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Hadith
337
It was narrated that ‘Umayr, the freed slave of Ibn ‘Abbas, said: ‘Abdullah ibn Yasar, the freed slave of Maymunah, the wife of the Prophet (blessings and peace of Allah be upon him), went to visit Abu Juhaym ibn al-Harith ibn al-Simmah al-Ansari. Abul Juhaym al-Ansari said: The Prophet (blessings and peace of Allah be upon him) came from the direction of Bi’r Jamal and was met by a man who greeted him with salaam, but the Prophet (blessings and peace of Allah be upon him) did not return the greeting until he turned to the wall and wiped his face and hands, then he returned the greeting..

Commentary : Tayammum is a concession that Allah (may He be exalted) has prescribed for His slaves when water is not available or it is not possible to use it, so as to make things easy for them, as it makes it permissible to offer the prayer and do other acts of worship. So if a Muslim is not in a state of purity, and cannot find water, but he wants to mention the name of Allah (may He be exalted), then he may do tayammum before mentioning Him, as is indicated by this hadith. Abu Juhaym ibn al-Harith ibn al-Simmah al-Ansari narrates that when the Prophet (blessings and peace of Allah be upon him) came from the direction of Bi’r Jamal – which is a place near Madinah – he was met by a man who greeted him with salaam, but he did not return the greeting until he turned to a wall, patted it with his hands, and wiped his face and hands, then he returned the man’s greeting. That was because al-Salaam is one of the names of Allah (may He be exalted), so the Prophet (blessings and peace of Allah be upon him) wanted to mention the name of Allah when he was in a state of purity. Hence he did tayammum, then he returned the man’s greeting.
This hadith indicates that tayammum may be done for supererogatory actions and virtuous deeds, and not only for obligatory deeds.
It indicates that tayammum may be done when not travelling, if there is no water available, or if one is not able to use it.
It indicates that tayammum consists of patting the dust once to wipe the face and hands..

338
It was narrated that ‘Abdul Rahman ibn Abza said: A man came to ‘Umar ibn al-Khattab and said: I became junub and could not find any water. ‘Ammar ibn Yasir said to ‘Umar ibn al-Khattab: Do you not remember when we were on a journey, you and I? As for you, you did not pray; as for me, I rolled in the dust and prayed. I mentioned that to the Prophet (blessings and peace of Allah be upon him), and the Prophet (blessings and peace of Allah be upon him) said: “It would have been sufficient for you to do like this.” Then the Prophet (blessings and peace of Allah be upon him) patted the ground with his hands and blew onto them, then he wiped his face and hands with them..

Commentary : Tayammum is a concession that Allah (may He be exalted) has prescribed for His slaves when water is not available or it is not possible to use it, so as to make things easy for them, as it removes impurity (hadath) and makes it permissible to offer the prayer and do other acts of worship. In this hadith, the Tabi‘i ‘Abdul Rahman ibn Abza narrates that a man from the desert – as mentioned in the report of ‘Abdul Razzaq – came to ‘Umar ibn al-Khattab (may Allah be pleased with him) and told him that he had become junub, but he could not find any water with which to do ghusl to cleanse himself from janabah. The word janabah refers to anyone who emits maniy (semen) or has intercourse; it is so called because he must avoid (ijtinab) prayer and other acts of worship until he has purified himself from it.
The response of ‘Umar (may Allah be pleased with him), according to a report narrated by Muslim, was to say: Do not pray. He told him not to pray until he could find water. According to a version narrated by Abu Dawud, he said: As for me, I would not pray until I could find water. It is as if ‘Umar thought that he should not pray until he found water with which to purify himself, then he could pray. At this point, ‘Ammar ibn Yasir reminded ‘Umar ibn al-Khattab (may Allah be pleased with them) of something that had happened to both of them, as he said: O Commander of the Faithful, do you not remember when you and I were on a journey? According to a report narrated by Muslim, he said: …and we became junub. They both became junub whilst they were on a journey, and they could not find any water. As for ‘Umar (may Allah be pleased with him), he refrained from praying, because he expected to reach water before the time for the prayer ended, or because he believed that tayammum was only valid in the case of minor impurity, not major impurity (janabah). As for ‘Ammar (may Allah be pleased with him), he drew an analogy between major impurity and minor impurity, and therefore he rolled in the dust in order to remove the major impurity. It is as if, because he believed that tayammum could be an alternative for wudu’ and it is done in a similar manner to it, he thought that tayammum could also be done in a manner similar to ghusl. Then he prayed after that. When he returned to Madinah, he told the Prophet (blessings and peace of Allah be upon him) about that, and the Prophet (blessings and peace of Allah be upon him) said: “It would have been sufficient for you to do like this,” then he patted the ground with his hands and blew onto them, to reduce the dust, then he wiped his face and hands with them. Thus he taught him how to do tayammum, and he taught him that it is valid for both major impurity (janabah) and minor impurity.
In this hadith, we see that the Sahabah strove to work out issues (ijtihad) at the time of the Prophet (blessings and peace of Allah be upon him).
It also indicates that making analogies (qiyas) is valid..

347
It was narrated that Shaqiq said: I was sitting with ‘Abdullah and Abu Musa al-Ash‘ari, when Abu Musa said to him: What if a man becomes junub and cannot find water for a month; would he not do tayammum and pray? Then how do you understand this verse in Surat al-Ma’idah, {[But if you] do not find water, then seek clean earth…} [al-Ma’idah 5:6]? ‘Abdullah said: If that concession was granted to them, then you would most likely see them, every time they found the water to be cold, seeking clean earth [to do tayammum]. I said: So you dislike it for that reason? He said: Yes. Abu Musa said: Did you not hear what ‘Ammar said to ‘Umar? [He said:] The Messenger of Allah (blessings and peace of Allah be upon him) sent me on an errand, and I became junub but could not find any water, so I rolled in the dust as an animal does. I mentioned that to the Prophet (blessings and peace of Allah be upon him) and he said: “It would have been sufficient for you to do like this.” Then the Prophet (blessings and peace of Allah be upon him) patted the ground with his hands once, then he shook them [to remove excess dust], then he wiped the back of his [right] hand with the palm of his left hand, or the back of his left hand with the palm of his [right] left, then he wiped his face with them. ‘Abdullah said: Did you not see that ‘Umar was not convinced by what ‘Ammar said? Ya‘la added, narrating from al-A‘mash, from Shaqiq: I was with ‘Abdullah and Abu Musa, and Abu Musa said: Did you not hear what ‘Ammar said to ‘Umar? [He said:] The Messenger of Allah (blessings and peace of Allah be upon him) sent me and you, and I became junub and rolled in the dust. Then we came to the Messenger of Allah (blessings and peace of Allah be upon him) and told him about that, and he said: “It would have been sufficient for you to do like this.” And he wiped his face and hands once..

Commentary : Tayammum is a concession that Allah (may He be exalted) has prescribed for His slaves when water is not available or it is not possible to use it, so as to make things easy for them, as it removes impurity (hadath) and makes it permissible to offer the prayer and do other acts of worship.
‘Abdullah ibn Mas‘ud (may Allah be pleased with him) narrated that in the beginning, tayammum was an alternative to wudu’ only, not to ghusl. In this hadith, the Tabi‘i Shaqiq ibn Salamah reports the discussion that took place between ‘Abdullah ibn Mas‘ud and Abu Musa al-Ash‘ari (may Allah be pleased with them both) about this matter, as Abu Musa (may Allah be pleased with him) said to ‘Abdullah ibn Mas‘ud (may Allah be pleased with him): What if a man becomes junub and cannot find water for a month; would he not do tayammum and pray? Abu Musa objected to the view of Ibn Mas‘ud (may Allah be pleased with him) which said that tayammum cannot be done in the case of janabah, and a person in this situation cannot pray until he finds water. Then he [Abu Musa] quoted as evidence [to refute the view of Ibn Mas‘ud] the verse in which Allah (may He be exalted) says: {[But if you] do not find water, then seek clean earth…} [al-Ma’idah 5:6] ‘Abdullah ibn Mas‘ud (may Allah be pleased with him) responded to him by saying that if people were granted a concession allowing them to do tayammum in this case, then people would most likely, every time they found the water to be cold, seek clean earth [to do tayammum] and they would stop washing with water. Ibn Mas‘ud (may Allah be pleased with him) suggested that if we go along with the view that it is permissible for the one who is junub to do tayammum, that might open the door to being too heedless with regard to tayammum, so everyone who found the water cold would do tayammum [instead of ghusl]. Thus he wanted to prevent people from resorting to it for trivial reasons, by preventing them from doing tayammum to cleanse themselves from janabah instead of doing ghusl. But Abu Musa (may Allah be pleased with him) quoted the hadith of ‘Ammar ibn Yasir (may Allah be pleased with him), in which he said that the Messenger of Allah (blessings and peace of Allah be upon him) sent him on an errand, and that during this journey he became junub, so he rolled in the dust like an animal. According to a report narrated in Sahih al-Bukhari, ‘Umar ibn al-Khattab was with ‘Ammar (may Allah be pleased with them both), and he also became junub, but he refrained from doing tayammum and decided not to pray until he was able to find water. Then when ‘Ammar returned, he told the Prophet (blessings and peace of Allah be upon him) about that, and that he had rolled in the dust with the intention of doing tayammum to cleanse himself of janabah. So the Prophet (blessings and peace of Allah be upon him) taught him how to do tayammum, which is to pat the dust with both hands, then blow on them to reduce the dust, then wipe the hands and face with them. This proves that it is valid for one who is junub to do tayammum. Thus ‘Abdullah ibn Mas‘ud disagreed with Abu Musa (may Allah be pleased with them both), and said to him: Did you not see that ‘Umar was not convinced of what ‘Ammar said? Here he was referring to when ‘Umar ibn al-Khattab (may Allah be pleased with him) did not remember that the Prophet (blessings and peace of Allah be upon him) said this to ‘Ammar (may Allah be pleased with him) when ‘Ammar (may Allah be pleased with him) told him about this incident. It was as if ‘Abdullah (may Allah be pleased with him) was using ‘Umar’s view as evidence to prove that tayammum was not valid in the case of janabah and major impurity.
This hadith highlights the fact that the Sahabah used to discuss issues of knowledge and quote as evidence the Book of Allah, the Sunnah of His Prophet (blessings and peace of Allah be upon him) and sound analogies to both. .

350
It was narrated that ‘A’ishah the Mother of the Believers said: When Allah first enjoined the prayer, each prayer was two rak’ahs, whether one was at home or travelling. Then the prayer when travelling was confirmed and remained as it was, and the prayer when not travelling was increased..

Commentary : The revelation came down to the Prophet (blessings and peace of Allah be upon him) gradually. By the wisdom of Allah (may He be exalted), some rulings were abrogated. This gradual approach was done to achieve some purposes, or to make things easy, or for other reasons.
In this report, the Mother of the Believers ‘A’ishah (may Allah be pleased with her) narrates that in the beginning, before the Mi‘raj, all the prayers consisted of two rak‘ahs, whether one was at home or travelling. After that, the five daily prayers were enjoined, then obligatory prayers that were offered when not travelling were increased; Zuhr, ‘Asr and ‘Isha were increased to four rak‘ahs when not travelling, after having been two. Fajr, however, remained as two rak‘ahs because of the lengthy recitation in it; and Maghrib became three rak‘ahs, because it is the Witr of the day. Prayer offered when travelling remained two rak‘ahs, as it had been originally, except for Maghrib, which cannot be shortened.
It was said that after the Prophet (blessings and peace of Allah be upon him) reached Madinah and settled there, prayer offered when travelling was made lighter with the revelation of the verse, {And when you travel throughout the land, there is no blame upon you for shortening the prayer, [especially] if you fear that those who disbelieve may disrupt [or attack] you. Indeed, the disbelievers are ever to you a clear enemy} [al-Nisa’ 4:101]. Thus we may say that when they said that prayer when travelling remained as it was, the Arabic phrase may be understood as meaning that the prayer when travelling ended up lighter and did not continue to be the same as it was initially enjoined..

355
It was narrated from ‘Umar ibn Abi Salamah that he saw the Prophet (blessings and peace of Allah be upon him) praying in a single garment in the house of Umm Salamah, with the ends of it wrapped over his shoulders..

Commentary : One of the distinguishing characteristics of the Islamic religion is that it makes things easy for people. Allah (may He be glorified and exalted) has not enjoined anything but that which is easy to apply. One example of that is making it easy to do acts of worship. In this hadith, ‘Umar ibn Abi Salamah – the stepson of the Prophet (blessings and peace of Allah be upon him); he was the son of Umm Salamah the wife of the Prophet (blessings and peace of Allah be upon him) – narrates that he saw the Prophet (blessings and peace of Allah be upon him) praying in a single garment in the house of Umm Salamah, with the ends of it wrapped on his shoulders. The word translated here as shoulder refers to the place where the shoulder meets the side of the neck and it is the place where the garment is placed on both sides. What that means is that he put the right edge of his garment on his left shoulder and the left edge of his garment on his right shoulder, then he tied the two ends over his chest, which is known as ishtimal; it is done to prevent the garment from falling and uncovering the ‘awrah. This ruling applies to one who only owns one garment, if the garment is big enough for that and can cover the entire body. But if the garment is narrow or small, then the individual should pray with it wrapped around his waist to cover his ‘awrah and the lower half of his body, as is mentioned in the hadith of Jabir ibn ‘Abdillah (may Allah be pleased with him) in Sahih al-Bukhari..

357
It was narrated from Abul Nadr the freed slave of ‘Umar ibn ‘Ubaydillah, that Abu Murrah, the freed slave of Umm Hani’ bint Abi Talib told him that he heard Umm Hani’ bint Abi Talib say: I went to the Messenger of Allah (blessings and peace of Allah be upon him) during the year of the conquest [of Makkah], and I found him doing ghusl, with his daughter Fatimah screening him. I greeted him with salaam, and he said: “Who is that?” I said: I am Umm Hani’ bint Abi Talib. He said: “Welcome, Umm Hani’!” When he had finished his ghusl, he stood and prayed eight rak‘ahs, wrapped in a single garment. Then when he had finished, I said: O Messenger of Allah, The son of my mother is saying that he is going to kill a man to whom I have offered my protection, So-and-so the son of Hubayrah. The Messenger of Allah (blessings and peace of Allah be upon him) said: “We grant protection to whomever you grant protection to, O Umm Hani’.” Umm Hani’ said: That happened at midmorning..

Commentary : Offering protection is a promise that one of the Muslims may give to a disbeliever, according to which that person becomes safe on the basis of that promise, and his life and property are protected.
In this hadith, Umm Hani’ bint Abi Talib (may Allah be pleased with her) – who was a paternal cousin of the Messenger of Allah (blessings and peace of Allah be upon him) – narrates that she went to the Prophet (blessings and peace of Allah be upon him) during the year of the conquest [of Makkah], which occurred in 8 AH. According to a report in Sahih al-Bukhari, that happened at midmorning; midmorning (duha) extends from the time when the sun has risen to the height of a spear until just before Zuhr. That happened in her house, as is stated in a report narrated in Sahih al-Bukhari. She found him doing ghusl, with his daughter Fatimah (may Allah be pleased with her) shielding him from view, so that he would not be seen. She greeted him with salaam, and the Prophet (blessings and peace of Allah be upon him) asked who she was, so she told him that she was Umm Hani’, whereupon the Prophet (blessings and peace of Allah be upon him) welcomed her.
Then she narrates that when the Prophet (blessings and peace of Allah be upon him) had finished his ghusl, he prayed eight rak‘ahs, wrapped in a single garment. The way in which that garment was worn was that he placed the right edge of the garment on his left shoulder, and placed the left edge of it on his right shoulder, then tied the two ends over his chest. This is what is called ishtimal, and it is done to make the garment more secure in covering the ‘awrah.
When he finished his prayer, she said to him: The son of my mother – meaning ‘Ali ibn Abi Talib – is threatening that he is going to kill a man to whom I have granted protection. The Prophet (blessings and peace of Allah be upon him) said: “We grant protection to whomever you grant protection to.” Umm Hani’ said: That happened at midmorning.
This hadith indicates that a woman may grant protection to a polytheist (mushrik).
It highlights the good manners of the Messenger of Allah (blessings and peace of Allah be upon him), how he upheld the ties of kinship, how he spoke kind words, was of a gentle nature, and welcomed visitors warmly.
It also indicates that it is prescribed to offer the Duha prayer..

358
It was narrated that Ibn ‘Umar (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Do not aim to offer your prayer when the sun is rising or setting.”.

Commentary : There are specific times for the five daily obligatory prayers. With regard to supererogatory and voluntary prayers, it is permissible to offer them at any time, apart from the fact that the Prophet (blessings and peace of Allah be upon him) forbade praying at certain times, which include what is mentioned in this hadith, namely the time when the sun is rising and the time when it is setting. The Prophet (blessings and peace of Allah be upon him) said: “Do not aim to offer your prayer when the sun is rising or setting.” In other words, do not seek out these two times to pray. The reason for that – as mentioned in other reports – is that the sun rises between the two sides of the head of a devil, or the side of the head of the Shaytan rises with it, and because some of the disbelievers used to prostrate to the sun and pray to it at these two times. Therefore it is prohibited to pray at these two times, in order to differ from these disbelievers.
This prohibition is understood to refer to voluntary prayers at these times. In the case of one who has an excuse for not having caught up with the obligatory prayer at the beginning of its time, he may pray at the end of its time and catch up with the prayer before the sun rises and before it sets, as it says in the hadith narrated by al-Bukhari: “Whoever catches up with one rak‘ah of Fajr before the sun rises has caught up with Fajr.” Or it may be that the prohibition is on praying deliberately at the time of sunrise or sunset. However, if it is not done deliberately – as in the case of one who wakes up or remembers after having forgotten – he may pray (at those times) and there is no blame on him..

358
It was narrated from Abu Hurayrah that someone asked the Messenger of Allah (blessings and peace of Allah be upon him) about praying in a single garment. The Messenger of Allah (blessings and peace of Allah be upon him) said: “Does everyone among you have two garments?”.

Commentary : One of the distinguishing characteristics of the Islamic religion is that it makes things easy for people. Allah (may He be glorified and exalted) has not enjoined anything but that which is easy to apply.
In this hadith, Abu Hurayrah narrates that someone came to the Prophet (blessings and peace of Allah be upon him) and asked him about the ruling on praying in a single garment: was that permissible and valid, or not? The Prophet (blessings and peace of Allah be upon him) gave a response which implied the answer and gave a fatwa, as he said: “Does everyone among you have two garments?” This was a question which indicated that he found the first question somewhat odd, for if not everyone among you can afford two garments, and the prayer is obligatory, then it should be valid to pray in a single garment so long as it covers the ‘awrah, because this is a religion of ease and Allah does not burden any soul with more than it can bear. At the beginning of Islam, the Sahabah were extremely poor, and perhaps they could only afford one garment, which they would use in various ways for various purposes, including prayer. When Allah enabled the Muslims to make conquests, they prayed in two garments, a rida’ (upper garment) and izar (lower garment), so that this would be more covering for the body and the ‘awrah, and it would be more appropriate for the one who was standing in prayer, in addition to improving his appearance when standing before Allah (may He be glorified and exalted)..

359
It was narrated that Abu Hurayrah said: The Prophet (blessings and peace of Allah be upon him) said: “No one of you should pray in a single garment of which nothing is on his shoulders.”.

Commentary : Prayer is an act of worship that nourishes the soul. In the prayer, the individual stands before his Lord, and he should cover his body and his ‘awrah, presenting himself in a manner that is appropriate to standing before Allah (may He be glorified). The Prophet (blessings and peace of Allah be upon him) explained what is permissible when praying and what is not permissible. This hadith includes the Prophet’s instructions not to pray in a single garment, leaving the shoulders bare, in such a manner that nothing is placed over them to cover them. The word translated here as shoulder refers to the place where the shoulder meets the neck. That is because, even though the shoulder is not ‘awrah, covering it will make the covering of the ‘awrah more secure, because if a man wraps his garment around his waist with nothing on his shoulders, there is no guarantee that his ‘awrah will not become uncovered. This is in contrast to the situation when he puts part of it on his shoulders. This is more respectful before Allah (may He be exalted).
This is indicative of how Islam makes it easy to pray in a single garment, if the garment is loose and wide enough to do that. But if it is narrow or small, then the individual may pray with it wrapped around his waist, to cover his ‘awrah and the lower part of his body, as is mentioned in the hadith of Jabir ibn ‘Abdillah in Sahih al-Bukhari..

360
It was narrated that Abu Hurayrah said: I bear witness that I heard the Messenger of Allah (blessings and peace of Allah be upon him) say: “Whoever prays in a single garment, let him put each end of it on the opposite shoulder.”.

Commentary : Prayer is an act of worship that nourishes the soul. In the prayer, the individual stands before his Lord, and he should cover his body and his ‘awrah, presenting himself in a manner that is appropriate to standing before Allah (may He be glorified). The Prophet (blessings and peace of Allah be upon him) explained what is permissible when praying and what is not permissible.
In this hadith, the Prophet (blessings and peace of Allah be upon him) enjoins the one who prays and only has one garment to put each end of it on the opposite shoulder, by placing the right edge over his left shoulder and the left edge over his right shoulder, to make the garment cover his entire body and thus take the place of both the rida’ and izar. The benefit of putting the ends of the garment on opposite shoulders is that the worshipper will not be looking at his own ‘awrah when he bows, and his garment will not fall open when moving between the postures of the prayer.
This is indicative of how Islam makes it easy to pray in a single garment, if the garment is loose and wide enough to do that. But if it is narrow or small, then the individual may pray with it wrapped around his waist, to cover his ‘awrah and the lower part of his body, as is mentioned in the hadith of Jabir ibn ‘Abdillah in Sahih al-Bukhari..

361
It was narrated that Sa‘id ibn al-Harith said: We asked Jabir ibn ‘Abdillah about praying in a single garment, and he said: I went out with the Prophet (blessings and peace of Allah be upon him) on one of his journeys. I came to him at night for some reason, and I found him praying. I was wearing a single garment, so I wrapped myself in it and prayed beside him. When he finished he said: “What brought you here at night, O Jabir?” I told him what I needed, and when I had finished speaking, he said: “What is this wrapping that I see?” I said: The garment is narrow. He said: “If it is wide, then wrap yourself with it, and if it is narrow, then wrap it around your waist.”.

Commentary : Prayer is an act of worship that nourishes the soul. In the prayer, the individual stands before his Lord, and he should cover his body and his ‘awrah, presenting himself in a manner that is appropriate to standing before Allah (may He be glorified). The Prophet (blessings and peace of Allah be upon him) explained what is permissible when praying and what is not permissible.
In this hadith, the Tabi‘i Sa‘id ibn al-Harith narrates that they asked Jabir ibn ‘Abdillah (may Allah be pleased with him) about the ruling on praying in a single garment, and Jabir (may Allah be pleased with him) responded by telling them what happened to him with the Prophet (blessings and peace of Allah be upon him), when he went out with the Prophet (blessings and peace of Allah be upon him) on one of his journeys. That was the campaign of Buwat – as was specified in Sahih Muslim. Buwat is the mountains of Juhaynah; between Buwat and Madinah there is a distance of approximately 36 miles. This campaign was one of the first campaigns of the Prophet (blessings and peace of Allah be upon him). Jabir went by night for some purpose, and he found the Prophet (blessings and peace of Allah be upon him) standing in prayer. Jabir was wearing a single garment, so he wrapped it around himself because it was narrow, and he put its edges on his shoulders, and prayed with the Prophet (blessings and peace of Allah be upon him).
When the Prophet (blessings and peace of Allah be upon him) finished praying, he asked Jabir why he had come at night; he only asked him that because he knew that what had made him come at night was a serious matter. So Jabir (may Allah be pleased with him) told him what he needed, then the Prophet (blessings and peace of Allah be upon him) said: “What is this wrapping that I see?” This is a question which reflected disapproval; the reason why he did not approve was that the garment was narrow, and Jabir had put its ends on opposite shoulders; so it was as if when he put its ends on opposite shoulders, the garment was no longer covering him properly. Jabir (may Allah be pleased with him) replied by telling him that he was wearing a single garment that was narrow, so he had wrapped himself in it. Then the Prophet (blessings and peace of Allah be upon him) taught him that the time to wrap oneself in that manner was when the garment was wide enough, in which case he could wrap himself in it by using one end as an izar and the other end as a rida’. But if the garment was narrow, then it would be sufficient to wrap it around his waist, because the aim is to cover the ‘awrah, which may be achieved by wrapping it around the waist only, if it is small and narrow..

362
It was narrated that Sahl ibn Sa‘d said: Some men were praying with the Prophet (blessings and peace of Allah be upon him), with their izars tied on their shoulders, like children, and it was said to the women: Do not raise your heads [from prostration] until the men have sat up completely..

Commentary : Some of the companions of the Prophet (blessings and peace of Allah be upon him) were so poor and needy that they did not own more than one garment with which to wrap themselves and cover both the upper and lower parts of their bodies whilst praying. The basic principle concerning the izar is that it is used to cover the lower part of the body, but they were wrapping it around their shoulders, to serve as both a rida’ and an izar, covering the entire body as small children used to do at that time.
This is indicative of how Islam makes it easy to pray in one garment when necessary, if the garment is large enough to do that. But if it is too narrow or small, then the individual should pray with it wrapped around his waist, so as to cover his ‘awrah and the lower part of his body, as mentioned in the hadith of Jabir ibn ‘Abdillah (may Allah be pleased with him) in Sahih al-Bukhari.
It was said to the women: Do not raise your heads [from prostration] until you are certain that the men have sat up completely after rising from prostration. That was to prevent them seeing the ‘awrahs of the men, if they raised their heads from prostration before them. That was because the women stood behind the men, and the men’s ‘awrahs might become uncovered as they were standing up. Therefore the women were prohibited to raise their heads too soon, for that reason.
This hadith indicates that the garments of those men were short and might uncover their ‘awrahs.
It also highlights the fact that averting the gaze and avoiding looking at ‘awrahs is more emphasized in the case of prayer..

363
It was narrated that Mughirah ibn Shu‘bah said: I was with the Prophet (blessings and peace of Allah be upon him) on a journey, and he said: “O Mughirah, pick up the vessel.” So I picked it up, then the Messenger of Allah (blessings and peace of Allah be upon him) set out, until he disappeared from my view and relieved himself. He was wearing a Syrian jubbah, and he went to bring his arm out from its sleeve, but it was too narrow, so he brought his arm out from beneath the garment, and I poured water for him and he did wudu’ as for prayer and wiped over his khuffs, then he prayed..

Commentary : Al-Mughirah (may Allah be pleased with him) was with the Prophet (blessings and peace of Allah be upon him) during a journey on one of his campaigns, which was the campaign to Tabuk in 9 AH. The Prophet (blessings and peace of Allah be upon him) instructed him to pick up “the vessel” – the vessel in question was a small vessel that was used for carrying water for wudu’ and the like. So al-Mughirah (may Allah be pleased with him) picked it up, and the Prophet (blessings and peace of Allah be upon him) set out until he had moved away from al-Mughirah and disappeared from his sight. Then he relieved himself, urinating or defecating. He was wearing a jubbah that had been woven in Syria. The Prophet (blessings and peace of Allah be upon him) tried to bring his arm out of the sleeve, but he could not do that, because it was too narrow. So he brought his arm out from beneath the jubbah so that he would be able to wash it in wudu’, and he lifted the jubbah up onto his shoulders; the word translated here as shoulder refers to the point where the arm meets the shoulder. Al-Mughirah poured water for him, and he did wudu’ as prescribed for prayer, and wiped over his khuffs. The khuff is a kind of footwear made of leather, which covers the foot. It is usually worn for warmth. He wiped over his khuffs because he had put them on his feet when he was in a state of purity, so he availed himself of the concession allowing one to wipe over the khuffs without taking them off. Then the Prophet (blessings and peace of Allah be upon him) prayed.
The Sunnah explains that wiping over the khuffs may be done for one day and night for one who is not travelling, and for three days and nights for one who is travelling.
This hadith indicates that one may pray in clothes that were made by the polytheists, because there were Christians in Syria.
It also indicates that it is valid to wipe over the khuffs..

364
It was narrated that ‘Amr ibn Dinar said: I heard Jabir ibn ‘Abdillah narrating that the Messenger of Allah (blessings and peace of Allah be upon him) was moving stones with them for [the rebuilding of] the Kaaba. He was wearing his izar, and his uncle al-‘Abbas said to him: O son of my brother, if you undo your izar and put it on your shoulders, it will protect you from the stones. So he undid it and placed it on his shoulders, then he fainted. And he was never seen in a state of undress after that, blessings and peace of Allah be upon him..

Commentary : Allah (may He be exalted) cared for His Prophet from childhood and before He sent him with His message; He protected him from anything shameful or inappropriate. One example of this divine care is mentioned in this hadith, in which Jabir ibn ‘Abdillah narrates that the Prophet (blessings and peace of Allah be upon him) was moving the stones to rebuild the Kaaba with his people, when Quraysh wanted to rebuild it. That was some time before his mission began. It was said that at that time he was fifteen years old. Whilst he was carrying the stones, he was wearing his izar, which is a garment that is worn to cover the lower part of the body. His uncle al-‘Abbas said to him: If you undo your izar and put it on your shoulders, making it a barrier between the skin and the rocks, it will be less painful and less tiring for you to carry the stones. The word translated here as shoulder refers to where the top of the arm meets the shoulder. So the Prophet (blessings and peace of Allah be upon him) did that. Then he fainted, because his ‘awrah had become uncovered, for he had a natural inclination towards the best of manners and attitudes, and was created with a complete sense of modesty and shyness, and fainting was more covering for him. This is an example of Allah’s care for His Prophet (blessings and peace of Allah be upon him), and of His guiding him to follow the best manners and attitudes. From that time on, the Prophet (blessings and peace of Allah be upon him) was never seen in a state of undress with his ‘awrah uncovered.
It was also said that he fainted because of something he saw behind him, or because of a caller who called out to him to alert him to his being in a state of undress. In al-Sahihayn it says: He fell to the ground and his eyes rolled up, then he woke up and said: “My izar, my izar!” Then he tied his izar on firmly..

365
It was narrated that Abu Hurayrah said: A man went to the Prophet (blessings and peace of Allah be upon him) and asked him about praying in a single garment. He said: “Does everyone among you have two garments?” Then a man asked ‘Umar [a similar question] and he said: If Allah has enabled you to afford it, then cover yourselves properly; a man may wear whatever he has of garments. A man may pray in an izar and rida’, or in an izar and chemise, or in an izar and a qaba’, or in a sirwal and a rida’, or in a sirwal and a chemise, or in a sirwal and a qaba’, or in a short sirwal and a qaba’, or in a tubban and a chemise. And I think he said: in a tubban and a rida’..

Commentary : Prayer is an act of worship that nourishes the soul. In the prayer, the individual stands before his Lord, and he should cover his body and his ‘awrah, presenting himself in a manner that is appropriate to standing before Allah (may He be glorified). The Prophet (blessings and peace of Allah be upon him) explained what is permissible when praying and what is not permissible.
In this hadith, Abu Hurayrah (may Allah be pleased with him) narrates that a man came to the Prophet (blessings and peace of Allah be upon him) and asked him about praying in a single garment: was that permissible and valid, or not? The Prophet (blessings and peace of Allah be upon him) gave a response which implied the answer and gave a fatwa, as he said: “Does everyone among you have two garments?” This was a question which indicated that he found the question somewhat odd, for if not everyone among you can afford two garments, and the prayer is obligatory, then it should be valid to pray in a single garment so long as it covers the ‘awrah, because this is a religion of ease and Allah does not burden any soul with more than it can bear.
Then a man asked ‘Umar about praying in a single garment. That occurred during the caliphate of ‘Umar (may Allah be pleased with him). It seems that they differed concerning that matter, so they asked the caliph about it, and he said: If Allah has enabled you to afford it, then cover yourselves properly. Here he was urging people to let the blessings of Allah (may He be glorified and exalted) be seen clearly. This indicates that a single garment is sufficient, but anything in addition to that is better. Then ‘Umar said: A man may wear whatever he has of garments. A man may pray in an izar and rida’… What is meant is: let him put on his garments and pray in them. So a man may pray in an izar and rida’; the izar is the garment that covers the lower part of the body, and the rida’ covers the upper part. Or he may pray in an izar and a chemise, which refers to a garment with sleeves and pockets that is shaped to fit the body, and is put on and taken off over the head. It is like the thobe that people wear nowadays. Or he may pray in an izar and qaba’; the qaba’ is a garment with narrow sleeves and a narrow middle, and a slit at the back. Or he may pray in a sirwal (loose trousers) and a rida’; or in a sirwal and a chemise; or in a sirwal and a qaba’; or in a tubban and a qaba’; or in a tubban and a chemise. Sirwal refers to trousers that cover the body from the navel to the knees, or to the feet. Tubban refers to something that is like the sirwal except that it has no legs; it covers the most private part of the ‘awrah only. These nine types of clothing are listed with a conjunction, because ‘Umar said that by way of listing options. It is as if he was saying: if a man puts on whatever he has of garments, that is good enough, then he explained what garments may go together.
This hadith indicates that praying in two garments is better, even though it is permissible to pray in one garment.
It indicates that the matter of what garments may be worn when praying is easy and broad in scope, and that it may vary according to what one is able to afford, without falling short with regard to covering the ‘awrah..

688
Mūsa ibn Salamah al-Hudhali reported: I asked Ibn ‘Abbās: "How should I pray if I am in Makkah and did not pray with the Imām?" He said: "Two Rak‘ahs; the Sunnah of Abu al-Qāsim (may Allah's peace and blessings be upon him).".

Commentary : The Companions (may Allah be pleased with them) were the most keen on following the Prophet's example in everything, because in the Prophet's Sunnah lies guidance and the right course; whoever follows it will be saved, and whoever deviates from it will be ruined.
In this Hadīth, the Tābi‘i Mūsa ibn Salamah al-Hudhali asks Ibn ‘Abbās (may Allah be pleased with him): "How should I pray if I am in Makkah and did not pray with the Imām?" This is because the Imām offers the prayer completely. So, if a traveler prays with him, he will also perform it completely. Yet, what should be the case if a traveler comes to Makkah and does not pray with the Imām? In response to him, Ibn ‘Abbās (may Allah be pleased with him) said that he should pray it as two Rak‘ahs, in the shortened form, not as a complete prayer. Clarifying the reason for that, he said that this is the Sunnah of Abu al-Qāsim, the nickname of the Prophet (may Allah's peace and blessings be upon him). Indeed, the Sunnah as regards travelers is to shorten the prayers. Allah Almighty alleviated things for travelers and facilitated for them the Shar‘i rulings regarding prayer. So, he may shorten the four-Rak‘ah prayers (Zhuhr, ‘Asr, and ‘Ishā’) to two Rak‘ahs..

689
Hafs ibn ‘Āsim ibn ‘Umar ibn al-Khattāb reported: I accompanied Ibn ‘Umar on the road to Makkah and he led us in the Zhuhr prayer with two Rak‘ahs. Then, he went forward, and we too went along with him to a place where he alighted, and he sat, and we sat along with him. He cast a glance at the side where he offered the prayer and he saw people standing. He asked: "What are they doing?" I said: "They are glorifying Allah." He said: "If I were to glorify Allah, I would have completed my prayer. O my nephew, I accompanied the Messenger of Allah (may Allah's peace and blessings be upon him) during travel, and he would not perform more than two Rak‘ahs, until he passed away. I accompanied Abu Bakr, and he would not perform more than two Rak‘ahs, until he passed away. And I accompanied ‘Umar, and he would not perform more than two Rak‘ahs, until he passed away. Then, I accompanied ‘Uthmān, and he would not perform more than two Rak‘ahs, until he passed away. And Allah says: {Indeed, in the Messenger of Allah you have an excellent example.} [Surat al-Ahzāb: 21]".

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 Shar‘i rulings for them.
In this Hadīth, Hafs ibn ‘Āsim ibn ‘Umar ibn al-Khattāb informs that he accompanied his uncle ‘Abdullāh ibn ‘Umar (may Allah be pleased with him) on the road to Makkah as they were traveling. Ibn ‘Umar (may Allah be pleased with him) performed the Zhuhr prayer as two Rak‘ahs, shortening it. This is because the four-Rak‘ah prayer is to be shortened to two Rak‘ahs during travel. After the prayer, he came back to his place of stay, where he alighted. Some of those with them on the journey sat with Ibn ‘Umar. He unintentionally looked back at the place where they had performed the obligatory prayer. There he saw people standing and offering prayer in addition to the prayer they had performed along with Ibn ‘Umar (may Allah be pleased with him). He asked about them and about what prayer they were offering as an addition. His question was asked as a way of disapproving of them. Answering his question, Hafs ibn ‘Āsim said that "they are glorifying Allah" i.e., they are performing the supererogatory prayer. Thereupon, Ibn ‘Umar (may Allah be pleased with him) remarked: "If I were to glorify Allah, I would have completed my prayer." In other words, if he was given the choice between completing the obligatory prayer and performing the regular Sunnah prayer, completing the obligatory prayer would be dearer to him, for he understood that shortening the prayer is meant for facilitation. Hence, he would not perform the regular Sunnah prayer or complete the obligatory prayer.
The supererogatory prayer here refers to the regular Sunnah prayer along with the obligatory prayers, like the Sunnah of the Zhuhr prayer and other obligatory prayers. It is not prescribed to perform the regular Sunnah prayers during travel, except for the two-Rak‘ah Sunnah of the Fajr prayer and the Witr prayer. As for the general supererogatory prayers, Ibn ‘Umar (may Allah be pleased with him) used to offer them during travel, and he reported that the Prophet (may Allah's peace and blessings be upon him) used to offer them, as authentically narrated in the Two Sahīh Collections: The Messenger of Allah (may Allah's peace and blessings be upon him) used to glorify Allah on his riding animal in whatever direction it headed, and he would observe the Witr prayer thereon; yet, he would not perform the obligatory prayer upon it.
Then, Ibn ‘Umar (may Allah be pleased with him) pointed out the intent behind his disapproval, saying: "O my nephew, I accompanied the Messenger of Allah (may Allah's peace and blessings be upon him) during travel, and he would not perform more than two Rak‘ahs, until he passed away." The shortening applies to the four-Rak‘ah prayers: the Zhuhr, ‘Asr, and ‘Ishā’. One should not pray a supererogatory prayer before or after the obligatory prayer. And he said that he had accompanied Abu Bakr, ‘Umar, and ‘Uthmān (may Allah be pleased with them) at the time of their respective caliphates and authority, and they would not perform more than two Rak‘ahs during travel, until they passed away. This is because they were keen on adhering to and acting upon the Sunnah of the Messenger of Allah (may Allah's peace and blessings be upon him). The rightly-guided Caliphs continued to do so after the Prophet (may Allah's peace and blessings be upon him), which indicates that this ruling was not subject to abrogation or opposition. And Allah Almighty says: {Indeed, in the Messenger of Allah you have an excellent example.} [Surat al-Ahzāb: 21], i.e., you should imitate the Prophet (may Allah's peace and blessings be upon him) and follow his example.
And his following statement was confusing: "Then, I accompanied ‘Uthmān, and he would not perform more than two Rak‘ahs, until he passed away." This is because it is authentically reported in the Two Sahīh Collections, in a Hadīth reported by Ibn ‘Umar (may Allah be pleased with him), that ‘Uthmān (may Allah be pleased with him) would complete the prayer after six or eight years. In reply to this, it was said that this version means that ‘Uthmān (may Allah be pleased with him) would not perform more than two Rak‘ahs until he passed away anywhere other than Mina. Also, the famous narrations state that ‘Uthmān used to complete the prayer after the early stage of his caliphate was understood, as he would do so at Mina in particular. It was said: ‘Uthmān completed the prayer because he wanted to stay in Taif and he later had the opinion that it was not permissible for him to shorten the prayer in Mina, as shortening the prayer, in his view, applied to traveling pilgrims only, whereas residents may not shorten the prayer. And it was said: He completed the four-Rak‘ah prayers in consideration of public interest. This was since the people increased in number, and there would come for Hajj those who did not know the rulings of the religion. So, he feared the ignorant might think the basic rule regarding these prayers is that they consist of two Rak‘ahs; hence, he completed them.
In the Hadīth: Shortening the prayer during travel
And in it: Abandoning the performance of supererogatory prayers during travel
And in it: Demonstrating Ibn ‘Umar's proper understanding of the religion
And in it: The Companions adhered to the Sunnah of the Messenger of Allah (may Allah's peace and blessings be upon him) and followed in his footsteps..

691
Yahya ibn Yazīd al-Hunā’i reported: I asked Anas ibn Mālik about shortening the prayer, and he said: The Messenger of Allah (may Allah's peace and blessings be upon him) would pray two Rak‘ahs when he went out on a journey of three miles or three leagues - Shu‘bah was doubtful..

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.
In this Hadīth, the Tābi‘i Yahya ibn Yazīd relates: "I asked Anas ibn Mālik about shortening the prayer." He meant: the amount of distance with which prayer is to be shortened. In response, Anas (may Allah be pleased with him) said that when the Messenger of Allah (may Allah's peace and blessings be upon him) left Madīnah for a journey of three miles, nearly five kilometers - Shu‘bah ibn al-Hajjāj, one of the narrators of this Hadīth, doubted that he said: three leagues, which is 14 km or so - he would shorten the four-Rak‘ah prayers (the Zhuhr, ‘Asr, and ‘Ishā’) and offer them as two Rak‘ahs only. This Hadīth was cited as a proof for shortening the prayer during short-distance travel..

692
Jubayr ibn Nufayr reported: I went out with Shurahbīl ibn as-Simt to a village situated 17 - or 18 - miles away, and he offered two Rak‘ahs. I talked to him (about that) and he said: I saw ‘Umar in Dhul-Hulayfah offer two Rak‘ahs. I talked to him (about that), and he said: "I only do what I saw the Messenger of Allah (may Allah's peace and blessings be upon him) do.".

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.
In this Hadīth, the Tābi‘i Jubayr ibn Nufayr informs that he went out with the Tābi‘i Shurahbīl ibn as-Simt to a village located 17 or 18 miles away, i.e., 27km or 28km away. He shortened the four-Rak‘ah prayer (Zhuhr, ‘Asr, and ‘Ishā’) and performed it as two Rak‘ahs. So, Jubayr ibn Nufayr asked him about the reason for his shortening the prayer. He told him that he saw ‘Umar ibn al-Khattāb (may Allah be pleased with him) shorten the prayer in Dhul-Hulayfah to two Rak‘ahs. He asked him about the reason for that, and ‘Umar informed him that he did as the Prophet (may Allah's peace and blessings be upon him) had done, for he would shorten the prayer in Dhul-Hulayfah, while Dhul-Hulayfah is located 6 or 7 miles away from Madīnah, which is approximately nine kilometers.
The Hadīth indicates that prayer may be shortened during short-distance travel..

698
Jābir reported: We went out with the Messenger of Allah (may Allah's peace and blessings be upon him) on a journey, and rain fell upon us. Thereupon, he said: "Whoever of you wishes may pray in his dwelling.".

Commentary : The Shariah of Islam is tolerant and easy. Manifestations of that include the following: In spite of the significance of the congregational prayer in the mosque, it takes into consideration the circumstances of people at some critical times in which going to the congregational prayer becomes difficult, such as the existence of a storm, rain, fear, etc.
In this Hadīth, Jābir ibn ‘Abdullāh (may Allah be pleased with him) informs that while the Companions (may Allah be pleased with them) were on a journey with the Messenger of Allah (may Allah's peace and blessings be upon him), rain fell upon them. Rain makes the ground untidy due to mud and other things. So, it was difficult for them to gather for prayer. Therefore, the Prophet (may Allah's peace and blessings be upon him) said to them: "Whoever of you wishes may pray in his Rahl (dwelling)." This was optional, not binding. So, whoever wished to pray in his dwelling did so, and whoever wished to go out for the congregational prayer did so. Rahl is the saddle of the camel. It here refers to the dwelling in which one passes the night during travel. This is part of the Shariah's making easy of things for the Muslims. This dispensation is not limited to travel only, but it also applies to the residents. ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) reported that he said to his Muezzin on a rainy day: "When you say 'Ashhadu An Lā Ilāh illa Allah; Ashhadu Anna Muhammadan Rasūl Allah' (I bear witness that there is no god but Allah; I bear witness that Muhammad is the Messenger of Allah), do not say: 'Hayy ‘ala as-Salāh' (come to prayer); rather, say: 'Pray in your houses.'" He said: The people seemed to have disapproved of that. So, he said: "Are you astonished at that?! Indeed, this was done by he who is better than me. Verily, the Friday prayer is obligatory, and I disliked to put you into hardship and you walk through mud and rain." Narrated by Al-Bukhāri and Muslim.
The Hadīth points out the legitimacy of praying at home and leaving the congregational prayer in case of necessity, because of rain, fear, cold, or the like..

705
Ibn ‘Abbās reported: The Messenger of Allah (may Allah's peace and blessings be upon him) led us in the Zhuhr and ‘Asr prayers together in Madīnah without being in a state of fear or on a journey. Abu az-Zubayr said: I asked Sa‘īd: Why did he do so? He replied: I asked Ibn ‘Abbās as you asked me, and he said: He did not want to put restrictions upon anyone in his Ummah..

Commentary : Making things easy and lenient for the Muslims was the Prophet's approach, and the Prophet (may Allah's peace and blessings be upon him) wanted to take his Ummah out of narrowness to broadness with regard to prayer.
In this Hadīth, ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) relates that the Messenger of Allah (may Allah's peace and blessings be upon him) performed the Zhuhr and ‘Asr prayers together, i.e., he prayed them at the same time, one after the other. His words "in Madīnah" mean that he combined them while being a resident. Then, he said, "without being in a state of fear or on a journey," to point out that combining the Zhuhr and ‘Asr prayers did not happen due to the dispensation related to fear or travel.
The Tābi‘i Abu az-Zubayr Muhammad ibn Muslim mentioned that he asked the Tābi‘i Sa‘īd ibn Jubayr, who narrated the Hadīth from ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him), about why the Prophet (may Allah's peace and blessings be upon him) combined the Zhuhr and ‘Asr prayers together. Responding to him, Sa‘īd said that he posed the same question to Ibn ‘Abbās (may Allah be pleased with him), and he said: "He did not want to put restrictions upon anyone in his Ummah," i.e., he did so to avoid putting anyone in his Ummah in hardship, thus alleviating things and making them easy for them in case of need. The Hadīth was taken to apply to the case of illness as an excuse. So, if something happens and it requires and calls for that, in rare cases, there is nothing wrong with that, given this Hadīth. However, for this to be something familiar and habitual is not acceptable, as the Messenger of Allah (may Allah's peace and blessings be upon him) is not known to have done so persistently.
There are two ways for combining every two prayers, according to what is conveniently possible: First: Combining the two prayers at the earlier time; i.e., to perform the ‘Asr prayer along with the Zhuhr prayer at the time of Zhuhr, and to perform the ‘Ishā' prayer along with the Maghrib prayer at the time of Maghrib. Second: Combining the two prayers at the latter time; i.e., to perform the Zhuhr prayer along with the ‘Asr prayer at the time of ‘Asr, and to perform the Maghrib prayer along with the ‘Ishā' prayer at the time of ‘Ishā'..

705
‘Abdullāh ibn Shaqīq al-‘Uqayli reported: A man said to Ibn ‘Abbās: "The prayer." He kept silent. He again said: "The prayer." He kept silent. He then said: "The prayer." He still kept silent. Then, he said: "May you be deprived of your mother! Are you teaching us about prayer, and we used to combine two prayers during the lifetime of the Messenger of Allah (may Allah's peace and blessings be upon him)?!".

Commentary : The Companions (may Allah be pleased with them) were extremely keen to apply the Sunnah of the Messenger of Allah (may Allah's peace and blessings be upon him) and teach it to those who came after them.
This Hadīth is associated with a certain reason, as related in another version by Muslim; the Tābi‘i ‘Abdullāh ibn Shaqīq reports that ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) addressed the people one day after ‘Asr, till the sun set and the stars became visible. So, a man began to say to Ibn ‘Abbās (may Allah be pleased with him): "The prayer" i.e., he was reminding him of the Maghrib prayer lest its time might pass. Meanwhile, Ibn ‘Abbās kept silent and did not respond to him. The man repeated his reminder three times, and he did not respond to him in either of them. This continued till Ibn ‘Abbās said to him: "May you be deprived of your mother", a phrase the Arabs used to say by way of rebuke and criticism. Ibn ‘Abbās criticized him for his ignorance of the Sunnah of the Prophet and his frequent repetition. And he said: "Are you teaching us about prayer?!" He criticized him for reminding him while he did not forget it; rather, he intentionally delayed it, so as to teach them. Then, Ibn ‘Abbās clarified the reason for his delay of the prayer; that is the Prophet (may Allah's peace and blessings be upon him) used to combine two prayers along with his Companions, performing both of them together. This apparently would happen in case of need. Perhaps Ibn ‘Abbās (may Allah be pleased with him) was speaking about some matter of concern to the Muslims, and if he had cut it off and prayed, the interest involved in that matter would have been missed. So, he delayed the prayer for a particular need he deemed important. It is related in a version by Muslim that he combined two prayers without being in a state of fear or on a journey. When he was asked about that, he said: "He wanted not to put anyone of his Ummah into hardship" i.e., he only did that to avoid putting anyone of his Ummah into difficulty; thus, he alleviated things and made things easy for them when needed. The Hadīth was taken to apply to the excuse of illness. So, if something happens and calls for that, as a rarity, there is nothing wrong with that, in accordance with this Hadīth. But, for this to be something familiar and usual, this is not permissible, as the Messenger of Allah (may Allah's peace and blessings be upon him) is not known to have done so persistently.
There are two ways to combine two prayers, according to what is conveniently possible: First: Combining two prayers at the time of the earlier one; for example, performing the ‘Asr prayer along with the Zhuhr prayer at the time of Zhuhr, and performing the ‘Ishā’ prayer along with the Maghrib prayer at the time of Maghrib. Second: Combining two prayers at the time of the latter one; for example, performing the Zhuhr prayer along with the ‘Asr prayer at the time of ‘Asr, and performing the Maghrib prayer along with the ‘Ishā’ prayer at the time of ‘Ishā’..

706
Mu‘ādh ibn Jabal reported: We went out with the Messenger of Allah (may Allah's peace and blessings be upon him) in the year of the battle of Tabūk, and he would combine the prayers. He performed the Zhuhr and ‘Asr prayers together, and the Maghrib and ‘Ishā’ prayers together. And somedays, he delayed the prayer and then came out and performed the Zhuhr and ‘Asr together. Then, he entered and thereafter went out and performed the Maghrib and ‘Ishā’ prayers together. He then said: "You will come to the spring of Tabūk tomorrow, Allah Willing, and you will not reach it until the forenoon. Whoever of you reaches it should not touch anything of its water until I come." We reached it and two men had come there ahead of us. The spring was like a shoelace, providing a thin flow of water. The Messenger of Allah (may Allah's peace and blessings be upon him) asked them: "Did you touch anything of its water?" They said: 'Yes.' Thereupon, the Prophet (may Allah's peace and blessings be upon him) scolded them and said to them what Allah willed him to say. Then, they (the people) took water from the spring in their palms little by little until it became somewhat significant. The Messenger of Allah (may Allah's peace and blessings be upon him) washed his hands and face in it and then brought the water back to the spring whereupon the spring gushed forth with streaming water - or he said: abundant water - until the people drank water. Then, he said: "If you live for long, O Mu‘ādh, you will soon see what is here abounding with gardens.".

Commentary : Making things easy and lenient for the Muslims was the Prophet's approach, and the Prophet (may Allah's peace and blessings be upon him) wanted to take his Ummah out of narrowness to broadness with regard to all matters. This can only be achieved by following his guidance, obeying him, and complying with his teachings.
In this Hadīth, Mu‘ādh ibn Jabal (may Allah be pleased with him) relates that they went out with the Messenger of Allah (may Allah's peace and blessings be upon him) in the year of the battle of Tabūk, which took place in the ninth year after Hijrah. Tabūk is in the northernmost part of the Arabian Peninsula, midway on the road to Damascus, and it lies around 1252 km away from Hejaz. The Prophet (may Allah's peace and blessings be upon him) went out to invade the Romans. During this journey, the Prophet (may Allah's peace and blessings be upon him) would combine every two prayers. He would perform the Zhuhr and ‘Asr prayers together, and the Maghrib and ‘Ishā’ prayers together. He (may Allah's peace and blessings be upon him) would perform the ‘Asr prayer at the time of Zhuhr and perform the ‘Ishā’ prayer at the time of Maghrib, in what is called jam‘ taqdīm (combining two prayers at the earlier time). Mu‘ādh (may Allah be pleased with him) informed that one day the Prophet (may Allah's peace and blessings be upon him) delayed the Zhuhr prayer to the time of ‘Asr and delayed the Maghrib prayer to the time of ‘Ishā’. This is called jam‘ ta’khīr (combining two prayers at the latter time).
Then, he (may Allah's peace and blessings be upon him) said to his Companions (may Allah be pleased with them): "You will come" in this travel and journey of yours; "tomorrow": the following morning; "Allah Willing", it is the Prophet's (may Allah's peace and blessings be upon him) compliance with the verse that reads: {And never say about anything: "I will surely do this tomorrow," without adding: "if Allah wills."} [Surat al-Kahf: 23-24] "The spring of Tabūk:" It is the well of water after which the area was named. There was a little water gathered in it. "and you will not reach it until the forenoon," i.e., the heat of the daytime grows intense with the coming of the forenoon. "Whoever of you reaches it" and moves faster and comes to it before the Prophet (may Allah's peace and blessings be upon him) arrives - this is because it was the Prophet's habit to move and travel at the rear of the army - "should not touch anything of its water," be it for drinking or other purposes, and whether it is little or much, until the Prophet's arrival. The Prophet (may Allah's peace and blessings be upon him) probably feared that if anyone touched the water before his arrival, it would cease to flow, given its little amount. So, he (may Allah's peace and blessings be upon him) wanted the blessing to appear in the water with his arrival and the water to suffice the entire army.
Then, Mu‘ādh (may Allah be pleased with him) said: "We reached it and two men had arrived there ahead of us." Two Muslim men who were at the front of the army. "The spring:" that which contains water, "was like a shoelace:" the string used for fastening shoes. This indicates the severe shortage of water. "Providing a thin flow of water," i.e., it flows with little and thin water. The Prophet (may Allah's peace and blessings be upon him) asked the two men: "Did you touch anything of its water?" They replied in the affirmative. Thereupon, the Prophet (may Allah's peace and blessings be upon him) scolded them, which means he blamed and censured them. "And said to them what Allah willed him to say," i.e., he blamed them vehemently. And perhaps they were hypocrites and violated the command intentionally, and so their scolding was deserved. It is also probable they were not hypocrites, yet they did not know about the Prophet's prohibition. And it is likely that his scolding of them happened to be misplaced; thus, it constituted mercy and purification for them. The Prophet (may Allah's peace and blessings be upon him) said in a Hadīth narrated by Muslim: "O Allah, I have entered into a covenant with You which You will not break. I am only a human being; so, if I have injured, reviled, cursed, or flogged a believer, make that for him a mercy, a purification, and a means by which You will bring him close to You on the Day of Resurrection."
Mu‘ādh (may Allah be pleased with him) mentioned that the Companions (may Allah be pleased with them) collected some water for the Prophet (may Allah's peace and blessings be upon him) in a vessel after they drew it in their palms. So, the Prophet (may Allah's peace and blessings be upon him) washed his hands and face in it and then commanded that the water be brought back to the spring. When they did so, the spring gushed forth with abundant and torrential water, and the people drank and quenched their thirst. Then, the Prophet (may Allah's peace and blessings be upon him) told Mu‘ādh (may Allah be pleased with him) to come close and hasten - O Mu‘ādh - If Allah Almighty prolongs your life, you will see what is here filled with gardens. 'Gardens:' orchards of palm trees and other plants. The intended meaning is that the place will have plenty of water and its land will become fertile; thus, gardens with a lot of trees and fruits will grow there. This is one of the Prophet's miracles and signs of his prophethood, as this place thereafter became filled with plants and fruits and abounded with life.
In this Hadth: Combining two prayers during travel, whether the traveler is traveling or dwelling
And in it: Two clear miracles for the Prophet (may Allah's peace and blessings be upon him): the multitude of water, and his foretelling of some incidents of the Unseen.
And in it: The verbal discipline and non-obscene and non-vulgar words or scolding..

708
As-Suddi reported: I asked Anas: "How should I leave after I pray? To my right or to my left?" He said: "As for me, I most often saw the Messenger of Allah (may Allah's peace and blessings be upon him) leave to his right.".

Commentary : Prayer is a tawqīfi act of worship which we should take and learn from the Prophet (may Allah's peace and blessings be upon him). This includes the manner of leaving after finishing the prayer.
In this Hadīth, the Tābi‘i Ismā‘īl ibn ‘Abdur-Rahmān as-Suddi says that he asked the Companion, Anas ibn Mālik (may Allah be pleased with him): How should I leave after finishing the prayer, to go back to the place I need to go - to my right or to my left? Replying to him, Anas (may Allah be pleased with him) said that he mostly saw the Messenger (may Allah's peace and blessings be upon him) turn to the right after finishing the prayer.
In a Hadīth narrated by Ahmad in his "Musnad Collection," ‘Abdullāh ibn ‘Amr ibn al-‘Ās (may Allah be pleased with him) said: "I saw him leave to his right, and I saw him leave to his left," i.e., he would leave, after finishing the prayer, towards any of the two directions, without restricting departure to one particular direction, whether he turned towards those he led in prayer or headed to leave the mosque.
In the "Two Sahīh Collections", ‘Abdullāh ibn Mas‘ūd (may Allah be pleased with him) said: "No one of you should give the devil anything of his prayer, thinking that it is due on him to leave only to his right. Indeed, I often saw the Prophet (may Allah's peace and blessings be upon him) leave to his left." So, this matter has much leeway and no restriction.
It was said: that leaving to the right is preferable, but not obligatory, and there is nothing wrong with leaving towards the left side, as the Prophet (may Allah's peace and blessings be upon him) did the both. It was also said: that it depends on the need and necessity. If a person, after finishing the prayer, needs to go in a certain direction, he can turn to it, be it right or left..

709
Al-Barā' ibn ‘Āzib reported: When we prayed behind the Messenger of Allah (may Allah's peace and blessings be upon him), we would like to be on his right side so that he would turn his face towards us. He said: I heard him say: "My Lord, save me from Your punishment on the day You will resurrect - or gather - Your servants.".

Commentary : The Prophet (may Allah's peace and blessings be upon him) used to urge the performance of the congregational prayer in the mosque in the first rows, and the Companions were keen on observing his commands. Some of them were keen on being close to the Prophet (may Allah's peace and blessings be upon him) to learn from him and hear what he had to say.
This Hadīth shows the Companions' keenness to know the Prophet's statements and deeds in every minute detail. Al-Barā’ ibn ‘Āzib (may Allah be pleased with him) mentions that whenever they prayed in the row behind the Prophet (may Allah's peace and blessings be upon him), they were keen on being on his right side. He clarified the reason for this by saying that the Prophet (may Allah's peace and blessings be upon him) would turn his face towards them, i.e., after making taslīm (the end of prayer), he would turn to the right, facing his Companions. Also, Al-Barā' (may Allah be pleased with him) informs that he heard the Prophet (may Allah's peace and blessings be upon him) supplicate after the prayer, saying: "My Lord, save me," i.e., protect me from Your punishment, "on the day You will resurrect - or gather - Your servants," i.e., the Day of Resurrection, for reckoning. This is one of the most sublime supplications that point to the Prophet's fear of Allah Almighty.
In another version by Muslim: "He did not mention: so that he would turn his face towards us." This version indicates the Prophet (may Allah's peace and blessings be upon him) was not persistent in turning to the right side after ending the prayer. In the "Two Sahīh Collections", ‘Abdullāh ibn Mas‘ūd (may Allah be pleased with him) said: "No one of you should give the devil anything of his prayer, thinking that it is due on him to leave only to his right. Indeed, I often saw the Prophet (may Allah's peace and blessings be upon him) leave to his left." He would leave, after finishing the prayer, towards any of the two directions, without restricting departure to any particular direction, whether he turned towards those he led in prayer or headed to leave the mosque.
In the Hadīth: Mentioning the Prophet's supplication after the prayer
And in it: Demonstrating the Prophet's fear of his Lord and his persistent supplication to Him.

710
Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "When the iqāmah for prayer is made, there is no prayer but the obligatory one.".

Commentary : Prayer is the mainstay of religion, and its performance is obligatory for every Muslim. The Prophet (may Allah's peace and blessings be upon him) demonstrated the manner of praying and taught it to the Ummah, and he also taught us the order of prayers and what should be given precedence in case of conflict. The performance of the obligatory prayers takes precedence over offering the supererogatory ones.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) points out that when the muezzin proclaims the iqāmah (the commencement of prayer) in the mosque, no one should embark upon the supererogatory prayer; rather, one should leave it and perform the obligatory prayer. His words "there is no prayer" probably mean that there is no prayer with a complete reward, or that the supererogatory prayer is not valid altogether after the proclamation of the iqāmah for the obligatory prayer; so, one should cut off the supererogatory prayer and perform the obligatory one. It was said: If he was in the first Rak‘ah, he should cut off the prayer. Yet, if he is in the second Rak‘ah, he can complete the prayer in a quick manner. This all applies to those in the mosque, which is the main rule regarding prayer.
In the Hadīth: Prohibiting the performance of the supererogatory prayer if the iqāmah for the obligatory one is proclaimed in the mosque..

712
‘Abdullāh ibn Sarjis reported: A man entered the mosque while the Messenger of Allah (may Allah's peace and blessings be upon him) was in the Morning prayer. He offered two Rak‘ahs in a corner of the mosque and then joined the prayer with the Messenger of Allah (may Allah's peace and blessings be upon him). When the Messenger of Allah (may Allah's peace and blessings be upon him), made taslīm, he said: "O so and so, which one of the two prayers have you counted? Your prayer alone or your prayer with us?!".

Commentary : Performing the prayer in congregation in the mosque is of great significance and subject to particular rulings. When the congregational prayer commences, no one should embark upon another prayer. Rather, the Muslim should join the prayer whose iqāmah has been proclaimed. This is the command and guidance of the Prophet (may Allah's peace and blessings be upon him).
In this Hadīth, ‘Abdullāh ibn Sarjis (may Allah be pleased with him) relates that a man entered the mosque while the Messenger of Allah (may Allah's peace and blessings be upon him) was leading his Companions in "the Morning prayer", which is the Fajr prayer. Before joining the congregational prayer with the Prophet (may Allah's peace and blessings be upon him), he offered two Rak‘ahs as the Sunnah of the Fajr prayer alone in a corner of the mosque. Then, he entered the congregational prayer along with the Prophet (may Allah's peace and blessings be upon him). After the Prophet (may Allah's peace and blessings be upon him) finished the prayer, he called him - O so and so - and asked him: Which one of the two prayers have you counted as your obligatory prayer, "your prayer alone or your prayer with us?!" Which one have you counted as the obligatory prayer and which one the supererogatory prayer?! These are words of reprimand and rebuke from the Prophet (may Allah's peace and blessings be upon him) for his performance of the supererogatory prayer while the Imām was offering the obligatory prayer. But this does not indicate that any of the two prayers is invalid.
In the Hadth: Evidence that after the iqmah is proclaimed, one should not embark upon a supererogatory prayer, even if he will be able to join the prayer with the Imam..

713
Abu Humayd, or Abu Usayd, reported: The Messenger of Allah (may Allah’s peace and blessings be upon him) said: "When anyone of you enters the mosque, let him say: 'Allahumma iftah li abwāba rahmatik' (O Allah, open for me the gates of Your mercy). And when he leaves, let him say: 'Allahumma inni as’aluka min fadlik' (O Allah, I ask You from Your bounty).".

Commentary : Mosques are the houses of Allah Almighty. They are held sacred in the hearts of the believers, and they are the place where prayers, individual and congregational, are performed, dhikr is observed, and Allah bestows His favor upon His servants by giving them great rewards.
This Hadīth addresses two of the etiquettes related to the mosque, to which the Prophet (may Allah's peace and blessings be upon him) gave direction. First: An etiquette related to entering the mosque. The Prophet (may Allah's peace and blessings be upon him) said: "When anyone of you enters the mosque," i.e., wants to enter it, when he arrives at its door, "let him say: O Allah, open for me the gates of Your mercy," which encompasses everything. This is an invocation to Allah to cover him with His vast mercy and enable him to perform the righteous deeds that will be a reason for entering through numerous gates of mercy.
Second: An etiquette related to leaving the mosque. He said: "And when he leaves, let him say, O Allah, I ask You from Your bounty" from Your lawful sustenance. This is an invocation to Allah and an acknowledgment that He is the Bestower of great favor upon His servants, the Provider, and the One Who gives out of His vast bounty without limit.
It was said: The reason for mentioning mercy with entering and bounty with leaving is that mercy in the Book of Allah is intended for the blessings related to people's souls and the Hereafter. Allah Almighty says: {But the mercy of your Lord is better than what they accumulate.} [Surat az-Zukhruf: 32] Whereas bounty is intended for worldly blessings. Allah Almighty says: {There is no blame upon you for seeking the bounty of your Lord [by trading].} [Surat al-Baqarah: 198] Allah Almighty also says: {When the prayer is over, disperse in the land and seek from the bounty of Allah.} [Surat al-Jumu‘ah: 10] When a person enters the mosque, he seeks closeness to Allah and engages in deeds that bring him near Allah's rewards and Paradise; so, the mention of mercy suits that. And when he leaves the mosque, he seeks sustenance; so, the mention of bounty suits that.
The supplications reported in such situations are intended for giving guidance and taking into account occasions, and they aim at connecting the servant to his Lord in all his conditions and activities, and reminding that Allah Almighty has power over all things and that He likes that His servants ask of Him. Allah Almighty says: {Your Lord says: "Call upon Me; I will respond to you."} [Surat Ghāfir: 60]
In the Hadīth: Urging remembrance of Allah upon entering the mosque and upon leaving it..

715
Jābir ibn ‘Abdullāh reported: We were with the Messenger of Allah (may Allah's peace and blessings be upon him) on an expedition. As we headed back, I urged my camel to move quickly as it was slow. A rider caught up with me from behind and he goaded my camel with an iron-tipped stick which he had with him. My camel moved forward like the best camel you have ever seen. I turned around and found him to be the Messenger of Allah (may Allah's peace and blessings be upon him). He said: "What makes you in a hurry, O Jābir?" I said: "O Messenger of Allah, I am newly wedded." He said: "Have you married a virgin or a previously married woman?" He said: I said: "A previously married woman." He said: "Why not a young girl so that you could play with her and she could play with you?" He said: Then, when we reached Madīnah and were about to enter, He said: "Wait so that we may enter by night - i.e., in the evening - in order for the one of unkempt hair to comb her hair and the one whose husband has been absent to shave her pubic hair." He said: And he said: "When you enter, then Al-Kays, Al-Kays (copulation; or discernment).".

Commentary : Marriage is part of Fitrah (natural disposition) and one of the immutable laws of Allah in this world, and it serves many Shar‘i interests. Our pure Shariah devoted attention to this Fitrah and urged and encouraged it. It directed us to the right way of choosing and the means for preserving this sublime blessing, through good manners and an amicable relationship between a man and his wife.
In this Hadīth, Jābir ibn ‘Abdullāh (may Allah be pleased with him) informs that they were with the Messenger of Allah (may Allah's peace and blessings be upon him) on an expedition outside Madīnah. It is said: This happened during the Conquest of Makkah, as they were returning from Makkah to Madīnah. On their way back to Madīnah, Jābir (may Allah be pleased with him) was in a hurry and quickened the pace of driving his camel, which was slow. Someone caught up with him from behind and goaded his camel, i.e., he struck it at the rear to hasten its pace, "with an iron-tipped stick which he had with him." That is a stick that resembles a spear. The camel hastened its pace and moved vigorously "like the best camels you have ever seen" i.e., like the best and fastest camels you ever see. Jābir turned his head around to see who goaded his camel and hastened its pace and found him to be the Messenger of Allah (may Allah's peace and blessings be upon him). The Prophet (may Allah's peace and blessings be upon him) asked him about the reason for his being in haste and quickening his pace. In reply to the Messenger of Allah (may Allah's peace and blessings be upon him), he said that he was "newly wedded" i.e., he got married a short while ago. So, the Prophet (may Allah's peace and blessings be upon him) asked him whether he had married a virgin, who did not marry before, or a previously married woman. Jābir (may Allah be pleased with him) informed him that he married a previously married woman, not a virgin. Thereupon, the Prophet (may Allah's peace and blessings be upon him) said to him: "Why not a young girl"; this means a virgin. The Prophet (may Allah's peace and blessings be upon him) was encouraging him to marry virgins. "so that you could play with her and she could play with you?" i.e., you have fun with her, and she has fun with you, and you fondle her, and she fondles you. Indeed, a previously married woman may feel attached to her former husband, unlike a young girl who did not marry before; her heart usually gets attached to her first husband. So, she actively cares about him and seeks to make him happy - in addition to other traits for which virgins are known and by which they surpass previously married women. In the Two Sahīh Collections: I said: "O Messenger of Allah, my father died - or he was martyred - and I have small sisters. So, I disliked that I should marry someone like them and she would not be able to discipline them and look after them. Therefore, I have married a previously married woman so that she would be able to look after them and discipline them." The version by Muslim has this addition: "May Allah bless you; or he said something good to me."
Then, Jābir (may Allah be pleased with him) informed that when they returned to Madīnah, they hastened to enter and go to their families. Thereupon, the Prophet (may Allah's peace and blessings be upon him) said: "Wait" i.e., be patient and wait, and do not go to your families, "so that we may enter by night, i.e., in the evening" i.e., after the ‘Ishā’ prayer. He clarified the reason for the delay, saying: "in order for the one of unkempt hair to comb her hair" i.e., to prune and beautify the hair of her head. "the one of unkempt hair" is one whose hair became untidy and ugly in appearance. "and the one whose husband has been absent to shave her pubic hair"; using the razor blade to remove the pubic hair. "and the one whose husband has been absent" is called Al-Mughībah in Arabic. The intended meaning is that the Prophet (may Allah's peace and blessings be upon him) prevented them from hastening to go to their families and commanded them to wait till the night, so as to give their women an opportunity to get prepared for them, tidy their appearances and hair, beautify themselves, and be ready to receive them. Then, the Prophet (may Allah's peace and blessings be upon him) advised Jābir (may Allah be pleased with him), saying: "When you enter" i.e., when you go to your wife; "then Al-Kays, Al-Kays." It is said: It means copulation. So, he seemed to have encouraged him to engage in copulation. And it is said: Rather, he meant something more specific than that, namely the child. So, he seemed to have encouraged him to have a child. It is also said: It refers to reason and forbearance. So, it is as if he was saying to him: Be rational and forbearing when you go to your wife and be considerate of her condition in terms of purity and menstruation.
The Hadīth highlights the Prophet's amicable relationship with his Companions and that he was interested in their affairs and used to check on them.
It points out the merit of marrying a virgin.
It also shows the merit of Jābir (may Allah be pleased with him), as he went out for Jihad while he had been newly wedded.
The Hadīth demonstrates some of the etiquettes to be observed by one who returns from battle and travel..

715
Jābir ibn ‘Abdullāh reported: that he was traveling on a camel of his, which had become exhausted; so, he intended to let it go free. He said: The Prophet (may Allah's peace and blessings be upon him) followed me, made supplication for me, and struck it. Thereupon, it went in a way that it had never done before. He said: "Sell it to me for one ’Uqiya." I replied: 'No.' He again said: "Sell it to me." So, I sold it to him for one ’Uqiya. However, I stipulated that I should be allowed to ride it home. Then, when I reached (home), I took the camel to him, and he paid me its price in cash. Then, I went back, and he sent someone after me. He said: "Do you think that I bargained with you to take your camel? Take your camel and your money; it is yours.".

Commentary : The Prophet (may Allah's peace and blessings be upon him) used to be aware of the conditions of his Companions in terms of richness and poverty and opulence and straits. He would probably make up some scenarios with them to give them without causing them to lose face.
In this Hadīth, Jābir ibn ‘Abdullāh (may Allah be pleased with him) relates that he was riding a camel of his, which had become exhausted and weak, during travel. It was said that this occurred during the Conquest of Makkah and that they were returning from Makkah to Madīnah. He wanted to release it in the desert. So, the Prophet (may Allah's peace and blessings be upon him) caught up with him, supplicated for him, and struck the camel. Jābir (may Allah be pleased with him) said that the camel became strong and fast after the Prophet (may Allah's peace and blessings be upon him) struck it, and it walked in a way like never before. Then, the Prophet (may Allah's peace and blessings be upon him) asked Jābir to sell the camel to him for one ’Uqiya of silver, which is worth 40 Dirhams or approximately 201 grams. Jābir (may Allah be pleased with him) refused to sell it to the Prophet (may Allah's peace and blessings be upon him). Yet, the Prophet (may Allah's peace and blessings be upon him) repeated his offer, to which Jābir (may Allah be pleased with him) agreed, and he set a condition to the Prophet (may Allah's peace and blessings be upon him) that he should not take the camel before arriving in Madīnah and let Jābir ride it until he reached there. When they reached Madīnah, Jābir went to the Prophet (may Allah's peace and blessings be upon him) with the camel. Upon receiving the camel, the Prophet (may Allah's peace and blessings be upon him) gave him its price in cash. As Jābir (may Allah be pleased with him) returned, the Prophet (may Allah's peace and blessings be upon him) sent someone after him to call him back. The Prophet (may Allah's peace and blessings be upon him) said to him: "Do you think that I bargained with you to take your camel?!" Bargaining: It is to negotiate a transaction with the aim of reducing the price. The meaning: Do you think that I negotiated with you about your camel so as to take it from you?! "Take your camel and your money; it is yours." It is as if the Prophet (may Allah's peace and blessings be upon him) wanted to say to him: I only intended to find a reason to give you money. Jābir (may Allah be pleased with him) was taking care of his sisters after the death of his father in the battle of ’Uhud. This shows the Prophet's care about the conditions of his Companions.
In the Hadīth: It is legitimate to ask to buy some commodity even if its owner does not offer it for sale and to bargain about the price.
And in it: Stipulating a certain benefit related to the sold object
And in it: Cash payment of the price should be made upon receiving the commodity.
And in it: It is legitimate to sell a camel with the exception of its riding.
And in it: Demonstrating that if a sale is made with a condition that does not contradict the purpose of the contract, the sale and the condition are valid..