| Hadiths

Bukhari Hadiths 1356
Muslim Hadiths 558

Hadith

1770

Narrated ‘Amr ibn Dinaar that Ibn ‘Abbaas (may Allah be pleased with him) said: Thoo al-Majaaz and `Ukaath were the markets of the people during the Pre-Islamic period of ignorance. When the people embraced Islam, they disliked to do bargaining there till the following ayaat were revealed: {There is no harm for you If you seek of the bounty of your Lord (during Hajj by trading, etc.)} (Quran 2:198)
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Commentary : Hajj is the fifth pillar of Islam, which Allah and the Messenger of Allah ﷺdetailed all that which is lawful for the pilgrim during his Ihraam. Then, his honourable Companions (may Allah be pleased with them) transmitted them to us just as they learned them directly from the Prophet ﷺ.
In this hadeeth, Ibn ‘Abbaas (may Allah be pleased with him) reports that Thoo Majaaz and ‘Ukaath were the two marketplaces for the people in the time of ignorance (i.e. before Islam). Thoo Majaaz is a place located beside ‘Arafah, It has been said: it is in Minaa. As for ‘Ukaath, it is behind Qarn al-Manaazil, 44km away on the road to San’aa of Yemen. When Islam came, it seems that the Muslims disliked trading during the days of Hajj just like the polytheists and out of their fear of falling into the sin, for becoming busy on the days of the rites of pilgrimage with something else besides the worship, until the statement of Allah Almighty was revealed, {There is no blame on you for seeking the bounty of Your Lord [during Hajj]} [Al-Baqarah: 198], meaning: there is no sin at all in seeking the permissible sustenance by trading and so on during Hajj as grace and sustenance from Allah, the Sublime, and this is a generous bounty from Allah, the Sublime, on them.
A group of Arabs during the period of ignorance thought it was sinful to trade during the days of Hajj. When the ten days of Thoo al-Hijjah entered, they would withhold themselves from buying and selling. No market would be erected for them. They called those who left with them for trade as helpers. They would say: those are ad-Daajj and they are not Haajj. Ad-Daajj: followers and helpers, and Haajj: pilgrims.
This hadeeth shows that it is permissible for one in Ihraam to buy and sell, and that it is allowed to trade in the marketplaces that existed during the time of ignorance and of the polytheists.

1773

Narrated Aboo Hurayrah (may Allah be pleased with him): Allah's Messenger ﷺ said, "(The performance of) `Umrah is an expiation for the sins committed (between it and the previous one). And the reward of Hajj Mabrur (the one accepted by Allah) is nothing except Paradise."
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Commentary : Allah, the Mighty and Majestic has made acts of obedience and all acts of goodness as expiations for the sins and elevators of ranks. Among the most majestic of acts of obedience and the highest of them in ranks are Hajj and ‘Umrah.
In this hadeeth, the Prophet ﷺinforms us of the virtue of the worship of Hajj and ‘Umrah. As for ‘Umrah, the Prophet ﷺhas spoken about it, “‘Umrah to ‘Umrah is an act of expiation for all the sins that have occurred between them,” meaning: one who performs two ‘Umrahs consecutively, these two ‘Umrahs become a means of expiation of the minor sins that have been committed between them and of not being taken to task by them on the Day of Judgement. ‘Umrah: is devotional worship to Allah Almighty by assuming the Ihraam from the Meeqaat and by performing the Tawaaf of the House, walking between the Safaa and Marwah and by exiting the Ihraam by shaving the head or by shortening the hair. As for the Hajj, it is the intention to visit the Sacred Monuments in order to perform the Hajj rites at a specific place and specific time for the devotional worship of Allah, the Mighty and Majestic.
Then, the Prophet ﷺhighlighted that the reward of a “Mabroor” Hajj is nothing but Paradise. Mabroor is that [righteous] act with which no sin has been intermixed or it is a pure and accepted act that is free from showing off and acquiring fame, while its pillars and its obligatory acts have been realised within it. The reward of this Hajj before Allah is only Paradise.
This hadeeth contains encouragement to perform ‘Umrah more often..

1774

Narrated Ibn Jurayj: `Ikrimah ibn Khaalid asked Ibn `Umar (may Allah be pleased with him) about performing `Umrah before Hajj. Ibn `Umar replied, "There is no harm in it." `Ikrimah said, "Ibn `Umar also said, 'The Prophet ﷺ had performed `Umrah before performing Hajj.'".

Commentary : Allah, the Sublime and High, has commanded us to perform Hajj and ‘Umrah. Allah states, {Complete the Hajj and ‘Umrah for Allah.} [Al-Baqarah, 2: 196]
In this hadeeth, the Taabi’ee ‘Ikrimah ibn Khaalid ibn al-‘Aasee al-Makhzoomee asked the Companion, ‘Abdullah ibn ‘Umar ibn al-Khattaab (may Allah be pleased with him) concerning the performance of ‘Umrah before performing the obligation of Hajj, while he does not intend thereby to perform Tamattu’. Ibn ‘Umar (may Allah be pleased with him) answered that there was nothing wrong in performing ‘Umrah before the Hajj. When a Muslim has not performed Hajj and is able to perform ‘Umrah [first], then there is no blame on him,” because the Prophet ﷺdid that; he performed ‘Umrah before performing Hajj. According to the hadeeth in Sunan Aboo Dawood, it reads, “Yes, of course. What stops you from doing that? The Messenger of Allah ﷺperformed all his ‘Umrahs before his Hajj and we too performed ‘Umrah.”
‘Umrah is different from Hajj. ‘Umrah: is a devotional act of worship for Allah which is done by performing the Tawaaf of the House, performing the ritual walking between the Safaa and Marwah, and exiting from it by shaving the head or having a haircut. It does not have a specified time in a year. As for Hajj, it entails intending to visit the Sacred Monuments to perform the rites at a specified place and time as a devotional act of worship for the sake of Allah, the Mighty and Majestic.
This hadeeth encourages us to hasten to perform the acts of obedience whenever it is easy for us to do it. .

1775

Narrated Mujaahid: ‘Urwah ibn Al-Zubayr and I entered the Mosque (of the Prophet) and saw `Abdullah ibn `Umar sitting near the dwelling place of ‘Aaishah and some people were offering the Duhaa prayer. We asked him about their prayer, and he replied that it was an innovation. He (‘Urwah) then asked him how many times the Prophet ﷺ had performed `Umrah. He replied, 'Four times; one of them was in the month of Rajab." We disliked to argue with him. Then, we heard `’Aaishah, the Mother of the Believers, cleaning her teeth with Siwaak in the dwelling place. 'Urwah said, "O Mother! O Mother of the Believers! Don't you hear what Aboo `Abd al-Rahmaan is saying?" She said, "What does he say?" 'Urwah said, "He says that Allah's Messenger ﷺ performed four `Umrah and one of them was in the month of Rajab." `’Aaishah said, "May Allah be merciful to Aboo `Abd al-Rahmaan! The Prophet ﷺ did not perform any `Umrah except that he was with him, and he never performed any `Umrah in Rajab."
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Commentary : Muslims in the time of the Companions (may Allah be pleased with them) would sometimes differ in some [secondary] issues, however, they maintained decorum in disagreements which the Prophet ﷺtaught them. They did not overstep the limits in clarifying the truth, presenting it, and refuting the error.
In this hadeeth, the Taabi’ee Mujaahid ibn Jabr reports that a disagreement ensued between the Mother of the Believers, ‘Aaishah (may Allah be pleased with her) and ‘Abdullah ibn ‘Umar (may Allah be pleased with him) concerning the time of one ‘Umrah that the Prophet ﷺperformed. He explains that he entered with ‘Urwah ibn al-Zubayr the Prophet’s Mosque where they found ‘Abdullah ibn ‘Umar (may Allah be pleased with him) sitting and reclining towards the wall of the room of the Mother of the Believers, ‘Aaishah (may Allah be pleased with her) and found some people offering the forenoon prayer in the Mosque. They asked him about the ruling of this prayer, and he informed that gathering the Mosque to offer in this form is an innovation that contradicts the Sunnah, and not that the prayer per se is an innovation. Ibn ‘Umar (may Allah be pleased with him) only criticised praying it continuously, offering it in the Mosque, and its performance in congregation. He did not deny that offering the forenoon prayer is from the Sunnah. It is well established in the two Saheeh Books and in other Hadeeth books that the Prophet ﷺperformed the forenoon prayer (Duhaa Prayer) and also encouraged its performance. The original meaning of religious innovation is to introduce that which did not exist before , i.e. innovating something without having a previous example for it. With that said, if anything of that sort happens in religion that is against the Sunnah upon which the Muslims have approved, and it does not have a foundation in the Book [of Allah] and the Sunnah, then that is a dispraised innovation that is void of goodness and we are discouraged and prohibited from doing it. As this will entail bringing a new thing into religion after its perfection. However, anything of the innovation that does not contradict the principles of Islamic law and the Sunnah, is a good innovation. This understanding is applied to the statement of ‘Umar (may Allah be pleased with him) concerning the Taraaweeh prayer when he described it as an innovation.
Then, ‘Urwah asked about how many times the Prophet ﷺperformed ‘Umrah. To which, Ibn ‘Umar (may Allah be pleased with him) replied that he ﷺperformed it four times, and one of them he performed it in the month of Rajab. They both disliked arguing with him about it so, they handed over the task of responding to ‘Aaishah (may Allah be pleased with her).
After that, Mujaahid mentioned that he and ‘Urwah heard the sound created by the movement of the teeth cleaning twig on the teeth of ‘Aaishah, the Mother of the Believers, coming from her apartment. Thereupon, ‘Urawah called his maternal aunt ‘Aaishah (may Allah be pleased with her) with a raised voice asking her about the statement of Ibn ‘Umar (may Allah be pleased with him) concerning the ‘Umrah of the Prophet ﷺand that one of them happened to be in Rajab. ‘Aaishah (may Allah be pleased with her) responded to him by saying, “May Allah have mercy on Aboo ‘Abd al-Rahmaan.” The reason she addressed him with his nickname is to show reverence to him, and she supplicated for him as an inference that he had forgotten. Then, she remarked that the Messenger of Allah ﷺIbn ‘Umar (may Allah be pleased with him) was present with the Prophet ﷺin all the ‘Umrahs he ﷺperformed. For this reason, she is surprised of hearing that he said one of them was in the month of Rajab. Her statement was made in order to intensify the emphasis on Ibn ‘Umar’s forgetfulness regarding this matter. She only objected to the part of his statement “that one of them was in Rajab.” In a different version of the hadeeth, recorded in Saheeh Muslim, ‘Urwah commented by saying, “[She said that] while Ibn ‘Umar listening. However, he did not say, “yes,” nor “no,” rather he remained silent.” The fact that Ibn ‘Umar (may Allah be pleased with him) did not respond to her statement, confirms the authenticity of the statement of ‘Aaishah (may Allah be pleased with her) and that definitely an error and forgetfulness had ensued from him.
The hadeeth shows that the one who is more knowledgeable about a subject matter should correct the mistake of others regarding the matter, even if the other person is a scholar.
It shows that even a benevolent, perfect, virtuous person may forget some of the Sunnah he has heard or witnessed.
It highlights the sound knowledge of ‘Aaishah (may Allah be pleased with her) and her knowledge of the Sunnah and the conditions of the Prophet ﷺ..

1778

Narrated Qataadah: I asked Anas how many times the Prophet ﷺ had performed `Umrah. He replied, "Four times. 1. `Umrah of Hudaybiyyah in Thoo al-Qa’dah when the polytheists hindered him; 2. `Umrah in the following year in Thoo al-Qa’dah after the peace treaty with them (the polytheists); 3. `Umrah from Al-Ja'rraanah where he distributed the war booty." I think he meant the booty (of the battle) of Hunayn. I asked, "How many times did he perform Hajj?" He (Anas) replied, "Once. "
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Commentary : Hajj and ‘Umrah are among the most rewarding acts of worship that the Messenger of Allah ﷺwas keen on. He ﷺappreciated the ‘Umrah so much that he performed it multiple times.
In this hadeeth, the Taab’iee Qataadah ibn Di’aamah reports that he asked the Companion, Anas ibn Maalik, (may Allah be pleased with him) about the number of the ‘Umrahs of the Prophet ﷺ. ‘Umrah: is a devotional act of worship for the sake of Allah by entering into the state of Ihraam from the Meeqaat, doing the Tawaaf around the House and the ritual walking between the Safaa and Marwah, and exiting it by shaving the head or cutting the hair short. It is an act of worship that does not have any limited time during the year.
Anas (may Allah be pleased with him) answered that he ﷺperformed four ‘Umrahs. The first one was the ‘Umrah of al-Hudaibiyyah in Thoo al-Qa’dah in the sixth year of the Hijrah when the polytheists prevented him from performing it, thus he and his Companions could not reach the House. Hence, they exited their Ihraam and this was considered an ‘Umrah for them. It is reported on the authority of Ibn ‘Abbaas (may Allah be pleased with him) that the Messenger of Allah ﷺwas encircled. He shaved his head and had a sexual relationship with his wives, and he slaughtered his sacrificial animals until he performed the ‘Umrah in the following year. [Saheeh al-Bukhaaree]. Al-Hudaibiyyah is a big town closer to Makkah towards the side of Al-Madeenah. The place has been called after the name of the well there. Now, it is a valley at a distance of 22km from Makkah on the way to Jeddah. The name al-Hudaibiyyah became famous in the Sunnah for the treaty which was made between the Prophet and Quraysh.
The second one was ‘Umrah al-Qadaa, which was based upon the reconciliation and agreement the Prophet ﷺmade with the polytheists that he will head back from al-Hudaibiyyah and will return the following year. The return happened in Thoo al-Qa’dah in the seventh year of the Hijrah. It is also known as ‘Umrah al-Qadiyyah, and the reason why it was named as ‘Umrah al-Qadaa’ and al-Qadiyyah is that the Prophet ﷺmade a pact with Quraysh and not because it happened as a Qadaa’ (makeup) of the ‘Umrah which the Prophet was prevented from performing. Had that been the case, then both would have been classified as a single ‘Umrah.
The third ‘one was the ‘Umrah of al-Ji’irraanah, which happened in a place called al-Ji’irraanah, located between Makkah and at-Taaif, seven miles (11km) away from Makkah. The Prophet ﷺhalted at it when he was returning to Al-Madeenah from the battle of Hunayn wherein he distributed the spoils of Hunayn – that is a valley three miles away from Makkah. Then, he entered into the state of Ihraam from there and entered Makkah at night. He ﷺ performed the rites of ‘Umrah. Then, he returned to al-Ji’irraanah. Thus, he became a night-spender there. Hence, it was named as ‘Umrah al-Ji’irraanah. This happened in the eighth year of the Hijrah.
The fourth ‘one was dropped out from this narration; however, it was mentioned in another narration by al-Bukhaaree and Muslim. This is the ‘Umrah that was done with his Hajj – the Farewell Hajj – in the tenth year of the Hijrah. He ﷺperformed Hajj al-Qiraan where ‘Umrah and Hajj were done with one Ihraam. It was said: the fourth ‘Umrah is indirectly mentioned in this hadeeth when he mentioned that he performed the Hajj only once, given that the Prophet ﷺwas a Qaarin (the performer of the Qiraan-kind of Hajj).
Qataadah happened to ask Anas (may Allah be pleased with him), “How many times did the Prophetﷺ perform the Hajj?” He (may Allah be pleased with him) replied that the Prophet ﷺonly performed Hajj once and that was in the tenth year of the Hijrah. It is well-known as the Farewell Hajj..

1787

Narrated ‘Urwah ibn al-Zubayr: `Aaishah (raa) said, "O Allah's Messenger (ﷺ)! The people are returning after performing Hajj and `Umrah, but I am returning with one only?" He said, "Wait till you become clean from your menses and then go to al-Tan`eem, assume Ihraam (and after performing `Umrah) join us at such-and-such a place. But it (i.e., the reward of `Umrah) is according to your expenses or the hardship (which you will undergo while performing it).
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Commentary : The Hajj is the fifth pillar of Islam, and the Messenger of Allah ﷺdemonstrated the rites of the Pilgrimage by his words and actions. The Companions (ras) have narrated them to us - so that we may be able to live, abide, and implement them on our own observance of Hajj.
In this hadeeth, The Mother of the Believers - ‘Aa’ishah (raa) - reports on some of what happened during the Farewell Pilgrimage. The text of this hadeeth is a part of a longer narration in which she (raa) had narrated about the time when they (i.e., the Companions) departed with the Messenger of Allah ﷺwithout any intention to do anything else, except for performing the Hajj. So, when they arrived at Makkah, he ﷺ ordered that whoever did not bring along a sacrificial offering from outside of Makkah and its Sacred Precinct to release themselves from the state of ihraam (which is the hallowed mode of being that a pilgrim enters when embarking on the Hajj or ‘Umrah) after: circumambulating the Ka‘bah, performing the ritual walk between al-Safaa and al-Marwah, and shaving or cutting their hair when performing an ‘Umrah (rather than only a Hajj) to the eighth of Thoo al-Hijjah which is the Day of Quenching Thirst (Tarwiyah). Thereafter, they entered into the state of Ihraam for Hajj. As for ‘Aa’ishah (raa), the onset of her menses which occurred at night while they were at Saraf - which is the name of an area situated about ten miles from Makkah - had prevented her from entering Makkah. She was in a state of ihraam for ‘Umrah, while also initially entering this state with the intention of performing the Hajj as well, thus becoming a pilgrim who performs the Holy Pilgrimage by combining the Hajj and ‘Umrah with a single intention and state of sanctity throughout the whole pilgrimage. Thus, she (raa) didn’t perform the circumambulations for ‘Umrah around the Ka‘bah, due to the onset of her menses which had prevented her from doing so. As for the Farewell Circumambulation, she performed it on the Day of Sacrifice [i.e. the 10th day of ThooHijjah]. So, she (raa) complained to The Messenger of Allah ﷺ and explained that the reason for her sadness was due to the people returning with the completion of two separate rites of worship - namely, Hajj and ‘Umrah - while evidently she was returning with only one. She (raa) highly desired for both, due to her desire to increase her actions of worship - as was the case for all of the Mothers of the Believers (raa) and other Companions (ras). Thereafter, The Prophet ﷺ said to her (raa): “Wait until you are ritually pure from your menses, then set out to al-Tan‘eem”, which is a place about three or four miles from Makkah and is the closest non-sacred area near the Holy Masjid of Makkah. It was called that because the mountain, Jabal Nu’aym, is to its right. And to its left is another mountain named Jabal Naa’im; and the valley’s name therein is Na‘maan. Then he ﷺsaid to her: “Assume the state of a pilgrim’s sanctity”, meaning: “Enter into the state of ihraam, recite the Talbiyah (a prayer that is uttered by the pilgrim as a statement that they are intending to perform the Holy Pilgrimage for Allah alone) and perform the ‘Umrah.” Then, The Prophet ﷺsent her (raa) with her brother, ‘Abd al-Rahmaan ibn Abee Bakr (ra). Thereafter, he ﷺsaid to Lady ‘Aa’ishah (raa): ‘Then proceed and join us at such and such a place’; intending al-‘Abtah by this statement, which is the place where the Messenger of Allah ﷺstayed after departing from Minaa; and set off, returning to al-Madeenah. It is called al-Muhassib, and it is an expansive place which spans between: Makkah, Minaa, and the Two Mountains; as well as to the cemeteries in the area. It was called this because of the gravel that collected there due to the strong torrents depositing them there. Now, it is called al-Ja‘fariyyah, and is a dependent region subsumed under the Jummayzah district. Then, The Prophet ﷺ said to her: “However, it is in proportion to your expenses, or hardship.” That is to say: that the reward regarding the performance of ‘Umrah is commensurate with the hardship, toil, fatigue, and struggles faced; along with the expenses incurred during it. So, the more money that is spent and effort expended; the greater the reward, which is then given from Allah, The Almighty. Some of the other benefits that we can conclude from this hadeeth is that it highlights that the rewards for worship are multiplied by the exertion that one puts forth and expenses spent during it. And lastly, it shows the permissibility of performing ‘Umrah during the months of Hajj..

1791

Narrated `Abdullah bin Aboo Awfaa: "Allah's Messenger (ﷺ) performed `Umrah and we too performed `Umrah along with him. When he entered Makkah, he performed the Tawaaf (round the Ka`bah) and we too performed it along with him, and then he came to As-Safaa and Al-Marwah (i.e., performed the rite of brisk walking) and we also did it along with him. We were shielding him from the people of Makkah lest they may hit him with an arrow." One of my friends asked him (i.e., `Abdullah bin Awfaa), "Did the Prophet (ﷺ) enter the Ka`bah (during that `Umrah)?" He replied in the negative. Then he said, "What did he (the Prophet ﷺ) say about Khadeejah (raa)?" He (Abdullah bin `Awfaa) said, "(He said) 'Give Khadeejah the good tidings that she will have a palace made of Qasab in Paradise and there will be neither noise nor any trouble in it."
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Commentary : The Companions (ras) loved the Messenger of Allah more than they loved themselves; so, they were eager to be near him at his home and during his ﷺtravels; and they (ras) were willing to offer their lives in sacrifice for him ﷺ. In this hadith, ‘Abd Allah ibn Abee ‘Awfaa (ra) reports that they were performing ‘Umrah with The Prophet ﷺ, and that was during the ‘Umrah that was made up when the polytheists had prevented The Prophet ﷺ from offering the ‘Umrah in the year when the Treaty of Hudaybiyyah was signed during the sixth year after Hijrah, when he ﷺ made peace with them with the condition that he ﷺ and the Muslims could return to the city of Makkah for ‘Umrah the next year - which took place in the month of Thoo al-Qa‘dah in the seventh year after Hijrah. So, when The Messenger of Allah entered Makkah, he ﷺcircumambulated the Ka‘bah seven times. Likewise, the Companions (ras) did so with him ﷺ. Thereafter, he ﷺ performed the ritual walk between al-Safaa and Marwah, and they (ras) did so with him ﷺ. The Prophet ﷺbegan the first lap of this rite by walking from the hill of Safaa to hill of Marwah, and the second round is opposite of that i.e., from Marwah to Safaa. The third round is similar to the first, and so forth until the rite of the ritual walk is completed on the seventh lap. The Companions (ras) used to gather around The Prophet ﷺ and shield him from the polytheistic people of Makkah during their circumambulation of the Ka‘bah and ritualistic walk; out of fear that they would throw something and injure The Prophet ﷺ. Then, a man asked the narrator of this hadeeth about whether or not The Messenger of Allah had entered the Ka‘bah on this ‘Umrah; to which he responded that he ﷺ didn’t enter it at that time. In this hadeeth, the man who had asked ‘Abd Allah ibn Abee ‘Awfaa (ra) then proceeded to inquire about what The Prophet ﷺ said about Khadeejah (raa). To this, Ibn Abee ‘Awfaa (ra) reports that The Prophet ﷺ said: “Bear good tidings that Khadeejah (ra) will have a house in Paradise made of brilliant pearls.” That is to say: a palace in Paradise which is made out of hollowed pearls and sapphires. “and there will be no tumult, nor difficulty therein.” Meaning: There will be no crying from the people of this world in it, nor hardship befalling its occupant; because there is no house of this world in which its people come together; except that there is turmoil and uproar between them, and its amelioration and adjustment is only temporarily achieved through toil and hardship. So, he ﷺ related that Khadeejah’s (raa) - The Mother of the Believers - palaces in Paradise differ from what the aforementioned; there is no semblance of the ruin that afflicts the people of this world. Likewise, the rest of the houses of the people in Paradise will not have any manifestations of spiritual or physical hardship. The reason why these two qualities which mentioned in the portion of the hadeeth which states: “...and there will be no tumult, nor difficulty therein” are negated is that when The Prophet ﷺcalled for faith and belief in Allah, Lady Khadeejah (raa) responded willingly, and didn’t require him ﷺto raise a sound, nor was there any dispute or hardship in it. Rather, she (raa): removed every hardship for him ﷺ, kept him ﷺ company in every moment of loneliness, and made every difficulty easy for him ﷺ. So, it is suitable that her home which her Lord brought word of corresponds to the qualities equivalent to that. One of the benefits that we can conclude from this hadeeth is that it highlights the merit of The Mother of the Believers, Khadeejah (raa), and her glad tidings and place in Paradise..

1796

Narrated `Abdullah the slave of Asma bint Aboo Bakr: I used to hear Asmaa', whenever she passed by Al-Hajoon, saying, "May the prayers of Allah be upon His Messenger Muhammad. Once we dismounted here with him, and at that time we were traveling with light luggage; we had a few riding animals and a little food ration. I, my sister, `Aaishah, Al-Zubayr and such and such persons performed `Umrah, and when we had passed our hands over the Ka`bah, (i.e., performed Tawaaf round the Ka`bah and between Al-Safaa and Al-Marwah) we finished our Ihraam. Later on, and we assumed Ihraam for Hajj the same evening.".

Commentary : The Companions (ras) accompanied the Messenger of Allah (ﷺ) on the Farewell Pilgrimage; so, they learned from him the rites, and conveyed them to the rest so that we could have an insight into one of the ordinances of our religion.
In this hadeeth, ‘Abdullah ibn Kaysaan, the freed slave of ‘Asmaa’ bint Abee Bakr (ras) reports that whenever she (i.e. ‘Asmaa’) passed by al-Hajoon, she would say: “May the prayers of Allah be upon His Messenger, Muhammad - here is where we dismounted and stopped for a rest.” That was during the Farewell Pilgrimage in the tenth year after Hijrah. al-Hajoon is a place near Makkah and is a mountain overlooking al-Muhassab and is about a mile and a half away from The Sacred House of Allah.
Then, she (raa) recalled their condition on the day that they dismounted and stopped with the Messenger of Allah ﷺ; and that the mounts which they were riding were few in number, the luggage they were carrying was light, and the food which they took along as provisions amounted to little. This was intended to be a comparison to the poverty and dire straits they were in at the time of her recollection.
After, she (raa) relates that she had performed ‘Umrah with her sister, The Mother of the Believers, ‘Aa’ishah, her husband al-Zubayr ibn al-‘Awwaam, and some others (ras). It is as if she mentioned the names of the individuals who did not bring along a sacrificial offering with them; since it has been established that the Prophet ﷺhad ordered those who did not carry along a sacrificial animal to rescind the Hajj for an ‘Umrah, then to prepare themselves and begin and enter into a new state of Ihraam for the Pilgrimage.
Once they performed Tawaaf round the Ka‘bah, they released themselves from their ‘Umrah. The meaning of her statement: “When we passed our hands over the Ka‘bah, we released ourselves from the state of Ihraam we had for our pilgrimage” refers to ‘passing our hands over its (i.e., The Ka‘bah) corner, which is The Black Stone. ‘Asmaa’ (raa) withheld anything in this narration related to the circumambulations around the Ka‘bah, and also did not mention the ritualistic walk performed between al-Safaa and al-Marwah and cutting the hair for the sake of brevity. Or, because these are widely known rites that are performed during an ‘Umrah. Then, they entered the state of Ihraam for Hajj after that, on the Day of Quenching Thirst, which is the eighth day of Thoo al-Hijjah. By doing so, they offered the ‘Umrah in conjunction with the Hajj; however, the ‘Umrah was offered just before the commencement of Hajj. The Arabic word al-‘ashiyy (i.e., the evening) mentioned in the hadeeth refers to the end of the day, or from sunset to dawn. It has also been said by others: that it could also mean until the sun sets.
It has been established that Lady, ‘Aa’ishah (raa) did not perform Tawaaf round the Ka‘bah because she was on her menses that day; as is reported in Saheeh al-Bukhaaree and Saheeh Muslim, in a hadeeth narrated by her - where she relates: “I was one of those people who was performing ‘Umrah; however, I got my menses before entering Makkah, and had menstruated until the Day of ‘Arafah. Then, I complained about this to the Messenger of Allah ﷺ, to which he ﷺ replied: ‘Discontinue your ‘Umrah, undo the hair on your head and comb it. Then, prepare yourself and enter into the state of Ihraam for Hajj.” ‘Asmaa’ (raa) did not exclude her [i.e., ‘Aa’ishah (raa)] in the hadeeth either due to the fact that the story regarding her menses was well-known or she had forgotten to exclude her in the narration..

1798

Narrated Ibn ‘Abbaas (ra): When the Prophet (ﷺ) arrived at Makkah, some boys of the tribe of Banee `Abd al-Muttalib went to receive him, and the Prophet (ﷺ) made one of them ride in front of him and the other behind him.
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Commentary : All of the hearts of all of the Companions, both young and old, were attached to the Messenger of Allah ﷺdue to his most excellent disposition, nobility and utmost kindness, and what Allah bestowed upon him. He, The Most Exalted, guided the hearts of the worshippers to him ﷺ. This hadeeth demonstrates some of his character towards them.
In this hadeeth, ‘Abdullah ibn ‘Abbaas (ra) reports that when the Prophet ﷺarrived at Makkah in the Year of the Conquest, which was in the eighth year after Hijrah, a group of young boys set out to receive him ﷺ. These young boys were from Banee ‘Abd al-Muttalib, whom was the Prophet’s grandfather. Then, he ﷺ placed one of them in front of him, and the others behind him upon the back of the riding animal. This is an indication to their delight and joy for seeing the Prophet ﷺ; and likewise, it highlights his ﷺ pleasure and happiness with them. This was due to his ﷺ modesty and beautiful fidelity.
This hadeeth highlights the permissibility of receiving those arriving from Hajj, battle, or lawful travel as a means to honour and respect them and reacquaint themselves with them.
And lastly, it shows that two or more people can ride on an animal; if the riding animal is capable and it is humane to do so..

1800

Narrated Anas (ra): The Prophet (ﷺ) never entered upon his family from a journey at night. He used to return either in the morning or in the afternoon.
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Commentary : The Prophet ﷺexhibited the most pious examples of excellent comportment, and good relations between a man and his wife.
In this hadeeth, Anas ibn Maalik (ra) reports that the Prophet ﷺwould never return to his family if he arrived from a journey at night. Rather, he ﷺwould come in the morning - which is from when the Dawn Prayer enters to sunrise - and the afternoon, which is from noon when sun reaches its zenith in the sky - i.e., the time when the Midday Prayer enters - to when it sets.
The Messenger of Allah ﷺdid that because a man’s arrival at night oftentimes comes as a surprise to his wife, and she may not be ready to receive and welcome her husband, as he had been away from her for a while. So, it is fitting that he ﷺ didn’t come to her suddenly at night. The Prophet ﷺ - as attested in Saheeh Muslim in a hadeeth narrated by Jaabir (ra) - had prohibited a man from: coming to his family at night, suspecting their treachery, or seek out their misgivings. That is to say: to believe that they are traitors, reveal their faults, and unveils whether or not they have been disloyal. Thus, it is strongly disliked for the one who travels away from his home for a long period of time to come to his wife suddenly in the depths of night. As for the one whose journey is nearby, and his wife expects his arrival; it should be fine for him to return home at night..

1802

Narrated Anas (ra: "Whenever Allah's Messenger (ﷺ) returned from a journey, he, on seeing the high places of al-Madeenah, would make his she-camel proceed faster; and if it were another animal, even then he used to make it proceed faster."
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Commentary : The enlightened city of al-Madeenah was one of the most beloved cities to the Prophet ﷺ; as it is the place he ﷺ emigrated to, and the site from which he ﷺreceived aid and support, in which he established an Islamic sovereignty that, from it, spread to all of the surrounding Arab and non-Arab lands.
In this hadeeth, Anas ibn Maalik (ra) expounds on some of the manifestations of the Prophet’s love for this city. He (ra) reports that whenever the Prophet ﷺ arrived from his travels and saw the steps of al-Madeenah - which are its elevated paths which lead to the city- he ﷺ would make his she-camel hasten its pace along its way. If he was mounted on a riding animal other than a she-camel, even then he ﷺ would urge it to hasten its pace; so that he would arrive at al-Madeenah quickly; it was out of his fervent love anddesirefor being in the city, because it is his home, and therein reside his family and children who are the most beloved of people to him ﷺ. Allah has formed the souls of man to love and long for their homelands. The Messenger of Allah ﷺ did that, and in doing so proved to be the most noble exemplar and ordered his community to hasten in their return to their families at the end of their travels.
This hadeeth highlights the merit of the enlightened city of al-Madeenah and its denizens and exemplifies the love and longing the Prophet ﷺhad for it..

1803

Narrated Aboo Is-haaq: I heard al-Baraa' saying, "This ayah was revealed regarding us, for the Ansaar on returning from Hajj never entered their houses through the proper doors but from behind. One of the Ansaar came and entered through the door, and he was taunted for it. Therefore, the following was revealed: -- {It is not righteousness that you enter the houses from the back, But the righteous man is He who fears Allah, Obeys His order and keeps away from What He has forbidden So, enter houses through the proper doors.} (Quran 2:189)
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Commentary : One of the wisdoms of Allah, The Almighty is that He didn’t reveal The Noble Qur’aan all at once. Rather, He sent it down gradually, according to the progression in what Allah intended of it in building up and educating the Muslim community. He, The Most Exalted, revealed it as a treatment for sinful habits, and a resolution for problems that have occurred, and events which may come about in the future.
In this hadith, al-Baraa‘ ibn ‘Aazib (ra) relates that when the Ansaar, before Islam, had returned from performing the Hajj or ‘Umrah, they wouldn’t enter their homes through their front doors. But rather, they would enter them from the backs of their homes - as this was what many Arabs used to do. So, they would scale the walls of their homes from behind, or create an opening along the wall and enter it that way. They used to view that violating or omitting this practice as a major disgrace, and saw their own action as one of righteousness and piety. So, when Islam came to their (i.e. The Ansaar’s) lands, a man from amongst them entered through the front door of his house instead; for which the Ansaar censured him for that. Then, Allah The Almighty, revealed through His Words the following ayah: “Enter your preferred English translation for Q2:189 here.” Thus, Allah, The Almighty, had informed them that this act which they believed to be pious, was in actuality void of any good. Rather, actual piety is when the servant is fully aware of His Mighty and Majestic Lord; by complying with His commands, abstaining from what He has prohibited, and not devoting themself to anything which Allah, The Most High, did not legislate. Therefore, He ordered for them to arrive and enter their houses through the main doors, just as what is the norm today, and which would eventually become customary for them, as there is no evidence prohibiting that during the time when one is in a state of sanctity for Hajj or ‘Umrah. So, the people abandoned this practice, and began to enter their homes through their doors instead.
This hadeeth highlights that the customs of people do not make what is unlawful permissible. And that when Allah, The Almighty, prohibits anything, He opens for His servants something which is permissible to take its place; for when He disallowed them from coming to their homes and entering them from behind, He made it abundantly clear as to what action should take its place.

1804

Narrated AbooHurayrah (ra): The Prophet (ﷺ) said, "Traveling is a kind of torture as it prevents one from eating, drinking, and sleeping properly. So, when one's needs are fulfilled, one should return quickly to one's family."
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Commentary : The Prophet ﷺ did not omit a single good, whether it be something upright in religion or of this world; except that he ﷺ would always direct others to it and urge them towards it. He ﷺ never left any evil which would harm the believer in his religious or temporal affairs; except that he ﷺ warned them to take heed against it.
In this hadeeth, the Messenger of Allah ﷺmentioned that traveling to another land other than the one which he resides in is a type of hardship. What is intended by this reference is a worldly suffering. Then, he ﷺ explained this further with his ﷺ statement: “as it prevents one from eating, drinking, and sleeping,” namely, the completion of the aforementioned, along with the pleasure that comes from it; due to some of the struggles one can face in their travels, such as: the heat, the cold, fear, the separation from family and friends, and the harshness of life. So, the traveller delays his eating and sleeping from their usual and prescribed time - and oftentimes does not receive a sufficient amount or derive the usual pleasure which comes from these necessities of life.
Then, the Prophet ﷺadvised the traveller who has fulfilled the need for which he is journeying for and has finished with it; that it is incumbent upon them to hasten and return to their homeland and family; for the sake of curtailing these hardships which will continue on his journey, and to make up for the suffering that afflicted him in the interim - and then obtain, repose, and gentleness with his family thereafter. This was expressed with an avidity, which is the rhetorical purpose that was intended behind it; implying by a mode of expression that traveling for a worldly purpose is akin to a trade-off; leaving aside, however, obligatory travelling, such as the Hajj or a military expedition.
The notion that travelling is a form of torment does not prevent it from being beneficial and therapeutic for the vast majority of people; because movement and physical exercise are beneficial, especially for the people of ease and luxury. It's like a bitter medicine that remedies one’s health, even if taking it is disliked.
This hadeeth highlights that it is strongly disliked to go abroad away from his family without a need. It urges the traveller to hasten in returning from their travels to their family, especially those who are feared to pass away during his absence.
It shows that living with one’s family is an aiding comfort in upholding the interests both in religion and worldly affairs.
And lastly, it encourages one to stay where they are; so that their social circles and other groups of people do not miss him, and that the obligatory rights due to their family and close relatives are observed..

1809

Narrated Ibn ‘Abbaas (ra): Allah's Messenger (ﷺ) was prevented from performing (`Umrah) Therefore, he shaved his head, had sexual relations with his wives, slaughtered his Hady, and performed ‘Umrah in the following year.
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Commentary : Obstruction with reference to the Hajj and ‘Umrah refers to being prevented and impeded from approaching the Sacred Mosque in Makkah by an enemy, illness, or something else. If a Muslim intended to perform Hajj or ‘Umrah; and then is detained from completing his Hajj or ‘Umrah; then he is a muhsar, which is a technical term used for someone facing a situation similar to what has been aforementioned and is obstructed from completing their pilgrimage.
In this hadeeth, Ibn ‘Abbaas (ra) reports that the Messenger of Allah ﷺhad been prevented from performing the ‘Umrah that he came to offer in the year of Hudaybiyah, which was in the sixth year after Hijrah, when the polytheists inhibited him ﷺfrom entering Makkah that year. So, when The Prophet ﷺ was obstructed, and prevented from completing his ‘Umrah, he ﷺ released himself from it at the place where he was prevented from carrying on at Hudaybiyyah - which is a large village near Makkah, that borders the city. It was named after a well that was there before, and now there is a valley between it and Makkah about twenty-two kilometres on the way to Jeddah - So after leaving his ﷺ ‘Umrah, he slaughtered his Hady - which is a name for the sacrificial animal - whether it be: a camel, cow, sheep, or goat - that is offered and slaughtered in the Sacred Precinct. Thereafter, “he shaved his head,” and this is another one of the last rites of ‘Umrah and it requires one to release themselves from the state of Ihraam. Then, he ﷺ had intimate relations with his wives i.e., that their sexual intercourse was lawful for him, or that he ﷺinitiated the act. The narrator only mentioned this to confirm that he ﷺhad released himself from the state of Ihraam one enters for the pilgrimage.
Afterwards, the Prophet ﷺreturned to perform ‘Umrah the next year, which occurred in the seventh year after Hijrah, while it was known as the Make Up ‘Umrah and it has also been called the ‘Umrah of the Judgment. It has been called the Make Up ‘Umrah and The ‘Umrah of the Judgment because he ﷺbecause he ﷺforced Quraysh to accept the terms of the treaty that was signed there, and not because it had been performed as a make-up for the ‘Umrah which was prevented in the previous year..

1810

Narrated Saalim: Ibn`Umar (ra) used to say, "Is not (the following of) the tradition of Allah's Messenger (ﷺ) sufficient for you? If anyone of you is prevented from performing Hajj, he should perform the Tawaaf of the Ka`bah and the brisk walking between al-Safaa and al-Marwah and then exit the Ihraam as then everything will become legal for him which was illegal for him (during the state of Ihraam), and he can perform Hajj in a following year and he should slaughter a Hady or fast in case he cannot afford the Hady."
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Commentary : Obstruction with reference to the Hajj and ‘Umrah refers to being prevented and impeded from approaching The Holy Mosque in Makkah by an enemy, illness, or something else. If a Muslim intended to perform the Holy Pilgrimage or ‘Umrah; and then is detained from completing his Hajj or ‘Umrah; then he is a muhsar, which is a technical term used for someone facing a situation similar to what has been aforementioned, and is obstructed from completing their pilgrimage.
In this hadeeth, Saalim ibn ‘Abdullah ibn ‘Umar reports that his father, ‘Adullagh ibn ‘Umar (ra) used to say: “Is not what came from the traditions and practices of your Prophet ﷺsufficient for you? If anyone of you have been obstructed, and prevented from performing one of Hajj’s most essential integrals - which is standing at ‘Arafah - due to one of the legitimate excuses; but somehow managed to enter Makkah; then it is incumbent upon him to abandon his ‘Umrah, and then perform the circumambulation round the Ka‘bah, perform the ritual walk between al-Safaa and al-Marwah if he is able to do that, shaves or cuts his hair, and then takes off the garments one wears while in the state of Ihraam required for Hajj. Thereafter, everything that is normally licit for him becomes permissible, even intercourse with his wife. He may continue to be released from his Ihraam for Hajj until he performs his Hajj the following year. It is incumbent upon the one who is prevented from completing the pilgrimage (i.e. a muhsar) to slaughter a hady - which is a camel, cow, sheep, or goat - that is offered and slaughtered as a sacrifice in the Sacred Precinct. And if he is not able to find a sacrificial animal, he must fast for ten days; three days on the Hajj, and seven when he returns.
Ibn ‘Umar (ra) made the legal ruling in regard to obstruction during the Hajj and ‘Umrah the same; because The Prophet ﷺ wasn’t ever prevented from performing the Holy Pilgrimage; but he was impeded on the ‘Umrah of al-Hudaybiyah in the sixth year after Hijrah. So, Ibn ‘Umar drew a legal analogy by comparing the Hajj to the ‘Umrah. And this analogy is based on the time when one releases himself from the consecrated state of Hajj, which hasn’t been stipulated when one was prevented from completing it. Yet, if it was stipulated, it is still permissible, and nothing additional would be obligatory upon him; due to what has been narrated in Saheeh al-Bukhaaree and Saheeh Muslim, in a report narrated by The Mother of the Believers, ‘Aa’ishah (raa), who relates that: “The Messenger of Allah ﷺ went to see Dubaa‘ah bint al-Zubayr and said to her: ‘Perhaps you wish to perform the Hajj?’ She replied: ‘By Allah, I am not well, and am often in constant agony.’ So, he ﷺsaid to her: “Perform the Holy Pilgrimage, but condition it first it by saying: ‘O Allah, I shall release myself from the consecrated state of Hajj (i.e.ihraam) wherever you detain me.”
One benefit that we can conclude from this hadeeth is that it presents a proof of legal analogy since this method of reasoning was utilised by the Companions (ras)..

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..

Book of Hadith

| Hadiths

Narrated Aboo Hurayrah (may Allah be pleased with him): Allah's Messenger ﷺ said, "(The performance of) `Umrah is an expiation for the sins committed (between it and the previous one). And the reward of Hajj Mabrur (the one accepted by Allah) is nothing except Paradise." .