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Hadith
955
It is narrated on the authority of al-Baraa ibn ‘Azib(may Allah be pleased with them) that the Prophet ﷺ delivered a sermon after offering the ‘Eid prayer in which he ﷺ said, "Whoever offered the prayer like us and slaughtered his sacrificial animal like us then his sacrifice will be accepted by Allah. Whoever slaughtered his sacrifice before the `Eid prayer, then he has not done the sacrifice." Abu Burdah ibn Niyar, the maternal uncle of al-Bara' said, "O Allah's Messenger! I have slaughtered my sheep before the `Eid prayer as I thought today is [not a day to fast but rather] a day of eating and drinking, thus, I liked that my sheep be the first to be slaughtered in my house. I slaughtered my sheep and I ate before coming for the prayer." The Prophet ﷺ said, "The sheep which you have slaughtered is [deemed] a mutton [as it does not qualify as a sacrifice]." Abu Burdah said, "O Allah's Messenger! I have a young she-goat which is dearer to me than two sheep. Will that be sufficient as a sacrifice on my behalf? "The Prophet ﷺ said, "Yes, it will be sufficient for you, but it will not be sufficient as a sacrifice for anyone else after you."
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Commentary : The Prophet ﷺ taught us the requisites of the ‘Eid holidays, its recommended actions, and its etiquette. From amongst [all of] these are: the time of the prayer and how to perform it on the Day of the Sacrifice [i.e., ‘Eid Al-Aḍhaa], and the time of slaughtering the sacrificial animal. The sacrifice is a religious ritual from amongst the [various] Islamic religious rites. It is an appointed act of worship by means of a [set] time, which is not permissible [to do] before or after its appointed time.

In this hadeeth, al-Baraa’ ibn ‘Aazib(may Allah be pleased with them) reports that the Prophet ﷺdelivered the sermon of ‘Eid Al-Aḍhaa after the conclusion of the prayer, and not before it.He ﷺelucidated for the people by highlighting that whosoever prayed the ‘Eid prayer with the Muslims, and then slaughtered their sacrificial animal after the prayer - then they have fulfilled the prescribed act of worship for which the reward of the sacrifice is prescribed. As for whoever slaughtered the sacrificial animal before the prayer, then the slaughtered animal is not deemed as a sacrifice, meaning, he is not given the reward of the sacrifice. Then, Abu Burdah ibn Niyaar - the maternal uncle of al-Baraa’ ibn ‘Aazib(may Allah be pleased with them) - stood up and mentioned that he slaughtered his sheep before the prayer, explaining that ‘Eid Al-Aḍhaa is a day of eating and drinking, that he wanted his sheep to be the first thing to be slaughtered at his home; and that he ate from it before coming to the prayer. Thereafter, the Prophet ﷺ answered him by stating that: the sheep which he slaughtered was nothing more than meat and it would not be deemed as a valid sacrifice; thus, there was no reward from doing so. But rather, it is a mere slaughtering for the purpose of eating that has nothing to do with the prescribed act of worship.

Then, Abu Burdah mentioned that he owned nothing other than an ʿanaaqah [i.e., she-goat]. In juxtaposition to the jadhʿah [which] is less than a year in age. It is said: al-Ijdhaaʿ is a duration of time [which] does not last a year from birth, nor surpasses it; thus, it is a name for the offspring of a goat when it strengthens [in maturity]. Abu Burdah explained that he owned nothing except a jadhʿah, [a type] of goat. However, according to him, it was better and more beloved to him than two sheep due to its abundance of meat and high price. For this reason, he asked the Prophetﷺ , “Will that jadhʿah suffice for the sacrifice?” To which, the Prophet ﷺpermitted for him the slaughter of his jadhʿah because he owned nothing else and answered him by stating that it suffices for him alone and does not suffice for anyone from the Muslims after him. This is an indication that the jadhʿah which is less than one year in age does not suffice as a sacrificial animal, whereas the goat which is two years or older does. The age that suffices for the goat to be worthy of sacrificing should have at least lived one year and has entered into the second.

From the other benefits that we can conclude from this hadeeth is the virtue of Abu Burdah(may Allah be pleased with him).

It teaches us to hasten to do good deeds and compete with others in this regard. It indicates that the way of the Prophet ﷺ is one of ease and moderation..

956
Abu Saʿeed al-Khudree(may Allah be pleased with him) narrated The Prophet ﷺ used to proceed to the Musallaa on the days of ‘Eid al-Fitr and ‘Eid al-Adhaa. The first thing to begin with there was the prayer and after that he would stand in front of the people and the people would keep sitting in their rows. Then he would preach, advise, and give them orders. Afterwards, if he wished to send an army for an expedition, he would do so; or if he wanted to give an order, he would do so, and then depart. Abu Saʿeed al-Khudree added, the people followed this tradition till I went out with Marwan, the Governor of Medina, for the prayer of
Eid al-Adha or ‘Eid al-Fitr. When we reached the Musalla, there was a pulpit made by Kathir ibn As-Salt. Marwan wanted to get up on that pulpit before the prayer, but I got hold of his clothes [to stop him]. However, he pulled them and ascended the pulpit and delivered the sermon before the prayer. I said to him, "By Allah, you have changed (the Prophet's tradition)." He replied, "O Abu Saʿeed! Gone is that which you know." I said, "By Allah! What I know is better than what I do not know." Marwan said, "People do not sit to listen to our sermon after the prayer, thus, I delivered it before the prayer.".

Commentary : The Companions of the Prophet ﷺ would enjoin the good and forbid the wrongdoing and reprehensible. They were firm and upheld the truth without making any compromise, spoke the truth without fearing the blame of the blamers.

In this hadeeth, Abu Saʿeed al-Khudree(may Allah be pleased with him) clarifies the guidance of the Prophet ﷺ with regards to the prayer of the two ‘Eids, explaining the order of events. He states that on the ‘Eids of al-Fiṭr and Al-Aḍhaa, he ﷺ used to set out towards the Musallaa, which is a wide and spacious place، and a well-known locality in al-Madeenah which is about 1000 cubits (The Arabic word dhirāʿ is a unit of measurement which is pretty close to that of a cubit. The average cubit is 0.5 meters. This means the approximate distance here is close to 450 - 500 meters) from the entrance of the masjid.

The first thing that he ﷺ began with was the offering the ‘Eid prayer, then he ﷺ would stand up facing the people to deliver the sermon all the while the people would [remain] seated in their places. During the ‘Eid sermon he ﷺ would admonish, advise, and give the people orders. If he ﷺ wanted to dispatch an army or a troop to a region of the outlying areas [for a mission], he ﷺ would dispatch them accordingly.

Then, Abu Saʿeed mentioned that the people persisted in that manner until Muʿaawiyah(may Allah be pleased with him) appointed Marwaan ibn al-Hakam as a governor over al-Madeenah.

When the ‘Eid of Al-Aḍhaa or al-Fiṭr came, Abu Saʿeed(may Allah be pleased with him) set out with Marwaan to the Musallaa. Then, he saw a pulpit that was built by the famous taabiʿee, Katheer ibn al-Salt al-Kindĩ. Thereafter, Marwaan intended to ascend the pulpit so that he could deliver the ‘Eid sermon before the performance of the prayer. Abu Saʿeed did no more than pull upon the garment of Marwaan forcibly, attempting to prevent him from doing as such. However, Marwaan did not respond to him, and proceeded towards delivering the sermon before the performance of the ‘Eid prayer.

Then, Abu Saʿeed(may Allah be pleased with him) spoke harshly towards him because his actions changed the sunnah [the practice that had been established by the Prophet ﷺ and the people thereafter.] Subsequently, he (may Allah be pleased with him) swore that which he knows is good, because it is the way of the Prophet ﷺ. So, how can it be other than good, [if] it is from him ﷺ?!

Afterwards, Marwaan claimed that his actions were good because the conditions had changed - and that the people did not sit to listen to his Eid sermon after the conclusion of the Eid prayer. For that reason, he delivered the sermon before the prayer so that he could obligate them to listen to it.

This gives us the impression that Marwaan did that as he believed it is a matter that is open to ijtihaad (i.e., exercising an independent judgement), and that he changed the action[s] of the Prophet ﷺ - with beginning with the performance of the prayer, and then the deliverance of the sermon - to his own on the basis of precedence. He advanced a reason for leaving the foregoing in [exchange] to what he mentioned earlier regarding the change in the people’s condition. He discerned that the adherence to the basis of the sunnah - which [when applied here refers to] listening to the sermon - is more important than the observance of a position that is not a condition [for its validity]. However, Abu Saʿeed (ay Allah be pleased with him) understood the actions of the Prophet ﷺ and their sequence as being fixed and not subject to change. Nonetheless, he neither left off the prayer nor refrained from listening to the sermon.

From the benefits that we can conclude from this hadeeth is that the ‘Eid prayer should be performed outdoor, and not in a masjid, except out of necessity.

It teaches us that the Prophet delivered the sermon at the Musallaa on the two ‘Eids while standing.

It shows us that we should constantly enjoin the good and forbid the prohibited - even if the one to condemn is a person of authority or a ruler.

This hadeeth shows us that it is prescribed to use the pulpit for the purpose of delivering the sermon of ‘Eid and explains that the person delivering the sermon should stand facing the people.

Lastly, it indicates the permissibility of a person’s oath toward the truth in what they convey.

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957
‘Abdullah ibn ʿUmar (may Allah be pleased with them) narrated that the Prophet ﷺ used to offer the prayer of `Eid al-Adhaa and `Eid al-Fitr, and then deliver the sermon after the prayer..

Commentary : The Prayer of ‘Eid has requisites, recommended actions, and etiquettes that the Prophet ﷺ always ensured to perform. His noble Companions transmitted his traditions and the way he performed them for us.

In this hadeeth, Ibn ʿUmar (may Allah be pleased the both of them) reports that the way of the Prophet ﷺ handled the prayer of the two ‘Eids was to: deliver the sermon after the prayer, as opposed to the Friday prayer, in which the sermon precedes the prayer, and that sermon of ‘Eid consists of two parts, similar to that of the [ones] delivered on Friday.

The sermon is legislated on Fridays, ‘Eids, and [other] occasions for many reasons. One of them is that the people learn about the matters of religion and worldly affairs. For this reason, whenever the Imaam ascends on to the pulpit, he should make it his goal to teach the people and instruct them - especially on religious correlations that coincide with that sermon. This is based on the report that al-Bukhaaree recorded about the description of the sermon of the Prophet ﷺaccording to Abu Saʿeed al-Khudree(may Allah be pleased with him). In this report, he explained that the first thing that he ﷺ began with was the performance of the ‘Eid prayer. Then, after he finished the prayer, he ﷺ turned towards the people, and stood up facing the congregation. The people would [remain] seated in their rows as he ﷺ delivered the sermon to them, during which he admonished, advised, and gave them orders.  .

959
ʿAṭaa’ ibn AbeeRabaah reported that Ibn ‘Abbaas sent [a message] to Ibn Zubair at the commencement of the oath of allegiance to him (for Caliphate saying): As there is no Adhan on 'Eid-ul-Fitr, so you should not pronounce it. Ibn Zubair did not pronounce Adhan on that day. He (Ibn 'Abbaas) also sent him (with this message) that the sermon (is to be delivered) after the prayer, and thus it was done. So, lbn Zubair observed the prayer before the sermon..

Commentary : The Prayer of ‘Eid has requisites, recommended actions, and etiquettes. which the Companions of the Prophet ﷺ learned from him ﷺ, and they conveyed them to [those] who came after them - like what is [reported] in this hadeeth.

The ṭaabiʿee, ʿAṭaa’ ibn AbeeRabaah, reports that ʿAbdullah Ibn ‘Abbaas(may Allah be pleased with them) sent a message to ʿAbdullah ibn al-Zubayr(may Allah be pleased with them) at the onset of when he was acknowledged with homage as the Caliph - which was in the year 64 A.H., after the death of Yazeed ibn Muʿaawiyah. In the message, ʿAbdullah Ibn ‘Abbaas(may Allah be pleased with them) informed him [about] the guidance of the Prophet ﷺ regarding the prayer of the two ‘Eids, [by stating] that the adhaan was not called for the prayer of ‘Eid al-Fiṭr in the time of the Prophet ﷺ; and that the sermon of ‘‘Eid was delivered after the prayer.

The description of this sermon is mentioned in the report that al-Bukhaaree narrates on the authority of Abu Saʿeed al-Khudree(may Allah be pleased with him), which is that the first thing that the Prophet ﷺ began with what was the performance of the ‘Eid prayer. Then, he stood up and turned towards the people, facing them. The people would remain seated in their rows as he ﷺ delivered the sermon to them, during which he would admonish and advise them, and give them orders.

The Eid prayer does not have an adhaan or iqaamah, nor are there any sunnah prayers to be performed before or after it. It is performed at a Musallaa, which is an open land that is wide and spacious.



This hadeeth shows the avidity of the Companions (may Allah be pleased with them) in guiding the caliphs and governors towards the way of the Prophet ﷺ and his sunnah - and explaining it to them.
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961
Jaabir ibn ʿAbdullah(may Allah be pleased with them) reported that the Prophet ﷺ stood up on the day of ‘Eid al-Fitr and started by offering the ‘Eid prayer. Then, after he commenced the prayer, he delivered the ‘Eid sermon. After he ﷺ had finished (the sermon) he descended the pulpit [stairs] and made his way to the women and exhorted them (to do good deeds). He exhorted them while he was leaning on the hand of Bilal (may Allah be pleased with him) who had stretched his cloth in which women were throwing alms. I (one of the narrators) asked 'Ata' (the other narrator): “Do you think it is incumbent upon the Imaam [to go] and turn his attention towards the women and exhort them [to do good deeds]?” He said: “Why not! Indeed, it is right for them (to do so).”
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Commentary : The Prayer of ‘Eid has requisites, recommended actions, and etiquettes. which the Companions of the Prophet ﷺ learned from him ﷺ, and then conveyed them to us.

In this hadeeth, Jaabir ibn ʿAbdullah(may Allah be pleased with them) reports that on the ‘Eid day, the Prophet ﷺ began with the prayer without an adhaan or iqaamah. Then, after the completion of the prayer, he delivered the sermon and admonished them like he ﷺ did for the sermons on Fridays - except that [in this case] the sermon was after the prayer and not before it.

Afterwards, he ﷺ turned towards the women and devoted his attention to them by preaching and admonishing them so that they may give alms. He ﷺ did this while supporting his weight upon the hand of Bilal (may Allah be pleased with him) and leaning on it to hold him ﷺ up. Meanwhile, Bilal spread out his garment so that he could collect the alms from them. Thereafter, the Prophet ﷺ distributed it amongst those in need, like what his custom was with voluntary charities and zakaat.

ʿAbd al-Maalik ibn Jurayj asked his shaykh - ʿAṭaa’ ibn AbeeRabaah - a narrator of this hadeeth who reported it from Jaabir(may Allah be pleased with them): “Do you think it is incumbent upon the Imaam [to go] and turn his attention towards the women and exhort them?” ʿAṭaa’ stated that it is indeed incumbent upon the Imaams to exhort the women on the day of ‘Eid - and that there is nothing preventing the Imaams from doing so, following the practice of the Prophet ﷺ.

From the benefits that we can conclude from this hadeeth is that women should be segregated and away from men when they attend the prayers of men and their congregations. This practise is done as a precaution, out of fear of temptation [that may rise] against them.

This hadeeth teaches us that the ‘Eid prayer is performed before the ‘Eid sermon, and that it is permissible for the scholar to teach women Islamic knowledge and exhort them in women’s only classes. .

962
ʿAbdullah Ibn ‘Abbaas(may Allah be pleased with them) related: “I offered the ‘Eid Prayer with Allah's Messenger ﷺ, Abu Bakr, `Umar, and `Uthmaan. All of them offered the prayer before delivering the ‘Eid sermon.”.

Commentary : The Prayer of ‘Eid has requisites, recommended actions, and etiquettes, which the Prophet ﷺ always ensured to perform. All of that was narrated to us through the Companions (may Allah be pleased with them).

In this hadeeth, ʿAbdullah Ibn ‘Abbaas(may Allah be pleased with them) reports that he was present and performed the ‘Eid prayer with the Messenger of Allah ﷺ, Abu Bakr, ʿUmar, and ʿUthmaan(may Allah be pleased with them) - and each in [their own] time while they served as Caliphs. He confirms that all of them prayed the ‘Eid prayer before the ‘Eid sermon.

The statement of Ibn ‘Abbaas(may Allah be pleased with them) is a clear evidence that the Prayer of ‘Eid preceded the sermon. The Prophet ﷺ pursued this practice diligently and was observed by the Rightly Guided Caliphs (may Allah be pleased with them) and [those] after him ﷺ, and they continued this practice thereafter.

The sermon of ‘Eid consists of two parts, with a break between the two of them - like the sermon delivered on Friday.

The sermon is legislated on Fridays, ‘Eids, and [other] occasions for many reasons. One of them is that the people learn about the matters of religion and worldly affairs. For this reason, whenever the Imaam ascends on to the pulpit, he should make it his goal to teach the people and instruct them - especially on religious correlations that coincide with that sermon. This is based on the report that al-Bukhaaree recorded about the description of the sermon of the Prophet ﷺ according to Abu Saʿeed al-Khudree(may Allah be pleased with him). In this report, he explained that the first thing that he ﷺ began with was the performance of the ‘Eid prayer, then after he finished the prayer, he ﷺ turned towards the people, and stood up facing the congregation. The people would [remain] seated in their rows as he ﷺ delivered the sermon to them, during which he admonished, advised, and gave them orders.

From the benefits that we can conclude from this hadeeth is the eagerness of the Rightly Guided Caliphs (may Allah be pleased with them) towards preserving and implementing the sunnah of the Prophet ﷺ..

964
Ibn `Abbaas(may Allah be pleased with them) narrated that the Prophet ﷺ performed a two-units-prayer on the Day of ‘Eid al-Fiṭr and he did not perform any prayer before or after it. Then, he went towards the women along with Bilal and instructed them to pay alms and so they started giving their earrings and necklaces in charity..

Commentary : The Prayer of ‘Eid has requisites, recommended actions, and etiquettes, that the Prophet ﷺ always ensured to perform. His noble Companions (may Allah be pleased with them) narrated all of that for us, as they saw and learned them from the Prophet ﷺ.

In this hadeeth, ʿAbdullah Ibn ‘Abbaas(may Allah be pleased with them) reports on the guidance of the Prophet ﷺ regarding the prayer of ‘Eid al-Fiṭr. He relates that the Prophet ﷺ performed a two-units prayer for the ‘Eid prayer without performing any sunnah prayers before or after it. After, he ﷺ delivered a general sermon to the people [present], like what is mentioned in the other reports.

Then, he ﷺ, with Bilal (may Allah be pleased with him), went towards the women and reminded and exhorted them - so that they may give alms. Thereupon, they became moved by his reminder and words and began to toss from what money and goods they had with them. So [many of] the women tossed their earrings (al-khurs) and necklaces (al-sikhaab).

[On] al-khurs: [the word is written and pronounced] with a dammah [or a] kesrah on the letter khaa’. The pendant [of the earring] is a single bead. It was said that the link [for it] is made of gold or silver.

[On] al-Sikhaab: [it is] a thread with beads strung on it that is worn by boys and girls. It was [also] said [that] it is a necklace that was made of carnation, cloves, and the like; and nothing on it is made of pearls, gems, gold, and silver. It was also said that it refers to every necklace, whether it is comprised of gems or not.

The Prophet ﷺ gathered the alms for the purpose of distributing it amongst those in need; like what his custom was with voluntary charities and zakaat.

From the benefits that we can conclude from this hadeeth is that when women attend the prayers of men and their congregations, they should be separated from the men as a precaution - out of fear of temptation [that may rise] against them, [or] they be looked upon unnecessarily, or the like.

It shows us that it is permissible for the male scholar to teach women Islamic knowledge and exhort them in women’s only classes..

966
Narrated Sa`id bin Jubair: I was with Ibn `Umar (may Allah be pleased with them) when a spear head pierced the sole of his foot causing his foot to be stuck to the paddle of the saddle. I got down and pulled it out of his foot. This incident happened in Mina. Al-Hajjaj learned of the incident so he visited Ibn ‘Umar to inquire about his health, and said, "Alas! If only we had known the one who wounded you," Ibn `Umar said, "You are the one who wounded me." Al-Hajjaj said, "How is that?" Ibn `Umar said, "You have allowed arms to be carried on a day on which nobody used to carry them, and you allowed arms to be carried in the Haram even though it was not allowed before.".

Commentary : There are times and places that Allah -Exalted be He, honours and sets a sanctity [over them] that no one should desecrate; except, he who is sinful at heart. Al-Hajjaaj ibn Yusuf al-Thaqafee was an oppressive, iniquitous tyrant.

In this hadeeth, the ṭaabiʿee, Saʿeed ibn Jubayr(may Allah be pleased with him) reports that he was with ʿAbdullah ibn ʿUmar (may Allah be pleased with them both) on Hajj, when the tip of a spear pierced ibn ʿUmar on the sole of his foot, which is the area that raises while walking. This event occurred while the two of them were in Minaa, [which is] located in Makkah. [Minaa] is a valley near the Sacred Precinct of Makkah that the pilgrims descend into, in order to throw their pebbles [at the Jamaraat]. This incident narrated in the hadeeth occurred while Al-Hajjaaj ibn Yusuf was the leader of the Hijaz, one year after the killing of ʿAbdullah ibn al-Zubayr in the year 74 A.H.

When Ibn ʿUmar was wounded [by the spearhead], his foot was affixed to the stirrup - which is where a man’s foot is placed [so that they may mount] onto the saddle for helping to [maintain control while] riding their mounts. As Ibn ‘Umar (may Allah be pleased with them) was not able to descend from his saddle; thus, when Saʿeed ibn Jubayr saw this occur, he pulled out the spearhead from the foot of Ibn ʿUmar.

When [news] of Ibn ʿUmar’s injury reached Al-Hajjaaj, he paid him a visit; and [upon seeing him] said: “If only we had known the one who wounded you!” - [i.e.] “We would have punished him.”

Then, Ibn ʿUmar replied: “You are the one who injured me,” - that is to say: “this happened because of your own actions.”

Al-Hajjaaj said: “How?” [To this], Ibn ʿUmar told him that: he was the one responsible for [allowing] the carrying of weapons on the day of ‘Eid, that the days of Minaa during the Hajj coincide with ‘Eid Al-Aḍhaa for all Muslim communities, that it was a day on which weapons were not carried; and, lastly, that he allowed weapons to enter Minaa - while this was not allowed before.

It is reported in the sunnah that weapons should not be carried at events [for] which there is no need to do so. This is legislated out of fear that arms could cause harm [accidently] to others when it is crowded.

In the agreed upon hadeeth, that the Prophet ﷺ said to [a person] he saw carrying a weapon in the masjid: “Hold onto the arrows by their heads.” He ordered him to do that so it would not injure anyone. But if Muslims fear their enemy may be present, then it is permitted for them to bear arms, such as when Allah, Exalted be He, legislated the carrying of weapons during the prayer when peril [presents itself].

From the benefits that we can conclude from this hadeeth is that Minaa is a part of the sacred site of Makkah.

It teaches us that carrying weapons at sacred sites is prohibited, as Allah made it a haven for the Muslims, and that carrying arms on the day of ‘Eid is prohibited.

It shows the vigour of the Companions of the Prophet ﷺ, and their courage on upholding and preserving the truth.

Lastly, it teaches us that whoever mandates anything, or is the cause of anything of which a harm falls upon another - then it is permissible to attribute that harm to him.


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968
Al-Baraa’ ibn ‘Aazib(may Allah be pleased with them) related that the Prophet ﷺ delivered a sermon on the day of the Sacrifice [i.e., ‘Eid Al-Aḍhaa], and then said, "The first thing we should do on this day of ours is to pray and then return and slaughter (our sacrifices). Whoever does so he acted according to our Sunnah; and whoever slaughtered before the prayer then it was just meat that he offered to his family and would not be considered as a sacrifice in any way. My maternal uncle Abu Burdah ibn Niyaar got up and said, "O, Allah's Messenger! I slaughtered the sacrifice before the prayer, but I have a young she-goat which is better than an older sheep." The Prophet ﷺ said, "Slaughter it in lieu of the first and such a goat will not be considered as a sacrifice for anybody else after you.".

Commentary : The Prophet ﷺ taught us the requisites of the ‘Eid holidays, its recommended actions, and its etiquette. From amongst [all of] these are: the time of the prayer and how to perform it on the Day of the Sacrifice [i.e., ‘Eid Al-Aḍhaa], and the time of slaughtering the sacrificial animal. The sacrifice is a religious ritual from amongst the [various] Islamic religious rites. It is an appointed act of worship by means of a [set] time, which is not permissible [to do] before or after its appointed time.

In this hadeeth, al-Baraa’ ibn ‘Aazib(may Allah be pleased with them) reports that he heard the Prophet ﷺ while he was delivering a sermon on the day of ‘Eid Al-Aḍhaa. During the sermon, the Prophet ﷺ elucidated on his traditions and habitual actions during ‘Eid Al-Aḍhaa: [and] that is, he would first begin with the ‘Eid prayer. Afterwards, he ﷺ would slaughter his sacrificial animal. By doing so, then, truly, the person has acted according to his Sunnah and upon his guidance ﷺ, and thus, he has obtained the prescribed reward. The ‘Eid prayer is to be performed without an adhaan or iqaamah. The slaughtering of the sacrificial animal is requested from the one who is capable and possesses the wealth and ability to purchase a sacrificial animal. It is said: the intended [meaning] by wealth [here] is that the individual should rightfully own the nisaab of zakat [i.e., the minimum amount necessary for one to pay the zakat]. [All of this is done] so that one may draw closer to Allah - the Mighty and Majestic - by it.

Then, the Prophet ﷺ clarified that whoever did not do this [in the described manner above], such as slaughtering the sacrificial animal before the prayer; then, the slaughtered animal is not deemed as a sacrifice, and no reward [of the sacrifice becomes] his - that is to say, their deed would not be considered valid as an act of worship [or] legitimate sacrifice. But rather, [his sacrifice] would be treated as meat that he offered to his family.

Then, Abu Burdah ibn Niyaar - the maternal uncle of al-Baraa’ ibn ‘Aazib(may Allah be pleased with them) - stood up and mentioned that he slaughtered his sheep before the prayer, explaining that - like what is [mentioned] in another report [narrated] by al-Bukhaaree - that ‘Eid Al-Aḍhaa is a day of eating and drinking, that he wanted his sheep to be the first thing to be slaughtered at his home, and that he ate from it before coming to the prayer. Thereafter, the Prophet ﷺ answered him by stating that: the sheep which he slaughtered was nothing more than meat and it would not be deemed as a valid sacrifice; thus, the prescribed reward of this act of worship is not attained.

In this hadeeth, [there is] an emphasis on the sequence regarding the actions of ‘Eid, and that the performance of the prayer is first, then the deliverance of the sermon, and lastly the slaughter.

Afterwards, Abu Burdah mentioned that he owned nothing other than a jadhʿah [i.e., she-goat.] The [word] jadhʿah conveys the meaning of something that is less than one year old. It is said [that] al-Ijdhaaʿ is a duration of time [which] does not last a year from birth, nor surpasses it; thus, Jadhaʿh is a name for the offspring of a goat when it strengthens [in maturity].

He explained that he owned nothing except a jadhʿah, [a she-goat]. However, according to him, it was better and more beloved to him than a sheep which has aged - due to its abundance of meat and high price. The Prophet ﷺ allowed him to slaughter his she-goat [despite its age not meeting the requirements of sacrificial animals] since it was all he had. Then, he ﷺ explained to him that [this ruling] suffices for him alone and does not suffice for anyone from the Muslims after him. This is an indication that the jadhʿah which is less than one year in age does not suffice as a sacrificial animal, whereas the goat which is over one year does i.e., the age that suffices for the goat to be worthy of sacrificing should have at least lived one year and has entered into the second.

From the other benefits that we can conclude from this hadeeth is the virtue of Abu Burdah(may Allah be pleased with him), and that the way of the Prophet ﷺ is one of ease and moderation.
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969
Ibn ‘Abbaas(may Allah be pleased with them) related that the Prophet ﷺ said, "No good deeds done on other days are superior to those done on these." The companions inquired, "Not even Jihad?" He replied, "Not even Jihad, except that of a man who does it by putting himself and his property in danger (for Allah's sake) and does not return with any of those things.".

Commentary : From the mercy of Allah, Exalted be He, towards His servants, is that He bestows His favours upon them by granting them [certain] blessed days. During of which, He multiplies rewards and provides abundant bounties for them - both mercifully and generously. Some of these blessed days include [but are not limited to] the first ten days in the month of DhulHijjah.

In this hadeeth, the Prophet ﷺ is directing us towards the virtue of good deeds in the first ten days of DhulHijjah. He ﷺ explained that the rewards [for] virtuous acts during [this time] are multiplied [in a way that they] do not multiply during the rest of the year. It is therefore incumbent upon the Muslim to seize the opportunity and increase [in] pious deeds during these days. Among the greatest of pious deeds [to engage oneself in] during this time is the remembrance of Allah, Exalted be He. And the greatest [forms] of Allah’s remembrance [include] the recitation of the Quran, and the utterances of: “Allaahu Akbar” [i.e., Allah is the Greatest - al takbeer], “Laailaahaillaallaah [i.e., There is no god worthy of worship except Allah - al tahleel, and saying “Alhamdulillaah” repeatedly [i.e., All praise is due to Allah - al tahmeed].

In the Musnad of Imaam Ahmad and other [hadeeth collections, it is narrated] that the Prophet ﷺ said: “There are no more virtuous days in the sight of Allah and there are no days in which good deeds are more pleasing to Him than these ten days. On these days, fill your time with engaging more in tahleel, takbeer, and tahmeed.”

The good deeds include the obligatory religious duties, obligations, all of the known pious actions, and voluntary acts of worship - [ranging] from prayer, alms, [charity], and fasting – particularly on the day of ʿArafah.

All that was done from amongst the religious duties during these ten days is better than the religious duties that were performed at any other time. Likewise, the supererogatory actions during these ten days are more excellent than if they were done at any other time.

The good deeds also include refraining from that which is prohibited or objectionable. Whoever leaves [actions] of disobedience during these days, then there is no doubt that his reward is greater than if he were to leave the sins on other days.

Upon hearing this, [some] of the Companions (may Allah be pleased with them) asked the Prophet ﷺ about jihaad [occurring] on other than these ten days, whether virtuous deeds are superior to it also. Their question about jihad in particular [was asked so they might] be able to distinguish it from what had been determined for them [by the Prophet ﷺ] about it being one of the most virtuous deeds; and for that [reason] the days of DhulHijjah were weighed up against it.

The Prophet ﷺ responded: Yes, the good deeds performed during these days are better than jihaad occurring on [any] others, except [if] a man set out, risking himself and his property, for the sake of Allah - and then lost his wealth and his soul departed for the sake of Allah. This [form] of jihaad which is depicted [here] is better than any good deeds [that are] performed during these ten blessed days. This [serves as] a demonstration to the excellence of this form of jihaad; and a commemoration [to the fact] that he reached a level that hardly varies with the honour of the days and times [which Allah has appointed as such], [along with those that] lack honour.

The apparent meaning of this hadeeth is that these ten days are more virtuous than the last ten of Ramadan. It has been said that the ten days of DhulHijjah are the best of all days, while the [last] ten of Ramadan are the best of all nights - due to the presence of Laylat al-Qadr therein.

From the other benefits that we can conclude from this hadeeth is that we learn the magnitude of the virtues of the first ten days of DhulHijjah over the other days of the year.

It also shows the significance of the matter of martyrdom for the sake of Allah, giving oneself and wealth together [for His sake], and that this is the highest degree of jihaad.

Lastly, it teaches us that the good deeds of less merit – as opposed to other good deeds - done during the distinguished time becomes similar to the good deeds of high merit at other times.

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970
Narrated Muhammad ibn Abu Bakr al-Thaqafee: I was with ‘Anas ibn Maalik as we were going from Mina to `Arafat, I asked him about the Talbiyah, "How did you use to say Talbiyah while you were in the company of the Prophet ﷺ?" Anas replied: "People used to say Talbiyah and their saying was not objected to and they used to say Takbir and that was not objected to either."

.

Commentary : The Hajj is one of the five pillars of Islam, and it is a significant act of worship which encompasses many types of religious observances. The one who performs Hajj sincerely for Allah, in accordance with the guidance of the Messenger ﷺ, he will receive a great reward from Allah, Most Exalted. For that [reason], observing the etiquettes of the Hajj is necessary, just as Prophet ﷺ taught us.

In this hadeeth, the taabiʿee Muhammad ibn Abu Bakr al-Thaqafee reports that he asked ‘Anas ibn Maalik (may Allah be pleased with him) about the permissible forms of Allah’s remembrance the pilgrims can say while departing from Minaa towards ʿArafaat, which occurs on the morning of the Day of ʿArafah, the ninth day [in the month of] DhulHijjah.

Minaa is a valley surrounded by mountains and is located east of Makkah, and is on the path between Makkah and Mount ʿArafaat, close to 6 kilometres away from the Masjid Al-Haram. Some of the rituals of Hajj are performed in Minaa, such as throwing the pebbles at the Jamaraat.

ʿArafaat is a mountain on the path between Makkah and Ṭaa’if, and is approximately: 22 kilometres away from Makkah, 10 kilometres from Minaa, and 6 kilometres from Muzdalifah. The most important ritual of Hajj is performed nearby, which is the stay at [the plains] of ʿArafah on the ninth day of DhulHijjah.

‘Anas ibn Maalik (may Allah be pleased with him) then informed Muhammad ibn Abu Bakr al-Thaqafee that when they performed the Hajj with the Prophet ﷺ, on his ﷺ Farewell Pilgrimage, in the 10th year A.H - some of pilgrims recited the talbiyah, so he then said: “LabbaykAllaahummaLabbayk!” - [i.e., “Here I am, O Lord, Here I am!], and raised their voices while doing it.

Some of the others recited the takbeer: “Allaahu Akbar!” - [i.e., “Allah is the Greatest!”] and raised their voices while doing so. Either way, the Prophet ﷺ did not reproach them [while they did this].

This is a confirmation from the Prophet ﷺ about the permissibility of Allah’s remembrance, whether it is the takbeer or the talbiyah. It has been said that the intended meaning behind this is that one can insert anything that pertains to Allah’s remembrance during one’s utterance of the talbiyah; [but] he should not leave the talbiyah in its entirety - because it is narrated on the authority of the Prophet ﷺ that heﷺ did not stop reciting the talbiyah until the throwing of the pebbles at Jamarat al-ʿAqabah.

The talbiyah, rather, is prescribed for the pilgrim. As for those who are not performing the Hajj, the takbeer[aat] is prescribed for them to recite from the morning on the Day of ʿArafah following the performance of their obligatory prayers until the mid-afternoon prayer (ʿAsr) on the last of the days of Tashreeq [i.e., the 13th of DhulHijjah].

From the benefits that we can conclude from this hadeeth is that the initiation of the takbeer on the day of ʿArafah is permissible - even if the person who is uttering it was in the state of ihram [i.e., the state of ritual sanctity that one enters into for the Hajj] and intending to stay in ʿArafah, although the prescribed words to utter for the one in a state of ihram is the talbiyah.

This shows that the range of the matter with reference to the performance of dhikr on the Day of ʿArafah is open.
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971
Narrated Umm ʿAtiyyah(may Allah be pleased with her): “We used to be ordered to come out on the Day of `Eid and even bring out the virgin girls from their houses and menstruating women so that they might stand behind the men and say Takbir along with them and invoke Allah along with them and hope for the blessings of that day and for purification from sins.”.

Commentary : Demonstrating the rites of Islam is a significant aim [in trying to fulfil] the objectives of this religion. The ‘Eid prayer is one of the important rites which, through its performance, is a blessing for the Muslims and serves as a call to Islam [for all in the vicinity]. For that [reason], every Muslim is commanded to set out to the place where the ‘Eid prayer is being performed, even the young and old women, and those who are menstruating - for whom which prayer is not incumbent upon! This is so that they can witness the blessings of this event and the calling of Muslims.

In this hadeeth, Umm ʿAtiyyah(may Allah be pleased with her) reports that the Prophet ﷺ ordered all of the women to set out towards the site where the ‘Eid prayer was held.

Whether it was the ‘Eid al-Fiṭr or Al-Aḍhaa; even the young virgin girls departed from their homes and chambers [which they often remained in] for the sake of remaining concealed from the unnecessary viewing of others; and likewise - [for] the woman during her menses, all of them were ordered to go out towards the place where the ‘Eid prayer was performed in the time of the Prophet ﷺ. However, those women who were on their menses used to sit at the very back behind the people, following the lead of the people, thus, said with them the takbeer[aat], called upon Allah in supplication. All this as they hoped for the obtainment of blessings, rewards, and purification from [their] sins on this day.

This shows the merit of this glorious day, and the mercy and forgiveness that Allah pours forth onto His servants, and that kind of Allah’s remembrance and pious acts [of all be observed].

From the other benefits that we can conclude from this hadeeth is to notice the strong encouragement of performing lots of Allah’s remembrance on this day..

972
ʿAbdullah ibn ʿUmar (may Allah be pleased with them) related that on the day of ‘Eid al-Fiṭr or Al-Aḍhaa a spear used to be thrusted into the ground in front of the Prophet ﷺ, and then he would pray..

Commentary : In this hadeeth, a practical demonstration of some of the guidance of the Prophet ﷺ [can be observed] with regards to the prayer in general, and the two ‘Eid prayers specifically; ʿAbdullah ibn ʿUmar (may Allah be pleased with them) reports that a spear would be thrusted into the ground in front of the Prophet ﷺ before starting the two ‘Eid prayers so that it could serve as a barrier (sutrah) for him ﷺ. This was done for the purpose of demarcating his ﷺ place of prayer so that no one could pass in front of him.

The spear [that is mentioned here] is a short pole with a broad spearhead, and it has a shorter length than the rumh [i.e., which was a longer type of spear often used by horsemen in combat].

The Prophet ﷺ used to do this for the two ‘Eid prayers, because he would perform these two prayers outdoor at the Musallaa, where the land is wide and spacious, and there are no structures or barriers.

This was also the habit of the Prophet ﷺ during his travels; because: in most instances, the traveller cannot find a wall [so that he may] be shielded by it when he wants to pray; and most of what he prays [is done so] outdoor in lands that are expansive [and lack structure, etc].

It is therefore incumbent upon whoever is praying by themselves to place an object to serve as a barrier between himself and the direction of the Qiblah - so that no one may pass and interrupt [his] performance of the prayer - specifically in open places. As for the congregational prayer, it is sufficient that the Imaam places a barrier in front of himself, as this will serve as a barrier for the ones praying behind him.

From the other benefits that we can conclude from this hadeeth is that the Prophet ﷺ was so keen to place a barrier in front of him whenever he wanted to pray..

973
Ibn ‘Umar (may Allah be pleased with them both) related that the Prophet ﷺ would go out in the morning* to the place of prayer with a short spear in front of him which was carried and set up in front of him in the place of prayer, and he would pray towards its direction..

Commentary : Out of earnest concern, the Prophet ﷺ would utilise an object to serve as a barrier in prayer. This hadeeth is a practical demonstration of one of the guidance of the Prophet ﷺ regarding the placing a barrier in front of him in prayer. Ibn ʿUmar (may Allah be pleased with them) reports that the Prophet ﷺ used to arrive at the place where the prayer of ‘Eid would be performed and his Companions (may Allah be pleased with them) would bring along a short spear for him.

In another version of the same hadeeth in al-Bukhaaree, it’s narrated as: “A short spear was thrusted into the ground in front of him”. The short spear here refers to a strong rod that is similar to the spear but shorter. The short spear was brought by the Companions so that it would be set up in front of him ﷺ and serve as a barrier. This was done for the purpose of demarcating his ﷺ place of prayer, so that no one could pass in front of him ﷺ.

This was also the habit of the Prophet ﷺ during his travels; because: in most instances, the traveller cannot find a wall so that he may be shielded by it when he wants to pray; and most of what he prays [is done so] outdoor in lands that are expansive [and lack structure, etc].

It is therefore incumbent upon whoever is praying by themselves to place an object to serve as a barrier between himself and the direction of the Qiblah - so that no one may pass and interrupt [his] performance of the prayer - specifically in open places. As for the congregational prayer, it is sufficient that the Imaam places a barrier in front of himself, as this will serve as a barrier for the ones praying behind him.
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975
Narrated ʿAbdullah Ibn ‘Abbaas(may Allah be pleased with them): I went out with the Prophet ﷺ on the day of ‘Eid al-Fiṭr or Al-Aḍhaa. The Prophet ﷺ prayed and then delivered the sermon and then went towards the women, preached, and advised them and ordered them to give alms..

Commentary : The Prayer of ‘Eid has requisites, recommended actions, and etiquettes. which the Companions of the Prophet ﷺ learned directly from him, and then conveyed them to us.

This hadeeth elaborates on some of the guidance of the Prophet ﷺ with regards to the ‘Eid prayer. ʿAbdullah Ibn ‘Abbaas(may Allah be pleased with them) reports that he went with the Prophet ﷺ on the day of ‘Eid al-Fiṭr or ‘Eid Al-Aḍhaa to offer the prayer of ‘Eid.

The Prophet ﷺ used to pray it at al-Musallaa, which is a wide and spacious area. Then, he began with the performance of the prayer - [which], for the ‘Eid prayer[s] do not have an adhaan or iqaamah; nor are there any sunnah prayers which are performed before or after it. Then, he ﷺ delivered a sermon to the people, [and it] is like the sermon delivered on Fridays - [which] is comprised of two parts and a pause [in between both of them]; except that it is delivered after the prayer and not before it.

Afterwards, he ﷺ went towards the women near the place where they prayed; so that he could preach and remind them and urge them to give alms.

The Prophetﷺ gathered the alms for the purpose of distributing it among those in need; like what his ﷺ custom was with voluntary charities and zakaat.

From the other benefits that we can conclude from this hadeeth is that when women attend the prayers of men and their congregations, they should be separated from the men as a precaution, out of fear that temptation [may rise] against them.

The hadeeth teaches us to set out towards the site where the ‘Eid prayer is held to attend the ‘Eid prayer, and that it is performed before the sermon is delivered.

We understand from this hadeeth the importance of preaching and reminding women, and exhort them to give alms, and that it is permissible for the male scholar to teach women Islamic knowledge and exhort them in women’s only classes..

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.

728
’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.

732
‘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.