Safiyyah(may Allah be pleased with her), the wife of the Prophet ﷺ, narrated that she came to visit Allah's Messenger ﷺ while he was in I‘tikaaf (i.e., spiritual retreat in the mosque to devote oneself exclusively to worship Allah during the last ten days of Ramadan). When she got up to return, Allah's Messenger ﷺgot up with her and accompanied her, and when he reached near the gate of the mosque close to the door (of the house) of Umm Salamah, the wife of the Prophet, two men from the Ansaar passed by them and greeted Allah's Messenger ﷺ and then went away. Allah's Messenger ﷺ addressed them saying, "Do not hurry! (She is my wife)." They said, "Glorified be Allah! O Allah's Messenger ﷺ (You are far away from any suspicion)," and his saying was hard on them. Allah's Messenger ﷺ said, "Satan circulates in the mind of a person as blood does (in his body). I was afraid that Satan might put some (evil) thoughts in your minds."
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Commentary :
Satan has always been the sworn enemy of human beings since the beginning of history. He entices and whispers to them to accuse others without evidence, and that is why the Prophet ﷺ used to warn his Companions (may Allah be pleased with them) against the (gravity of) satanic whisperings.
In this hadeeth, the Mother of the Believers, Safiyyah(may Allah be pleased with her)narrated that she came to visit Allah's Messenger ﷺ while he was observing I‘tikaaf (i.e., a retreat in the mosque to devote oneself exclusively to worship Allah) in the mosque during the last ten days of Ramadan. When she (may Allah be pleased with her) got up to return home, Allah's Messenger ﷺ got up with her and escorted her. When he ﷺ reached near the gate of the mosque close to the door (of the house) of Umm Salamah, the wife of the Prophet ﷺ, two men from the Ansaar passed by them and greeted Allah's Messenger ﷺ and then went away in a hurry, out of respect for the Prophet ﷺ when they (may Allah be pleased with them) saw him standing with one of his wives. The wording of the hadeeth suggests that they did not know that she was his wife. Allah's Messenger ﷺ addressed them saying, "Do not hurry! (She is my wife)." They said, "Glorified be Allah! O Allah's Messenger ﷺ;” you are far above any suspicion. They were astonished by his saying, and it was hard on them that the Prophet ﷺ thought that they would even think ill of him! Allah's Messenger ﷺ said, "Satan circulates in the mind of a person as blood does (in his body). I was afraid that Satan might put some (evil) thoughts in your minds." He ﷺ informed them that he ﷺ feared that Satan should whisper to them and implant evil thoughts in their heads, driving them to think ill of the Prophet ﷺ, and this would have incurred their ruin. Therefore, he ﷺ hastened to inform them of the reality, edifying them and the following Muslim generations on the right thing to do, should any of them be in a similar situation.
The hadeeth underlines the permissibility of visiting a person observing I‘tikaaf in his place of seclusion.
It is inferred therefrom that one should eliminate all doubts and means that could lead others to think ill of him, by unveiling the truth to people at the proper time..

3104

Narrated `Abdullah: The Prophetﷺstood up and delivered a sermon and pointing to the house of `Aaishah (may Allah be pleased with her) (i.e. eastwards), he said thrice, "Affliction (will appear from) here," and "from where the horn of Satan comes out (i.e. from the East).
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Commentary : The Prophet ﷺ would warn his nation of evil and tribulations and clarify to them some of their aspects so that the Muslims would be informed and able to avoid failing in those tribulations.

In this hadeeth, ‘Abdullah ibn ‘Umar (may Allah be pleased with him) reports that the Prophet ﷺ delivered a sermon one day, during which he ﷺ pointed eastwards – towards the direction of the lands of Persia and beyond or the lands of Najd, Rabee’ah and Mudar, as all of them are situated eastward of al-Madeenah. He ﷺ informed the Companions (may Allah be pleased with them) that tribulations would emerge from these lands, and he repeated his warning three times to emphasise it and ensure everyone could hear him.

His statement “from where the horn of Satan comes out” means that thence will be the base of his followers and supporters or dominion and strength. The False Messiah, the greatest affliction and tribulation that will befall humanity, will come out from the direction of these lands. It is said that the hadeeth refers to great tribulations and wars that afterwards emerged from Iraq like the Battle of the Camel, the battles of Siffeen and Harooraa, the afflictions of Banoo Umayyah and the khawaarij. All of those events emerged fromIraq and eastwards of Najd. It is reported on the authority of Ibn ‘Abbaas (may Allah be pleased with him): The Prophet ﷺ said, "Oh Allah, bless us in our Syria; O Allah, bless us in our Yemen." Those present said: "And in our Najd, O Messenger of Allah!" But he ﷺsaid, "O Allah, bless us in our Syria; O Allah, bless us in our Saa' and Mudd (measures representing food). O Allah bless us in our Shaam and Yemen." Those present said, "And in our Najd, O Messenger of Allah!" He ﷺ said, "There shall arise the horn of Satan, tribulations will emerge from there,andrepulsion is in the east." [ Reported by al-Tabaraanee].

The Prophet ﷺ in this hadeeth foretells some of the events that will take place in the future, which are considered from the unseen. The hadeeth serves as a warning against tribulations..

3107

Narrated `Isaa ibn Tahmaan: Anas (may Allah be pleased with him) brought out to us two worn-out footwear without hair and with pieces of straps. Later, Thaabit Al-Banaanee told me that Anas said that they were the shoes of the Prophet ﷺ.
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Commentary : The Prophet ﷺ was ascetic in his life and totally detached from its pleasures, despite all the spoils and wealth Allah had granted him, as he was focused only on the Hereafter. He ﷺ set for us a great example in abstaining from worldly pleasures and sufficing with the minimum.

In this hadeeth, the Taab’iee ‘Isaa ibn Tahmaan reports that Anas ibn Maalik (may Allah be pleased with him) kept two old items of footwear (Arabic Na’l),i.e. a slingback that often does not cover the entire foot from above. One day, Anas showed them to people, and they were so old that the hair on them was worn out. They had front straps used to tighten the footwear to the foot. It was Thaabit al-Bunaanee who informed ‘Issaa ibn Tahmaan that they were the shoes of the Prophet ﷺ as he heard it directly from Anas – who was the servant of the Prophet ﷺ for ten years.

The hadeeth shows how the Companions (may Allah be pleased with them) were so keen on keeping the items of the Prophet ﷺ and would utilise them to teach people..

3108

Narrated Aboo Burdah:`Aaishah (may Allah be pleased with her) brought out to us a patched garment, and she said, "The soul of Allah's Messengerﷺwas taken away while he was wearing this."
According to the hadeeth from the way of Sulaymaan from Humayd, Aboo Burdah added, "Aaishah (may Allah be pleased with her)brought out to us a thick waist sheet like the ones made by the Yemenites, and also a garment of the type called Al- Mulabbadah."
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Commentary : The Prophet ﷺ was ascetic in his life and totally detached from its pleasures, despite all the spoils and wealth Allah had granted him, as he was focused only on the Hereafter. He ﷺ set for us a great example in abstaining from worldly pleasures and sufficing with the minimum.

In this hadeeth, Aboo Burdah ibn Aboo Moosa al-Ash’aree reports that ‘Aaishah (may Allah be pleased with her), the Mother of the Believers, brought out a Kisaa Mulabbad i.e. a patched garment or a patched thick sheet. It is said that it is a garment that becomes thick from the middle, and it appearsthe term is only used in reference to garments made of wool. She (may Allah be pleased with her) told them that the Prophet ﷺ was wearing it at the time his blessed soul departed his noble body. The Prophet ﷺ used to wear with this garment a thick waist sheet made in Yemen to cover his private body parts and lower half. The reason the Prophet ﷺ wore these types of garments could be due to his humility and intent to abstain from living a soft life. It is possible that he ﷺ did it without intending it, since he would wear whatever was available for him.

The hadeeth shows how the Companions (may Allah be pleased with them) were so keen on keeping the relics of the Prophet ﷺ and benefitting from them in educating people. .

3110

Narrated `Alee ibn Al-Husayn: “When they reached Al-Madeenah after returning from Yazeed ibn Mu'aawaiyah after the martyrdom of al-Husayn ibn `Alee (may Allah bestow His Mercy upon him), Al-Miswar ibn Makhramah met him and said to him, "Do you have any need you may order me to satisfy?" `Alee said, "No." Al-Miswar said, Will you give me the sword of Allah's Messengerﷺfor I am afraid that people may take it from you by force? By Allah, if you give it to me, they will never be able to take it till I die." When `Alee ibn Aboo Taalib asked for the hand of the daughter of Aboo Jahal to be his wife besides Faatimah (may Allah be pleased with her), I heard Allah's Messengerﷺon his pulpit delivering a sermon in this connection before the people, and I had then attained my age of puberty. Allah's Messengerﷺsaid, "Faatimah is from me, and I am afraid she will be subjected to trials in her religion." The Prophetﷺthen mentioned one of his sons-in-law who was from the tribe of Banee ‘Abd Shams, and he praised him as a good son-in-law, saying, "Whatever he said was the truth, and he promised me and fulfilled his promise. I do not make that which is lawful forbidden, nor do I make that which is forbidden lawful, but by Allah, the daughter of Allah's Messengerﷺand the daughter of the enemy of Allah, (i.e. Aboo Jahl) can never get together.”.

Commentary : The Prophet ﷺ loved his daughter Faatimah (may Allah be pleased with her)ardently and wholeheartedly such that anything that would harm her was as if it harmed him personally.

In this hadeeth, ‘Alee ibn al-Husayn ibn ‘Alee, alias Zayn al-‘Aaabideen (may Allah be pleased with him), reports that after the martyrdom of al-Husayn ibn `Alee (may Allah be pleased with him), whose death was on the 10th of Muharram in the year 61 of Hijrah, he travelled along with members from the family of the Prophet ﷺ from Damascus –where Yazeed ibn Mu'aawaiyah was based – to al-Madeenah. There, al-Miswar ibn Muhramah embraced and welcomed ‘Alee ibn al-Husayn (may Allah be pleased with him) and asked him if there was anything that he needed so that he could fulfil it for him. ‘Alee ibn al-Husayn (may Allah be pleased with him) advised him that there was nothing that he needed. Then, he asked him to entrust him with the sword of the Prophet ﷺ to keep it safe for him, because he feared that others who did not know the true value of this sword would overpower him and take the sword from him by force. He swore to ‘Alee that if he kept the sword with him, neither Yazeed nor his supporters would be able to reach it except over his dead body.It is said that this sword could be the famous sword Thoo al-Faqaar.

The reason Miswar proposed to keep the swordwas only to protect it for ‘Alee ibn al-Husayn because at that time he was youngi.e.he feared people would overpower him and take it from him forcefully. His intent was to protect the sword of the Prophet ﷺ and keep it in safety for ‘Alee ibn al-Husayn (may Allah be pleased with him). It is said that he swore by Allah that hewould be able to protect it out of his confidence and trust in Allah that He would enable him to duly fulfil his promise.

Then, al-Miswar relates that ‘Alee ibn Abee Taalib (may Allah be pleased with him) asked for the hand of the daughter of Aboo Jahal to be his wife to have her as a co-wife with Faatimah (may Allah be pleased with her). After the news reached the Prophet ﷺ, he delivered a sermon on his pulpit in which he said that Faatimah was a part of him, and that he feared she would be subjected to trials in her religion because of jealousy. Then, he ﷺ mentioned one of his sons-in-law who was from the tribe of Banee ‘Abd Shams i.e. Al-‘Aas ibn al-Rabee’ ibn ‘Ad ‘Uzza ibn ‘Abd Shams who was the husband of his daughter Zaynab (may Allah be pleased with her) before Islam.He ﷺ praised him as a good son-in-law, saying, "Whatever he said was the truth, and he promised me and fulfilled his promise,” as he promised to send Zaynab to the Prophet ﷺ and he kept his promise. The Prophet ﷺ then added,“I do not make that which is lawful forbidden, nor do I make that which is forbidden lawful, but by Allah, the daughter of Allah's Messengerﷺand the daughter of the enemy of Allah, (i.e. Aboo Jahl) can never get together (as the wives of one man)” i.e. I do not say a word that contravenes the law of Allah but proceeding with this marriage proposal harms me (and yet I do not say that such marriage is unlawful). It is said that he ﷺ was referring to havingthe daughter of Aboo Jahl as a co-wife with Faatimah, which is to indicate that marrying the daughter of Aboo Jahl is lawful, but he disapproved his marriage to her because that would hurt the feelings of and harm Faatimah (may Allah be pleased with her), and the Prophet ﷺ mentioned that whatever harmed her harmed him. The Prophet ﷺpreserved his rank and the rank of his daughter by not allowing the daughter of the enemy of Allah to be her co-wife. He ﷺ even swore by Allah with confidence that the daughter of Allah's Messengerﷺand the daughter of the enemy of Allah, (i.e. Aboo Jahl) can never get together as the wives of one man. As such, this has become one of the forbidden marriages i.e. having the daughter of Allah's Messengerﷺand the daughter of the enemy of Allah (i.e. Aboo Jahl) as co-wives.

It is said that al-Miswar related the story of ‘Alee (may Allah be pleased with him) with the daughter of Aboo Jahl after requesting the sword for many reasons. One of which is that he wanted to say that as the Prophet ﷺ loved Faatimah (may Allah be pleased with her) so much, it is obligatory upon every believer to love her offspring.As the Prophet ﷺ was so considerate of her,gave importance toher feelings and wanted to ensure her happiness, he thuswanted to do the same, and ensure that which was in the best interestsof her grandson. Hence, he should be entrusted with the sword, as he would do all he could to serve ‘Alee ibn al-Husayn’s best interests.Another reason for narrating the story was to show that as the Prophet ﷺ swore by Allah while being confident that He would enable for his oath to be fulfilled, al-Miswar swore by Allah that he would protect the sword while being confident that Allah would enable him to protect it.

The hadeeth shows that it is forbidden to harm the Prophet ﷺ in any form and by any means. It shows the keen interest of the Companions to keep the items of the Prophet ﷺ and utilize them to teach and educate people. .

3111

Narrated Ibn Al-Hanafiyyah: If `Alee had spoken anything bad about `Uthmaan, then he would have mentioned the day when some persons came to him and complained about the Zakat officials of `Uthmaan. `Alee then said to me, "Go to `Uthmaan and say to him, 'This document contains the regulations of spending the alms of Allah's Messenger so order your Zakat officials to act according to it." I took the document to `Uthmaan, who said, "Take it away, for we are not in need of it." I returned to `Alee with it and informed him of that. He said, "Put it back in theplace from where you took it."
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Commentary : This hadeeth clarifies the lofty mannerisms and good conduct of the Companions (may Allah be pleased with them) and their endeavours to avoid abusing each other or discussing things that would violate the honour of others.The reason for narrating this hadeeth as mentioned by Ibn Abee Shaybah in his work al-Musannaf is that Muhammad Ibn al-Hanafiyyah, the son of ‘Alee (may Allah be pleased with him) - al-Hanafiyyah was his mother’s name -was sitting with some people,and some of them started defaming ‘Uthmaan ibn Affaan (may Allah be pleased with him).He forbade them from doing that, so they asked him, “Did your father ‘Alee ever curse ‘Uthmaan?” He told them that he never cursed him, and if he had ever cursed or mentioned anything bad about him once, he would have done so on the day when some people came to him complaining about the Zakat collectors of ‘Uthmaan, whowere entrusted with the duty of collecting Zakat from people.‘Alee(may Allah be pleased with him) gave a written note to his son Muhammad and ordered him to go out to ‘Uthmaan (may Allah be pleased with him) and inform him that it contained a statement about the areas of spending the wealth of Zakat, as specified by the Prophet ﷺ; hence he could command the zakat collectors from his workers to act upon what was in it. Muhammad stated: I brought it to ‘Uthmaan, and he said, “Keep it away from us,” meaning, ‘take it away from us; we do not need it.’ This is because he was aware of what was in it.It was also said that he had something similar,which he ordered his workers to act upon. It is also possible that the charges against his Zakat collectors were not fully established before ‘Uthmaan.Alternatively, they may have been established, but political expedience required delaying the reprimand or criticising them regarding desirable acts and not obligatory ones.
When Muhammad returned to his father (may Allah be pleased with him) and told him what ‘Uthmaan(may Allah be pleased with him) had said, he commanded him to put the note back in the place from which he had taken it. He did not say anything more than that and did not say anything bad about ‘Uthmaan(may Allah be pleased with him) because this was the habit of the honourable Companions, that they used to think well of each other.
From the benefits that we can concludefrom this hadeeth isthat we should advise the rulers and clarify what happens from their representatives. It also expounds the virtue of ‘Alee(may Allah be pleased with him)..

3115

Narrated Jaabir ibn `Abdullah Al-Ansaaree: A man amongst us begot a boy whom he named Al-Qaasim. On that the Ansaar said, (to the man), "We will never call you Aboo-al-Qaasim and will never please you with this blessed title." So, he went to the Prophet and said, "O Allah's Messenger ﷺ! I have begotten a boy whom I named Al-Qaasim and the Ansaar said, 'We will never call you Aboo-al-Qaasim, nor will we please you with this title.' " The Prophet ﷺ said, "The Ansaar have done well. Name by my name, but do not name by my Kunya, for I am Qaasim.".

Commentary : Allah guidedthe Ansaar and inspired them to engage in everything that would help, revere and protect the rights of the Prophet ﷺ. One example of that is mentioned in this hadeeth, wherein Jaabir ibn ‘Abdullah(may Allah be pleased with him)reports that a child was born to a man from the Ansaar. He named him al-Qaasim, as he wished hisKunya (teknonym)to be Aboo al-Qaasim.However,the Ansaar objected and told him, “We will not call you Aboo Al-Qaasim” because that is the Kunya of the Prophet ﷺ, and we will not let you take this honour and be given the same teknonym of the Prophet ﷺ. The man went to the Prophet ﷺ and told him what had happened.So,the Prophet ﷺ remarked, “The Ansaar did well,” meaning, in upholding the honour and reverence of the Prophetﷺ, by preventing anyone from sharing his Kunya. Then, he ﷺdirected them to the alternative, saying, “Feel free to name after my name, however, avoid using my Kunya.” In other words, give your sons the name of Muhammad, but avoid using my Kunya (i.e. Aboo al-Qaasim).After, he ﷺ explained the reason and the cause of having his own Kunya: “I am Qaasim (distributor),” meaning: I grant everyone what he deserves, and in the hadeeth of Aboo Hurayrah (may Allah be pleased with him), according to al-Bukhaaree, “I place wealth where I am commanded to place,” i.e. I do not give anyone or withhold from giving anyone except by the permission of Allah; hence, whom I give little, then that is due to the decree of Allah, and whom I give more, then that is also due to the decree of Allah.
As can be noted, the Prophet ﷺ forbade people combining his name and histekonym (Kunya),i.e.Muhammad, Aboo al-Qaasim. It was said: the prohibition is against using his Kunya, irrespective of whether one is called Muhammad or not.And it was said: This prohibition is specific to his time ﷺ.
The hadeethindicates the permissibility of naming children with the names of the prophets, and the prophets and their names are clear of what contains or entails evil..

3117

Aboo Hurayrah(may Allah be pleased with him): Allah's Messengerﷺ said, "Neither do I give you (anything) nor withhold (anything) from you, but I am just a distributor (i.e.Qaasim), and I give as I am ordered."
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Commentary : The Prophet ﷺreminded the hearts of his Companions of Allah in all their active and inactive states and clarified to them that he did not do anything apart from the command of Allah.As part of that, he explained to them that Allah, the Glorified, is the one who legislated how the wealth of booty and spoils, and other things be distributed, and clarified the places of their distribution.He ﷺused to say when distributing wealth amongst them, “I do not give to you and withhold from you,” which carries the meaning: I do not give anyone amongst you because of my heart being inclined to him, neither do I withhold from giving anyone due to my heart’s disinterest from him, rather, everything is from Allah, the Exalted. In reality, Allah is the Giver and Withholder.I only give you according to what Allah facilitates for me and according to what He has legislated.
His statement, “I am a Qaasim (distributor),” carries the meaning:I distribute amongst you by the command of Allah and place everything in terms of withholding and giving where I have been commanded to.I do not give anyone or withhold from anyone except by the permission of Allah. Hence, whom I gave little, that was by the decree of Allah, and whom I gave more, that was also by the decree of Allah.
From the benefits of this hadeeth is that it establishes the divine decree and predestination, and belief in that and that there is no one to impede what Allah has given, and there is no giver for what Allah withholds. It sends the message thatpeople deal in the wealth rightly and wrongly, depending on their intentions, while the distribution among the people as per the way of the Messenger of Allah ﷺis done by what Allah divinely decided and by His decree and legal command.
This hadeethis a message to every distributor after the Prophet ﷺ to act like the Prophetﷺ such that he distributes the wealth according to the command of Allah, and not according to desires and other interests.
It shows that sustenance and wealth are a trust from Allah, entrusted to the people..

3118

Narrated Khawla Al-Ansaariyyah (may Allah be pleased with her): I heard Allah's Messengerﷺsaying, "Some people spend Allah's wealth in an unjust manner; such people will be put in the Hellfire on the Day of Resurrection."
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Commentary : Allah, the Sublime, has made wealth a means for the people by which the interests of their religion and worldly livesare fulfilled.One is meant to earn his income from lawful sources and spend it in a lawful manner.
In this hadeeth, the Prophet ﷺ warned the Zakat collectors and other workersagainst managing the wealth of Allah that they are entrusted with wrongfully. This is applicable to all aspects of wealth, including itsaccumulation, earning through forbidden means, and spending it in the wrong places. The attribution of wealth to Allah is intended to refer tothe war spoils and booty and the public treasuries of Muslims, which Allah made for their interests. This warning is addressing the Zakat collectors, as well as the rulers who take from it wrongfully, thus taking more than what they deserve in comparison to their official duties, giving to those who are not deserving, or something else which is deemed wrong.The Prophet ﷺsaid that these people deserve the Fire on the Day of Judgement, unless they repent, thus returning the wrongfully usurped wealth to their rightful owners.His statement, “For them is …” is indicative of swift punishment and its intense closeness to those who wrongfully deal with the [public] wealth.
This hadeeth clarifies that public wealth that is made to serve the public interests of Muslimsis not a grazing ground for those whom Allah has entrusted with leadership over it because they will be held accountable about it on the Day of Judgment.
The hadeeth contains a deterrent to government officials and leaders from taking from the wealth of Allah anything wrongfully or withholding it from its rightful owners..

3121

Narrated Aboo Hurayrah (may Allah be pleased with him): Allah's Messengerﷺsaid, "When Kosrae is ruined, there will be noKosrae after him; and when Caesar is ruined, there will will be no Caesar after him. By Him in Whose Hands my life is, you will spend their treasures in Allah's Cause."
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Commentary : This hadeeth contains a sign among the signs of the truthfulness of hisﷺ prophethood.The Prophetﷺ informed his Companions that no king wouldassume the leadership of the Persians after the death of Kosrae in Iraq.It has been said that this meant in other lands that were under the control of the Persians.Likewise, he stated that Hercules, the Caesar of Rome during that time, would be the last of the kings of the Romans in the Levant.Kosrae is the title of every king who ruled the Persians, and Caesar is the title of every king that ruled the Romans.What the Prophet ﷺforetoldhad already happened,i.e.the kingdom of Kosrae was torn apart after his death; likewise, the kingdom of Hercules.It went into retreat after his death until Allah granted the Muslims victory over their lands and the Muslims spent their treasures in the path of Allah, just as the Prophet ﷺ promised them, and upon which he ﷺ took an oath.
The context of this hadeeth is that the people of Quraysh used to go to the Levant and Iraq as traders.When they entered Islam, they feared the prevention of these journeys due to their entrance into Islam.In response, the Prophet ﷺmentioned to them this news tocalm them down and console their hearts, as it was a glad tiding to them that those kingdoms would vanish from those two vast territories.
This hadeeth may appear problematic knowing that when Kosrae died, his son became the king and thereafter a group took control, and the same happened with the Caesar. However, the fact that removes this problematic understanding is that both the Kosrae and Caesar ruled over a stable kingdom.When both vanished, their kingdom entered a state of instability and kept on moving towards destruction and extinction, and it was not their equivalents who assumed power.This is the same stating about a sick person that he is dead.It means that he is close to death and his circumstances are leading to it.
Allah encircled the kingdoms of the Persians and Romans after these kingdoms ruled a vast amount of lands before the advent of Islam.When Allah sent his Prophetﷺ with Islam, the words of the Almighty were realised concerning them: {Indeed, the earth belongs to Allah, he causes to inherit it whom He wills of His servants, and the [best] outcome is for the righteous.}[Quran 7: 128]..

3124

Narrated Aboo Hurayrah:The Prophetﷺ said, "One of Allah’sProphets carried out a military expedition.He said to his followers, 'Anyone who has married a woman and wants to consummate the marriage, and has not done so yet, should not accompany me; nor should a man who has built a house but has not completed its roof; nor a man who has sheep or she-camels and is waiting for the birth of their young ones.' So, the prophet carried out the expedition and when he reached that town at the time or nearly at the time of the `Asr prayer, he said to the sun, 'O sun! You are under Allah's Order, and I am under Allah's Order O Allah! Stop it (i.e. the sun) from setting.' It was stopped till Allah made him victorious. Then he collected the booty, and the fire came to burn it, but it did not burn it. He said (to his men), 'Some of you have stolen something from the booty. Let one man from every tribe give me a pledge of allegiance by shaking hands with me.' (They did so and) the hand of a man got stuck over the hand of their prophet. Thereupon, the prophet said (to the man), 'The theft has been committed by your people. So, all the persons of your tribe should give me the pledge of allegiance by shaking hands with me.' The hands of two or three men got stuck over the hand of their prophet and he said, "You have committed the theft.' Then they brought a head of gold like the head of a cow and put it there, and the fire came and consumed the booty. The Prophetﷺadded: Then Allah saw our weakness and disability, so he made booty permissible for us to have."
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Commentary : Allah, the Sublime, singled out every nation with its own legislations and injunctions and supported every prophet with miracles that were compatible with their era and that enforced their prophethood. He specifically granted the nation of Prophet Muhammad ﷺmany favours in relation to their legislations and injunctions compared to other previous nations.
In this hadeeth, the Prophet ﷺrelates to usthe story of one of the previous prophets. It has been saiditwas Yoosha’ ibn Noon (peace be upon him), as mentioned by al-Haakim in al-Mustadrak.The Prophetﷺ related that this Prophet (peace be upon him) had set out to invade the city of Jericho in Palestine.However, he demanded that three kinds of men not partake in this war:
First,a man who entered a marital contract with a woman and became able to have sexual intercourse with her but did not have intercourse with her yet would mean his heart is most likely attached to her;therefore, his mind would be occupied with his wife and distracted fromfighting and obedience. Additionally, intercourse wouldlessen his strength.
Second,a man who built a house and did not yet put up its roof,i.e. he did not complete the construction of his houseorlive in it yet.
Third,a man who bought pregnant sheep or camels which had not yet given birth.
The apparent reason he excluded them from going out with him to war wasthattheir hearts would have been attached, and their minds occupied thinking of how to complete the unfinished business they had left behind. As such, they could have become distracted from the war.
On their way, they approached the village at the late afternoon (‘Asr) prayer, or close to that time. The fighting was on a Friday, and there remained a remnant of the disbelievers fighting.It was almost sunset, and the nightfall before Saturday was almost entering. Yoosha’ (peace be upon him) feared that they (his soldiers) would lose the morale to fight because it was not permissible for them to fight during Saturdays.So, he addressed the sun and said to it, “You are commanded” to set, whereas “I am commanded” to fight, so he called on Allah Almighty to restrain the sun, so it would not setuntil they had finished fighting.Allah answered his prayer, and it was stopped,i.e. it was returned backwards, or it stopped, or its movement slowed down until Allah helped them to conquer the village.Then he collected the spoils -the wealth obtained by the Muslims after subjugating the disbelievers in battle. At that time, Allah would send the fire to the acquired booty,so that the fire would devour it. However, it did not devour it, as the devouring by fire of the booty and its burning were a sign of acceptance and non-occurrence of embezzlement.After seeing this, their prophet said to them, “There is embezzlement amongst you.” Embezzlement entails taking the spoils wrongfully; it is a betrayal.For the Prophet, peace be upon him, to discover who had embezzled and stolen the spoils, he requested that from each tribe aselected man of them take an oath of allegiance, by greeting him with his hand, so that he would know in which tribe among them the theft had occurred. When they taking the oaths of allegiance, a man’s hand got stuck with his hand, and this was a sign of a betrayal that had occurred from this tribe.He informed him that embezzlement had occurred within this tribe, and thus he told him, “Let your tribe take an oath of allegiance to me,” individually.While they were pledging allegiance to him, the hands of two or three individuals stuck to his, thus he, peace be upon him, remarked, “Embezzlement is found in you,” meaning, ‘You embezzled the booty.’Hence, he demanded that they return what they had taken, “So, they came with a head like the head of a cow made of gold,” which they had taken out of the spoils, “And they placed it” with the rest of the spoils offered for burning. “Thereafter, a fire came and devoured it [the booty]” because now it had become a complete booty that was free of embezzlement, hence, Allah, the Glorified, accepted it.
After completing the story, the Prophet ﷺsaid that Allah Almighty singled out his nation by making lawful for them the spoils; due to their inability and weakness, as a mercy to them, and due to the honour of our Prophet ﷺ, while He, the Glorified, did not make it lawful for anyone else who was before them.People may end up fighting only for the spoils, due to a lack of sincerity, but within this Muslim Nation, there is a prevalence of sincerity.
In the prophetic expression “for us” is glorification, as the Prophet ﷺincluded his honourable soul with those of his nation; while in his saying, “Allah saw our inability and our weakness,” there is an indication of our reality in the sight of Allah as possessing inability and weakness before Him, the Exalted.
Among other benefits of this hadeeth, we can also conclude that the trials of this world call the soul towards panic, love for survival and fear of death..

3129

Narrated `Abdullah ibn Al-Zubayr:When Al-Zubayr got up during the Battle of the Camel, he called me and I stood up beside him, and he said to me, "O my son! Today one will be killed either as an oppressor or as an oppressed one. I see that I will be killed as an oppressed one. My biggest worry is my debts. Do you think, if we pay the debts, there will be something left for us from our money?" Al-Zubayr added, "O my son! Sell our property and pay my debts." Al-Zubayr then willed one-third of his property and willed one-third of that portion to his sons; namely, `Abdullah's sons. He said, "One-third of the one third. If any property is left after the payment of the debts, one-third (of the one-third of what is left) is to be given to your sons." (Hishaam, a sub-narrator added, "Some of the sons of `Abdullah were equal in age to the sons of Al-Zubayr e.g. Khubayb and `Abbaad. `Abdullah had nine sons and nine daughters at that time." (The narrator `Abdullah added:) My father (Al-Zubayr) went on drawing my attention to his debts saying, "If you should fail to pay part of the debts, appeal to my Master to help you." By Allah! I could not understand what he meant till I asked, "O father! Who is your Master?" He replied, "Allah (is my Master)." By Allah, whenever I had any difficulty regarding his debts, I would say, "O Master of Al-Zubayr! Pay his debts on his behalf ." and Allah would (help me to) pay it. Al-Zubayr was martyred leaving no Dinar or Dirham but two pieces of land, one of which was (called) Al-Ghaabah, and eleven houses in Al-Madeenah, two in the city of al-Basrah, one in the city of Koofah and one in Egypt. In fact, the source of the debt which he owed was, that if somebody brought some money to deposit with him. Al-Zubayr would say, "No, (I won't keep it as a trust), but I take it as a debt, for I am afraid it might be lost." Al-Zubayr was never appointed governor or collector of the tax of Kharaaj or any other similar job, but he collected his wealth (from the war booty he gained) during the battles he took part in, in the company of the Prophetﷺ, Aboo Bakr, `Umar, and `Uthmaan(may Allah be pleased with them). (`Abdullah ibn Al-Zubayr added:) When I counted his debt, it turned to be two million and two hundred thousand. (The sub-narrator added:) Hakeem ibn Hizaam met `Abdullah ibn Zubayr and asked, "O my nephew! How much is the debt of my brother?" `Abdullah kept it as a secret and said, "One hundred thousand," Hakeem said, "By Allah! I do not think your property will cover it." On that `Abdullah said to him, "What if it is two million and two hundred thousand?" Hakeem said, "I do not think you can pay it; so if you are unable to pay all of it, I will help you." Az- Zubayr had already bought Al-Ghaabah for one hundred and seventy thousand. `Abdullah sold it for one million and six hundred thousand. Then he called the people saying, "Any person who has any money claim on Al-Zubayr should come to us in Al-Ghaabah." There came to him `Abdullah ibn Ja`far whom Al-Zubayr owed four hundred thousand. He said to `Abdullah ibn Al-Zubayr, "If you wish I will forgive you the debt." `Abdullah (ibn Al-Zubayr) said, "No." Then Ibn Ja`far said, "If you wish you can defer the payment if you should defer the payment of any debt." Ibn Al-Zubayr said, "No." `Abdullah ibn Ja`far said, "Give me a piece of the land." `Abdullah ibn Al-Zubayr said (to him), "Yours is the land extending from this place to this place." So, `Abdullah ibn Al-Zubayr sold some of the property (including the houses) and paid his debt perfectly, retaining four and a half shares from the land (i.e. Al-Ghaabah). He then went to Mu'aawiyyah while `Amr ibn `Uthmaan, Al-Munthir ibn Az- Zubayr and Ibn Zam`ah were sitting with him. Mu'aawiyyah asked, "At what price have you appraised Al- Ghaabah?" He said, "One hundred thousand for each share," Mu’aawiyyah asked, "How many shares have been left?" `Abdullah replied, "Four and a half shares." Al-Munthir ibn Al-Zubayr said, "I would like to buy one share for one hundred thousand." `Amr ibn `Uthmaan said, "I would like to buy one share for one hundred thousand." Ibn Zam`ah said, "I would like to buy one share for one hundred thousand." Mu’aawiyyah said, "How much is left now?" `Abdullah replied, "One share and a half." Mu’aawiyyah said, "I would like to buy it for one hundred and fifty thousand." `Abdullah also sold his part to Mu’aawiyyah six hundred thousand. When Ibn Al-Zubayr had paid all the debts. Al-Zubayr's sons said to him, "Distribute our inheritance among us." He said, "No, by Allah, I will not distribute it among you till I announce in four successive Hajj seasons, 'Would those who have money claims on Al-Zubayr come so that we may pay them their debt." So, he started to announce that in public in every Hajj season, and when four years had elapsed, he distributed the inheritance among the inheritors. Al-Zubayr had four wives, and after the one-third of his property was excluded (according to the will), each of his wives received one million and two hundred thousand. The total amount of his property was fifty million and two hundred thousand..

Commentary : The Companions(may Allah be pleased with them)would always put their trust in Allah as He ought to be relied upon in all aspects of their lives, and this was evident in their submitting of their affairs to Allah Almighty and not fearing poverty.They would take from the world what Allah had decreed for them with a contented soul without squabbling over it, and there was a blessing in their lives.
In this hadeeth, Abdullah ibnAl-Zubayr reports a conversation that occurred between him and his father, when Al-Zubayribn al-’Awwaam(may Allah be pleased with him) took his position during the Battle of the Camel (whichconsisted ofAl-Zubayribn al-’Awwaam and Talhah ibn ‘Ubaydullah(may Allah be pleased with them)and those who were with them on one side, while ‘Alee ibn Abee Taalib (may Allah be pleased with him)and his companions were on the other;it occurred at the gate of Basra 36 years after the murder of ‘Uthmaan (may Allah be pleased with him)).Al-Zubayribn Al-‘Awwaam called his son ‘Abdullahand told him that either an oppressor or an oppressed would be killed that day in battle. He said that because both parties were acting upon their respective interpretations, he told him that he thought he would be killed that day unjustly.Perhaps that was because he did not intend to fight. He wanted to instruct his son to pay off his debts, and he informed him that the greatest of his concern was these debts.He thought that his debts would not leave anything of his wealth. His concern was valid because his debt was solarge that he feared it might not be repaid. For that reason, he asked ‘Abdullah to sell his assets and property andthereby pay off his debts.Then, he bequeathed one-third of his wealth in absolute terms, then a third of one-third to the sons of ‘Abdullah ibnAl-Zubayr specifically.The sons of ‘Abdullah ibn Al-Zubayr were of the same age as the children of Al-Zubayr, buthe singled out Abdullah's children alone because they increased in number.Khubayb and ‘Abbaad were the two sons of ‘Abdullah ibnAl-Zubayr, and there were no other children besides them in those days;at the same time,Al-Zubayr had nine boys and nine girls on the day of his bequest.Al-Zubayr began instructing his son ‘Abdullah to pay off his debts first by saying, “My son, if you should fail to pay part of the debts, appeal to my Master to help you.”‘Abdullah did not know what Al-Zubayr meant by his master, so he asked him, “My dear father! Who is your master?” He replied, “Allah.”This statement emanates from his complete submission to Allah and reliance on Him, and having trust in Him, the Glorified. He was his Master, his Helper, and his Assister in his life and after his death. As such, ‘Abdullah ibnAl-Zubayr swore by Allah that whenever he fell into distress whilst repaying the debts, he sought Allah’s help and said: “O Master of Al-Zubayr, repay for him his debts,” and He would pay off his debts, meaning Allah, in positive response to his supplication.
What Al-Zubayr expected happened.He was killed in this battle, but he died while he had not left behind any dinar or dirham, rather he had left two lands, one of which was al-Ghaabah, a vast area of land in hilly areas of al-Madeenah, eleven houses in al-Madeenah, two houses in al-Basrah, a house in al-Koofah, and a house in Egypt, and these estates were sold to pay off Al-Zubayr's debts.
‘Abdullah ibnAl-Zubayr mentions the cause of his father's debts.He recalled that a man would come to him with his wealth and would give it to him for safe-keeping and as a trust kept with him.But Al-Zubayr would say, “I will not accept it as a deposit; instead, I will take it as a liable loan,”in case he were to lose it, as this would grant more confidence to the owner of the wealth, and better protect the chivalry of Al-Zubayr(may Allah be pleased with him).
Then, ‘Abdullah went on to mention the source of his father's wealth.Al-Zubayr(may Allah be pleased with him) never became a ruler, nor did he collect taxes, or anything that would be a reason for collecting money.He meant by this to explain that the large amount of his wealth was not attained from thosesources concerning which people are perceived negatively. He clarified that most of the wealth that he acquired was from his share in thewar spoils that he gathered after every battle in which accompanied the Prophet ﷺ, or partook with Aboo Bakr, ‘Umar, and ‘Uthmaan, (may Allah be pleased with them). In other words, the source of his wealth was from war spoils and booty, and what the Prophet ﷺ had bestowed upon him.Thus, Allah granted him blessing in his wealth due to its good origin.
Afterward, his son ‘Abdullah counted what he owed of debt and found it to be two thousand multiplied by a thousand and two hundred thousand, meaning: two million and two hundred thousand dirhams. Hakeem ibn Hizaam met ‘Abdullah ibnAl-Zubayr and asked him, “How much debt does your father owe?”He concealed the total amount of the debt from him, and he replied that the debt was one hundred thousand; he did not lie in his words, as it does not negate an excess of the hundred [thousand].He was truthful in some, while he concealed the other amount. It was said: He only said to him: “One hundred thousand” and concealed the rest, lest Hakeem ibn Hizaam would think negativelyabout Al-Zubayr due to the large amount hehad borrowed, or thinkhe lacked firmness, orthat ‘Abdullah would fail to repay the debt. In these ways he could end up perceivingthat he was a person in need. However, Hakeem said, “By Allah, I do not perceive that your wealth will be enough for this debt.”So ‘Abdullah revealed the full amount to him, saying, “Tell me what you think if the debt amountedto two million and two hundred thousand.” When ‘Abdullah saw that Hakeem had perceived the issue of one hundred thousand to be a huge amount, he was compelled to disclose to him of all the debts, and let him know that he was able to repay them. However, Hakeem replied, “I do not see you all being able to repay this amount, so if you cannot handle part of it, then feel free to request assistance from me.”
‘Abdullah managed to sell al-Ghaabah for one million and six hundred thousand dirhams. So he proclaimed among the people, “If anyone has a financial right due on Al-Zubayr, then let him come to us at al-Ghaabah.”‘Abdullah ibn Ja’far ibn Abee Taalib(may Allah be pleased with him) came to him as he had lent four hundred thousand to Al-Zubayr, and he said to Abdullah ibn al-Al-Zubayr, “If you wish, I can forsake the claim in support of you out of generosity and grace, so I will not claim back my debt.” ‘Abdullah ibn Al-Zubayr replied, “Do not forsake your debt.” Ibn Ja’far said, “If you wish, you can place it with that amount that you will repay later, if you are going to delay the repayments.”He was suggesting to be placedat the end of the list of people who were due repayment.‘Abdullah replied, “Do not suggest delays.” Ibn Ja’far answered, “In that case, cut for me a portion of the land to repay my debt.”Ibn Al-Zubayr estimated perfectly for him the land, and he sold part of al-Ghaabah and some houses that were not part of al-Ghaabah, and he was able to repay his father’s debt.
He repaid him in full, and there were four and half portions left unsold of al-Ghaabah.Afterwards, ‘Abdullah ibn al-Zubayr came to Mu’aawiyah ibn Abee Sufyaan in Damascus.‘Amr ibn ‘Uthmaan ibn ‘Affaan, his brother al-Munthiribn al-Zubayr ibn al-‘Awwaam, and Ibn Zam’ah were with him.Mu’aawiyah asked, “At how much was al-Ghaabah estimated?”He answered him, “Every portion out of the original sixteen portions was estimated at one hundred thousand.”He asked, “How many portions are left?”He answered, “Four and half portions.”Al-Munthir ibn al-Zubayr said, “I have bought one portion for one hundred thousand.”‘Amr ibn ‘Uthmaan said, “I have taken one portion for one hundred thousand.” Ibn Zam’ah said, “I have bought a portion for one hundred thousand.”Then Mu’aawiyah asked, “Now how much is left?”He answered, “One and half portions.”He said, “I have taken it for one hundred and fifty thousand.”After every creditor had received his financial due, ‘Abdullah ibn Ja’far sold his share to Mu’aawiyah for six hundred thousand, making a profit of two hundred thousand.
Once Ibn al-Zubayr had completed repaying the debts of his father, the children of al-Zubayr told him, “Now, divide between us our inheritance.”However, ‘Abdullah said, “By Allah, I will not distribute the inheritance between you yet, until I proclaim during the Hajj season for four years,“Attention everyone!If anyone is owed by al-Zubayr any money, let him come to us, we will repay his debt.”This does not entail stopping the rightful inheritor from getting his right,which is the distributed portion and the ability to transact in his portion.That is because ‘Abdullah ibn al-Zubayr was a custodian of the estates of al-Zubayr, and he dealt with what was in the interests of paying off the debts first.He assumed that there was a possibility of having remaining debts, whereas distribution to the inheritors only happens after paying off all debts due on the deceased.
The reason he singled out the proclamation for the period of four years is that most likely the distance between Makkah and other distant lands can be travelled during that period in two years, and he intended for the news to reach all parts of the territory and return to him, so he could thereby be assured that he had absolved himself from the responsibility of his father.
He kept on proclaiming every year during the Hajj season, when people from all the corners of the Islamic State assemble, “Attention everyone!Whoever is owed by al-Zubayr anything, please come to us and we will pay off what he is owed.”When four years passed, he distributed the inheritance between them.Al-Zubayr had four wives when he died; they were, Umm Khaalid, al-Rabaab, Zaynab, and ‘Aatikah bint Zayd. ‘Abdullah removed the third portion of the remaining bequeathed wealth which al-Zubayr had bequeathed for the poor people.Every wife got one million two hundred thousand. The total of his remaining wealth was five million and two hundred thousand.
This hadeeth shows that it was among the guidance of the Companions (may Allah be pleased with them) to bequeath at times of war, and to bequeath for the grandsons if there are those inheritors who would legally prevent the inheritance from reaching them.
It also shows that it is permissible to delay the distribution of inheritance until all the debts of the deceased are repaid and his bequests are fully executed.
The hadeeth shows that it is part of the guidance of the Companions(may Allah be pleased with them) for the inheritor as well as the executor [if he wishes] to buy from the left-behind estates if theyare sold.
Italso shows the generosity of ‘Abdullah ibn Ja’far, hence, he was known as the ‘sea of generosity’ and it expounds the virtue and grace of both Ja’far and Hakeem ibn Hizaam.
The hadeeth contains a prohibition from being in debt for the one who cannot repay it or wouldspend it wrongly.
It was part of the guidance of the Companions to proclaim concerning the debts of the one known to have taken loans, and that the proclamation should occur during important seasons, as they are the main assemblies of the people.
The hadeeth motivates and inspires us to have firm trust in and reliance on Allah, the Mighty and Majestic.
It also expounds the blessings of Allah, the Glorified, for the holy warrior and the one striving in His path in his wealth during his lifetime and death..

3134

Narrated Ibn `Umar (may Allah be pleased with him): Allah's Messengerﷺsent a militant mission (Sariyyah)towards Najd - and `Abdullah ibn `Umar was in this expedition. They gained a great number of camels as war booty. The share of each one of them was twelve or eleven camels, and they were given an extra camel each..

Commentary : The spoils of war arecounted and then distributed among the soldiers who have participated in the fight. The person who has the authority to distribute the spoils is the commander of the militaryoperation or the one whom hedelegates for this responsibility.
In this hadeeth, ‘Abdullah ibn ‘Umar (may Allah be pleased with him) narrates that the Prophet ﷺ sent an expeditiontowards Najd, which is a regionlocated in the middle of the Arabian Peninsula. This expedition is referred to in the hadeeth as Sariyyah, which is a division from the army that consists of no more than four hundred fighters, and ‘Abdullah ibn ‘Umar (may Allah be pleased with him) was a participant in this one.He reports that they acquired many camels and that the share of each one of them was eleven or twelve camels.The commander of the army gave everyone amongst them their share and granted them an extra camel from the spoils before their division. In a narration in Saheeh Muslim, it reads, “The Messenger of Allah gave us each an extra camel.”This extra share is called in Arabic Anfaal, and they are gifts from the spoils other than the share that is due to be divided so that he gave each one an extra amount above his share.That is because they did well in their fight; giving an additional amount is only for the one who does well in the war.
The reconciliation of the meaning between the two narrations - where in one it says the commander of the expedition was the one who gave them an extra reward from the spoils, and in the other that the Prophet ﷺ was the one who gave them above their allocated share - is that the commander of the expedition gave an extra reward from the spoils, while the Messenger of Allah ﷺ permitted him to so; thus it is allowed to attribute this act to each one of them in that respect.
Frome the benefits of this hadeeth is learning that ifa division from the army acquires spoils during the time it was separated from the army, then the acquired spoils are to be shared with the rest of the army.However, if it encamps in one town while the rest of the army is stationed in a different town, then it exclusively receives the spoils without sharing it with them.
This hadeeth establishesthe legitimacy of giving extra rewards from the spoils in order to motivate the fighters to do well in war..

3135

Narrated Ibn `Umar(may Allah be pleased with him): Allah's Messengerﷺused to give an extra share to some of the members of the Sariyyah he used to send, in addition to the shares they shared with the army in general.
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Commentary : An-Nafl is the name given to the additional amount the ruler gives to some soldiers above the share of spoils they are entitled to receive, based on obtaining an interest that he perceives.
In this hadeeth, ‘Abdullah ibn ‘Umar (may Allah be pleased with him) reports that the Prophet ﷺ used to send a Sariyyah – which is a division of the army that does not exceed four hundred in number - and he ﷺ used to give to some of the soldiers of these military units gifts that were exclusive for them, besides the spoils that were distributed to the whole army in general. They would obtain their common share and the specifically rewarded additional share from the Messenger of Allah ﷺ.This was for wisdom and different reasons, such as if a man was particularly offensive against the enemy, or he ascended a fortress and opened it to the Muslims until they overtook it, or he attacked the leader of the enemy’s army and killed him, thus managing thereby to defeat the enemy.The Righteous Caliphs used to do that as well.It was said that he ﷺ used to give the Nafl from the Khums (one-fifth of the entire booty).
This hadeeth shows that it is permissible to take into account the people of power and strength in war and to exclusively allocate them a gift in excess of others..

3136

Narrated Aboo Moosa (may Allah be pleased with him): We got the news of the migration of the Prophetﷺwhile we were in Yemen, so we set out migrating to him. We were, I and my two brothers, I being the youngest, and one of my brothers was Aboo Burdah and the other was Aboo Ruhm. We were over fifty (or fifty-three or fifty -two) men from our people. We got on board a ship which took us to the Negus ofAbyssinia, and there we found Ja`far ibn Abee Taalib and his companions with al-Najaaishee. Ja`far said (to us), "Allah's Messengerﷺhas sent us here and ordered us to stay here, so you too, stay with us." We stayed with him till we all left (Ethiopia) and met the Prophetﷺat the time when he had conquered Khaybar. He gave us a share from its booty (or gave us from its booty). He gave only to those who had taken part in the Battle with him. but he did not give any share to any person who had not participated in Khaybar's conquest except the people of our ship, besides Ja`far and his companions, whom he gave a share as he did them (i.e. the people of the ship).
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Commentary : The Prophet ﷺ had ordered some of his Companions to migrate to Abyssinia to escape in the interest of their religion and lives from the harm of the polytheists in Makkah. He ﷺ chose Abyssinia as a place to migrate to because its king, the Negus, was a just man, and among those who emigrated to it was Ja’far Ibn Abee Taalib (may Allah be pleased with him).That was before Allah ordered the Muslims to emigrate to al-Madeenah.
In this hadeeth, Aboo Moosaa al-Ash’aree (may Allah be pleased with him) reports that while he was in Yemen, he heard about the mission and migration of the Prophet ﷺ to al-Madeenah. He and others wanted to migrate to him in al-Madeenah, that is, he and his brothers Aboo Ruhm and Aboo Burdah, and with them, there were another fifty-two or fifty-three men from their people who had already reverted to Islam.When they boarded the ship from Yemen to reach Makkah, they were dropped off at Abyssinia, where they met Ja’far ibn Abee Taalib (may Allah be pleased with him) and those who were with him among the Muslim immigrants. They remained with them there until they all came to al-Madeenahafter the conquest of Khaybar in the seventh year of the migration.Khaybar was a town inhabited by Jews at a distance of 153 km from al-Madeenah.I was located to the north on the road to the Levant (al-Shaam).When they came, the Prophet ﷺ allocated for them their shares and gave them a portion of the booty acquired from the conquest of Khaybar. That was after he consulted with the campaigning Muslims concerning them, and they agreed, as the narration of al-Bayhaqee portrays.He did not grant anyone who had not witnessed the invasionanything except the passengers of the ship, namely Ja’far ibn Abee Taalib (may Allah be pleased with him) and those who were with him from among the emigrants from Makkah, and Aboo Moosa al-Ash’aree (may Allah be pleased with him) and those who had emigrated with him from amongst his people to Abyssinia.
This hadeeth expounds the merit and status of the early emigrants - such as Ja'far ibn Abee Taalib and Aboo Moosaa al-Ash'aree and those who were with them –and how they enjoyed two emigrations.
It shows that the ruler has the right to dispose of the wealth gained from the spoils and to exclusively allocate a part of it to the deputies of the Muslims and to those who have lost their wealth, as he ﷺgave to the people of the ship.
Itshows the suffering that the early Muslims endured with the Prophet ﷺ until they managed to convey the call of Allah to the people..

656

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

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

657

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

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

660

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

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

663

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

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

664

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

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

665

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

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

671

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

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

672

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

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

673

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

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

679

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

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

680

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

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

681

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

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

683

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

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

686

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

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

687

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

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

Book of Hadith

| Hadiths

Narrated `Abdullah: The Prophetﷺstood up and delivered a sermon and pointing to the house of `Aaishah (may Allah be pleased with her) (i.e. eastwards), he said thrice, "Affliction (will appear from) here," and "from where the horn of Satan comes out (i.e. from the East).
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Narrated `Isaa ibn Tahmaan: Anas (may Allah be pleased with him) brought out to us two worn-out footwear without hair and with pieces of straps. Later, Thaabit Al-Banaanee told me that Anas said that they were the shoes of the Prophet ﷺ.
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Aboo Hurayrah(may Allah be pleased with him): Allah's Messengerﷺ said, "Neither do I give you (anything) nor withhold (anything) from you, but I am just a distributor (i.e.Qaasim), and I give as I am ordered."
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Narrated Khawla Al-Ansaariyyah (may Allah be pleased with her): I heard Allah's Messengerﷺsaying, "Some people spend Allah's wealth in an unjust manner; such people will be put in the Hellfire on the Day of Resurrection."
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Narrated Aboo Hurayrah (may Allah be pleased with him): Allah's Messengerﷺsaid, "When Kosrae is ruined, there will be noKosrae after him; and when Caesar is ruined, there will will be no Caesar after him. By Him in Whose Hands my life is, you will spend their treasures in Allah's Cause."
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Narrated Ibn `Umar(may Allah be pleased with him): Allah's Messengerﷺused to give an extra share to some of the members of the Sariyyah he used to send, in addition to the shares they shared with the army in general.
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Jābir ibn ‘Abdullāh reported: Our houses were situated far away from the mosque. So, we wanted to sell our houses and move near the mosque. But the Messenger of Allah (may Allah’s peace and blessings be upon him) forbade us, saying: "With every step there is a degree for you.".

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

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

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

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

Book of Hadith

| Hadiths

Narrated `Abdullah: The Prophetﷺstood up and delivered a sermon and pointing to the house of `Aaishah (may Allah be pleased with her) (i.e. eastwards), he said thrice, "Affliction (will appear from) here," and "from where the horn of Satan comes out (i.e. from the East). .

Narrated `Isaa ibn Tahmaan: Anas (may Allah be pleased with him) brought out to us two worn-out footwear without hair and with pieces of straps. Later, Thaabit Al-Banaanee told me that Anas said that they were the shoes of the Prophet ﷺ. .

Aboo Hurayrah(may Allah be pleased with him): Allah's Messengerﷺ said, "Neither do I give you (anything) nor withhold (anything) from you, but I am just a distributor (i.e.Qaasim), and I give as I am ordered." .

Narrated Khawla Al-Ansaariyyah (may Allah be pleased with her): I heard Allah's Messengerﷺsaying, "Some people spend Allah's wealth in an unjust manner; such people will be put in the Hellfire on the Day of Resurrection." .

Narrated Aboo Hurayrah (may Allah be pleased with him): Allah's Messengerﷺsaid, "When Kosrae is ruined, there will be noKosrae after him; and when Caesar is ruined, there will will be no Caesar after him. By Him in Whose Hands my life is, you will spend their treasures in Allah's Cause." .

Narrated Ibn `Umar(may Allah be pleased with him): Allah's Messengerﷺused to give an extra share to some of the members of the Sariyyah he used to send, in addition to the shares they shared with the army in general. .

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

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

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

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

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

Narrated `Abdullah: The Prophetﷺstood up and delivered a sermon and pointing to the house of `Aaishah (may Allah be pleased with her) (i.e. eastwards), he said thrice, "Affliction (will appear from) here," and "from where the horn of Satan comes out (i.e. from the East).
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Narrated `Isaa ibn Tahmaan: Anas (may Allah be pleased with him) brought out to us two worn-out footwear without hair and with pieces of straps. Later, Thaabit Al-Banaanee told me that Anas said that they were the shoes of the Prophet ﷺ.
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Aboo Hurayrah(may Allah be pleased with him): Allah's Messengerﷺ said, "Neither do I give you (anything) nor withhold (anything) from you, but I am just a distributor (i.e.Qaasim), and I give as I am ordered."
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Narrated Khawla Al-Ansaariyyah (may Allah be pleased with her): I heard Allah's Messengerﷺsaying, "Some people spend Allah's wealth in an unjust manner; such people will be put in the Hellfire on the Day of Resurrection."
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Narrated Aboo Hurayrah (may Allah be pleased with him): Allah's Messengerﷺsaid, "When Kosrae is ruined, there will be noKosrae after him; and when Caesar is ruined, there will will be no Caesar after him. By Him in Whose Hands my life is, you will spend their treasures in Allah's Cause."
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Narrated Ibn `Umar(may Allah be pleased with him): Allah's Messengerﷺused to give an extra share to some of the members of the Sariyyah he used to send, in addition to the shares they shared with the army in general.
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