Anas (may Allah be pleased with him) narrated:
The people of the tribes of the tribe of Ra‘l, Dhakwaan, Banee ‘Usayyah, and BaneeLihyaancame to the Prophetﷺand claimed that they had embraced Islam, and they requested him to support them with some men to fight their own people. The Prophetﷺsupported them with seventy men from the Ansaar whom we used to call Al-Qurraa'(i.e., Reciters and scholars of the Quran) who (out of piety) used to cut wood during the day and pray all the night. So, those people took the (seventy) men till they reached a place called Bi’rMa‘oonah where they betrayed and martyred them. So, the Prophetﷺinvoked evil on the tribe of tribe of Ra‘l, Dhakwaan, and BaneeLihyaanfor one month in the prayer.
Qataadah narrated: Anas (may Allah be pleased with him) told us that they (i.e., Muslims) used to recite a an ayah concerning those martyrs which read: "O Allah! Let our people be informed on our behalf that we have met our Lord Who has got pleased with us and made us pleased,” but the ayah was abrogated later on. .

Commentary :
Supplication is the resort of the servants of Allah, to seek refuge with their Lord. Allah, Exalted is He, prescribed Qunoot (i.e., supplication recited in prayers) whenever calamities and adversities should befall Muslims, because supplication strengthens the heart, boosts faith, and relieves distress.
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) narrated that people from the tribes of ofRa‘l, Dhakwaan, Banee ‘Usayyah, and BaneeLihyaancame to the Prophetﷺand claimed that they had embraced Islam and requested him to support them with some men to invite their people and teach them Islam. The Prophet ﷺsent seventy men from the Ansaar, led Al-Munthir ibn ‘Amr (may Allah be pleased with him), and it was also said that they were led by Mathrad ibn AbeeMathrad(may Allah be pleased with him). These seventy Muslims were known as the ‘Reciters of the Quran,’ because they devoted their lives to the Quran and its recitation. They used to cut wood during the day to buy food for the People of Suffah (i.e., the poor homeless Muslims who were sheltered in a place annexed to the Prophet’s Mosque) and pray all night long.
They took the (seventy) men till they reached a place called Bi’rMa‘oonah, i.e., a place in the land of Hudhayl between Makkah and ‘Usfaan, where they betrayed and killed them. This took place in Safar, 4 A.H. The Prophetﷺ observed Qunoot for a month,invoking evil on the tribes of Ra‘l, Dhakwaan, BaneeLihyaan, and Banee ‘Usayyahin the prayers. He ﷺ supplicated Allah, Exalted is He, against all these tribes because the news about the betrayal of the Muslims in the incidents of Bi’rMa‘oonah and Al-Rajee‘ reached him on the same night. It is also possible that the incident of Bi’rMa‘oonah marked the beginning of the Prophet’s Qunoot, and afterward he ﷺ observed Qunoot supplication due to following incidents.

Anas (may Allah be pleased with him)said that they (i.e., Muslims) used to recite an ayah concerning those martyrs which reads: "O Allah! Let our people be informed on our behalf that we have met our Lord Who was pleased with us and made us pleased,” but the ayah was abrogated later on.

It is deduced from the hadeeth that it is prescribed to supplicate Allah, Exalted is He, against the unjust people and those who betray and harm Muslims, proclaiming their names and openly supplicating against them.

The hadeeth also highlights the Companions’ keenness to seek martyrdom and their joy upon attaining it.

It is also inferred that the people of the truth may be harmed by the people of falsehood, and this does not indicate that the people of the truth are not right but is rather an indication of their honor and that the people of falsehood would be ruined and destroyed.
.

3067

Naafi‘ narrated:
A horse of Ibn ‘Umar fled and the enemy took it. Then, Muslims conquered the enemy and the horse was returned to him during the lifetime of Allah's Messenger ﷺ. And also, once a slave of Ibn ‘Umar (may Allah be pleased with him) fled and joined the Byzantines, and when the Muslims conquered them, Khaalid ibn Al-Waleed returned the slave to him after the death of the Prophet ﷺ..

Commentary :
Islam upholds people’s rights in all situations and contexts; it has laid down the Islamic rules and provisions regulating the affairs of war, and what Muslims get from the spoils of war and prisoners of war, and the deduction of the due rights from the spoils of war before their division.
In this hadeeth, ‘Abdullaah ibn ‘Umar (may Allah be pleased with them) narrated that Ibn ‘Umar’s horse fled and the enemy seized it. Afterward, the Muslims conquered the enemy and the horse was returned to him during the lifetime of Allah's Messenger ﷺ, because it was his property. The version of the hadeeth recorded by Aboo Daawood reads: “The Prophet ﷺ returned it to Ibn ‘Umar and did not divide it along with the other spoils of war.” Similarly, once a slave owned by Ibn ‘Umar (may Allah be pleased with him) fled and joined the Byzantines, and when the Muslims conquered their land and triumphed over them, Khaalid ibn Al-Waleed (may Allah be pleased with him) returned the slave to him after the death of the Prophet ﷺ. This took place at the Battle of Al-Yarmook during the reign of Aboo Bakr (may Allah be pleased with him), as reported in the version compiled by ‘Abd Al-Razzaaq. The battle took place in 14 A.H. between the Muslims and the Byzantines.
It is deduced from the hadeeth that when the enemy seizes the property of a Muslim person during war, and then the Muslims retrieve it as part of the spoils of war, this Muslim person is more entitled to his property, and it must not be divided up along with the other spoils of war. It was also said that if the owner was present before the division of the spoils of war, he is entitled to take it back, otherwise he is only entitled to its monetary value..

3073

Narrated AbooHurayrah (may Allah be pleased with him):
The Prophetﷺ got up amongst us and mentioned Ghulool(i.e., stealthily take something from the spoils of war before they are divided among the soldiers, without the commander’s knowledge), emphasized its gravity and declared that it was a great sin saying, "Do not commit Ghulool, for I should not like to see anyone amongst you on the Day of Resurrection, carrying over his neck a sheep that will be bleating, or carrying over his neck a horse that will be neighing. Such a man will be saying: 'O Allah's Messenger ﷺ! Intercede with Allah for me,' and I will reply, 'I cannot help you, for I have conveyed Allah's Message to you nor should I like to see a man carrying over his neck, a camel that will be grunting. Such a man will say, 'O Allah's Messenger ﷺ! Intercede with Allah for me, and I will say, 'I cannot help you for I have conveyed Allah's Message to you,' or one carrying over his neck gold and silver and saying, 'O Allah's Messenger ﷺ! Intercede with Allah for me,' and I will say, 'I cannot help you for I have conveyed Allah's Message to you,' or one carrying clothes that will be fluttering, and the man will say, 'O Allah's Messenger ﷺ! Intercede with Allah for me.' And I will say, 'I cannot help you, for I have conveyed Allah's Message to you."
.

Commentary :
The Islamic law sternly warns against Ghulool (i.e., stealthily taking something from the spoils of war before they are divided among the soldiers, without the commander’s knowledge), which involves treason and theft from the spoils of war before they are divided, and clarifies the punishment designated for it which will be executed on the Day of Judgment before all people.
In this hadeeth, AbooHurayrah(may Allah be pleased with him) stated that the Prophet ﷺ delivered a speech once and warned against Ghulool and the gravity of this sin, emphasizing the prohibition in this regard. He ﷺ stated that none is entitled to take anything from the spoils of war before their division, and whoever commits Ghulool will carry over his neck what he had stealthily taken from the spoils of war before the division. He ﷺ stated that such a man would be carrying over his neck a sheep that would be bleating, a horse that would be neighing, a camelthat would be grunting, gold and silver, or clothes that would be fluttering, on the Day of Resurrection.
All these people would call upon the Prophet ﷺ saying, “O Allah's Messenger ﷺ! Intercede with Allah for me.” To their shock, he ﷺ will say, “I cannot help you,“ meaning that he ﷺ cannot help them have their sins forgiven nor intercede for them, because the intercession requires the permission of Allah, Exalted is He. Afterward, he ﷺwill say, ”I have conveyed Allah's Message to you,“ meaning that he ﷺ had duly delivered the message and warned against the gravity and punishment of that sin, but they still committed it and deserved His punishment. The wisdom behind the fact that such people will carry the stealthily stolen items over their necks is to expose them before all people on the Day of Judgment. Some scholars underlined that this hadeeth explains the ayah that reads (what means): {It is not [attributable] to any prophet that he would act unfaithfully [in regard to war booty]. And whoever betrays, [taking unlawfully], will come with what he took on the Day of Resurrection.} [Quran 3:161]. The Arabic word Ghulool used in the ayah denotes carrying something over one’s neck (on the Day of Judgment).
It is deduced from the hadeeth that punishments may be of the same nature as the sins committed; Allah, Exalted is He, may punish sinners with a punishment of the same nature of the sin they have committed.
The hadeeth underlines different forms of Ghulool and edifies Muslims on them..

3074

‘Abdullaah ibn ‘Amr (may Allah be pleased with them) narrated:
There was a man who looked after the family and the belongings of the Prophetﷺ and he was calledKirkirah. The man died and Allah's Messenger ﷺ said, "He is in Hellfire." People ﷺ then went to look at him and found in his place, a cloak he had stolen from the spoils of war.
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Commentary :
The Islamic law sternly warns against Ghulool (i.e., stealthily take something from the spoils of war before they are divided among the soldiers, without the commander’s knowledge), which involves treason and theft from the spoils of war before their division, and clarifies the punishment designated for it which will be executed on the Day of Judgment before all people.
In this hadeeth, ‘Abdullaah ibn ‘Amr (may Allah be pleased with him) narrated that there was a man who looked after the family and the belongings of the Prophetﷺ, meaning the luggage during travels, and his name was Kirkirah. After this man died, Allah's Messenger ﷺ said, "He is in Hellfire." This was one of the incidents when Allah, Exalted is He, imparted knowledge of the unseen (which is exclusive to Him) to the Prophet ﷺ. People were astonished and went to investigate the matter and look at him and found in his place a cloak he had stolen from the spoils of war before they were divided. This indicates that Ghuloolis forbidden regardless of the value of what is being stealthily taken from the spoils of war before their division, and that the thief bears the sin in all cases..

3075

Raafi‘ (may Allah be pleased with him) said:
"We were in the company of the Prophetﷺ at Dhul-Hulayfah, and people suffered from hunger. We got some camels and sheep (as spoils of war) and the Prophetﷺ was still behind the people. They hurried and put the cooking pots on the fire. (When he ﷺ came) he ordered that the cooking pots should be upset and then he ﷺ distributed the spoils of war (amongst Muslims) regarding ten sheep as equal to one camel then a camel fled and the people chased it till they got tired, as they had a few horses (for chasing it). So, a man threw an arrow at it and caused it to stop (with Allah's Permission). On that, the Prophetﷺsaid, 'Some of these animals behave like wild beasts, so, if any animal flees from you, deal with it in the same way." He (may Allah be pleased with him) asked the Prophetﷺ, “We hope (or are afraid) that we may meet the enemy tomorrow and we have no knives. Can we slaughter our animals with canes?" Allah's Messenger ﷺreplied, "If the instrument used for killing causes the animal to bleed profusely and if Allah's Name is mentioned on killing it, then eat its meat (i.e., it is lawful) but will not use a tooth or a nail and I am telling you the reason: A tooth is a bone (and slaughtering with a bone is forbidden), and a nail is the slaughtering instrument of the Ethiopians.”
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Commentary :
The spoils of warare the gains taken by the warriors from the enemy's property and goods after attaining victory over them. The Prophet ﷺ clarified the Islamic rules and provisions regarding the spoils of war and made it clear that nothing may be taken from the spoils of war before they are duly divided (among the rightful recipients).
In this hadeeth, Raafi‘ ibn Khadeej(may Allah be pleased with him) stated that they were in the company of the Prophet ﷺ at Dhul-Hulayfah, a land in Tihaamah between Al-Taa’if and Makkah, and not the one near Al-Madeenah. It was said that it was a village about fourteen kilometers from the Prophet’s Mosque, and it is the Miqaat (i.e., appointed place for assuming Ihraam in Hajj and 'Umrah) for the people of Al-Madeenah. People suffered from hunger there and had seized some camels and sheep (as spoils of war) from the disbelievers, and the Prophet ﷺ was still behind with the people to provide the needed help for the weak who needed a ride and urge those who were moving slowly. People hurried and put the cooking pots on the fire to cook the meat of these camels and sheep without seeking the permission of the Prophet ﷺ. When he ﷺ came, he ﷺ ordered that the cooking pots should be turned upside down, as a punishment for them, because the spoils of war had not been divided yet. However, the meat in these pots was not destroyed, but was rather collectedand given back to the rightful recipients of the spoils of war. It is inconceivable that the Prophet ﷺ should command them to dispose of it, for he ﷺ forbade wasting property, and this meat was the property of the rightful recipients of the spoils of war. Moreover, the mistake was committed by some of the rightful recipients of the spoils of war and not all of them; some of them did not partake in the cooking, and others were entitled to one-fifth of the spoils of war. Afterwards, the Prophet ﷺ distributed the spoils of war (amongst the Muslims); ten sheep as equal to one camel. Meanwhile, a camel fled and people chased it till they got tired, and were not able to catch it, as they had few horses (for chasing it) and given their exhaustion. So, a man shot an arrow at its leg and caused it to stop (with Allah's Permission). On that, the Prophet ﷺ said, 'Some of these animals behave like wild beasts, so, if any animal flees from you, deal with it in the same way," meaning shoot an arrow at it to slow it down or stop it from moving, and thus you would be able to catch it.
Then, Raafi‘ (may Allah be pleased with him) said to the Prophet ﷺ, “We hope (or are afraid) that we may meet the enemy tomorrow and we have no knives. Can we slaughter our animals with canes?" The Arabic word used in the hadeeth is Madaa, which refers to sharp canes used as knives. They feared to use their own swords and blades to slaughter animals lest they should become blunt for the battlefield. The Prophet ﷺ replied, "If the instrument used for killing causes the animal to bleed profusely and if Allah's Name is mentioned on killing it, then eat its meat (i.e., it is lawful) but do not use a tooth or a nail,” meaning that the meat is lawful whenever any tool is used to slaughter the animal causing it to bleed profusely and the name of Allah is mentioned during the slaughter, except when the animal is slaughtered using a tooth or nail, being the slaughtering instruments used by the Ethiopians, who were disbelievers; Muslims are enjoined to avoid resembling the disbelievers. They would stick their nails in the animal’s throat and suffocate it, so it would be strangled, not slaughtered.
The hadeeth highlights the Prophet’s humbleness, as he ﷺ marched behind the army, taking care of his Companions (may Allah be pleased with them) and their needs, checking on them, and taking their advice.
The hadeeth also underlines the Companions’ swift compliance with the Prophet’s commands.
It is also deduced from the hadeeth that it is impermissible for Muslims to take anything from the spoils of war before their division.
It also highlights that Islam promotes facilitation regarding slaughtering instruments.
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3077

Ibn ‘Abbaas(may Allah be pleased with him) narrated:
The Prophetﷺ said, on the day of the Conquest of Makkah, "There is no migration (after the Conquest of Makkah), but Jihaad and good intentions, and whenever you are called for Jihaad, you should hasten to respond to the call.”
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Commentary :
In the early days of Islam, the migration to Al-Madeenahwas deemed obligatory on every Muslim, to fight alongside the Prophet ﷺ to raise high the word of Allah (i.e., His religion). After the conquest of Makkah in 8 A.H., the stubborn disbelievers of Quraysh were destroyed (and disarmed), people converted to Islam in large numbers, and Allah, Exalted is He, made Muslims triumphant over their enemies.The migration to Al-Madeenahceased to be obligatory. On the day when Makkah was conquered, the Prophet ﷺ said: "There is no migration (after the Conquest of Makkah), but Jihaad and good intentions, and whenever you are called for Jihaad, you should hasten to respond to the call.” The obligation that remained binding on Muslims was Jihaad whenever they should be called to defend their lands against enemies’ attacks or to conquer new lands. The migration was deemed obligatory for two reasons: 1) to support the Prophet ﷺ when the number of Muslims was small, and it was incumbent on all Muslims to hasten to his support against his enemies, and 2) to acquire knowledge and understand their religion. The most serious threat for Muslims was the disbelievers of Makkah. When the Muslims conquered Makkah and Islam became widespread, Muslims were taught that they were no longer obliged to migrate to Al-Madeenah, yet they were still required to hold the intention of partaking in Jihaad (whenever they were called for it). This is why the Prophet ﷺ said: “… whenever you are called for Jihaad, you should hasten to respond to the call,” meaning that Muslims should be ready and well-prepared to respond to calls for Jihaad at any given time.
The hadeeth includes the glad tidings that Makkah shall remain a Muslim land for ever. This is because he ﷺ stated that migration from Makkah was no longer obligatory, and this indicated that it would never become a non-Muslim land in the future; migration is only required from non-Muslim lands..

3080

‘Ataa’ narrated:
I and ‘Ubaydullaah ibn ‘Umayrwent to ‘Aa’ishah while she was staying near Thabeer (i.e., a mountain). She (may Allah be pleased with her) said, "There is no migration after Allah, Exalted is He, gave His Prophet ﷺ victory and conquest of Makkah.”
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Commentary :
The migration to Al-Madeenahwas deemed obligatory on the Prophet ﷺ and Muslims in the early days of Islam, to escape religious persecution in the disbelievers’ lands and to support the Prophet ﷺ. The best of the believers were those who migrated to Al-Madeenah. Theywere given the title ‘emigrants,’ and Allah, Exalted is He, singled them out for praise.
In this report, the Taabi‘ee (Follower) ‘Ataa’ ibn AbeeRabaah narrated that heand ‘Ubaydullaah ibn ‘Umayr, the Judge of Makkah, went to the Mother of the Believers, ‘Aa’ishah(may Allah be pleased with her) while she was staying near Thabeer, i.e., a huge mountain in Al-Muzdalifah to the left on the way to Minaa. She (may Allah be pleased with her) said, "There is no migration after Allah, Exalted is He, gave His Prophet ﷺ victory and the conquest of Makkah.” This is because the believers escaped religious persecution in their lands and fled to the Prophet ﷺ in Al-Madeenah, lest they should be proselytized and forced out of their religion. However, Islam became triumphant after the conquest of Makkah,so this ceased to be the case. It was narrated on the authority of ‘Abdullaah ibn ‘Abbaas(may Allah be pleased with them) that the Prophet ﷺ said: “There is no migration (after the Conquest of Makkah), but Jihaad and good intentions, and whenever you are called for Jihaad, you should hasten to respond to the call.” [Al-Bukhaaree and Muslim]. This means that Muslims were no longer required to migrate, yet they were enjoined to be ready to respond whenever they should be called for Jihaad, to fight against the enemy.
The hadeeth highlights the keenness of the Taabi‘oonfor learning and acquiring knowledge from the Companions (may Allah be pleased with them) of the Prophet ﷺ..

3082

Ibn AbeeMulaykah narrated that Ibn Al-Zubayr said to Ibn Ja‘far(may Allah be pleased with them), "Do you remember when I, you and Ibn ‘Abbaas went out to receive Allah's Messengerﷺ?”Ibn Ja‘far(may Allah be pleased with him) replied in the affirmative. Ibn Al-Zubayr(may Allah be pleased with him) added, "And Allah's Messenger ﷺmade us (i.e., I and Ibn ‘Abbaas) ride along with him and left you."
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Commentary :
Receiving travelers and those coming from Jihaad and Hajj and giving them a warm welcome is an act of righteousness, and it shows the joy and the mutual love between the travelers and their friends and families.
In this hadeeth, the Taabi‘ee (Follower) ‘Abdullah ibn ‘Ubaydullaah ibn AbeeMulaykah narrated that Ibn Al-Zubayr said to ‘Abdullaah ibn Ja‘far(may Allah be pleased with them), "Do you remember when me, you and Ibn ‘Abbaas went out to receive Allah's Messengerﷺ?”‘Abdullaah ibn Ja‘far(may Allah be pleased with him) replied in the affirmative. Ibn Ja’far(may Allah be pleased with him) added, "And Allah's Messenger ﷺmade us (i.e., Ibn ‘Abbaas and me) ride along with him and left you." He (may Allah be pleased with him) meant that the Prophet ﷺ gave him and ‘Abdullaah ibn ‘Abbaas(may Allah be pleased with them) a ride and not ‘Abdullah ibn Al-Zubayr(may Allah be pleased with him)on that occasion.
The hadeeth highlights the Prophet’s humbleness.
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3083

As-Saa’ib ibn Yazeed(may Allah be pleased with him) narrated:
I along with some boys went out to receive Allah's Messenger ﷺ at Thaniyat Al-Wadaa‘.
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Commentary :
Receiving travelers and those coming from Jihaad and Hajj, and giving them a warm welcome,are acts of righteousness, which show the joy and mutual love between the travelers and their friends and families.
In this hadeeth, As-Saa’ib ibn Yazeed(may Allah be pleased with him) narrated that he and some other boys went out to receive Allah's Messenger ﷺ at Thaniyat Al-Wadaa‘ when he ﷺ was coming back to Al-Madeenah after the Battle of Tabook in 9 A.H. The Arabic word Thaniyah means a mountainous pathway, and Thaniyat Al-Wadaa‘ refers to the mountainous pathway on the way from Al-Madeenah to Tabook.It was given this name because people, young and old, used to bid farewell to their travelers who set out on their journeys for Jihaad or Hajj purposes, and it became the regular place for bidding farewell to the travelers.
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3086

Anas ibn Maalik (may Allah be pleased with him) narrated that he and AbooTalhah(may Allah be pleased with them) came in the company of the Prophetﷺ and Safiyyah(may Allah be pleased with her) was accompanying the Prophet ﷺ and he let her ride behind him on his she-camel. During the journey, the she-camel slipped and both the Prophetﷺand (his) wife fell down. AbooTalhah (the sub-narrator thinks that Anas said that AbooTalhah jumped from his camel quickly) said, "O Allah's Messenger ﷺ!May Allah sacrifice me for your sake! Did you get hurt?" The Prophetﷺ replied, "No, but take care of the lady." AbooTalhah(may Allah be pleased with him) covered his face with his garment and proceeded towards her and covered her with his garment, and she (may Allah be pleased with her) got up. He (may Allah be pleased with him) then set right the condition of their she-camel and both of them(i.e., the Prophet ﷺ and his wife)rode and proceeded till they approached Al-Madeenah. The Prophetﷺsaid, "We are returning with repentance and worshipping and praising our Lord." The Prophetﷺ kept on saying this statement till he ﷺ entered Al-Madeenah.
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Commentary :
The Companions (may Allah be pleased with them) dearly loved the Prophet ﷺ more than themselves and were eager to please him and preserve his sanctity and were even willing to sacrifice their own lives to spare him any harm, when needed.
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) narrated that he and AbooTalhah(may Allah be pleased with them) came in the company of the Prophet ﷺ after the Battle of Khaybar, as reported in Saheeh Al-Bukhaaree and Saheeh Muslim, and his wife SafiyyahbintHuyay ibn Akhtab(may Allah be pleased with her) was accompanying him, for he ﷺ had married her during that journey. He ﷺ let her ride behind him on his she-camel. During the journey, the she-camel slipped and both the Prophet ﷺ and his wife fell down. AbooTalhah(may Allah be pleased with him) jumped from his camel quickly, and said, "O Allah's Messenger ﷺ! May Allah sacrifice me for your sake! Did you get hurt?" The Prophet ﷺ replied, "No, but take care of the lady," meaning Safiya (may Allah be pleased with her); help her. AbooTalhah(may Allah be pleased with him) covered his face with his garment, to respect her privacy, and proceeded towards her. He (may Allah be pleased with him)covered her with his garment, and she (may Allah be pleased with her) got up. He (may Allah be pleased with him) then set right the condition of their she-camel, and the Prophet ﷺ and his wife (may Allah be pleased with her) rode and proceeded till they approached Al-Madeenah. The Prophet ﷺ said, "We are returning with repentance and worshipping and praising our Lord." The supplication means, ‘We return to Allah, Exalted is He, repenting of all which is unprescribed as per the Islamic law and renewing our commitment to all which is prescribed, devoting our worship, including our praise and expression of gratitude, exclusively to Allah, Exalted is He.’ He ﷺ kept on repeating this supplication till he ﷺ entered Al-Madeenah.
It is deduced from the hadeeth that it is allowable for a woman to ride behind a man on his riding animal, and that her privacy must be respected.
It is also inferred therefrom that a Muslim man should cover the (‘Awrah of the) women whom he is not allowed to see as per the Islamic law and cover his face to avoid accidentally looking at them.
The hadeeth also encourages travelers to praise Allah, Exalted is He, thank Him for returning safely to his family, and ask Him for steadfastness in repentance and worship..

3088

Ka‘b(may Allah be pleased with him) narrated:
Whenever the Prophetﷺreturned from a journey in the forenoon, he ﷺ would enter the mosque and offer two Rak‘ahs before sitting.
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Commentary :
The Prophet ﷺ was an excellentmentor and educator; he ﷺ taught us the Islamic etiquette of travelling and returning back, what a traveler should do when he returns back to his family, and the activity that should be done first.
In this hadeeth, Ka‘b ibn Maalik (may Allah be pleased with him) stated that whenever the Prophetﷺreturned from a journey, for Jihaad or Hajj purposes, or otherwise, in the forenoon, he ﷺ would enter the mosque and offer two Rak‘ahs before sitting down. Another version of the hadeeth recorded in Saheeh Muslim reads: “The Prophet ﷺ always came back from a journey at daytime in the forenoon.” Upon arriving back to Al-Madeenah, he ﷺ would go first to the mosque to perform two Rak’ahs, to express gratitude to Allah, Exalted is He, for his safe return, before he ﷺ would sit down with people,so they could greet him and welcome him back..

3089

Jaabir ibn ‘Abdullaah(may Allah be pleased with him) said, "When Allah's Messenger ﷺarrived at Al-Madeenah, he ﷺ slaughtered a camel or a cow." Jaabir(may Allah be pleased with him) added, "The Prophetﷺbought a camel from me for two Awaaq (pl. Ooqiyyah, i.e., a weight measurement that varies based on the weighable goods as well as countries) (of gold) and one or two Dirhams. When he ﷺ reached Siraar, he ﷺ ordered that a cow be slaughtered and they ate its meat. When he ﷺ arrived at Al-Madeenah, he ordered me to go to the mosque and offer two Rak‘ahs and weighed (and gave) me the price of the camel."
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Commentary :
Returning back to one’s home safely after travel is a blessing that should entail expressing gratitude to Allah, Exalted is He, for blessing the traveler with a safe trip and return back to his home.
In this hadeeth, Jaabir ibn ‘Abdullaah(may Allah be pleased with him) stated that when the Prophet ﷺ arrived at Al-Madeenah, he ﷺ slaughtered a camel or a cow, to express gratitude to Allah, Exalted is He, for returning safely to Al-Madeenah. Giving out food is one of the best and most rewardable good deeds that draws a person closer to Allah, Exalted is He.
In another version of the hadeeth, Jaabir(may Allah be pleased with him) stated that the Prophet ﷺ bought a camel from him for two Awaaq (pl. Ooqiyyah, i.e., a weight measurement that varies based on the weighable goods as well as countries) of gold and one or two Dirhams. When he ﷺ reached Siraar, a place located three miles to the east of Al-Madeenah, he ﷺ ordered that a cow be slaughtered, and they ate its meat. The banquet thrown by a person after returning safely from a journeyis called ‘Al-Naqee‘ah,’ derived from the Arabic word Naqa‘ denoting the dust, because when a traveler returns home, he needs to wash off the dust of travel and have a satisfying meal to replenish his energy.
When he ﷺ arrived at Al-Madeenah, he ﷺ ordered Jaabir(may Allah be pleased with him) to go to the mosque and offer two Rak‘ahs and weighed (and gave) him the price of the camel that he ﷺ had bought from him during their journey. Another version of the hadeeth recorded in Saheeh Al-Bukhaaree and Saheeh Muslim reads: “When he ﷺ arrived in Al-Madeenah, I went to him to give him the camel; he ﷺ gave me the price of the camel, the camel itself (as a gift), and my share of the spoils of war like the others.”
The hadeeth encourages the Imaam (i.e., ruler) and chief of the people to throw a banquet for his companions upon returning from travels.
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3094

Maalik ibn Aws ibn Al-Hadthaan narrated:
While I was at home, the sun rose high and it got hot. Suddenly the messenger of ‘Umar ibn Al- Khattab (may Allah be pleased with him) came to me and said, "The Commander of the Believers has sent for you." So, I went along with him till I entered the place where ‘Umar (may Allah be pleased with him) was sitting on a bedstead that is made of date-palm leaves and covered with no mattress, and he (may Allah be pleased with him) was leaning over a leather pillow. I greeted him and sat down. He (may Allah be pleased with him) said, "O Maali! Some persons of your people who have families came to me and I have ordered that a gift should be given to them, so take it and distribute it among them." I said, "O Commander of the Believers! I wish that you order someone else to do it." He (may Allah be pleased with him) said, "O man! Take it." While I was sitting there with him, his doormanYarfa’ came saying, "‘Uthmaan, ‘Abd Al-Rahmaan ibn ‘Awf, Al-Zubayr and Sa‘d ibn AbeeWaqqaas(may Allah be pleased with them) are asking your permission (to see you); may I admit them?" ‘Umar (may Allah be pleased with him) said, "Yes", So they were admitted and they came in, greeted him, and sat down. After a while Yarfa’ came again and said, "May I admit ‘Alee and ‘Abbaas?" ‘Umar (may Allah be pleased with him) said, "yes." So, they (may Allah be pleased with them)were admitted and they came in and greeted (him) and sat down. Then ‘Abbaas(may Allah be pleased with him) said, "O Commander of the Believers! Judge between me and this (i.e., ‘Alee)." They had a dispute regarding the property of Banne Al-Nadeer which Allah, Exalted is He, had given to His Messenger ﷺ as Fay’ (i.e., war-gains taken by Muslims from the disbelievers without fighting). The group (i.e., ‘Uthmaan and his companions) said, "O Commander of the Believers! Judge between them and relieve both of them front each other." ‘Umar (may Allah be pleased with him) said, "Be patient! I beseech you by Allah by Whose Permission the Heaven and the Earth exist, do you know that Allah's Messenger ﷺ said, 'Our (i.e., Prophets') property will not be inherited, and whatever we leave, is Sadaqah (i.e., to be spent in charity),' and Allah's Messenger ﷺ meant himself (by saying "we'')?" The group said, "He said so." ‘Umar (may Allah be pleased with him) then turned to ‘Alee and ‘Abbaas(may Allah be pleased with them) and said, "I beseech you by Allah, do you know that Allah's Messenger ﷺ said so?" They replied, " He said so." ‘Umar (may Allah be pleased with him) then said, "So, I will talk to you about this matter. Allah, Exalted is He, bestowed on His Messenger ﷺ a special favor of Fay’ which He gave to nobody else." ‘Umar (may Allah be pleased with him) then recited the ayaat (which mean): {And what Allah restored [of property] to His Messenger from them - you did not spur for it [in an expedition] any horses or camels, but Allah gives His messengers power over whom He wills, and Allah is over all things competent.} [Quran 59:6] ‘Umar (may Allah be pleased with him) added, "So, this property was especially given to Allah's Messenger ﷺ, but, by Allah, neither did he ﷺ take possession of it and leave you, nor did he ﷺ favor himself with it to your exclusion, but he ﷺ gave it to all of you and distributed it amongst you till this property remained out of it. Allah's Messenger ﷺused to spend the yearly expenses of his family out of this property and used to keep the rest of its revenue to be spent in Allah's Cause. He ﷺ kept on doing this during all his lifetime. I ask you by Allah do you know this?" They (may Allah be pleased with them) replied in the affirmative. ‘Umar then said to ‘Alee and ‘Abbaas(may Allah be pleased with them), "I ask you by Allah, do you know this?" ‘Umar (may Allah be pleased with him) added, "When Allah had taken His Prophet unto Him,’ Aboo Bakr said, 'I am the successor of Allah's Messenger ﷺso, Aboo Bakr took over that property and managed it in the same way as Allah's Messenger ﷺused to do, and Allah, Exalted is He, knows that he (may Allah be pleased with him) was true, pious and rightly guided, and he (may Allah be pleased with him) was a follower of what was right. Then, Allah took Aboo Bakr (may Allah be pleased with him) unto Him and I became Aboo Bakr's successor, and I kept that property in my possession for the first two years of my Caliphate, managing it in the same way as Allah's Messenger ﷺ used to do and as Aboo Bakr (may Allah be pleased with him) used to do, and Allah knows that I have been true, pious, rightly guided, and a follower of what is right. Now you both (i.e., ‘Alee and ‘Abbaas) came to talk to me, bearing the same claim and presenting the same case; you, ‘Abbaas, came to me asking for your share of your nephew's property, and this man, i.e., ‘Alee (may Allah be pleased with him), came to me asking for his wife's share of her father's property. I told you both that Allah's Messenger ﷺ said, 'Our (prophets') properties are not to be inherited, but what we leave is Sadaqah (i.e., to be spend in charity).' When I thought it right that I should hand over this property to you, I said to you, 'I am ready to hand over this property to you if you wish, on the condition that you would take Allah's Pledge and Convention that you would manage it in the same way as Allah's Messenger ﷺ used to, as Aboo Bakr (may Allah be pleased with him) used to do, and as I have done since I was in charge of it.' So, both of you said (to me), 'Hand it over to us,' and on that condition I handed it over to you. So, I ask you by Allah, Exalted is He, did I hand it over to them on this condition?" The group aid, "Yes." Then ‘Umar faced ‘Alee and ‘Abbaas(may Allah be pleased with them) saying, "I ask you by Allah, did I hand it over to you on this condition?" They (may Allah be pleased with them) said, "Yes. " He (may Allah be pleased with him) said, " Do you want now to give a different decision? By Allah, by Whose Leave both the Heaven and the Earth exist, I will never give any decision other than that (I have already given), and if you are unable to manage it, then return it to me, and I will do the job on your behalf."
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Commentary :
Allah, Exalted is He, singled out the Prophet ﷺ for the Fay’ (i.e., war-gains taken by Muslims from the disbelievers without fighting) rather than the spoils of war (for they were distributed among the Muslim fighters). The Prophet ﷺ stated what should be done with the Fay’ and how it should be spent, and also underlined what should be done with his personal property after his death.
In this hadeeth, Maalik ibn Aws – scholars held different opinions as to whether or not he was a Companion – narrated that while he was sitting with his family at home once, the sun rose high and it got hot. Suddenly the messenger of the Caliph ‘Umar ibn Al- Khattab (may Allah be pleased with him) came and asked him to come and meet the Commander of the Believers. He went along with him to a place where ‘Umar (may Allah be pleased with him) was sitting on a bedstead made of date-palm leaves and covered with no mattress, and he (may Allah be pleased with him) was leaning over a leather pillow. Maalik greeted him and sat down. ‘Umar (may Allah be pleased with him) said, "O Maali,” which is a term of endearment indicating emotional proximity and friendliness, “Some persons of your people who have families came to me;” it was said that they belonged to Banee Nasr ibn Mu‘aawiyah ibn Abee Bakr ibn Hawaazin,that they were afflicted with drought, and that they came to Al-Madeenah asking for financial support and supplies. Thereupon, ‘Umar (may Allah be pleased with him) ordered that a gift (a small, unfixed grant) should be given to them. The Arabic word used in the hadeeth is Radkh (i.e., a smallportion of the war gains which is less than the share of a single fighter, given by a ruler or his deputy to a person who is not entitled to a share despite taking part or helping in the fighting, such as a woman, a child, or a disbeliever). ‘Umar (may Allah be pleased with him) commanded Maalik to take this grant and distribute it among them. Maalik apologized and said, "O Commander of the Believers! I wish that you would order someone else to do it." He said, "O man! Take it." While Maalik was sitting there with him, his doormanYarfa’, one of ‘Umar’s freed slaves, came saying, "‘Uthmaan, ‘Abd Al-Rahmaan ibn ‘Awf, Al-Zubayr and Sa‘d ibn AbeeWaqqaas(may Allah be pleased with them) are asking your permission (to see you); may I admit them?" ‘Umar (may Allah be pleased with him) said, "Yes." So, they (may Allah be pleased with them)were admitted and they came in, greeted him, and sat down. After a while Yarfa’ came again and asked to admit ‘Alee ibn AbeeTaalib and Al-‘Abbaas ibn ‘Abd Al-Muttalib(may Allah be pleased with them).They came seeking the settlement of their dispute over the property of Banee Al-Nadeer.This was property which Allah had given to His Messenger ﷺas Fay’ (i.e., war-gains taken by Muslims from the disbelievers without fighting).They (may Allah be pleased with them) were seeking ‘Umar’s judgment as to who should manage it. The group (i.e., ‘Uthmaan, ‘Abd Al-Rahmaan ibn ‘Awf, Al-Zubayr, and Sa‘d ibn AbeeWaqqaas(may Allah be pleased with them)) asked ‘Umar to judge between them (i.e., ‘Alee and Al-‘Abbaas(may Allah be pleased with them)) and relieve each of them of the other. The Arabic word used in the hadeeth is Raht, and it means a group of men below ten or forty. Afterward, ‘Umar (may Allah be pleased with him) said to these Companions (may Allah be pleased with them), "Be patient! I beseech you by Allah, by Whose Permission the Heaven and the Earth exist, do you know that Allah's Messenger ﷺ said, 'Our (i.e., prophets') property will not be inherited, and whatever we leave is Sadaqah (i.e., to be spent in charity),' and Allah's Messenger ﷺ meant himself (by saying ‘we'’)?" The group (may Allah be pleased with them) said, "He said so." ‘Umar (may Allah be pleased with him) then turned to ‘Alee and Al-‘Abbaas(may Allah be pleased with them) and said, "I beseech you by Allah, do you know that Allah's Messenger ﷺ said so?" They replied, "He ﷺ said so." ‘Umar (may Allah be pleased with him) then said, "So, I will talk to you about this matter. Allah, Exalted is He, bestowed on His Messenger ﷺ the special favor of Fay’ which He gave to nobody else." ‘Umar (may Allah be pleased with him) then recited the ayaat (which mean): {And what Allah restored [of property] to His Messenger from them - you did not spur for it [in an expedition] any horses or camels, but Allah gives His messengers power over whom He wills, and Allah is over all things competent.} [Quran 59:6].
‘Umar (may Allah be pleased with him) explained how the Prophet ﷺ used to manage this Fay’ and that he ﷺ used to cover the yearly expenses of his family from this property and allocate the rest of its revenue to the Muslim Treasury, to be spent in Allah's Cause. He (may Allah be pleased with him) continued to remind them of what the Prophet ﷺ did and how he ﷺ managed this Fay,’ stressing that he ﷺ did not keep it all for himself. They (may Allah be pleased with them) availed themselves of such property as members of his family. ‘Umar (may Allah be pleased with him) asked them as to whether the Prophet ﷺ did so during his lifetime and they (may Allah be pleased with them) replied in the affirmative. ‘Umar then reminded ‘Alee and Al-‘Abbaas(may Allah be pleased with them) that Aboo Bakr (may Allah be pleased with him), being the successor of Allah's Messenger ﷺ, took over that property and managed it in the same way as Allah's Messenger ﷺ used to do, and so did ‘Umar (may Allah be pleased with him). He (may Allah be pleased with him) stated: “Allah, Exalted is He, knows that he (i.e., Aboo Bakr (may Allah be pleased with him)) was true, pious and rightly guided, and he (may Allah be pleased with him) was a follower of what was right.”
He (may Allah be pleased with him) also reminded them that he (may Allah be pleased with him) became Aboo Bakr's successor and kept that property in his possession for the first two years of his Caliphate, managing it in the same way as Allah's Messenger ﷺ and Aboo Bakr (may Allah be pleased with him) used to do, and said about himself, “Allah knows that I have been true, pious, rightly guided, and a follower of what is right.”
Afterward, ‘Umar (may Allah be pleased with him) reminded ‘Alee and Al-‘Abbaas(may Allah be pleased with them) of what they did when they came to him before this dispute. He (may Allah be pleased with him) said: “You both came to talk to me, bearing the same claim and presenting the same case;” meaning that there was no dispute, “you, ‘Abbaas, came to me asking for your share of your nephew's property,” being the Prophet’s paternal uncle, “and this man, i.e., ‘Alee (may Allah be pleased with him), came to me asking for his wife's share of her father's property. I told you both that Allah's Messenger ﷺ said, 'Our (prophets') properties are not to be inherited, but what we leave is Sadaqah (i.e., to be spent in charity).' When I thought it right that I should hand over this property to you, I said to you, 'I am ready to hand over this property to you if you wish, on the condition that you would take Allah's Pledge and Convention that you would manage it in the same way as Allah's Messenger ﷺ used to, and as Aboo Bakr (may Allah be pleased with him) used to do, and as I have done since I have been in charge of it.' ‘Umar (may Allah be pleased with him) agreed to put them in charge of the property on that condition.
Afterward, ‘Umar (may Allah be pleased with him) asked ‘Uthmaan and the Companions (may Allah be pleased with them) with him whether he was speaking the truth, and they replied in the affirmative. He (may Allah be pleased with him) addressed ‘Alee and Al-‘Abbaas(may Allah be pleased with them) and they both replied in the affirmative. He (may Allah be pleased with him) then rebuked them for seeking a different judgment. He (may Allah be pleased with him) said: “By Allah, by Whose Leave both the Heaven and the Earth exist, I will never give any decision other than that (which I have already given), and if you are unable to manage it, then return it to me, and I will do the job on your behalf,” in the manner that the Prophet ﷺ and Aboo Bakr (may Allah be pleased with him) managed it.
It is deduced from the hadeeth that a knowledgeable ruler may settle complicated disputes and govern the affairs of the Muslim state in the way that serves the best interests of Muslims, after consulting with thepeople of knowledge and specialists.
The hadeeth states that the Prophets of Allah did not leave personal properties (i.e., estates), and rather their inheritance was knowledge, and whatever property they left was Sadaqah.
It is inferred from the hadeeth that it is allowable to decline assignments and mandates that are assigned to a Muslim individual by the ruler if the person knows his weakness and inability to fulfill the rights of such office.
It also highlights the virtues of ‘Umar (may Allah be pleased with him) and his (outstanding)asceticism, justice, and good judgment when settling disputes. .

3096

Narrated AbooHurayrah (may Allah be pleased with him):
Allah's Messenger ﷺsaid, "My heirs should not take even a single Dinar (i.e., anything from my private property), and whatever I leave, excluding the expenditure of my wives and my laborers, will be Sadaqah (i.e., to be spent in charity)."'
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Commentary :
Allah, Exalted is He, blessed His Prophets with non-attachment to worldly pleasures and gains; they led the mostascetic lives and were content with their modest shares of worldly property. They availed themselves of their worldly gains within the scope of their needs only, and graciously offered the excess to be spent on what benefits people.
In this hadeeth, the Prophet ﷺ commanded that his private property must not be inherited by his heirs. He ﷺ stated that his heirs had no right to even a single Dinar (i.e., anything from his private property) after his death, and whatever wealth he ﷺ should leave, beyond the due expenditure of his wives and laborers, should be given as Sadaqah (i.e., to be spent in charity) for the benefit of Muslims. The Prophet ﷺ used to take his share of the (conquered) lands (i.e., Fay,’ meaning war-gains taken by Muslims from the disbelievers without fighting, and spoils of war) to provide for himself and his dependents and spend the rest for the benefit of Muslims. The reference to his ‘laborers’ here is said to mean his successors (Caliphs) after his death, and it was also said that it means the workers whom he ﷺ had appointed to tend to the palm trees in his lands.These lands were part of the Fay’ gained after the battle with Banee Al-Nadeer, the land of Fadak, and his share of the lands of Khaybar. It was also said that it means his servants or the workers whom he ﷺ had appointed to collect the Zakaah funds.
The hadeeth highlights the Prophet’s keenness in taking care of his family and dependents and allocating allowances for the workers and employees appointed to manage the Muslims’ affairs to keep them secure and able to shoulder the tasks entrusted to them.
It is inferred therefrom that the Prophets of Allah did not leave behind personal properties to be inherited by their heirs, and that their estates were rather spent in charity. .

3097

‘Aa’ishah(may Allah be pleased with her) narrated:
Allah's Messenger ﷺ died, and there was nothing in my house that a living being could eat, except some barley lying on a shelf. So, I ate of it for a long period and measured it, and (after a short period) it was consumed.
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Commentary :
The Prophet ﷺ used to invoke Allah, Exalted is He, to bless him and his family with enough sustenance that would spare them the need to ask others for financial help. His wives and household members (may Allah be pleased with them) were content (with their modest shares of worldly pleasures and properties) and endured the strained living conditions, aspiring to the rewards of Allah, Exalted is He, and the everlasting bliss in Paradise.
In this hadeeth, the Mother of the Believers ‘Aa’ishah(may Allah be pleased with her) stated that when the Prophet ﷺ died, there was nothing in her house that a living being could eat, except some barley lying on a shelf. So, she (may Allah be pleased with her) ate of it for a lengthy period and it was not consumed. She (may Allah be pleased with her) measured it, and (after a brief period) it was consumed. This means that she (may Allah be pleased with her) used to eat of this small quantity of barley for an extended period of time and it was not measured. When she (may Allah be pleased with her) measured it and knew its exact weight and amount, it was no longer so blessed and was consumed (after a short period). Not knowing the exact measure of the foodstuff made it blessed; each day she would think that the barley would be consumed, as it seemed a small quantity, and this is why it lasted for longer before being ultimately consumed. It is also possible that this was related to the blessing of the Prophet ﷺ, and when she measured it, such blessing ceased. It was recorded in Saheeh Al-Bukhaaree and Saheeh Muslim on the authority of Asmaa’ bintAboo Bakr (may Allah be pleased with her) that the Prophet ﷺ said: “Spend in charity and do not calculate, (for) Allah would calculate in your case; and do not hoard, otherwise Allah would be withholding from you.” It means, ‘Do not measure and meticulously calculate what you spend in charity, lest Allah, Exalted is He, do the same to you (i.e., in terms of reward and blessing). When one relies on the blessing of Allah, Exalted is He, refrains from measuring and meticulously calculating his foodstuff, and eats thereof until it is consumed, he would avail himself of the blessings bestowed by Allah, Exalted is He.
The hadeeth urges Muslims to give precedence to the enjoined reliance on Allah, Exalted is He, (over the reliance on the worldly and material causes) in all matters.
It is deduced from the hadeeth that when a person measures and meticulously calculates the quantity of foodstuff, closely monitoring the consumed or remaining amount, it becomes unblessed. .

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

Ibn ‘Abbaas(may Allah be pleased with him) narrated:
The Prophetﷺ said, on the day of the Conquest of Makkah, "There is no migration (after the Conquest of Makkah), but Jihaad and good intentions, and whenever you are called for Jihaad, you should hasten to respond to the call.”
.

‘Ataa’ narrated:
I and ‘Ubaydullaah ibn ‘Umayrwent to ‘Aa’ishah while she was staying near Thabeer (i.e., a mountain). She (may Allah be pleased with her) said, "There is no migration after Allah, Exalted is He, gave His Prophet ﷺ victory and conquest of Makkah.”
.

As-Saa’ib ibn Yazeed(may Allah be pleased with him) narrated:
I along with some boys went out to receive Allah's Messenger ﷺ at Thaniyat Al-Wadaa‘.
.

Ka‘b(may Allah be pleased with him) narrated:
Whenever the Prophetﷺreturned from a journey in the forenoon, he ﷺ would enter the mosque and offer two Rak‘ahs before sitting.
.

Narrated AbooHurayrah (may Allah be pleased with him):
Allah's Messenger ﷺsaid, "My heirs should not take even a single Dinar (i.e., anything from my private property), and whatever I leave, excluding the expenditure of my wives and my laborers, will be Sadaqah (i.e., to be spent in charity)."'
.

‘Aa’ishah(may Allah be pleased with her) narrated:
Allah's Messenger ﷺ died, and there was nothing in my house that a living being could eat, except some barley lying on a shelf. So, I ate of it for a long period and measured it, and (after a short period) it was consumed.
.

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

Ibn ‘Abbaas(may Allah be pleased with him) narrated: The Prophetﷺ said, on the day of the Conquest of Makkah, "There is no migration (after the Conquest of Makkah), but Jihaad and good intentions, and whenever you are called for Jihaad, you should hasten to respond to the call.” .

‘Ataa’ narrated: I and ‘Ubaydullaah ibn ‘Umayrwent to ‘Aa’ishah while she was staying near Thabeer (i.e., a mountain). She (may Allah be pleased with her) said, "There is no migration after Allah, Exalted is He, gave His Prophet ﷺ victory and conquest of Makkah.” .

As-Saa’ib ibn Yazeed(may Allah be pleased with him) narrated: I along with some boys went out to receive Allah's Messenger ﷺ at Thaniyat Al-Wadaa‘. .

Ka‘b(may Allah be pleased with him) narrated: Whenever the Prophetﷺreturned from a journey in the forenoon, he ﷺ would enter the mosque and offer two Rak‘ahs before sitting. .

Narrated AbooHurayrah (may Allah be pleased with him): Allah's Messenger ﷺsaid, "My heirs should not take even a single Dinar (i.e., anything from my private property), and whatever I leave, excluding the expenditure of my wives and my laborers, will be Sadaqah (i.e., to be spent in charity)."' .

‘Aa’ishah(may Allah be pleased with her) narrated: Allah's Messenger ﷺ died, and there was nothing in my house that a living being could eat, except some barley lying on a shelf. So, I ate of it for a long period and measured it, and (after a short period) it was consumed. .

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..

Ibn ‘Abbaas(may Allah be pleased with him) narrated:
The Prophetﷺ said, on the day of the Conquest of Makkah, "There is no migration (after the Conquest of Makkah), but Jihaad and good intentions, and whenever you are called for Jihaad, you should hasten to respond to the call.”
.

‘Ataa’ narrated:
I and ‘Ubaydullaah ibn ‘Umayrwent to ‘Aa’ishah while she was staying near Thabeer (i.e., a mountain). She (may Allah be pleased with her) said, "There is no migration after Allah, Exalted is He, gave His Prophet ﷺ victory and conquest of Makkah.”
.

As-Saa’ib ibn Yazeed(may Allah be pleased with him) narrated:
I along with some boys went out to receive Allah's Messenger ﷺ at Thaniyat Al-Wadaa‘.
.

Ka‘b(may Allah be pleased with him) narrated:
Whenever the Prophetﷺreturned from a journey in the forenoon, he ﷺ would enter the mosque and offer two Rak‘ahs before sitting.
.

Narrated AbooHurayrah (may Allah be pleased with him):
Allah's Messenger ﷺsaid, "My heirs should not take even a single Dinar (i.e., anything from my private property), and whatever I leave, excluding the expenditure of my wives and my laborers, will be Sadaqah (i.e., to be spent in charity)."'
.

‘Aa’ishah(may Allah be pleased with her) narrated:
Allah's Messenger ﷺ died, and there was nothing in my house that a living being could eat, except some barley lying on a shelf. So, I ate of it for a long period and measured it, and (after a short period) it was consumed.
.