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Hadith
711
It was narrated that Jabir ibn ‘Abdillah said: Mu‘adh would pray with the Prophet (blessings and peace of Allah be upon him), then he would go to his people and lead them in prayer..

Commentary : The Sahabah (may Allah be pleased with them) were highly motivated in worship and in fulfilling their duties towards people and striving to benefit them. Jabir ibn ‘Abdillah (may Allah be pleased with him) narrated in this hadith that Mu‘adh ibn Jabal (may Allah be pleased with him) used to pray with the Messenger of Allah (blessings and peace of Allah be upon him). The prayer that he prayed with him was ‘Isha’, as is mentioned in other reports, and his people used to wait for him until he came and led them in praying ‘Isha’. The scholars differed with regard to how we may understand the fact that Mu‘adh prayed ‘Isha’ twice, because in principle the obligatory prayer cannot be done twice except for a reason. This is because of the hadith narrated by Abu Dawud from Sulayman ibn Yasar, that he heard the Messenger of Allah (blessings and peace of Allah be upon him) say: “… Do not pray any prayer twice in one day.” It was said that it may be that that was what Mu‘adh (may Allah be pleased with him)  did at the beginning of Islam, when those who had knowledge of  Qur’an were few, and the people had no one to lead them in prayer except  Mu‘adh, so he would pray the obligatory prayer with the Messenger of Allah (blessings and peace of Allah be upon him), then he would go to his people and lead them in prayer, with the prayer being supererogatory in his case, as it says in a report narrated by al-Tahhawi in Sharh Ma‘ani al-Athar, from Jabir ibn ‘Abdillah (may Allah be pleased with him), in which it says: Mu‘adh used to pray ‘Isha’ with the Prophet (blessings and peace of Allah be upon him), then he would go to his people and lead them in ‘Isha’ prayer, and it would be a voluntary prayer for him and an obligatory prayer for them.
And it was said that it may be that this was done at a time when it was permissible to offer an obligatory prayer twice; that may have been done at the beginning of Islam, until the Prophet (blessings and peace of Allah be upon him) forbade it, and it is well-known that forbidding a thing usually comes after it has been permissible.
This hadith indicates that it is permissible for one who is praying an obligatory prayer to pray behind one who is offering a supererogatory prayer..

713
It was narrated that ‘A’ishah said: When the Messenger of Allah (blessings and peace of Allah be upon him) became very sick, Bilal came to tell him that it was time to pray, and he said: “Tell Abu Bakr to lead the people in prayer.” I said: O Messenger of Allah, Abu Bakr is a tenderhearted man, and when he stands in your place he will not be able to make the people hear him. Why don’t you instruct ‘Umar [to lead the prayer instead]? He said: “Tell Abu Bakr to lead the people in prayer.” I said to Hafsah: Tell him that Abu Bakr is a tenderhearted man, and when he stands in your place he will not be able to make the people hear him; why don’t you tell ‘Umar [to lead the prayer instead]? He said: “Indeed you are like the women around Yusuf! Tell Abu Bakr to lead the people in prayer.” When he began the prayer, the Messenger of Allah (blessings and peace of Allah be upon him) felt a little better, so he stood up, supported by two men, with his feet dragging along the ground, and entered the mosque. When Abu Bakr heard him, he wanted to step back, but the Messenger of Allah (listings and peace of Allah be upon him) gestured to him [to stay where he was]. Then the Messenger of Allah (blessings and peace of Allah be upon him) came and sat on the left of Abu Bakr, so Abu Bakr prayed standing, and the Messenger of Allah (blessings and peace of Allah be upon him) prayed sitting. Abu Bakr followed the prayer of the Messenger of Allah (blessings and peace of Allah be upon him), and the people followed the prayer of Abu Bakr (may Allah be pleased with him)..

Commentary : Praying in congregation is very important, and the Messenger of Allah (blessings and peace of Allah be upon him) paid a great deal of attention to it, as did the Sahabah (may Allah be pleased with them all). The Messenger of Allah (blessings and peace of Allah be upon him) never stayed away from prayer in congregation and never omitted it; when his sickness grew worse, he (blessings and peace of Allah be upon him) appointed someone to lead the people in prayer in his stead. ‘A’ishah the Mother of the Believers (may Allah be pleased with her) narrates that when the Prophet’s sickness grew worse, he could not go out to pray in congregation. Bilal (may Allah be pleased with him) came to tell him that the time for prayer had begun, and the Prophet (blessings and peace of Allah be upon him) instructed them to tell Abu Bakr to lead the people in prayer. ‘A’ishah (may Allah be pleased with her) was afraid that the people would regard Abu Bakr (may Allah be pleased with him) as a bad omen for taking the place of the Prophet (blessings and peace of Allah be upon him), and she wanted to protect him from that, so she said to the Prophet (blessings and peace of Allah be upon him): Abu Bakr is a man who weeps a great deal and feels emotional when praying, so if he stands up to lead the people in prayer, the people will not be able to hear him because he weeps so much. Abu Bakr (may Allah be pleased with him) was indeed as she said. But the Prophet (blessings and peace of Allah be upon him) paid no attention to her words, and he repeated his instruction: “Tell Abu Bakr to lead the people in prayer.” So ‘A’ishah said to Hafsah (may Allah be pleased with them both): Tell the Prophet (blessings and peace of Allah be upon him) that Abu Bakr is a tenderhearted man, and when he takes your place he will not be able to make the people hear him; why don’t you tell ‘Umar to lead the people instead? When the Prophet (blessings and peace of Allah be upon him) said that, he said: Indeed you are like the women around Yusuf! meaning that they were like the women around Yusuf in that they showed something opposite to what they had in their hearts, and because of their persistence in pursuing what they wanted and were inclined towards. Then the Prophet (blessings and peace of Allah be upon him) repeated his instructions to Abu Bakr (may Allah be pleased with him) to lead the people in prayer. When Abu Bakr (may Allah be pleased with him) came and began the prayer, the Prophet (blessings and peace of Allah be upon him) felt a little better, so he stood up and walked, supported by two men, namely al-‘Abbas ibn ‘Abd al-Muttalib and ‘Ali ibn Abi Talib (may Allah have mercy on them both), with his feet dragging and making a line along the ground, because he (blessings and peace of Allah be upon him) was so sick. When Abu Bakr (may Allah be pleased with him) realized that the Prophet (blessings and peace of Allah be upon him) was there, he wanted to step back, but the Prophet (blessings and peace of Allah be upon him) gestured to him that he should stay where he was. The Prophet (blessings and peace of Allah be upon him) sat to the left of Abu Bakr (may Allah be pleased with him), and Abu Bakr (may Allah be pleased with him) prayed standing, following the prayer of the Prophet (blessings and peace of Allah be upon him) who was sitting, and the people followed the prayer of Abu Bakr (may Allah be pleased with him), who was standing. Thus the Messenger of Allah (blessings and peace of Allah be upon him) was the imam, and Abu Bakr (may Allah be pleased with him) was following his prayer, repeating the takbir in a loud voice so that the people could hear, because the Prophet’s voice was so weak at this time. And the people were following the voice of Abu Bakr, who was conveying the takbirs from the Prophet (blessings and peace of Allah be upon him); he was not acting as an imam for the people. Therefore Abu Bakr and the people were all following the Prophet (blessings and peace of Allah be upon him) as he was leading the prayer. Abu Bakr was conveying the takbirs from the Prophet (blessings and peace of Allah be upon him) so that the people could follow the Prophet’s prayer. It was also said that in fact the Prophet (blessings and peace of Allah be upon him) was an imam for Abu Bakr, and Abu Bakr was an imam for the people behind him, so that prayer had two imams.
This hadith indicates that it is permissible to follow the more difficult option, even if there is a concession [allowing an easier option].
It indicates that it is prescribed to pray sitting, for one who does not have the strength to stand.
It highlights the importance of praying in congregation.
It indicates that Abu Bakr (may Allah be pleased with him) was the best of the people after the Prophet (blessings and peace of Allah be upon him) and was the most deserving of them to be his successor (caliph); it also indicates that ‘Umar ibn al-Khattab was next to him in virtue.
It indicates that it is permissible for one who is of lower status to discuss instructions given to him by one who is higher in status.
It highlights the etiquette that is to be observed when dealing with one who is older or of higher status, as Abu Bakr wanted to move back, because of the status of the Messenger of Allah (blessings and peace of Allah be upon him)..

717
It was narrated that al-Nu‘man ibn Bashir said: The Prophet (blessings and peace of Allah be upon him) said: “You should certainly straighten your rows, or Allah will cause dissent to occur among you (lit. will distort your faces).”.

Commentary : Islam is a religion of order and sublime aspirations, and it urges the Muslims to be united, helping and supporting one another; there is always fear that they may find themselves in situations where dissent and disputes could arise in their gatherings. The best places for the Muslims to gather is attending prayers in congregation in the mosques.
In this hadith, al-Nu‘man ibn Bashir (may Allah be pleased with him) tells of the Prophet’s instruction to the people to straighten their rows, as he said: “You should certainly straighten your rows.” What is meant is that the people standing in the rows should all stand in one straight line. It also means filling any gaps in the row. “or Allah will cause dissent to occur among you” that is, if you do not straighten the rows, Allah will cause dissent to occur among you. Thus He made a connection between not straightening the rows and the occurrence of dissent and division. This is a warning to those who do not straighten their rows of a punishment that matches their sin, because they differed when they failed to stand in a straight line. What is meant by dissent is the occurrence of enmity, rancour and division among them, because failing to straighten their rows is a visible difference, and visible differences lead to differences in their hearts. Or what is meant is having different aims and goals, in which case the hadith means that Allah will make each of you have different goals. This is because having similar aims and goals in the heart will be reflected in visible harmony and straightening of the rows. But when the rows are not straight, it is indicative of the people having different aims in their hearts. So if the rows continue to be ragged and no attention is paid to that, Allah will soon cause differences to occur in their aims and goals.
It was also said that the meaning of the word translated here as dissent or division refers to distortion of the face in a literal sense, moving it to the back of the head. This is similar to the warning issued to the one who raises his head before the imam does, that Allah may turn his head into the head of a donkey.
One of the reasons for straightening the row is that it leads to a good appearance and good performance of prayer, for being straight and proper is something that is required both outwardly and inwardly. Another reason is so that the Shaytan will not come in between their rows and spoil their prayer with his whispers. Yet another reason is that straightening the rows gives them more space so that they can all pray together even if their number is great; if they consolidate their rows, their mosque will be able to accommodate all of them, but if they do not do that, it will feel too crowded..

722
It was narrated from Abu Hurayrah that the Prophet (blessings and peace of Allah be upon him) said: “The imam has only been appointed to be followed, so do not differ from him. When he bows, then bow; when he says ‘Sami‘a Allahu liman hamidah (Allah hears those who praise Him),’ then say ‘Rabbana laka al-hamd (our Lord, to You be praise)’; when he prostrates, then prostrate; and if he prays sitting, then pray sitting, all of you. Straighten the rows when praying, for straightening the rows is part of praying properly.”.

Commentary : There are rules and regulations for offering the prayer in congregation, that the Muslim should pay attention to and learn. One of the most important of these rules is following the imam properly.
In this hadith, the Prophet (blessings and peace of Allah be upon him) explains that the imam is only appointed to be followed, so the one who is praying behind the imam should follow his actions in prayer. Therefore the Prophet (blessings and peace of Allah be upon him) forbade those who are praying behind an imam to differ from the imam, which means doing the actions of prayer before him, or being too slow in following him, because differing from the imam means that one is no longer regarded as following him. Then the Messenger of Allah (blessings and peace of Allah be upon him) began to explain in detail, after speaking in general terms, how one should follow the imam. Hence he said: “When he bows, then bow.” The word fa, translated here as “then”, indicates that these actions should be done straight after the imam does them, and that the one who is praying behind the imam should not do them before the imam; rather every action that the one who is praying behind the imam does should be done after the imam does it. When the imam says after bowing, Sami‘a Allahu liman hamidah (Allah hears those who praise Him), then say Rabbana laka al-hamd (our Lord, to You be praise); what is meant is: O our Lord, to You be all praise. This is one of the greatest expressions of supplication and gratitude to Allah (may He be glorified and exalted). Based on that, it is sufficient for the one who is praying behind an imam to say the tahmid (Rabbana laka al-hamd) and not the tasmi‘ (Sami‘a Allahu liman hamidah) when rising from bowing. When the imam prostrates, then prostrate straight after he prostrates. And if he prays sitting, then pray sitting, all of you, for following the imam also means praying sitting if the imam prays sitting. Then the Messenger of Allah (blessings and peace of Allah be upon him) enjoined straightening the rows when praying, meaning that the people should stand in a straight line. This meaning also includes filling the gaps in the rows; the Prophet (blessings and peace of Allah be upon him) gave the reason for this command as being that making the rows straight is part of praying properly.
This hadith instructs the worshipper to follow the imam, and not do anything before he does it, or do something different to what he is doing. It also instructs the worshippers to straighten the rows when offering a congregational prayer..

723
It was narrated from Anas ibn Malik, that the Prophet (blessings and peace of Allah be upon him) said: “Straighten your rows, for straightening the rows is part of establishing prayer.”.

Commentary : Islam is a religion of order and sublime aspirations, and it urges the Muslims to be united, helping and supporting one another; there is always fear that they may find themselves in situations where dissent and disputes could arise in their gatherings. The best places for the Muslims to gather is attending prayers in congregation in the mosques.
In this hadith, the Prophet (blessings and peace of Allah be upon him) instructs the worshippers to make the rows straight, and he gives the reason for that: “for straightening the rows is part of establishing prayer.” In other words, it is part of perfecting the prayer and doing it properly. What is meant by straightening the rows is that the people standing in the row should form a straight line. In al-Sahihayn it is narrated from Abu Hurayrah (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “Straightening the rows is part of praying properly”; that is, straightening the rows is more helpful in protecting the prayer from any shortcoming in its obligatory and recommended parts. This will complete the reward for prayer, and that reward is for the one who is keen to complete the row and make it straight.
The scholars have mentioned several reasons regarding the wisdom behind straightening the rows, including the following: that it leads to a good appearance and good performance of prayer, for being straight and proper is something that is required both outwardly and inwardly. Another reason is so that the Shaytan will not come in between their rows and spoil their prayer with his whispers. Yet another reason is that straightening the rows gives them more space so that they can all pray together even if their number is great; if they consolidate their rows, their mosque will be able to accommodate all of them, but if they do not do that, it will feel too crowded. .

724
It was narrated from Bushayr ibn Yasar al-Ansari, from Anas ibn Malik, that he came to Madinah and it was said to him: What do you find different that has changed since the time of the Messenger of Allah (blessings and peace of Allah be upon him)? He said: I do not find anything that has changed except that you do not straighten the rows..

Commentary : The Sahabah (may Allah be pleased with them) and those who came after them, the Tabi‘in, were the keenest of people to follow the example of the Messenger of Allah (blessings and peace of Allah be upon him) and walk in his footsteps, and to adhere to that until death. The Tabi‘in used to ask the companions of the Prophet (blessings and peace of Allah be upon him) to teach them what they knew, and if they erred, the Sahabah (may Allah be pleased with them) would correct them.
In this hadith, it is narrated that when Anas ibn Malik (may Allah be pleased with him) returned to Madinah from Basra, the people asked him: What do you find different that has changed since the time of the Messenger of Allah (blessings and peace of Allah be upon him)? This question reflects their great keenness to follow the Messenger of Allah (blessings and peace of Allah be upon him, and shows that they were very cautious in avoiding going against that. In this manner, they were striving to avoid going against the commands of the Prophet (blessings and peace of Allah be upon him). Anas (may Allah be pleased with him) replied that nothing had changed, except that they did not straighten their rows. This indicates that straightening the rows was something that was well-known at the time of the Prophet (blessings and peace of Allah be upon him) and that the people changed that after he was gone.
The scholars have mentioned several reasons regarding the wisdom behind straightening the rows, including the following: that it leads to a good appearance and good performance of prayer, for being straight and proper is something that is required both outwardly and inwardly. Another reason is so that the Shaytan will not come in between their rows and spoil their prayer with his whispers. Yet another reason is that straightening the rows gives them more space so that they can all pray together even if their number is great; if they consolidate their rows, their mosque will be able to accommodate all of them, but if they do not do that, it will feel too crowded..

725
It was narrated from Anas ibn Malik, that the Prophet (blessings and peace of Allah be upon him) said: “Straighten your rows, for I can see you behind my back.” One of us would make his shoulder touch the shoulder of the person next to him, and make his foot touch his foot..

Commentary : The Sahabah (may Allah be pleased with them) would hasten to comply with the instructions of the Prophet (blessings and peace of Allah be upon him), and they would strive hard to do things as the Messenger of Allah (blessings and peace of Allah be upon him) enjoined them, and to teach this to those who came after them, especially with regard to prayer, which is the foundation of faith.
In this hadith, the Messenger of Allah (blessings and peace of Allah be upon him) instructed his companions (may Allah be pleased with them) to straighten their rows, which means that the people standing in the row should make it a straight and even line, with no one standing out. It also means filling the gaps that may appear in the row. The Messenger of Allah (blessings and peace of Allah be upon him) explained the reason for this instruction by telling them about one of his miracles, as he said: “for I can see you behind my back.” What is meant is: I only instruct you to do that because I am aware that you are falling short in this regard, because I can see you behind me. It may be that he said this to encourage the weak to straighten their rows, because they did not straighten their rows properly as they thought that he could not see them; that is because many of the weak pay more attention when they are watched than when they are not watched. It may be that some of the hypocrites did not pay attention to straightening the rows, so this was said to them in order to make them pay attention and not cause the rows to be ragged.
What is meant by seeing in the Prophet’s words “for I can see you behind my back” is to be understood as it appears to be, and that he was able to see them in the true sense of the word, which was something extraordinary that was unique to the Prophet (blessings and peace of Allah be upon him); this was one of his miracles.
Then Anas ibn Malik (may Allah be pleased with him) – the narrator of the hadith – explained how they complied with the instruction of the Messenger of Allah (blessings and peace of Allah be upon him) to straighten their rows: each of them would make his shoulder touch the shoulder of the person next to him – the word translated here as shoulder refers to where the top of the arm meets the torso. And each of them would make his foot touch the foot of the person next to him, so as to ensure that the row would be straight, in fulfilment of the command of the Prophet (blessings and peace of Allah be upon him).
In this hadith, we see the command to straighten the rows and make them look good whilst praying, and the command to the imam to make sure that the people do that; the people themselves should also make sure that they are doing that.
It indicates that it is permissible to speak between the iqamah and the prayer. .

728
It was narrated that Ibn ‘Abbas (may Allah be pleased with him) said: One night I stood to pray on the left of the Prophet (blessings and peace of Allah be upon him). He took hold of my hand – or my arm – and made me stand on his right, and gestured with his hand to tell me to pass behind him..

Commentary : The Sahabah (may Allah be pleased with them) were highly motivated and keen to do good. As they (may Allah be pleased with them) were so highly motivated, they were extremely keen to be close to the Messenger of Allah (blessings and peace of Allah be upon him) and to do acts of worship, whether obligatory or supererogatory, as he did them. The Messenger of Allah (blessings and peace of Allah be upon him) encouraged them to do that, and would correct any mistakes that they might make.
In this hadith, ‘Abdullah ibn ‘Abbas (may Allah be pleased with him) narrates that one night he got up to pray with the Prophet (blessings and peace of Allah be upon him) and stood on his left. The Prophet (blessings and peace of Allah be upon him) took hold of his hand or his arm – the word translated here as “arm” refers to the upper arm – and made him stand on his right. He (blessings and peace of Allah be upon him) gestured to him that he should pass behind him, not in front of him. In this way, the Messenger of Allah (blessings and peace of Allah be upon him) indicated that the right-hand side is nobler and better; hence if only one person is following an imam in prayer, he should stand on his right.
This hadith indicates that it is more appropriate for the one who is following an imam in prayer to stand on the right of the imam.
It also indicates that it is prohibited to pass directly in front of one who is praying. .

729
It was narrated that ‘A’ishah said: The Messenger of Allah (blessings and peace of Allah be upon him) was praying one night in his small enclosure, the walls of which were low. The people could see the figure of the Prophet (blessings and peace of Allah be upon him), so some of them started to follow him in his prayer, and the following morning they spoke about that. On the following night, he prayed qiyam [voluntary prayers at night] again, and some of the people followed him in his prayer again. They did this for two or three nights, then after that, the Messenger of Allah (blessings and peace of Allah be upon him) stayed home, and did not come out. The following morning, the people spoke about that, and he said: “I was afraid that praying at night would be made obligatory for you.”.

Commentary : The Messenger of Allah (blessings and peace of Allah be upon him) was compassionate towards his ummah, and one of the signs of his compassion was that sometimes he would refrain from doing some non-obligatory actions, lest they be made obligatory. This was because his companions (may Allah be pleased with them) loved to follow his example, and they would hasten to do what he did.
In this hadith, the Mother of the Believers ‘A’ishah (may Allah be pleased with her) narrates that the Prophet (blessings and peace of Allah be upon him) was praying one night in his small enclosure (hujrah), which was a space that the Messenger of Allah (blessings and peace of Allah be upon him) had taken in the mosque in which to pray. In another report narrated by al-Bukhari from ‘A’ishah (may Allah be pleased with her), it says that the Prophet (blessings and peace of Allah be upon him) had a reed mat that he used to spread out by day and set up at night to make a small enclosure, and some people came and stood behind him [to follow his prayer]. This is what is meant by the word hujrah (translated here as small enclosure); it does not refer to the apartment (hujrah) of ‘A’ishah or the apartments of his other wives, in which he and his family lived. The apartments of the wives of the Prophet (blessings and peace of Allah be upon him) had walls that served as screens, so that whoever was outside could not see anyone who was inside.
The prayer that the Messenger of Allah (blessings and peace of Allah be upon him) was praying later came to be known as Tarawih prayer. The Mother of the Believers ‘A’ishah (may Allah be pleased with her) stated in another report that that was in Ramadan, and she described the walls of the small enclosure in which he was praying as being low and being made of reeds. The people saw the figure of the Prophet (blessings and peace of Allah be upon him), meaning that they saw his outline or form from afar as he was praying. That happened at night, so they could not see anything of him (blessings and peace of Allah be upon him) except his form or outline in the dark, and they stood behind him (blessings and peace of Allah be upon him), following him in his prayer. News of that spread among the Muslims, and the same thing happened on the following two or three nights, and the number of those praying behind him increased. When the Prophet (blessings and peace of Allah be upon him) saw how keen they were and that they were gathering behind him for the supererogatory prayer, he stopped doing it. The people mentioned that to him and asked him why he had stopped doing it, so he (blessings and peace of Allah be upon him) explained to them that the reason for that was that he was afraid that this prayer would be made obligatory upon them. That is because the ummah is enjoined to follow the example of the Prophet (blessings and peace of Allah be upon him), and as qiyam al-layl was obligatory for him but not for his ummah, he was worried that if he kept coming out to them and they kept praying behind him, Allah might enjoin it on them as He had enjoined it on him, because in principle the Prophet (blessings and peace of Allah be upon him) and his ummah should be equal with regard to issues of worship. Or it may be that he feared that if they persisted in it, they might then grow weak and be unable to continue doing it, so they would give it up, and thus they would be regarded as having given up following the Prophet (blessings and peace of Allah be upon him).
This hadith indicates that it is permissible to follow in prayer someone who did not intend to act as an imam and lead that prayer.
It indicates that it is permissible to offer supererogatory prayer in congregation.
It also highlights the compassion that the Prophet (blessings and peace of Allah be upon him) showed to his ummah. .

731
It was narrated from Zayd ibn Thabit that the Messenger of Allah (blessings and peace of Allah be upon him) set up a small enclosure – he said: I think he said that it was made of reeds – in Ramadan, and prayed in it for a few nights. Some of his companions followed his prayer, and when he became aware that they were there, he stopped doing that. Then he came out to them and said: “I realized what you were doing. O people, pray at home, for the best of prayer is a prayer that a man offers in his house, except for the obligatory prayer.”.

Commentary : The Sahabah (may Allah be pleased with them) were highly motivated in doing acts of worship and hastening to do good. As a result of their high motivation, they were extremely keen to be close to the Messenger of Allah (blessings and peace of Allah be upon him) and to do acts of worship, whether obligatory or supererogatory, as he did them. The Messenger of Allah (blessings and peace of Allah be upon him) encouraged them to do that and would direct them to that which is best.
In this hadith, Zayd ibn Thabit (may Allah be pleased with him) narrates that the Prophet (blessings and peace of Allah be upon him) set up a small enclosure in his mosque, as a barrier to conceal him from the people; this small enclosure was made from a reed mat (hujrah) that surrounded and marked that spot. The word hujrah (translated here as small enclosure) does not refer to the apartment (hujrah) of ‘A’ishah or the apartments of his other wives (may Allah be pleased with them), in which he and his family lived. The apartments of the wives of the Prophet (blessings and peace of Allah be upon him) had walls that served as screens, so that whoever was outside could not see anyone who was inside. Rather what is meant is that during Ramadan, the Prophet (blessings and peace of Allah be upon him) marked off a spot that was enclosed with a reed mat, to conceal him, making the mat like a small enclosure (hujrah) in which he could offer the voluntary prayers without anyone passing directly in front of him, so that he would be able to focus with humility and without distractions. This is something that is prescribed and permissible, if it will not inconvenience other worshippers and the like.
The Prophet (blessings and peace of Allah be upon him) prayed qiyam al-layl in this small enclosure during Ramadan; this is what later came to be known as Tarawih prayer. The people began to gather and follow his prayer, emulating him. When he saw them doing that, he stopped doing it and did not come out to them; he stopped praying qiyam in the mosque in this small enclosure. Then he said: I realize how keen you are to pray qiyam with me. According to a report narrated from ‘A’ishah (may Allah be pleased with her) by al-Bukhari, he (blessings and peace of Allah be upon him) explained to them that the reason why he had stopped praying qiyam, even though he was aware of how keen they were to do it, was the fact that he feared that this prayer would be made obligatory for them. Then he said, “O people, pray at home, for the best of prayer is a prayer that a man offers in his house, except for the obligatory prayer.” This clearly indicates that the best with regard to supererogatory prayers is to pray them at home. This is general in meaning and applies to all supererogatory and Sunnah prayers, except those supererogatory prayers which are symbols of Islam, such as the Eid prayer, eclipse prayer, and prayer for rain (istisqa’), as well as those which are connected to the mosque, such as the two rak‘ahs to greet the mosque (tahiyyat al-masjid).
If someone were to say that the Messenger of Allah (blessings and peace of Allah be upon him) offered supererogatory prayers in the mosque, which would imply that he was not doing that which is more appropriate, the response to this is that he (blessings and peace of Allah be upon him) offered those prayers in the mosque in order to teach people and to show that it is permissible to pray supererogatory  prayers in the mosque. If the Prophet (blessings and peace of Allah be upon him) did something in order to teach the people, this was better in his case, even though in the case of others it is not the most appropriate option. The Prophet (blessings and peace of Allah be upon him) urged the people to offer supererogatory prayers at home, because this is easier and further removed from showing off, and because it is a means of bringing blessing (barakah) to the house so that mercy will descend upon the house and the Shaytan will be scared away.
This hadith indicates that it is permissible to follow in prayer someone who did not intend to act as an imam and lead that prayer.
It indicates that it is permissible to offer supererogatory prayer in congregation.
It indicates that supererogatory prayer offered at home is better than that which is offered in the mosque.
It also highlights the compassion that the Prophet (blessings and peace of Allah be upon him) showed to his ummah..

735
It was narrated from ‘Abdullah ibn ‘Umar that the Messenger of Allah (blessings and peace of Allah be upon him) used to raise his hands level with his shoulders when he began to pray and when he said takbir before bowing. When he raised his head from bowing, he also raised his hands and said, “Sami‘a Allahu liman hamidah, Rabbana wa laka al-hamd (Allah hears those who praise Him, our Lord to You be praise).” And he did not do that when he prostrated..

Commentary : The manner in which the prayer is to be done is limited to what is narrated in the religious texts, as the Messenger of Allah (blessings and peace of Allah be upon him) explained it to his ummah in word and deed.  The Sahabah (may Allah be pleased with them) were keen to learn the precise details of the Prophet’s actions, in prayer and otherwise, and to transmit that to those who came after them.
In this hadith, ‘Abdullah ibn ‘Umar (may Allah be pleased with him) narrates the points at which the Prophet (blessings and peace of Allah be upon him) used to raise his hands when saying takbir in the prayer. He says: he (blessings and peace of Allah be upon him) used to raise his hands level with his shoulders – and according to a report narrated by Malik ibn al-Huwayrith in al-Sahihayn, when the Messenger of Allah (blessings and peace of Allah be upon him)  said takbir, he would raise his hands level with his ears. This report indicates that it is also permissible to raise the hands level with the ears.
The Messenger of Allah (blessings and peace of Allah be upon him) used to raise his hands at the beginning of the prayer, when saying the opening takbir (takbirat al-ihram), making them level with his shoulders, completely in line with them. And he (blessings and peace of Allah be upon him) also raised his hands when saying takbir before bowing, and he would raise his hands when he lifted his head from bowing and said, “Sami‘a Allahu liman hamidah, Rabbana wa laka al-hamd (Allah hears those who praise Him, our Lord to You be praise).” But he did not do that when he prostrated; in other words, he did not raise his hands when beginning to prostrate, or when rising from prostration. Another of the points at which the Messenger of Allah (blessings and peace of Allah be upon him) used to raise his hands was when getting up after the first tashahhud, as is mentioned in the hadith of Abu Humayd al-Sa‘idi, which is narrated by Abu Dawud and others..

740
It was narrated from Abu Hazim, that Sahl ibn Sa‘d said: The people were instructed that a man should place his right hand on his left forearm when praying. Abu Hazim said: I do not think but that he attributed this to the Prophet (blessings and peace of Allah be upon him). .

Commentary : The Sahabah (may Allah be pleased with them) were the keenest of people to learn about their religion from the Prophet (blessings and peace of Allah be upon him) and to transmit what they learned to the Muslims who came after them. Prayer was foremost among the things that they wanted to learn and transmit, and it was their top priority.
In this hadith, Sahl ibn Sa‘d al-Sa‘idi (may Allah be pleased with him) describes how the hands are to be placed when praying. He said: The people were instructed that a man should place his right hand on his left forearm when praying. What is meant by his saying that they were instructed is that the one who instructed them to do this was the Prophet (blessings and peace of Allah be upon him). Hence the Tabi‘i  Abu Hazim Salamah ibn Dinar al-A‘raj said: I do not think but that Sahl ibn Sa‘d (may Allah be pleased with him) attributed this to the Prophet (blessings and peace of Allah be upon him).
This hadith does not explain precisely where the hand is to be placed on the forearm. But it was narrated from the Prophet (blessings and peace of Allah be upon him) in many reports that he used to place the palm of his right hand on the back of his left hand, wrist and forearm when praying, as is mentioned in the hadith of Wa’il ibn Hujr (may Allah be pleased with him) that was narrated by Abu Dawud. The wrist is the joint between the forearm and the hand. This is what the Sahabah (may Allah be pleased with the m) used to do.
This hadith explains where the hands are to be placed when reciting Qur’an whilst standing in prayer..

743
It was narrated from Anas ibn Malik that the Prophet (blessings and peace of Allah be upon him), Abu Bakr and ‘Umar (may Allah be pleased with them) used to begin their prayer with {Al-hamdu Lillahi Rabbi l-‘Alamin ([All] praise is [due] to Allah , Lord of the worlds)} [al-Fatihah 1:2]..

Commentary : The Sahabah (may Allah be pleased with them) were the keenest of people to learn about their religion from the Prophet (blessings and peace of Allah be upon him) and to transmit what they learned to the Muslims who came after them. Prayer was foremost among the things that they wanted to learn and transmit, and it was their top priority.
In this hadith, Anas ibn Malik (may Allah be pleased with him) tells us that the Prophet (blessings and peace of Allah be upon him), Abu Bakr (may Allah be pleased with him), and ‘Umar ibn al-Khattab (may Allah be pleased with him) after him, used to begin their prayer with {Al-hamdu Lillahi Rabbi l-‘Alamin} [al-Fatihah 1:2]. What is meant is that they did not recite the Basmalah (“Bismillah il-Rahman il-Rahim”) out loud. The first thing that could be heard of their recitation was the verse, {Al-hamdu Lillahi Rabbi l-‘Alamin}. This does not mean that they did not recite the opening supplication (du‘a’ al-istiftah) or words seeking refuge with Allah (isti‘adhah) at the beginning of the prayer, or recite the Basmalah quietly. Rather what is meant is that the first thing that they recited out loud after the takbir was {Al-hamdu Lillahi Rabbi l-‘Alamin}.
This hadith indicates that one should not recite the Basmalah at the beginning of Surat al-Fatihah out loud. .

744
It was narrated that Abu Hurayrah said: The Messenger of Allah (blessings and peace of Allah be upon him) used to pause between the takbir and recitation – I think he said: for a little while. I said: May my father and mother be sacrificed for you, O Messenger of Allah. When you are quiet between the takbir and recitation, what do you say? He said: “I say: Allahumma ba‘id bayni wa bayna khatayaya kama ba‘adta bayn al-mashriqi wa’l-maghrib. Allahumma naqqini min al-khataya kama yunaqqa al-thawb al-abyad min al-danas. Allaahumma’ghsil khatayaya bi’l-ma’i wa’l-thalji wa’l-barad (O Allah, separate me (far) from my sins as You have separated (far) the east from the west. O Allah, cleanse me of sins as a white garment is cleansed of dirt. O Allah, wash away my sins with water, snow and hail).’”.

Commentary : The manner in which the prayer is to be done is limited to what is narrated in the religious texts, as the Messenger of Allah (blessings and peace of Allah be upon him) explained to his ummah in word and deed.  The Sahabah (may Allah be pleased with them) were keen to learn the precise details of the Prophet’s actions, in prayer and otherwise, and they transmitted that to us.
This hadith mentions the opening supplication that the Prophet (blessings and peace of Allah be upon him) used to recite after the opening takbir, and he began his prayer with it. Abu Hurayrah (may Allah be pleased with him) narrates that the Prophet (blessings and peace of Allah be upon him) used to keep quiet for a little while, because he was saying the opening supplication at that time. Abu Hurayrah (may Allah be pleased with him) asked him: May my father and mother be sacrificed for you, O Messenger of Allah, what do you say during this period when you are quiet? The Messenger of Allah (blessings and peace of Allah be upon him) told him about the opening supplication, and that he began the supplication by saying, “O Allah, separate me (far) from my sins as You have separated (far) the east from the west,” so if it is decreed that I should sin, make the distance between me and the sin as great as the distance that You have created between the east and the west. This applies if what is meant by sin is future sins. However, if what is meant by sin is past sins, then what is meant by separating is erasing and forgiving the sins. The analogy here is that just as the meeting of the east and west is impossible, he wants his approaching sin to be as impossible as the meeting of the east and the west.
Then the Prophet (blessings and peace of Allah be upon him) said: “O Allah, cleanse me of my sins as a white garment is cleansed of dirt.” What this means is: O Allah, purify me of my sins as a white garment is purified from dirt. He only gave this likeness because dirt is more visible on a white garment than a garment of any other colour, and by the same token, the effect of washing is more visible on a white garment than on one of any other colour.
Then the Prophet (blessings and peace of Allah be upon him) said: “O Allah, wash away my sins with water, snow and hail,” meaning: O Allah, purify me of any sin I commit with all means of purification, such as water, snow and hail. This does not refer only to the things that are mentioned here; rather the point was to emphasize thorough cleansing and erasing of sins.
In this supplication, the Prophet (blessings and peace of Allah be upon him) prayed for forgiveness from his sins, even though his previous and future sins had been forgiven; he offered this supplication by way of gratitude to Allah (may He be glorified and exalted) and teaching his ummah.
There are other opening supplications that may be recited when beginning the prayer, including that which was narrated by Abu Dawud in al-Sunan from ‘A’ishah (may Allah be pleased with her) who said: When the Messenger of Allah (blessings and peace of Allah be upon him) began to pray, he said: “Subhanak Allahumma wa bi hamdika wa tabarak asmuka wa ta‘ala jadduka wa la ilaha ghayruk (Glory and praise be to You, O Allah, blessed be Your name and exalted be Your majesty. There is no god besides You).” Something similar was narrated from ‘Umar ibn al-Khattab (may Allah be pleased with him) in Sahih Muslim.
Another supplication was mentioned in a report narrated by al-Bayhaqi from Jabir (may Allah be pleased with him), that the Messenger of Allah (blessings and peace of Allah be upon him) said: “Subhanak Allahumma wa bi hamdika wa tabarak asmuka wa ta‘ala jadduka wa la ilaha ghayruk.  Wajjahtu wajhiya lilladhi fatara al-samawati wa’l-arda hanifan wa ma ana min al-mushrikin. Inna salati wa nusuki wa mahyaya wa mamati Lillahi Rabb il-‘alamin  (Glory and praise be to You, O Allah, blessed be Your name and exalted be Your majesty. There is no god besides You. Indeed, I have turned my face toward He who created the heavens and the earth, inclining toward truth, and I am not of those who associate others with Allah. Indeed, my prayer, my rites of sacrifice, my living and my dying are for Allah, Lord of the worlds).” And there are other supplications.
The best is to learn the opening supplications that have been soundly narrated from the Messenger of Allah (blessings and peace of Allah be upon him) and to alternate between the ones that he recited in prayer, so that you will be doing all of the sunnahs in that regard, and reviving the Sunnah. Moreover, this helps the heart to focus more, because if a person persists only in one thing, it becomes a habit (and he may say the words without reflecting on the meaning).
This hadith indicates that the opening supplication should be recited quietly. .

748
It was narrated that ‘Abdullah ibn ‘Abbas (may Allah be pleased with him) said: The sun was eclipsed at the time of the Messenger of Allah (blessings and peace of Allah be upon him), and they said: O Messenger of Allah, we saw you reaching out for something when you were standing, then we saw you retreating. He said: “I was shown Paradise, and I reached out to take a bunch (of grapes) from it. If I had taken it, you would have eaten from it for as long as this world remains.”.

Commentary : Allah (may He be glorified and exalted) created Paradise and Hell, with a certain nature that is known to Him (may He be glorified and exalted). Allah (may He be exalted) lifted the barrier for the Prophet (blessings and peace of Allah be upon him) and caused him to see Paradise and Hell, and He shortened the distance between them so that he was able to see both of them.
In this hadith, ‘Abdullah ibn ‘Abbas (may Allah be pleased with him) narrates that the sun was eclipsed at the time of the Messenger of Allah (blessings and peace of Allah be upon him). In another report, it is narrated that this occurred on the day when his son Ibrahim died. When the sun is eclipsed, its light disappears. In Arabic, a solar eclipse is usually referred to as kusuf and a lunar eclipse is usually referred to as khusuf, but the terms may be used interchangeably. This is what we see in this report (in which khusuf is used to refer to the sun). The Prophet (blessings and peace of Allah be upon him) stood and led the people in prayer; this prayer is described in other reports, such as that which was narrated by al-Bukhari from Asma’ bint Abi Bakr al-Siddiq (may Allah be pleased with her), in which it says that the Prophet (blessings and peace of Allah be upon him) offered the eclipse prayer. He stood and made his standing lengthy, then he bowed and made his bowing lengthy, then he stood up and made his standing lengthy, then he bowed and made his bowing lengthy, then he rose from bowing, then he prostrated and made his prostration lengthy, then he rose from prostration, then he prostrated and made his prostration lengthy. Then he stood and made his standing lengthy, then he bowed and made his bowing lengthy, then he stood up and made his standing lengthy, then he bowed and made his bowing lengthy, then he rose from bowing, then he prostrated and made his prostration lengthy, then he rose from prostration, then he prostrated and made his prostration lengthy, then he finished his prayer. This was two rak‘ahs of non-obligatory prayer, which differed from all other prayers in that it had two bowings and two recitations [in each rak‘ah]. The Sunnah is to make the recitation lengthy in the eclipse prayer.
During this prayer, it happened that the Messenger of Allah (blessings and peace of Allah be upon him) reached out, as if he wanted to take something, then he moved backwards. When he (blessings and peace of Allah be upon him) finished his prayer, his companions (may Allah be pleased with them) asked him about that, saying to him: We saw you reaching out to take something, then we saw you retreating; in other words, we saw you wanting to take something, then you moved backwards. The Prophet (blessings and peace of Allah be upon him) told them that he had seen Paradise, and Allah had showed him some of its delights; he wanted to take a bunch (of grapes) from it, but he stepped back and did not do that. And he told them that if he had got it for them, they would have eaten from it so long as this world remains. But he did not take it, because the food of Paradise lasts forever and is not subject to change, and it is not possible to eat in this world anything except that which is subject to change and vanish, because Allah created it to have an end, so there can be nothing in this world that is meant to be eternal.
This hadith indicates that it is prescribed to offer the eclipse prayer, and describes how it is to be done.
It also indicates that Paradise and Hell have already been created and exist at present, in a manner that is known only to Allah (may He be glorified and exalted)..

715
Jābir reported: The Messenger of Allah (may Allah's peace and blessings be upon him) forbade that a man should come to his wife by night doubting her fidelity or trying to find her lapses. [In another version]: The Prophet (may Allah's peace and blessings be upon him) is reported to have disliked that a man should come to his wife by night; however, he did not mention doubting her fidelity or trying to find her lapses..

Commentary : The Prophet (may Allah's peace and blessings be upon him) set the most remarkable example of good manners and kind treatment between a man and his wife. He taught husbands how to treat their wives and build their marital relationship upon mutual trust and avoidance of lethal jealousy or mistrust that ruins their life.
In this Hadīth, Jābir ibn ‘Abdullāh (may Allah be pleased with him) says that the Messenger of Allah (may Allah's peace and blessings be upon him) forbade that a man returning from a journey should come to his wife by night. He then clarified the reason for the prohibition, saying: "doubting her fidelity or trying to find her lapses," i.e., thinking she is unfaithful or exposing her secret as to whether she has committed infidelity or not. So, it is disliked for a man who has been on a long journey to unexpectedly return to his wife by night. Yet, if he is on a short journey and his wife expects his return by night, there is nothing wrong with that.
In [the Two Sahīh Collections]: The Messenger of Allah (may Allah's peace and blessings be upon him) would not come to his family by night. He used to come to them in the early morning or in the evening. He would not come to his family if he returned from travel by night. Rather, he would come to them in the early morning, which extends from the Fajr prayer to the sunrise, or in the evening, which extends from noon - the time of the Zhuhr prayer - to sunset. This is because when a man comes to his wife by night, he takes her by surprise and she may not be ready to receive her husband, who has been away from her for a period of time. So, it is appropriate for him not to come to her unexpectedly at night.
In the Hadīth: Forbidding that a man should spy on his wife or come to her unexpectedly by night after return from travel
And in it: Urging pursuit of the means that bring cordiality and love between the two spouses
And in it: Exhorting the avoidance of such things that entail mistrust of the Muslim.

717
‘Abdullāh ibn Shaqīq reported: I said to ‘Ā'ishah: "Did the Prophet (may Allah's peace and blessings be upon him) use to perform the Duha (forenoon) prayer?" She said: "No, unless he came back from his absence.".

Commentary : Prayer is a tawqīfi (determined) act of worship that must be taken from the Prophet (may Allah's peace and blessings be upon him). He taught the Ummah the obligatory prayers as well as the regular and non-regular supererogatory prayers. He also taught the Ummah various kinds of prayers at certain times. One of these is the Duha (forenoon) prayer.
In this Hadīth, the Tābi‘i ‘Abdullāh ibn Shaqīq says that he asked the Mother of the Believers, ‘Ā’ishah (may Allah be pleased with her): Was it a habit of the Prophet (may Allah's peace and blessings be upon him) to perform the Duha prayer? The Duha prayer, also called the Duha Subha, is to be performed after the sun rises and goes as high as the length of a spear - that is nearly 15 minutes after sunshine - and its time ends shortly before noon. In reply, she said that the Prophet (may Allah's peace and blessings be upon him) did not use to offer the Duha prayer, except when he came from his absence, i.e., from travel. This is because he forbade that a man should come to his wife by night after returning from travel. So, he would come in the early morning and go first to the mosque, where he would pray at the time of Duha (forenoon).
In a version by Muslim, ‘Ā’ishah (may Allah be pleased with her) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) used to offer the Duha prayer as four Rak‘ahs and add as many Rak‘ahs as he willed. The negation is probably intended as the negation of her knowledge of the matter, and the affirmation is made for a reason, namely the return from travel. So, there is no contradiction between the two Hadīths.
The minimum of the Duha prayer is two Rak‘ahs. In the Two Sahīh Collections, Abu Hurayrah (may Allah be pleased with him) reported: "My close friend (may Allah's peace and blessings be upon him) advised me to do three things: fast three days of every month, perform the two Rak‘ahs of Duha (forenoon), and perform the Witr prayer before I go to sleep." And he would add as many Rak‘ahs as he willed, as mentioned above..

719
Mu‘ādhah reported: that she asked ‘Ā’ishah (may Allah be pleased with her): "How many Rak‘ahs did the Messenger of Allah (may Allah's peace and blessings be upon him) use to perform in the Duha prayer?" She said: "Four Rak‘ahs, and he would add as many Rak‘ahs as he willed. [In a version]: He would add as many Rak‘ahs as Allah willed..

Commentary : Prayer is a tawqīfi (determined) act of worship that must be taken from the Prophet (may Allah's peace and blessings be upon him). He taught the Ummah the obligatory prayers as well as the regular and non-regular supererogatory prayers. He also taught the Ummah various kinds of prayers at certain times. One of these is the Duha prayer.
In this Hadīth, Mu‘ādhah bint ‘Abdullāh al-‘Adawiyyah relates that she asked the Mother of the Believers, ‘Ā’ishah (may Allah be pleased with her): "How many Rak‘ahs did the Messenger of Allah (may Allah's peace and blessings be upon him) use to perform in the Duha prayer?" The Duha prayer, also called the Duha Subha, is one of the supererogatory prayers to be performed during daytime, and it is to be prayed after the sun rises and goes as high as the length of a spear - that is nearly 15 minutes after sunshine - and its time ends shortly before the noon. Answering her question, ‘Ā’ishah (may Allah be pleased with her) said that the Prophet (may Allah's peace and blessings be upon him) used to perform the Duha prayer as four Rak‘ahs, i.e., he was persistent in offering it as four Rak‘ahs: in two Rak‘ahs, as it is well known with regard to the supererogatory prayers. "And he would add as many Rak‘ahs as Allah willed," i.e., without limit.
In another version by Muslim in his Sahīh Collection, ‘Ā’ishah reported that the Prophet (may Allah's peace and blessings be upon him) did not use to perform the Duha prayer, unless he came back from his absence, i.e., from travel. The negation is probably intended as the negation of her knowledge of the matter, and the affirmation is made for a reason, namely the return from travel. So, there is no contradiction between the two Hadīths.
The minimum of the Duha prayer is two Rak‘ahs. In the Two Sahīh Collections, Abu Hurayrah (may Allah be pleased with him) said: "My close friend (may Allah's peace and blessings be upon him) advised me to do three things: to fast three days each month, perform the two Rak‘ahs of Duha, and perform the Witr prayer before I sleep.".

720
Abu Dharr reported: The Prophet (may Allah's peace and blessings be upon him) said: "Every morning charity is due for every joint bone in the body of every one of you. Every Tasbīh (glorification of Allah) is an act of charity; every Tahmīd (praise of Allah) is an act of charity; every Tahlīl (proclamation of Allah's oneness) is an act of charity; and every Takbīr is an act of charity; and enjoining Ma‘rūf (what is good) is an act of charity and forbidding Munkar (what is evil) is an act of charity; and two Rak‘ahs which one offers in the forenoon will suffice for all that.".

Commentary : Allah rendered all the types of goodness a person does to himself as an act of worship and to others of kindness - as part of the charities of the body and its good health and well-being.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) says: "Every morning charity is due for every joint bone" i.e., for all the organs and joints of the body. Sulāma, in Arabic, originally refers to the bones of fingers, hands, and legs, and then it was later used to refer to all the body parts. So, every morning, a person is required to give charity for every organ of his body, in gratitude to Allah Almighty for His great favors. Indeed, the structure of bones and their joints is one of the great favors Allah has bestowed upon His servants. Hence, each bone requires a charity to be given by the person for it, as gratitude for this blessing. Charity here is intended as something recommended and encouraged, not obligatory or binding, for it is sufficient as gratitude for these favors to perform the obligations and shun the prohibitions. Then, the Messenger of Allah (may Allah's peace and blessings be upon him) guides to some acts of piety which a person may perform as charity for his joints. "Every Tasbīh" (glorification of Allah) - saying: Subhān Allah (glory be to Allah) - "is an act of charity"; "every Tahmīd" (praise of Allah) - saying: Al-Hamdulillāh (praise be to Allah) - "is an act of charity"; "every Tahlīl" (proclamation of Allah's oneness) - saying: Lā Ilāha illa Allah (there is no god but Allah) - "is an act of charity"; "and every Takbīr" - saying: Allāhu Akbar (Allah is the Greatest) - "is an act of charity"; "and enjoining Ma‘rūf (what is good) is an act of charity and forbidding Munkar (what is evil) is an act of charity." Likewise, all other forms of Dhikr and worship are charities for oneself. Ma‘rūf: It is a term that comprises all what is known to be a form of obedience to Allah Almighty and benevolence to people. Munkar: It refers to all offensive deeds and words that lead to disobedience to Allah Almighty; and it is a term that comprises all forms of evil. So, if anyone performs the mentioned acts of goodness and the like, it should be equal in number to the 360 joints.
Then, the Prophet (may Allah's peace and blessings be upon him) informs that "two Rak‘ahs which one offers in the forenoon" are sufficient in place of all that, for prayer is an act that is done by all the body parts and it includes all the mentioned charities and others. This demonstrates the great merit of the Duha prayer. The time of the Duha prayer starts 15 minutes after sunrise and extends to also 15 minutes before soon. The minimum in the Duha prayer is two Rak‘ahs, and the maximum is eight Rak‘ahs, as related in a Hadīth in the Two Sahīh Collections, in which ’Umm Hāni’ (may Allah be pleased with her) reported: "that the Prophet (may Allah's peace and blessings be upon him) took a bath in her house on the day of the Conquest of Makkah and prayed eight Rak‘ahs." It is said: There is no limit to its maximum, as indicated by a Hadīth by Muslim, in which ‘Ā’ishah (may Allah be pleased with her) reported: "The Prophet (may Allah's peace and blessings be upon him) used to offer the Duha prayer as four Rak‘ahs and pray as much more as he wished.".

724
‘Ā’ishah reported: The Prophet (may Allah's peace and blessings be upon him) would not observe any of the supererogatory prayers more regularly than the two Rak‘ahs before Fajr..

Commentary : Islam encouraged and urged the performance of supererogatory prayers and made them greatly rewardable. One of these supererogatory prayers, whose performance was urged by the Prophet (may Allah's peace and blessings be upon him), is the two-Rak‘ah Sunnah of the Fajr prayer.
In this Hadīth, the Mother of the Believers ‘Ā’ishah (may Allah be pleased with her) says that the Prophet (may Allah's peace and blessings be upon him) was not more persistent in observing any supererogatory prayer than he was in performing two Rak‘ahs before Fajr. In other words, he was not persistent and keen to perform any of the supererogatory prayers and regular Sunnah prayers as he was in offering two Rak‘ahs before the two Rak‘ahs of Fajr, which is the Sunnah before the Fajr prayer. They are counted among the regular supererogatory prayers associated with the obligatory prayers. The Prophet's keenness on them indicates the significance of their status and reward..

725
‘Ā’ishah reported that the Prophet (may Allah's peace and blessings be upon him) said: "The two Rak‘ahs of Fajr are better than the world and what is in it.".

Commentary : The Prophet (may Allah's peace and blessings be upon him) used to teach his Ummah the virtuous deeds and demonstrate their rewards to encourage the people to perform them.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) says: "The two Rak‘ahs of Fajr" - which refer to the Sunnah of Fajr, the two Rak‘ahs to be performed between the Adhan and the iqāmah - "are better than the world and what is in it," i.e., the reward to be obtained because of this prayer in the Hereafter is greater and better than all the blessings in this world. They are counted among the regular supererogatory prayers associated with the obligatory prayers, and the Prophet's keenness on them indicates the significance of their status and reward and urges Muslims to be keen on observing them.
The Messenger of Allah (may Allah's peace and blessings be upon him) used to perform these two Rak‘ahs in a brief manner. In the Two Sahīh Collections, ‘Ā’ishah (may Allah be pleased with her) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) would perform the two Rak‘ahs of Fajr and make them brief to the extent that I would say: "Did he recite the Mother of the Qur'an in them?" In a Hadīth by Muslim, Abu Hurayrah (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) recited Surat al-Kāfirūn and Surat al-Ikhlās in the two Rak‘ahs of Fajr.
In the Hadīth: The merit of the two Rak‘ahs of Fajr..

726
Abu Hurayrah reported: The Messenger of Allah (may Allah's peace and blessings be upon him) recited Surat al-Kāfirūn and Surat al-Ikhlās in the two Rak‘ahs of Fajr..

Commentary : The Messenger of Allah (may Allah's peace and blessings be upon him) used to prolong the Qur'an's recitation in supererogatory prayers and would sometimes make it brief depending on circumstances and occasions.
In this Hadīth, Abu Hurayrah (may Allah be pleased with him) says that the Messenger of Allah (may Allah's peace and blessings be upon him) recited Surat al-Kāfirūn and Surat al-Ikhlās in the regular two-Rak‘ah Sunnah of the Fajr prayer after the recitation of Surat al-Fātihah. This is because they comprise negation of other gods and affirmation of Tawhīd (monotheism), and also, they are two light chapters that suited his brief performance of these two Rak‘ahs, as it was the Prophet's habit to lighten these two Rak‘ahs, as narrated in the Two Sahīh Collections.
In the Hadīth: Recitation in the Sunnah of the Fajr prayer after Surat al-Fātihah.

727
Ibn ‘Abbās reported: The Messenger of Allah (may Allah's peace and blessings be upon him) used to recite in the first of the two Rak‘ahs of Fajr: {Say [O believers]: "We believe in Allah and what has been sent down to us"} [Surat al-Baqarah: 136] the verse that is in Surat al-Baqarah, and in the second Rak‘ah: {We believe in Allah; so bear witness that we are Muslims.} [Surat Āl ‘Imrān: 52].

Commentary : The Messenger of Allah (may Allah's peace and blessings be upon him) used to prolong the Qur'an's recitation in supererogatory prayers and would sometimes make it brief depending on circumstances and occasions.
In this Hadīth, ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) says that the Messenger of Allah (may Allah's peace and blessings be upon him) would sometimes recite after Surat al-Fātihah in the first Rak‘ah of the regular two-Rak‘ah Sunnah of the Fajr prayer the verse that reads: {Say [O believers]: "We believe in Allah and what has been sent down to us; and what was sent down to Abraham, Ishmael, Isaac, Jacob, and the descendants [of Jacob]; and what was given to Moses and Jesus; and what was given to the prophets from their Lord. We make no distinction between any of them, and to Him we have submitted."} [Surat al-Baqarah: 136] The verse that occurs in Surat al-Baqarah, which means: Say, O the believers, to the advocates of this false call, the Jews and Christians: We believe in Allah and in the Qur'an that has been sent down to us, and we believe in what was sent down to Abraham (Ibrāhīm) and his children, and we believe in what was sent down to the prophets among the children of Jacob (Ya‘qūb), and we believe in the Torah that Allah gave to Moses (Mūsa) and the Gospel that Allah gave to Jesus (‘Īsa), and we believe in the scriptures that Allah gave to all the prophets; we make no distinction between any of them, by believing in some and denying others; rather, we believe in all of them, and we are submissive and obedient to Him alone.
And in the second Rak‘ah, after Surat al-Fātihah, the verse that reads: {When Jesus sensed disbelief from them, he said: "Who are my helpers in the cause of Allah?" The disciples said: "We are helpers of Allah. We believe in Allah; so, bear witness that we are Muslims."} [Surat Āl ‘Imrān: 52] And it means: When Jesus (peace be upon him) became aware of their persistence in disbelief, he addressed the Children of Israel, saying: Who will support me in the call to Allah? The best among his followers said: We are the supporters of the religion of Allah. We believe in Allah and follow you, and bear witness, O Jesus, that we submit to Allah by believing in His Oneness and obeying Him.
In light of the meanings in these two verses, it becomes clear that the Prophet (may Allah's peace and blessings be upon him) used to recite them for what they contain, of belief in Allah Almighty and submission to Him, and because they are two light verses that suited his brief performance of these two Rak‘ahs, as it was the Prophet's habit to lighten these two Rak‘ahs, as narrated in the Two Sahīh Collections.
In the Hadīth: The recitation in the Sunnah of the Fajr prayer after Surat al-Fātihah.

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’Um Habībah reported: I heard the Messenger of Allah (may Allah's peace and blessings be upon him) say: "Whoever prays twelve prostrations during a day on a voluntary basis, a house will be built for him in Paradise.".

Commentary : The Prophet (may Allah's peace and blessings be upon him) used to teach his Ummah the virtuous deeds and clarify their rewards to encourage the people to perform them.
In this Hadīth, the Messenger of Allah (may Allah's peace and blessings be upon him) says: "Whoever prays twelve prostrations during a day on a voluntary basis," i.e., other than the obligatory prayers, or they are the regular supererogatory prayers, namely: four Rak‘ahs before the Zhuhr prayer and two Rak‘ahs after it, two Rak‘ahs after the Maghrib prayer, two Rak‘ahs after the ‘Ishā’ prayer, and two Rak‘ahs before the Fajr prayer, as related in Sunan At-Tirmidhi. Whoever does so persistently, his reward will be that Allah will build a house for him in Paradise.
In the Hadīth: Urging the performance of supererogatory prayers
And in it: Demonstrating the merit of the regular supererogatory prayers.

730
‘Abdullāh ibn Shaqīq reported: I asked ‘Ā’ishah about the prayer of the Messenger of Allah (may Allah's peace and blessings be upon him), concerning his voluntary prayers, and she said: He used to offer four Rak‘ahs in my house before the Zhuhr prayer. Then, he would go out and lead the people in prayer. Then, he would come in and offer two Rak‘ahs. He would lead the people in the Maghrib prayer and then come in and offer two Rak‘ahs, and he would lead the people in the ‘Ishā’ prayer and enter my house and offer two Rak‘ahs. And he would offer nine Rak‘ahs during the night, including the Witr. And he would pray for a long night while standing and for a long night while sitting. When he recited while standing, he would bow and prostrate while standing, and when he recited while sitting, he would bow and prostrate while sitting. And when the dawn came, he would offer two Rak‘ahs..

Commentary : Our Prophet (may Allah's peace and blessings be upon him) was the best among people in worshiping his Lord and standing before Him, Exalted be He. The Companions (may Allah be pleased with them) were keen to learn from the Prophet (may Allah's peace and blessings be upon him) and take his Sunnah, act upon it, and convey it to those after them.
In this Hadīth, the Tābi‘i ‘Abdullāh ibn Shaqīq relates that he asked the Mother of the Believers, ‘Ā’ishah (may Allah be pleased with her), about how the Prophet (may Allah's peace and blessings be upon him) used to offer supererogatory prayers. She informed him that the Prophet (may Allah's peace and blessings be upon him) used to offer four Rak‘ahs as Sunnah before the Zhuhr prayer in his house. Then, he would go out to the mosque and lead the people in the Zhuhr prayer. Then, he would enter his house after finishing the Zhuhr prayer and offer two Rak‘ahs. She did not mention the ‘Asr prayer, probably because she was demonstrating the confirmed Sunnahs of the obligatory prayers, whether before or after them.
The Prophet (may Allah's peace and blessings be upon him) used to lead the people in the Maghrib prayer without offering a supererogatory prayer before it. Then, when he finished the Maghrib prayer, he would return to his house and offer two Rak‘ahs as Sunnah of the Maghrib prayer. And he (may Allah's peace and blessings be upon him) used to perform the ‘Ishā’ prayer without offering a supererogatory prayer before it. Then, he would enter his house after finishing the ‘Ishā’ prayer and offer two Rak‘ahs as Sunnah of the ‘Ishā’ prayer.
He would offer Qiyām al-Layl (late-night voluntary prayer) with nine Rak‘ahs, including the Witr, which is the last prayer a Muslim performs after the voluntary prayer in the night prayer. It is authentically reported that he used to pray eleven Rak‘ahs, and it is also authentically reported that he used to pray thirteen Rak‘ahs.
The Prophet (may Allah's peace and blessings be upon him) would sometimes offer his late-night prayer while standing and sometimes sitting. Her words "for a long night" mean: for a long time during the night.
Another trait of the Prophet's prayer is that if he commenced his prayer at night with recitation while standing, he (may Allah's peace and blessings be upon him) would bow and prostrate in the well-known manner: going down for rukū‘ and then returning to the standing position and going down for prostration and then returning to the standing position, and so on. And if he (may Allah's peace and blessings be upon him) commenced his prayer at night with recitation while sitting, he would engage in rukū‘ and prostration without standing for them, neither before nor after observing them.
And when the time of the Fajr prayer came, he (may Allah's peace and blessings be upon him) would offer two Rak‘ahs as Sunnah of Fajr. In the version by Abu Dāwūd: "Then, he would go out and lead the people in the Fajr prayer."
In the Hadīth: Offering supererogatory prayers while sitting without an excuse
And in it: Offering the supererogatory prayers at home.

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‘Ā’ishah reported: that the Prophet (may Allah's peace and blessings be upon him) did not die until most of his prayers were performed while sitting..

Commentary : The Prophet (may Allah's peace and blessings be upon him) was the best among people in worshiping his Lord and standing before Him, Exalted be He. The Companions (may Allah be pleased with them) were keen to learn from the Prophet (may Allah's peace and blessings be upon him), take his Sunnah, act upon it, and convey it to those who came after them.
In this Hadīth, the Mother of the Believers ‘Ā’ishah (may Allah be pleased with her) informs that the Prophet (may Allah's peace and blessings be upon him) did not die until he performed many of his prayers while sitting. This refers to the supererogatory prayers, not the obligatory ones. That was one or two years before his death, as related in Sahīh Muslim Collection from Hafsah (may Allah be pleased with her), given that he (may Allah's peace and blessings be upon him) was too weak to stand for long. In a version by Muslim: "When the Messenger of Allah (may Allah's peace and blessings be upon him) put on weight and became heavy" i.e., his body weakened due to his old age, "he would mostly pray while sitting."
The Hadīth mentions the performance of supererogatory prayers while sitting..

732
‘Abdullāh ibn Shaqīq reported: I said to ‘Ā’ishah: "Did the Prophet (may Allah's peace and blessings be upon him) use to pray while sitting?" She said: "Yes, after the people wore him out.".

Commentary : The Prophet (may Allah's peace and blessings be upon him) was the best among people in worshiping his Lord and standing before Him, Exalted be He. The Companions (may Allah be pleased with them) were keen to learn from the Prophet (may Allah's peace and blessings be upon him), take his Sunnah, act upon it, and convey it to those who came after them.
In this Hadīth, the Tābi‘i ‘Abdullāh ibn Shaqīq relates that he asked ‘Ā’ishah (may Allah be pleased with her): "Did the Prophet (may Allah's peace and blessings be upon him) use to pray while sitting?" The intended meaning here is the supererogatory prayer. She replied to him in the affirmative, meaning that he would pray while sitting; and this happened "after the people wore him out" i.e., after he became weak due to the burdens and interests of people he would bear and take care of. When we say that the people of so-and-so wore him out, this means he became weak and old among them.
The Hadīth indicates that one may pray while sitting in case of necessity and tiredness..

733
Hafsah reported: I did not see the Messenger of Allah (may Allah's peace and blessings be upon him) offer his Subhah (supererogatory prayer) in a sitting position till one year before his death, as he used to offer his Subhah while sitting, and he would recite a Surah in a way that is so measured that it became longer than longer Surahs. In a version: One or two years before his death..

Commentary : The Prophet (may Allah's peace and blessings be upon him) was the best among people in worshiping his Lord and standing before Him, Exalted be He. The Companions (may Allah be pleased with them) were keen to learn from the Prophet (may Allah's peace and blessings be upon him), take his Sunnah, act upon it, and convey it to those who came after them.
In this Hadīth, the Mother of the Believers Hafsah (may Allah be pleased with her) informs that she did not see the Messenger of Allah (may Allah's peace and blessings be upon him) offer his Subhah - i.e., his supererogatory prayer - while sitting, as he (may Allah's peace and blessings be upon him) used to perform supererogatory prayers while standing. Then, one year before his death - and in another version: one or two years - he would pray while sitting, that is because he put on weight and his body weakened due to old age, according to a Hadīth narrated in the Two Sahīh Collections and reported by ‘Ā’ishah (may Allah be pleased with her).
She informed that he (may Allah's peace and blessings be upon him) used to recite a Surah of the Qur'an during his prayer, and he would recite in a so measured and deliberate manner "that it became longer than longer Surahs" i.e., due to his measured way of reciting, the duration of reciting a Surah would become longer than the duration of reciting another bigger Surah in terms of the length and the number of verses.
The Hadīth mentions the recitation of the Qur'an in a measured and deliberate manner.
It also includes the performance of supererogatory prayers while sitting..

735
‘Abdullāh ibn ‘Amr reported: It was narrated to me that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "The prayer of a man while sitting is half a prayer." He said: I came to him and found him praying while sitting. I placed my hand on his head. He said: "What is the matter with you, O ‘Abdullāh ibn ‘Amr?" I said: "It was narrated to me - O Messenger of Allah - that you said: 'The prayer of a man while sitting is half a prayer'; and you pray while sitting." He said: "Yes, but I am not like any of you.".

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 performing prayer and taught it to the Ummah.
In this Hadīth, ‘Abdullāh ibn ‘Amr (may Allah be pleased with him) relates that it was narrated to him that the Prophet (may Allah's peace and blessings be upon him) stated that the prayer of a man while sitting is "half a prayer" i.e., it brings half of the reward of someone who performs it while standing. So, this makes it valid and detracts from its reward. This Hadīth is taken to refer to performing a supererogatory prayer while sitting despite being able to stand. However, if a person performs a supererogatory prayer while sitting because he is unable to stand, his reward does not decrease; rather, his reward is like praying while standing. As for the obligatory prayer, it is invalid to perform it while sitting despite being able to stand. Yet, if a person is unable to stand, then his sitting is tantamount to his standing.
Then, ‘Abdullāh ibn ‘Amr (may Allah be pleased with him) informed that he came to the Prophet (may Allah's peace and blessings be upon him) one day and found him praying while sitting. He placed his hand on the Prophet's head, wondering at his prayer while sitting and wanting the Prophet (may Allah's peace and blessings be upon him) to look towards him. This was after he (may Allah's peace and blessings be upon him) had finished the prayer, for it is not thought that ‘Abdullāh ibn ‘Amr (may Allah be pleased with him) would put his hand before that. This behavior is not deemed impolite among some Arabs, as they tend to behave naturally. Moreover, this shows the Prophet's modesty and good character, and that he used to deal and associate with his close Companions like being one of them and not exalting himself above them. When the Prophet (may Allah's peace and blessings be upon him) sensed the hand of ‘Abdullāh, he asked him: "What is the matter with you?" i.e., what is wrong with you?! So, he told him about the aforementioned Hadīth, by way of inquiry, not as an objection or disapproval. His words "and you pray while sitting" affirmed the point that was confusing and unclear to him, and how the Prophet (may Allah's peace and blessings be upon him) would be content with half a reward for himself. In response, the Prophet (may Allah's peace and blessings be upon him) confirmed the Hadīth he cited and then said: "but I am not like any of you" i.e., what you have mentioned that the prayer of a man while sitting is half of his prayer while standing is a ruling that applies to people other than me in this Ummah and it pertains to them; as for me, I am not subject to this ruling, and my Lord accepts from me my prayer while sitting for a reward like that of my prayer while standing. This is one of the peculiar merits of the Prophet (may Allah's peace and blessings be upon him), as his performance of a supererogatory prayer while sitting, though he was able to stand, was made equivalent to his performance of it while standing, as an honor for him.
The Hadīth urges the performance of prayer in its complete form for those who are able to. So, if a person is able to stand, he should pray while standing, in both obligatory and supererogatory prayers.
It points out how Allah Almighty favors His Prophet (may Allah's peace and blessings be upon him) and distinguishes him from all the Ummah..

738
Abu Salamah reported: I asked ‘Ā’ishah about the prayer of the Messenger of Allah (may Allah's peace and blessings be upon him), and she said: "He used to offer thirteen Rak‘ahs; he would perform eight Rak‘ahs and then observe the Witr and then perform two Rak‘ahs while sitting; when he wanted to bow, he would stand up and bow. Then, he would offer two Rak‘ahs between the Adhān and iqāmah of the Fajr prayer..

Commentary : The Prophet (may Allah's peace and blessings be upon him) used to pray as much Qiyām al-Layl in his house as Allah willed him to pray. The Companions and the Tābi‘is after them were keen on knowing about his acts of worship in detail and ask about what they could not see of his worship at home.
In this Hadīth, the Tābi‘i Abu Salamah ibn ‘Abdur-Rahmān says that he asked the Mother of the Believers, ‘Ā’ishah (may Allah be pleased with her), about the Qiyām al-Layl of the Messenger of Allah (may Allah's peace and blessings be upon him) and the number of its Rak‘ahs and the manner of its performance. She informed him that the Prophet (may Allah's peace and blessings be upon him) used to perform thirteen Rak‘ahs; he would perform eight Rak‘ahs, two Rak‘ahs each, as narrated in the Two Sahīh Collections, and he would then pray the Witr, i.e., with the ninth Rak‘ah. As narrated in a version by Muslim: "Nine Rak‘ahs while standing and he would perform one of them as the Witr," i.e., he would make the last Rak‘ah among them the Witr of his prayer. In another version by Muslim: "He would observe five Rak‘ahs of which was the Witr, not sitting except at the last of them," i.e., he used to offer four Rak‘ahs, two Rak‘ahs each, and then perform the fifth Rak‘ah as the Witr, not sitting for tashahhud except in the last Rak‘ah. In another version by Muslim: "The prayer of the Messenger of Allah (may Allah's peace and blessings be upon him) in the night consisted of ten Rak‘ahs, and then he would observe the Witr with one Rak‘ah and offer the two Rak‘ahs of Fajr; those are thirteen Rak‘ahs." This denotes the diversity of the Prophet's Qiyām al-Layl in terms of duration and the number of Rak‘ahs, depending on his condition and energy.
Also, the Prophet (may Allah's peace and blessings be upon him) used to perform two Rak‘ahs while sitting. Apparently, these two Rak‘ahs were after the Witr and before the time of Fajr. When he wanted to perform rukū‘ while in this state of sitting, he would stand up and then bow down in the well-known manner. Then, when the time of Fajr came, he (may Allah's peace and blessings be upon him) would offer the two-Rak‘ah Sunnah of Fajr, after the Adhān and before the iqāmah of the Fajr prayer.
There are numerous other well-known Hadīths, in the Two Sahīh Collections and elsewhere, that enjoin making the last prayer in Qiyām al-Layl the Witr. An example is a Hadīth in which ‘Abdullāh ibn ‘Umar (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "Make the last of your prayer at night the Witr." As for these two Rak‘ahs which the Prophet (may Allah's peace and blessings be upon him) offered after the Witr and before Fajr, this is to demonstrate the permissibility of praying after the Witr, and they were not performed on a persistent basis, for what the Prophet (may Allah's peace and blessings be upon him) did persistently was to conclude with the Witr, as mentioned above.
In the Hadīth: Praying at night while sitting.