missed prayer. After the prayer was over, the Prophet (may Allah's peace and blessings be upon him) rode his mount, and so did the people, and they went out traveling on their way. But they began to whisper to one another in a low voice, saying: "What is the expiation for our negligence towards our prayers?" They feared the sin and the penalty for that. When the Prophet (may Allah's peace and blessings be upon him) heard their words, seeking to comfort them amid their grief over missing the Fajr prayer, he said: "Is there not in me a role model for you?" In other words, an example to imitate and follow. This seems to indicate that he (may Allah's peace and blessings be upon him) wanted them to understand that their performance of the prayer as a missed prayer is an expiation for missing it. Then, he (may Allah's peace and blessings be upon him) said: "There is no negligence in sleeping," and no neglect in missing the prayer because a sleeping person has no choice. Rather, neglect and sin are upon a wakeful person who fails to perform a prayer - intentionally and out of neglect and lethargy - until the time of the next prayer comes. "So, whoever does this" - i.e., he oversleeps and fails to perform a prayer until its time elapses - "should observe the prayer when he becomes aware of it" - i.e., after he wakes up - "and in the next day, he should observe the prayer at its prescribed time." In other words, he should not delay the prayer beyond its usual time. This does not mean that he should perform the missed prayer twice, one time at that moment and another time the next day.
Then, the Prophet (may Allah's peace and blessings be upon him) asked those present with him: "'What do you think the people have done?" He meant the front part of the army and those who went ahead of them. The Prophet (may Allah's peace and blessings be upon him) was inquiring about their condition since the Prophet (may Allah's peace and blessings be upon him) unusually lagged behind them. Then, the Prophet (may Allah's peace and blessings be upon him) answered his question and informed those with him that Abu Bakr and ‘Umar (may Allah be pleased with both of them) are saying to the people: The Messenger of Allah (may Allah's peace and blessings be upon him) is behind you;" i.e., he is after you and lagging behind you and has not come yet, for he would not "leave you behind, i.e., he would not go ahead of you and leave you behind. They meant to ask the people to wait for the Messenger of Allah (may Allah's peace and blessings be upon him) until he could catch up with them. Some others said: The Messenger of Allah (may Allah's peace and blessings be upon him) went ahead of us. Thus, they were asking the people to proceed. So, the Prophet (may Allah's peace and blessings be upon him) said: "So, if they obey Abu Bakr and ‘Umar, they will follow the right path" because they are right and correct, as the Prophet (may Allah's peace and blessings be upon him) was in the state Abu Bakr and ‘Umar (may Allah be pleased with both of them) talked about.
Thereafter, Abu Qatādah informed that they reached the front of the army in which Abu Bakr and ‘Umar (may Allah be pleased with both of them) were, as "the sun had considerably risen" - i.e., the sun went high - "and everything became hot;" i.e., the heat became severe. Everyone was suffering from exhaustion and hardship, saying: "O Messenger of Allah, we are dying" - i.e., from the hot weather - "and thirsty" due to the lack of water. So, the Prophet (may Allah's peace and blessings be upon him) reassured them that they will not die. Then, he (may Allah's peace and blessings be upon him) said: "Bring that small cup of mine," i.e., untie my luggage, take my small cup out of it, and bring it to me. And he (may Allah's peace and blessings be upon him) asked for the jug of water which was with Abu Qatādah (may Allah be pleased with him). The Prophet (may Allah's peace and blessings be upon him) began to pour water into the jug, while Abu Qatādah (may Allah be pleased with him) was giving them water to drink. When the people saw that a lot of water was coming out of the jug, they gathered in crowds around it to drink and store water from it. Thereupon, the Messenger of Allah (may Allah's peace and blessings be upon him) said: "Behave well;" that is, be good in manners and dealing with one another as you drink. He gave them good news that they would all quench their thirst and drink from that water. So, do not act badly by jostling and pushing. They complied with the Prophet's command. So, he (may Allah's peace and blessings be upon him) continued to pour water and Abu Qatādah (may Allah be pleased with him) was giving them the water to drink. This continued until none remained but Abu Qatādah and the Messenger of Allah (may Allah's peace and blessings be upon him). The Messenger of Allah (may Allah's peace and blessings be upon him) poured water and said to Abu Qatādah: 'Drink.' Out of politeness, Abu Qatādah (may Allah be pleased with him) said: "O Messenger of Allah, I will not drink until you drink." So, he (may Allah's peace and blessings be upon him) said: "The one who serves water to people is the last of them to drink." So, Abu Qatādah drank, and the Prophet (may Allah's peace and blessings be upon him) was the last to drink among the people. This is one of the etiquettes to be observed in drinking water. After that, the people reached the place of water which the Prophet (may Allah's peace and blessings be upon him) told them about when he addressed them on the first day - "quite happy", i.e., restful and in good condition, and "satiated", i.e., having drunk water to their fill.
The Tābi‘i ‘Abdullāh ibn Rabāh mentioned that he was narrating this Hadīth in the grand mosque, i.e. in Basra. So, ‘Imrān ibn Husayn (may Allah be pleased with him) said to him: "Consider, O young man, how you narrate;" i.e., what Hadīth you are narrating; or about what condition you are narrating, "for I was one of the riders in that night." In other words, pay attention, O young man, and narrate in an accurate way, for I am one of those who witnessed this incident, and I will check what you narrate against what I witnessed. He replied to him: "So, you must know this Hadīth better," since you were one of the riders and witnessed this incident. ‘Imrān ibn Husayn (may Allah be pleased with him) said to him: "Who are you?" He replied: "I am one of the Ansār," the dwellers of Madīnah. Thereupon, ‘Imrān (may Allah be pleased with him) asked him to narrate, as he praised the Ansār, saying: "You know your Hadīths better." When ‘Abdullāh narrated the Hadīth and finished its narration and it was consistent with ‘Imrān's account, ‘Imrān (may Allah be pleased with him) said to him: "I was present that night, but I do not know anyone who has committed it to memory as good as I have done." Thus, he praised him for memorizing the Hadīth so accurately and was amazed at how well he memorized it, even though he did not witness the incident.
In the Hadīth: The one who serves water to people is the last among them to drink.
And in it: Whoever oversleeps and fails to perform a prayer has to make up for the missed prayer.
And in it: The Prophet's miracle in foretelling things of the Unseen, which Allah revealed to him, and in the blessing and increase of the little water.
And in it: Serving virtuous people, especially during travel.
And in it: Demonstrating some of the etiquettes related to taking rest during travel, namely, to avoid the road.
And in it: Supplicating for the one who offers good service, as a reward for his doing good.
And in it: Feeling sad and regretful over missed virtuous deeds, even if no negligence is involved.
And in it: Making up for the missed supererogatory prayer.
And in it: Urging the improvement of manners among people, particularly in situations involving crowdedness and annoyance..

683

Abu Qatādah reported: When the Messenger of Allah (may Allah's peace and blessings be upon him) alighted at night during a journey, he would lie down on his right side, and when he alighted before dawn, he would erect his forearm and place his head on his palm..

Commentary : The Companions (may Allah be pleased with them) used to devote attention to the Prophet's guidance in his deeds, words, and approvals, to follow his example and learn from him. In this Hadīth, Abu Qatādah (may Allah be pleased with him) says that when the Messenger of Allah (may Allah's peace and blessings be upon him) went on a journey, he would alight in the first part of the night for sleep and rest, sleep on his right side, and place his head on a pillow or the like, thus giving himself the due share of sleep. And when he wanted to sleep at the latter part of the night, shortly before dawn, he would erect his right 'forearm' and "place his head on his palm," fearing he might be overtaken by sleep and thus fail to perform the Fajr prayer at its earliest time. The right side is favored regarding sleep given the honor of tayāmun (using the right side or starting with it) and its general merit in everything. It was the Prophet's habit to favor the right side, except in repulsive things, in which he would use the left side.
This also indicates that a person should give himself the due share of rest and not forget the worship of his Lord. In the first part of the night, he can get sufficient sleep before dawn and then get up. Yet in the latter part of the night, he should sleep lightly, rather than deeply, lest he may miss the Fajr prayer.
In the Hadīth: Alighting for rest during travel in case of tiredness, while being cautious not to miss the prayer
And in it: Using alarms and the like to alert one to the times of prayers.

686

Ya‘la ibn Umayyah reported: I said to ‘Umar ibn al-Khattāb: "{There is no blame on you to shorten the prayer, if you fear that the disbelievers may harm you} [Surat an-Nisā’: 101]. And people have become secure!" He said: "I wondered about the same thing you wondered about, and I asked the Messenger of Allah (may Allah's peace and blessings be upon him) about that, and he said: 'It is a charity that Allah has given you; so accept His charity.'".

Commentary : Travel is a piece of torment, and it is most likely to involve tiredness and hardship. Hence, Allah Almighty alleviates things for travelers and facilitates the Shar‘i rulings for them, especially those related to prayer and fasting.
In this Hadīth, Ya‘la ibn Umayyah (may Allah be pleased with him) relates that he asked ‘Umar ibn al-Khattāb (may Allah be pleased with him) about the verse that reads: {When you are traveling through the land, there is no blame on you to shorten the prayer, if you fear that the disbelievers may harm you.} [Surat an-Nisā’: 101] It means: If you travel in the land, there is no sin on you in shortening the four-Rak‘ah prayers (the Zhuhr, ‘Asr, and ‘Ishā’ prayers) to two Rak‘ahs - if you fear harm from the disbelievers.
"And people have become secure" now, and their fear, which was the reason behind prescribing the shortening of prayer, is no longer there. So, why do they shorten the prayer? Or what is the objective of shortening if its reason is no longer there? In response, ‘Umar (may Allah be pleased with him) informed him that he had the same thought as Ya‘la ibn Umayyah and so he asked the Messenger of Allah (may Allah's peace and blessings be upon him) about shortening the prayer in the absence of its reason - namely the fear from the enemy - and the existence of security, and the Prophet (may Allah's peace and blessings be upon him) told him that shortening the prayer is a favor from Allah Almighty which He bestowed upon the Muslim Ummah and honored them with; it is a charity Allah has given them, by way of facilitation and mercy. "So, accept His charity," i.e., whether there is fear or not; shortening the prayer is established in case of security as well. Allah's words: That the disbelievers may harm you} refers to what is most likely, for most of the journeys of the Prophet (may Allah's peace and blessings be upon him) and his Companions were not fear-free, given the multitude of fighting enemies at the time.
This indicates that the shortening of prayer during travel was prescribed to make things lenient and easy for people, and it does not have the sense of order or obligation for the traveler. Indeed, the Ummah unanimously agreed that a person to whom charity is offered is not obligated to accept it.
In the Hadīth: Shortening the prayer during travel with or without fear
And in it: Demonstrating the mercy of Allah Almighty and His complete favor upon His servants, as He prescribed for Muslims to shorten the prayer during travel given the hardship they suffer..

687

Ibn ‘Abbās reported: "Allah has prescribed the prayer by the tongue of your Prophet (may Allah's peace and blessings be upon him) as four Rak‘ahs when resident, two when traveling, and one in case of fear..

Commentary : Making things easy and light is one of the merits of the tolerant Islamic Shariah. Allah Almighty laid down dispensations for the Muslims therein so that they will not suffer hardship that causes them harm or burdens them with unbearable things. These dispensations include shortening the prayer during travel and at the time of war.
In this Hadīth, Ibn ‘Abbās (may Allah be pleased with him) says: "Allah has prescribed the prayer by the tongue of your Prophet (may Allah's peace and blessings be upon him)" by revelation from Allah Almighty. So, it is "four Rak‘ahs when resident," i.e., the four-Rak‘ah prayers: Zhuhr, ‘Asr, and ‘Ishā’- "two when traveling;" the four-Rak‘ah prayer is shortened to two Rak‘ahs only during travel. And He prescribed "one in case of fear." The prayer of fear is when the time for obligatory prayer becomes due while Muslims are fighting an enemy, guarding borders, and the like. The Hadīth apparently indicates that the prayer of fear consists of one Rak‘ah in case of severe fear and war. It was said: What is meant by one Rak‘ah is that he offers one Rak‘ah with the Imām and one Rak‘ah alone. This is because most reports about the Prophet (may Allah's peace and blessings be upon him) state that the prayer of fear consists of two Rak‘ahs, to be performed in different ways depending on the condition of the enemy in terms of nearness and remoteness. There is no effect for the severe fear, but they should perform two Rak‘ahs, according to their ability, in whatever direction they turn to, while walking and riding, nodding with their heads..

Book of Hadith

| Hadiths

Narrated Aboo Hurayrah (may Allah be pleased with him): The Prophet ﷺ said, "There is a garden from the gardens of Paradise between my house (room) and my pulpit, and my pulpit is on my Lake Fount (Al-Kawthar).”
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Zayd ibn Aslam narrated on the authority of his father (may Allah be pleased with them):`Umar said, O Allah! Grant me martyrdom in Your cause, and let my death be in Al-Madeenah of Your Messenger.".

Narrated Aboo Hurayrah (may Allah be pleased with him): Allah's Messenger ﷺ said, "When the month of Ramadan starts, the gates of heaven are opened and the gates of Hellfire are closed and the devils are chained.".

Narrated Aboo Hurayrah (may Allah be pleased with him): The Prophet ﷺ said, "Whoever does not give up forged speech and evil actions, Allah is not in need of his leaving his food and drink (i.e., Allah will not accept his fasting.)"
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Narrated `Abdullah ibn `Umar (may Allah be pleased with them):Allah's Messenger ﷺ said, "The (lunar) month is 29 nights (i.e., days), and you should not fast till you see the moon, and if the sky is overcast, then complete Sha‘baan as thirty days.".

Narrated Ibn `Umar (may Allah be pleased with them): The Prophet ﷺ said, "The month is like this and this," (at the same time he showed the fingers of both his hands thrice) and left out one thumb on the third time.
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Narrated Aboo Hurayrah (may Allah be pleased with him): The Prophet ﷺ said, "Start fasting on seeing the crescent (of Ramadan), and give up fasting on seeing the crescent (of Shawwaal), and if the sky is overcast (and you cannot see it), complete thirty days of Sha‘baan."
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Narrated Aboo Bakrah (may Allah be pleased with him):The Prophet ﷺ said, “The two months of ‘Eid i.e., Ramadan and Thoo al-Hijjah, do not decrease (in terms of reward).”.

Jābir ibn ‘Abdullāh reported: Our houses were situated far away from the mosque. So, we wanted to sell our houses and move near the mosque. But the Messenger of Allah (may Allah’s peace and blessings be upon him) forbade us, saying: "With every step there is a degree for you.".

Abu Hurayrah (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "The places that are dearest to Allah are the mosques, and the places that are most hateful to Allah are the markets.".

Abu Sa‘īd al-Khudri reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "If there are three persons, let one of them be their Imām, and the worthiest among them for being Imām is their best reciter.".

Abu Qatādah reported: When the Messenger of Allah (may Allah's peace and blessings be upon him) alighted at night during a journey, he would lie down on his right side, and when he alighted before dawn, he would erect his forearm and place his head on his palm..

Ibn ‘Abbās reported: "Allah has prescribed the prayer by the tongue of your Prophet (may Allah's peace and blessings be upon him) as four Rak‘ahs when resident, two when traveling, and one in case of fear..

Book of Hadith

| Hadiths

Narrated Aboo Hurayrah (may Allah be pleased with him): The Prophet ﷺ said, "There is a garden from the gardens of Paradise between my house (room) and my pulpit, and my pulpit is on my Lake Fount (Al-Kawthar).” .

Zayd ibn Aslam narrated on the authority of his father (may Allah be pleased with them):`Umar said, O Allah! Grant me martyrdom in Your cause, and let my death be in Al-Madeenah of Your Messenger.".

Narrated Aboo Hurayrah (may Allah be pleased with him): Allah's Messenger ﷺ said, "When the month of Ramadan starts, the gates of heaven are opened and the gates of Hellfire are closed and the devils are chained.".

Narrated Aboo Hurayrah (may Allah be pleased with him): The Prophet ﷺ said, "Whoever does not give up forged speech and evil actions, Allah is not in need of his leaving his food and drink (i.e., Allah will not accept his fasting.)" .

Narrated `Abdullah ibn `Umar (may Allah be pleased with them):Allah's Messenger ﷺ said, "The (lunar) month is 29 nights (i.e., days), and you should not fast till you see the moon, and if the sky is overcast, then complete Sha‘baan as thirty days.".

Narrated Ibn `Umar (may Allah be pleased with them): The Prophet ﷺ said, "The month is like this and this," (at the same time he showed the fingers of both his hands thrice) and left out one thumb on the third time. .

Narrated Aboo Hurayrah (may Allah be pleased with him): The Prophet ﷺ said, "Start fasting on seeing the crescent (of Ramadan), and give up fasting on seeing the crescent (of Shawwaal), and if the sky is overcast (and you cannot see it), complete thirty days of Sha‘baan." .

Narrated Aboo Bakrah (may Allah be pleased with him):The Prophet ﷺ said, “The two months of ‘Eid i.e., Ramadan and Thoo al-Hijjah, do not decrease (in terms of reward).”.

Jābir ibn ‘Abdullāh reported: Our houses were situated far away from the mosque. So, we wanted to sell our houses and move near the mosque. But the Messenger of Allah (may Allah’s peace and blessings be upon him) forbade us, saying: "With every step there is a degree for you.".

Abu Hurayrah (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "The places that are dearest to Allah are the mosques, and the places that are most hateful to Allah are the markets.".

Abu Sa‘īd al-Khudri reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "If there are three persons, let one of them be their Imām, and the worthiest among them for being Imām is their best reciter.".

Abu Qatādah reported: When the Messenger of Allah (may Allah's peace and blessings be upon him) alighted at night during a journey, he would lie down on his right side, and when he alighted before dawn, he would erect his forearm and place his head on his palm..

Ibn ‘Abbās reported: "Allah has prescribed the prayer by the tongue of your Prophet (may Allah's peace and blessings be upon him) as four Rak‘ahs when resident, two when traveling, and one in case of fear..

Narrated Aboo Hurayrah (may Allah be pleased with him): The Prophet ﷺ said, "There is a garden from the gardens of Paradise between my house (room) and my pulpit, and my pulpit is on my Lake Fount (Al-Kawthar).”
.

Narrated Aboo Hurayrah (may Allah be pleased with him): The Prophet ﷺ said, "Whoever does not give up forged speech and evil actions, Allah is not in need of his leaving his food and drink (i.e., Allah will not accept his fasting.)"
.

Narrated Ibn `Umar (may Allah be pleased with them): The Prophet ﷺ said, "The month is like this and this," (at the same time he showed the fingers of both his hands thrice) and left out one thumb on the third time.
.

Narrated Aboo Hurayrah (may Allah be pleased with him): The Prophet ﷺ said, "Start fasting on seeing the crescent (of Ramadan), and give up fasting on seeing the crescent (of Shawwaal), and if the sky is overcast (and you cannot see it), complete thirty days of Sha‘baan."
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