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Hadith
89
It was narrated that ‘Umar said: I and an Ansari neighbour of mine in [the neighbourhood of] Banu Umayyah ibn Zayd in ‘Awali al-Madinah used to take turns to go down to the Messenger of Allah (blessings and peace of Allah be upon him). He would go down one day, and I would go down one day; if I went down, I would bring the news of the day, revelation and other events, and if he went down he would do the same. My Ansari friend went down one day when it was his turn, then he knocked loudly at my door and said: Is he there? I was startled and came out to him, and he said: Something serious has happened! I went to Hafsah and found her weeping. I said: Has the Messenger of Allah (blessings and peace of Allah be upon him) divorced you? She said: I do not know. Then I went to the Prophet (blessings and peace of Allah be upon him) and said, whilst standing there: Have you divorced your wives? He said: “No.” So I said: Allahu akbar..

Commentary : The Sahabah were keenly interested in hearing what the Messenger of Allah (blessings and peace of Allah be upon him) said, and were very eager to listen to him at all times. But sometimes they had to go and attend to their affairs and their livelihood. So they would take turns to go to the Prophet (blessings and peace of Allah be upon him), but there were others who stayed close to the Prophet (blessings and peace of Allah be upon him) for several years.
In this hadith, ‘Umar ibn al-Khattab (may Allah be pleased with him) narrates that he and an Ansari neighbour of his – whose name was  ‘Itban ibn Malik (may Allah be pleased with him) – lived in the neighbourhood of the tribe of Banu Umayyah ibn Zayd, whose houses were located in ‘Awali al-Madinah (the heights of Madinah); this refers to villages near the city of the Prophet (blessings and peace of Allah be upon him), on higher ground to the east of Madinah. The closest part of al-‘Awali to Madinah was two or three miles away from the city, and the furthest part was eight miles away. They used to take turns to go down to the Messenger of Allah (blessings and peace of Allah be upon him); ‘Umar would go down one day, and ‘Itban would go down another day. That was due to their work circumstances, as it was not possible for each of them to go down to the Prophet (blessings and peace of Allah be upon him) and learn from him on a daily basis.
Then ‘Umar (may Allah be pleased with him) narrated that his friend went down to the Prophet (blessings and peace of Allah be upon him) one day, and when he came back from Madinah, he knocked loudly on ‘Umar’s door, which was not something that he usually did, and he asked whether ‘Umar was in the house or not. When ‘Umar (may Allah be pleased with him) heard that, he was startled and was afraid that something bad had happened. So he came out, and his friend said to him: Something serious has happened; the Messenger of Allah (blessings and peace of Allah be upon him) has divorced his wives. So ‘Umar (may Allah be pleased with him) went down to Madinah, to his daughter Hafsah (may Allah be pleased with her), the wife of the Prophet (blessings and peace of Allah be upon him). He found her weeping, so he asked her: Has the Messenger of Allah (blessings and peace of Allah be upon him) divorced you? She said: I do not know. Then he went to the Prophet (blessings and peace of Allah be upon him) and asked him, as he was standing and had not sat down: Have you divorced your wives? He said: No, so ‘Umar said takbir – “Allahu akbar.” Thus his mind was put at rest; he was overwhelmed with joy and happiness, so he said takbir out of great joy.
This hadith highlights the interest of the Sahabah (may Allah be pleased with them) in hearing news of the Prophet (blessings and peace of Allah be upon him) in particular, and of the Muslims in general, especially news of divine revelation and what it brought of teachings and rulings.
It indicates that it is encouraged to seek knowledge and be keen to attend gatherings of knowledge, no matter what the circumstances.
It indicates that the wise person does not hasten to ask about an issue until he understands what the issue is.
It also indicates that the seeker of knowledge may pay attention to his livelihood and that which will enable him to continue seeking knowledge..

90
It was narrated that Abu Mas‘ud al-Ansari said: A man said: O Messenger of Allah, I can hardly keep up with the prayers, because So-and-so makes them too lengthy for us.
I had never seen the Prophet (blessings and peace of Allah be upon him) more angry in giving exhortation that he was on that day. He said: “O people, you are putting others off. Whoever leads the people in prayer, let him make it brief, for among them are the sick, the physically weak, and those with needs.”.

Commentary : Prayer is an act of worship which requires presence of mind and ease of movement. Hence the Prophet (blessings and peace of Allah be upon him) explained the rulings on prayer and the related rulings on leading prayer and making it brief and easy for the people.
In this hadith, Abu Mas‘ud al-Ansari (may Allah be pleased with him) narrates that a man complained to the Messenger of Allah (blessings and peace of Allah be upon him) that he was not able to keep up with the prayer, because the imam made it so lengthy. There is a difference of scholarly opinion concerning what was meant by the man’s words, “I can hardly keep up with the prayers, because So-and-so makes them too lengthy for us.” It was said that the wording may indicate that he was a man who was sick or physically weak, so if the imam made the standing too long, then as soon as he reached the positions of bowing or prostrating, he would feel too weak to keep up with him, so he would hardly be able to bow or prostrate with him. Or it was said: rather it is explained by what al-Bukhari narrated, [that the man said]: I join the prayer late. In that case the meaning would be: I can hardly catch up with the prayer in congregation, and sometimes I come late, because he makes it so lengthy, so I do not catch up with the congregation, even though he makes it too long.
The Prophet (blessings and peace of Allah be upon him) got very angry, and the reason why he showed such anger was that he wanted his Companions to pay attention to what he was going to tell them, so that the one who did that would not repeat it. Therefore he exhorted them when he was very angry, telling them that those who made the prayer too long were putting people off, and making people dislike praying. The reason why he addressed everyone, and did not mention by name the one who was making the prayer lengthy, was out of kindness and gentleness, as was his usual approach. He did not address any rebuke or discipline specifically to the one who deserved it, so that that one would not be embarrassed and feel ashamed in front of people.
Then he instructed the one who led people in prayer to make the prayer shorter, because among the congregation were those who were sick, physically weak and had needs. He mentioned these three types, because they include all types of reasons why the prayer should be made brief, for the reasons which dictate making the prayer brief include either physical well-being or other matters. So in the first case, it is either because of something inherent, namely physical weakness, or something temporary, namely sickness.
The Prophet (blessings and peace of Allah be upon him) wanted to show kindness and make things easy for his ummah. He did not prohibit making prayers lengthy because doing so is not permissible; rather the one who wants to offer supererogatory prayers by himself may make the prayer lengthy.
This hadith is a rebuke to those who make the prayers lengthy if those praying behind him are not happy with that.
It highlights the kindness of the Lawgiver and how he made things easy for his ummah.
It also indicates that one may show anger when seeing something that is not appropriate with regard to matters of religion..

91
It was narrated from Zayd ibn Khalid al-Juhani that a man asked the Prophet (blessings and peace of Allah be upon him) about lost property, and he said: “Learn what kind of string it is tied with, or what kind of vessel it is in, or what kind of leather bag it is in. Then announce that to the people for a year, and after that make use of it. Then if its owner comes, give it to him.” He asked: What about a stray camel? He got so angry that his cheeks turned red, or his face turned red, and said: “What has it to do with you? It has its water and its feet, and it is able to find water and graze from the trees. Let it be until its owner finds it.” He said: What about a lost sheep? He said: “It is for you, or for your brother, or for the wolf.”.

Commentary : One of the greatest objectives of sharia is preservation of people’s wealth and protecting it from plunder, theft and loss, or anyone hoping to keep it when it is lost.
In this hadith, Zayd ibn Khalid al-Juhani narrates that a man asked the Prophet (blessings and peace of Allah be upon him) about lost property, which is property that has been lost in the street and its owner is not known. The Prophet (blessings and peace of Allah be upon him) advised the one who finds a lost item to learn all its distinguishing characteristics, such as the shape and colour of the vessel and string. The “leather bag” referred to here is something that was used to keep money in; it may be made of leather, cloth or other material. The string is something that was used to tie vessels with. All of this is by way of learning its characteristics. Then he should announce to the people that he has this lost item, and continue to announce it for a whole year, in an attempt to return it to its owner, then after one year he may make use of it. If he does find its owner during that year, then he should give it to him. If the owner comes after a year has passed, and describes its distinguishing characteristics, such as its shape, colour, type of vessel, and so on, and he still has it, then he should give it to him; if he has disposed of it, he is liable for it, and he should give its owner its value and price.
Then the man asked the Prophet (blessings and peace of Allah be upon him) about the ruling on a stray camel, and he responded by saying that it is not to be taken, because it has all that it needs to survive, namely strong and solid feet to walk on, and the ability to store and keep water, in its belly and hump. Moreover, it can find vegetation and water around it, even after a number of days, and it can store the water in its belly and remain hydrated.
It was said that the only reason the Prophet (blessings and peace of Allah be upon him) got angry when he was asked about a stray camel is the lack of knowledge and poor understanding on the part of the questioner, as he failed to understand the matter being discussed, and he did not pay attention to it. Thus he made an incorrect analogy, because lost property refers to items that may be dropped by the owner, so he does not know where they went, whereas a stray camel is not like that, because it may graze for several days, then go back to the place that it knows, or its owner may come and take it.
Then the man asked the Prophet (blessings and peace of Allah be upon him) about the ruling on lost sheep, and he answered by saying that the one who finds it may take it. The words “It is for you or your brother” mean: either you will take it, or someone else will do so, otherwise it will be food for the wolf, if it is left.
In this hadith, the Prophet (blessings and peace of Allah be upon him) enjoined the announcing of lost property for one year, whereas in the hadith of Ubayy that was narrated by al-Bukhari, it says: The Prophet (blessings and peace of Allah be upon him) enjoined announcing it for three years. We may reconcile these two reports by interpreting the hadith of Ubayy ibn Ka‘b as referring to being more careful and prudent, not disposing of lost property, and exercising a high level of restraint in not making use of it, whilst this hadith and similar reports may be interpreted as referring to the minimum that is required, or cases where the one who finds something needs it, whereas Ubayy had no need of the lost property that he found.
This hadith also highlights how Islam pays attention to all aspects of life that may concern a person and be part of his life, whether by his choice or otherwise..

92
It was narrated that Abu Musa said: The Prophet (blessings and peace of Allah be upon him) was asked about things he disliked, and when he was asked too many such questions, he got angry, then he said to the people: “Ask me whatever you want.” A man said: Who is my father? He said: “Your father is Hudhafah.” Another man stood up and said: Who is my father, O Messenger of Allah? He said: “Your father is Salim, the freed slave of Shaybah.”  When ‘Umar saw the expression on his face, he said: O Messenger of Allah, we repent to Allah (may He be glorified and exalted)..

Commentary : Islam enjoins doing whatever one is able to do, and completely avoiding that which is forbidden according to Islamic teachings. It enjoins us to stop at what Allah and His Messenger have enjoined upon us, and not to go beyond that or ask too many questions about matters the knowledge of which is of no benefit.
In this hadith, Abu Musa al-Ash‘ari (may Allah be pleased with him) tells us that the Messenger of Allah (blessings and peace of Allah be upon him) was asked about things that he did not like to be asked about, because they were of no benefit in either religious or worldly terms, or because the answer could be harmful to the questioner or to someone else. When the people asked too many such questions, he said to them: “Ask me whatever you want.” Then he was asked by two men who wanted to confirm whether their attribution to their fathers was correct, and he replied that that was indeed the case. When ‘Umar saw anger on the Prophet’s face, he realized that these questions should not be asked, so he turned to the Prophet (blessings and peace of Allah be upon him), seeking to assuage his anger, and said: O Messenger of Allah, we repent to Allah from asking these questions which have upset you. That was because these questions were something that the Messenger of Allah (blessings and peace of Allah be upon him) did not like, and because too many of these questions could be a cause of something being made haram or obligatory, or something being made too strict. And that is proven in the revelation, as Allah (may He be exalted) says: {O you who have believed, do not ask about things which, if they are shown to you, will distress you} [al-Ma’idah 5:101]. This does not mean that one should not ask about things that one needs to know of religious matters; rather it is advice to be content with the commands and prohibitions of Allah, and not to concern oneself with questions for which there is no need.
This hadith indicates that it is the right of the knowledgeable person to express anger with the questioner if he asks a question that could lead to negative consequences, or that is not appropriate to the topic under discussion.
It also indicates that it is not allowed to ask too many questions or to persist in asking questions, and that nothing should be asked except what is needed.
And it highlights the virtue of ‘Umar (may Allah be pleased with him) and how alert he was..

94
It was narrated from Anas, from the Prophet (blessings and peace of Allah be upon him) that when he gave the greeting of salaam, he gave it three times, and when he said something he would repeat it three times..

Commentary : The Prophet (blessings and peace of Allah be upon him) was very keen to teach and educate his ummah, and he used various educational methods to communicate information soundly. In this hadith, he teaches us the etiquette of speaking and greeting. ‘Abdullah ibn ‘Umar ibn al-Khattab (may Allah be pleased with him) narrated that when the Prophet (blessings and peace of Allah be upon him) greeted someone with salaam, he would greet him three times, and perhaps this refers to his practice when greeting a large number of people who would not all hear a greeting given once, or it was his practice to make sure that they heard the second and third greetings if he thought that the first one had not been heard, or he would repeat the salaam because he wanted to seek permission to enter, if the first salaam was not heard or responded to. But if he passed by a gathering and greeted everyone present, or he came to a house and gave the greeting of salaam and they responded, then there was no point in repeating it. It may be that when he came to some people, he would give the greeting of salaam by way of seeking permission to enter, then when he entered the house, he would greet them with salaam, then when he got up to leave the gathering he would say salaam to bid farewell, which is like a supplication (dua).
If he uttered a sentence, he would repeat it three times, so that those who were present would understand it and comprehend its meaning, because repetition was most effective in helping people to remember and making the pronunciation clear, so that there would be no room for misinterpretation, especially if there was the fear that his words might not be understood or heard, or if he wanted to convey the message when he was teaching, rebuking or exhorting. This is one of the basic principles of teaching in Islam, because repeating something three times is sufficient to make the meaning clear and leave no excuse for anybody. The Prophet (blessings and peace of Allah be upon him) used to always do that in his actions too, so that his ummah could emulate him and so as to be an example for others..

95
It was narrated from Anas from the Prophet (blessings and peace of Allah be upon him) that when he said something, he would repeat it three times so that it could be understood, and when he came to some people, he would greet them with salaam three times..

Commentary : The Prophet (blessings and peace of Allah be upon him) was as Allah described him: {There has certainly come to you a Messenger from among yourselves. Grievous to him is what you suffer; [he is] concerned over you and to the believers is kind and merciful} [at-Tawbah 9:128]. One example of that is his keenness to teach them and make sure they understood the matters of their religion. In this hadith, Anas (may Allah be pleased with him) narrates that the Prophet (blessings and peace of Allah be upon him) used to repeat his words three times when he wanted to exhort them, so that those who were present would understand it and comprehend its meaning, because repetition was most effective in helping people to remember and making the pronunciation clear, so that there would be no room for misinterpretation, especially if there was the fear that his words might not be understood or heard, or if he wanted to convey the message when he was teaching, rebuking or exhorting. This is one of the basic principles of teaching in Islam, because repeating something three times is sufficient to make the meaning clear and leave no excuse for anybody.
When the Prophet (blessings and peace of Allah be upon him) came to people, he would greet them with salaam three times, and perhaps this refers to his practice when greeting a large number of people who would not all hear a greeting given once, or it was his practice to make sure that they heard the second and third greeting if he thought that the first one had not been heard, or he would repeat the salaam because he wanted to seek permission to enter, if the first salaam was not heard or responded to. But if he passed by a gathering and greeted everyone present, or he came to a house and gave the greeting of salaam and they responded, then there was no point in repeating it. It may be that when he came to some people, he would give the greeting of salaam by way of seeking permission to enter, then when he entered the house, he would greet them with salaam, then when he got up to leave the gathering he would say salaam to bid farewell, which is like a supplication (dua).  .

97
It was narrated that Abu Musa said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “There are three who will have a double reward: a man from among the People of the Book who believed in his Prophet and believed in Muhammad (blessings and peace of Allah be upon him); a slave who does his duty to Allah and to his master; and a man who has a slave woman whom he disciplines and disciplines well, and he teaches her and teaches her well, then he manumits her and marries her. He will have a double reward.” Then ‘Amir said: We are giving this report to you without you making any great effort. People used to travel to Madinah to seek a report less important than this..

Commentary : Allah’s bounty to His slaves is immense, which includes His generosity in multiplying the rewards for deeds. The Prophet (blessings and peace of Allah be upon him) used to urge the people to do acts of worship and all kinds of righteous deeds by highlighting the rewards for righteous deeds and mentioning different types thereof.
In this hadith, the Prophet (blessings and peace of Allah be upon him) states that three types of people will have a double reward. The first is a man of the People of the Book, a Jew or Christian, who believed in his Prophet who was sent to him previously, namely Musa or ‘Isa (peace be upon them), and he believed in Muhammad when his call reached him. He will have two rewards: a reward for believing in Musa or ‘Isa, and a reward for believing in Muhammad (blessings and peace of Allah be upon him). If he enters Islam and becomes a good Muslim, then every good deed that he did before that will be recorded for him. This is proven in the verses in which Allah (may He be exalted) says: {Those to whom We gave the Scripture before it - they are believers in it, And when it is recited to them, they say, “We have believed in it; indeed, it is the truth from our Lord. Indeed we were, [even] before it, Muslims [submitting to Allah].” Those will be given their reward twice} [al-Qasas 28:52-54].
The second is a slave who does his duty to Allah, so he worships Allah (may He be exalted), and he does what is obligatory upon him of prayer, fasting and so on. And he also does what his master requires him to do, in the best manner. He will also have two rewards: a reward for worshipping Allah (may He be exalted) and a reward for obeying his master, showing forbearance for the pain of enslavement, and submitting and accepting his duties as a slave.
The third is a man who has a slave woman with whom he has intercourse because he owns her, and he disciplines her without violence or beating; rather he does so with kindness and gentleness, and he educates her and takes good care of her, teaching her the pillars and rulings of Islam, then he manumits her and marries her, giving her the rights of a free woman. He will have two rewards: a reward for teaching her and manumitting her, and a reward for marrying her. Whoever does that is far removed from arrogance, and is very humble, keeping away from showing off by marrying a woman of noble lineage and high status.
The words “We are giving this report to you without you making any great effort. People used to travel to Madinah to seek a report less important than this” are addressed to a man from Khorasan who asked ‘Amir al-Sha‘bi about a man who manumits his slave woman then marries her, and he responded by narrating this hadith.
This hadith highlights the great bounty and generosity of Allah to those who obey Him.
It indicates that whoever does well in two aspects of any act of righteousness will have a double reward, for Allah multiplies the reward for whomever He wills.
It highlights the virtue of teaching a slave woman and treating her kindly.
It highlights the fact that the early generations used to travel to distant lands to seek a single hadith or to learn about a single issue of knowledge..

98
It was narrated that Ibn ‘Abbas said: I bear witness that the Prophet (blessings and peace of Allah be upon him – or ‘Ata’ said: I bear witness that Ibn ‘Abbas said: The Messenger of Allah (blessings and peace of Allah be upon him) – went out, accompanied by Bilal, because he thought that he had not been heard [by the women], and he exhorted them and instructed them to give charity. So the women began to give their earrings and rings, and Bilal collected them in the edge of his garment..

Commentary : The Prophet (blessings and peace of Allah be upon him) used to seek appropriate occasions to exhort his companions from time to time, at times when they had energy and it was thought that they would listen and understand, and on Islamic occasions and Eids. He would address the women in particular, as in this hadith, in which ‘Abdullah ibn ‘Abbas (may Allah be pleased with him) narrates that the Prophet (blessings and peace of Allah be upon him) went out, accompanied by Bilal, and exhorted his companions. Then it occurred to him that his voice might not have reached the women, because they were sitting behind the men in the prayer-place on Eid al-Fitr. So he went through the rows of men until he came to the women, then he exhorted them, reminded them about Paradise and Hell, and instructed them to give charity. The women responded to the Messenger of Allah (blessings and peace of Allah be upon him) and gave their earrings and rings in charity, and Bilal collected them in the edge of his garment. He collected this jewellery and charitable gifts so that they could be given and distributed among the poor and needy who were entitled to them, and be spent on other causes as prescribed in Islamic teachings.
What is meant by the words “or ‘Ata’ said: I bear witness that Ibn ‘Abbas said” is that the narrator was not sure whether the phrase “I bear witness” reflected the words of Ibn ‘Abbaas testifying about the action of the Prophet (blessings and peace of Allah be upon him), or the words of ‘Ata’ testifying about the words of Ibn ‘Abbas. Rather he said “I bear witness” to emphasize and confirm that the incident definitely took place.
This hadith indicates that one should be keen to teach all people, men and women.
It highlights the virtue of the women among the Sahabah (may Allah be pleased with them) and how quickly they responded to the exhortation and command of the Messenger of Allah (blessings and peace of Allah be upon him). .

99
It was narrated from Abu Hurayrah that he said: It was said: O Messenger of Allah, who will be most blessed with your intercession on the Day of Resurrection? The Messenger of Allah (blessings and peace of Allah be upon him) said: “I thought, O Abu Hurayrah, that no one would ask me about this hadith before you, because of what I have seen of your keenness to learn hadith. Those who will be most blessed with my intercession on the Day of Resurrection will be those who say La ilaha illa Allah with sincerity, from the heart.”.

Commentary : The Sahabah (may Allah be pleased with them) were always keen to ask the Prophet (blessings and peace of Allah be upon him) about the most important actions that would benefit them the most and save them in the hereafter. One aspect of that was their keenness to attain his intercession, as we see in this hadith, in which Abu Hurayrah (may Allah be pleased with him) narrates that the Prophet (blessings and peace of Allah be upon him) was asked who would be most blessed with his intercession on the Day of Resurrection. The one who asked this question was Abu Hurayrah (may Allah be pleased with him). The Prophet (blessings and peace of Allah be upon him) responded that those who would be most blessed with his intercession on the Day of Resurrection would be those who said La ilaha illa Allah, believing in the meaning of this phrase, acting in accordance with it, showing sincerity in faith by keeping away from shirk and showing sincerity in obedience by not showing off. The fact that the sincere believer will be more blessed with the Prophet’s intercession than others is due to the fact that superiority in this regard depends on the level of sincerity that one attains. So he [the one who attains a higher level of sincerity] will be more blessed than the one who does not attain this high and perfect level of sincerity. Many people will attain the blessing of the Prophet’s intercession, but the sincere believer will attain a greater blessing in that regard. The Prophet (blessings and peace of Allah be upon him) will intercede for people to be given relief from the terror of standing [on the Day of Resurrection], and he will intercede for some of the disbelievers to have their punishment reduced, as is soundly narrated concerning Abu Talib, the maternal uncle of the Prophet (blessings and peace of Allah be upon him). He will also intercede for some of the believers to be brought forth from the Fire after having entered it; for some of them not to enter it even though they deserve to do so; for some of them to enter Paradise without being brought to account; and for some of them to be raised in status therein. So they will have in common the fact that they are all blessed with his intercession, but the one who will be most blessed with it is the sincere believer.
The Prophet’s words to Abu Hurayrah (may Allah be pleased with him), “I thought, O Abu Hurayrah, that no one would ask me about this hadith before you, because of what I have seen of your keenness to learn hadith”, affirms the status and mature thinking of Abu Hurayrah (may Allah be pleased with him), and that his questions were the type of question that is desirable and will benefit the questioner and others with regard to both religious and worldly matters; they were not the type of question that is forbidden.
This hadith indicates that it is encouraged to be keen to acquire knowledge and goodness, for such keenness will prompt a person to research issues that are not clear and to learn about subtle matters, and that will bring benefit and reward, and a reward like those who act upon such knowledge, until the Day of Resurrection.
It also shows that a scholar should be able to analyze and understand the character of the one who is learning from him, and he should point out his good qualities to him, so that it will motivate him to strive harder.
It indicates that it is appropriate for a scholar to keep quiet about some issues of knowledge if he is not asked about them, until he is asked, and that is not to be regarded as concealing or withholding knowledge, because the seeker of knowledge should initiate questions, unless it becomes essential for the scholar to explain some issues, in which case he should not keep quiet.
This hadith affirms that our Prophet Muhammad (blessings and peace of Allah be upon him) will intercede for people.
It also highlights the virtue of Abu Hurayrah (may Allah be pleased with him) and his keenness to seek knowledge. .

100
It was narrated that ‘Abdullah ibn ‘Amr ibn  al-‘As said: I heard the Messenger of Allah (blessings and peace of Allah be upon him) saying: “Allah will not take knowledge away by snatching it from people; rather He will take knowledge away through the death of the scholars until, when no knowledgeable people are left, the people will follow ignorant leaders who will be asked questions and will issue fatwas without knowledge; thus they will go astray and lead others astray.”.

Commentary : Allah has made knowledge a beacon that guides to His path, and without knowledge the people will lose their way. True knowledge prevents one from falling into error.
In this hadith, the Prophet (blessings and peace of Allah be upon him) tells us that Allah will not take knowledge away from people by removing it from the hearts of the scholars and erasing it; rather He will take knowledge away through the death of the scholars. Thus knowledge will be lost, and there will be no one among those who are left to take the place of the scholars who have passed away. Every time a scholar passes away, the knowledge that he had will be lost, until Allah will have left no knowledgeable person, as all the people of true knowledge will have died, then ignorant people will reach academic positions for which they are not qualified, such as teaching, issuing fatwas, and so on. But the people will regard them as scholars and ask them questions, so they will issue fatwas without knowledge, because of their ignorance. They will regard as permissible that which is forbidden, and regard as forbidden that which is permissible. They themselves will go astray from the truth, and they will lead astray those of the common folk who follow them and accept their fatwas. Books and essays are not sufficient without scholars, because they cannot be understood in a proper manner without them.
In this hadith, we are urged to seek knowledge and memorize it, for it will not be taken away except when the scholars die.
It is also a warning against appointing ignorant people to positions of leadership, and it warns those in authority not to appoint ignorant people to positions of religious authority.
It also highlights the fact that the position of issuing fatwas is a true position of leadership, and criticizes those who issue fatwas without knowledge. .

101
It was narrated that Abu Sa‘id al-Khudri said: The women said to the Prophet (blessings and peace of Allah be upon him): The men are taking all your time, so allocate a day for us. So he allocated a day for them, when he met with them, exhorted them and instructed them. Among the things that he said to them was: “There is no woman among you who sends ahead three of her children, but they will be a shield for her against the Fire.” A woman said: Or two [of her children]? He said: “Or two.”.

Commentary : Allah (may He be glorified and exalted) has promised an immense reward to those who bear with patience the calamities that befall them.
In this hadith, the Prophet (blessings and peace of Allah be upon him) gives glad tidings to women who are faced with the loss of a child of the immense reward that results from this calamity. They had asked him to set aside a day for them on which he could exhort them and speak to them, and they said to him: The men are taking all your time, meaning: they prevent us from being able to sit with you and listen to you. So the Prophet (blessings and peace of Allah be upon him) set aside a day for them, when he exhorted them and reminded them of the reward for bearing calamity with patience. He told them that there is no woman, three of whose children die during her lifetime, but this calamity will be a shield for her, a barrier that will protect her from the Fire. A woman said: What about one who loses two of her children; will she have the same reward as one who loses three? And the Prophet (blessings and peace of Allah be upon him) said, “Or two.” So if two of a woman’s children die during her lifetime, that calamity will be a shield for her that will protect her from entering the Fire.
The report of Abu Hurayrah that was narrated by al-Bukhaari explains that what is meant here is three children who do not reach puberty; that reward is on condition that they did not reach the age of accountability at which sins begin to be recorded. The ruling here stipulates that the reward comes only in the case where the children did not reach puberty, because parents’ hearts are more compassionate and more attached to a small child, in a way that is not applicable in the case of a child who has reached adulthood, because in the case of a child who has reached adulthood, in most cases he has invariably gone against his parents.
And it was said that the ruling stipulated the condition of three children at first, because three comes under the heading of many. A believer may be afflicted with the loss of one child, but his faith is strong enough to enable him to bear the calamity with patience, but he may not be able to bear it if it happens again. Hence the one who goes through repeated calamities and bears them with patience is more deserving of great reward. A child is one of the greatest joys that a person may have in life, to the extent that he would willingly sacrifice himself for his child. This is what is usually the case with people, and even with animals, hence the Messenger of Allah (blessings and peace of Allah be upon him) referred to the worst type of calamity, and urged people to bear it with patience and perseverance.
This hadith was addressed to the women, but it is applicable to all Muslims, as al-Bukhaari narrated from Abu Hurayrah (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “No Muslim who loses three of his children in death will ever enter the Fire, except in fulfilment of the oath.” This includes both men and women.
This hadith is indicative of a great reward for the one who loses his children, if he bears it with patience and does not say anything reprehensible.
It indicates that women may ask about religious matters.
It also indicates that the children of the Muslims [who died before reaching puberty] are in Paradise, because if Allah (may He be glorified) has mercy on their parents and admits them to Paradise because of their mercy and compassion towards their children, then it is more appropriate that the children will also receive His mercy..

102
It was narrated that Abu Hurayrah said: Three who have not reached puberty..

Commentary : Children are a blessing from Allah (may He be glorified), and parents feel great love for them, to the extent that they may be a trial for their parents. But death is something that is decreed for all people, and Allah has ordained an immense reward for parents who bear with patience the loss of their children.
This hadith, which was narrated by Abu Hurayrah (may Allah be pleased with him), is part of – and completes – the report of Abu Sa‘id al-Khudri (may Allah be pleased with him) which was narrated in Sahih al-Bukhari. In it, it says that the Prophet (blessings and peace of Allah be upon him) exhorted the women and said to them: “There is no woman among you who sends ahead three of her children, but they will be a shield for her against the Fire.” A woman said: Or two [of her children]? He said: “Or two.” Abu Hurayrah (may Allah be pleased with her) added: “Three who have not reached the age of puberty.” Thus he narrated that the Prophet (blessings and peace of Allah be upon him) said to the women: Whoever loses three of her children in childhood, before they reach the age of accountability, when no sins have been recorded against them, this calamity will be a shield for her, a barrier that will protect her from the Fire. A woman said: What about one who loses two of her children; will she have the same reward as one who loses three? And the Prophet (blessings and peace of Allah be upon him) said, “Or two.” So if two of a woman’s children die during her lifetime, that calamity will be a shield for her that will protect her from entering the Fire. This ruling applies only to children who have not reached the age of puberty, because parents’ hearts are more compassionate and more attached to a small child, in a way that is not applicable in the case of a child who has reached adulthood, because in the case of a child who has reached adulthood, in most cases he has invariably gone against his parents.
And it was said that the ruling stipulated the condition of three children at first, because three comes under the heading of many. A believer may be afflicted with the loss of one child, but his faith is strong enough to enable him to bear the calamity with patience, but he may not be able to bear it if it happens again. Hence the one who goes through repeated calamities and bears them with patience is more deserving of great reward. A child is one of the greatest joys that a person may have in life, to the extent that he would willingly sacrifice himself for his child. This is what is usually the case with people, and even with animals, hence the Messenger of Allah (blessings and peace of Allah be upon him) referred to the worst type of calamity, and urged people to bear it with patience and perseverance.
This hadith was addressed to the women; however, al-Bukhaari narrated from Abu Hurayrah (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “No Muslim who loses three of his children in death will ever enter the Fire, except in fulfilment of the oath.” This includes both men and women..

103
It was narrated from Ibn Abi Mulaykah that if ‘A’ishah, the wife of the Prophet (blessings and peace of Allah be upon him), heard something that she was not aware of, she would ask questions about it until she understood it. The Prophet (blessings and peace of Allah be upon him) said: “Whoever is brought to account will be punished.” ‘A’ishah said: I said: O Messenger of Allah, but doesn’t Allah say, {He will be judged with an easy account} [al-Inshiqaq 84:8]? He said: “That refers to the presentation of accounts, but whoever is subjected to a detailed review of his account will be doomed.”.

Commentary : The Prophet (blessings and peace of Allah be upon him) was the ultimate reference for clarifying anything that was not clear in people’s minds regarding their religion, and the Sahabah (may Allah be pleased with them) were keen to refer to him with regard to any issues they faced and did not understand.
In this hadith, ‘Abdullah ibn Abi Mulaikah narrated that ‘A’ishah, the wife of the Prophet (blessings and peace of Allah be upon him) did not hear anything that she did not understand but she would ask the one who said it for clarification, or she would ask the Prophet (blessings and peace of Allah be upon him) about it, so that she could verify it and determine how correct or otherwise it was. This was a sign of her intelligence and smartness, that she would not believe everything she heard when she could check everything with the Messenger of Allah (blessings and peace of Allah be upon him).
Then ‘A’ishah (may Allah be pleased with her) narrated that the Prophet (blessings and peace of Allah be upon him) said: “Whoever is brought to account will be punished.” So ‘A’ishah (may Allah be pleased with him) compared what the Prophet (blessings and peace of Allah be upon him) said with the words of Allah (may He be exalted): {He will be judged with an easy account} [al-Inshiqaq 84:8]. The wording of the hadith is general in meaning, and indicates that anyone who is brought to account will be punished, whereas the wording of the verse indicates that some people will not be punished. The Prophet (blessings and peace of Allah be upon him) responded to her by saying: “That refers to the presentation of accounts, but whoever is subjected to a detailed review of his account will be doomed.” The Prophet’s response explained the true meaning of the verse, that the easy reckoning is something else, namely the presentation of accounts, which refers to showing deeds or making them known, in which Allah will remind a person of what sins he committed, then He will pardon them, so that he will realize how gracious Allah was to him when He concealed his sins in the previous world and pardoned him for them in the hereafter. On the other hand, whoever is subjected to a detailed review of his account will be doomed, and what is meant is that falling short is something that most people do, so whoever is subjected to a detailed discussion of his account and is not pardoned will be doomed and will enter Hell.
The reckoning on the Day of Resurrection is of two types: the presentation of accounts and rebuke, which is an easy reckoning in which there is no punishment, and a detailed review of the account, which is a difficult and hard reckoning, which will not be without punishment, because it will involve examining the individual’s sins in detail, covering all of his sins, and no sin will be left without being pointed out and discussed.
This hadith highlights the virtue of ‘A’ishah (may Allah be pleased with her) and her eagerness to learn and verify facts.
It is also an affirmation of the reckoning, presentation of accounts, and punishment on the Day of Resurrection, and that the reckoning will vary from one person to another.
It indicates that it is permissible to debate and compare what the Sunnah says and what the Qur’an says.
It indicates that the seeker of knowledge has the right to ask about what he does not understand, and to raise the issue with his teacher.
It indicates that scholars or knowledgeable people should welcome any questions that are referred to them, and answer the questions of one who is seeking to understand, as the Prophet (blessings and peace of Allah be upon him) did..

104
It was narrated from Abu Shurayh that he said to ‘Amr ibn Sa‘id – when he was sending the expeditions to Makkah – Give me permission, O governor, to tell you about something that I heard from the Prophet (blessings and peace of Allah be upon him) in a speech on the morning of the day of the conquest [of Makkah]. My ears heard it, my heart understood it and my eyes saw him when he said it. He praised and glorified Allah, then he said: “It is Allah Who made Makkah sacred; people did not make it sacred. It is not permissible for anyone who believes in Allah and the Last Day to shed blood in it, or to cut down trees in it. If anyone uses as an excuse the fact that the Messenger of Allah (blessings and peace of Allah be upon him) fought in it, then say: Allah gave permission to His Messenger but He did not give permission to you. Rather I was only given permission [to fight] in it for part of a day, then its sanctity is restored today as it was yesterday. Let those who are present convey to those who are absent.” It was said to Abu Shurayh: What did ‘Amr say to you? He said: I have more knowledge of that than you, O Abu Shurayh. The Haram does not offer protection to a sinner, or to a fugitive who killed someone, or a fugitive who committed theft..

Commentary : Conveying Islamic knowledge is something required of the scholars and knowledgeable people, and it is more obligatory at times of tribulation and hardship, so that they may explain to the people what is true and what is false, and explain to them the path of guidance.
In this hadith, Abu Shurayh al-Khuza‘i (may Allah be pleased with him) – the well-known Sahabi who was one of the wise men of Madinah – narrates that he asked ‘Amr ibn Sa‘id, the governor of Madinah appointed by Yazid ibn Mu‘awiyah at that time, to give him permission to tell him something that he had heard from the Prophet (blessings and peace of Allah be upon him). ‘Amr ibn Sa‘id was sending troops to Makkah to fight ‘Abdullah ibn az-Zubayr (may Allah be pleased with him) for having refused to swear allegiance to Yazid ibn Mu‘awiyah and having fortified himself in the Haram. Abu Shurayh (may Allah be pleased with him) asked him to let him narrate to him a hadith that he had heard from the Prophet (blessings and peace of Allah be upon him), affirming that he had heard it with his own ears, understood it and memorized it, indicating that it was still as fresh in his mind as when he had heard it from the Prophet (blessings and peace of Allah be upon him), without any intermediary, and he had not forgotten it. The Prophet (blessings and peace of Allah be upon him) had spoken this hadith on the morning of the conquest of Makkah in 8 AH. When he referred to a speech that the Prophet (blessings and peace of Allah be upon him) had given, he was referring to words that the Prophet (blessings and peace of Allah be upon him) addressed to the people, in which he explained that it was Allah (may He be exalted) Himself who had made Makkah sacred in His Book, where He said: {Al-Masjid-al-Haram (at Makkah) which We have made (open) to (all) men, the dweller in it and the visitor from the country are equal there (as regards its sanctity and pilgrimage (Hajj and Umrah))} [al-Hajj 22:25] and {[Say, O Muhammad], “I have only been commanded to worship the Lord of this city, who made it sacred”} [al-Naml 27:91]. So it is not permissible for anyone who believes in Allah and the Last Day to shed blood in it, by fighting or otherwise, or to cut down its trees. If anyone regards it as permissible to fight in Makkah, quoting as evidence for that the fact that the Prophet (blessings and peace of Allah be upon him) fought therein on the day of the conquest, the response to that is that Allah gave permission to His Messenger (blessings and peace of Allah be upon him) to fight in it on that day for a brief part of the day. What is meant is that it was a limited time, a certain part of the day of the conquest, and He did not give permission to you and it is not permissible for you to ever fight in it. Then its sanctity was restored as it had been.
Then the Prophet (blessings and peace of Allah be upon him) instructed his companions who were listening to this speech of his to convey it to those who came after them, whether at the time of the Prophet (blessings and peace of Allah be upon him) or afterwards, so that they would be careful and would not have the audacity to transgress against that which Allah (may He be glorified and exalted) had made sacred, especially for one who wanted to shed blood and prepared himself for that, as in the case of ‘Amr ibn Sa‘id. This is what prompted Abu Shurayh (may Allah be pleased with him) to narrate this hadith to him, as instructed by the Messenger of Allah (blessings and peace of Allah be upon him).
Abu Shurayh was asked: How did ‘Amr respond to you? And he replied: He said to me: I know better than you, O Abu Shurayh, that the sanctuary of Makkah does not protect a sinner from the hadd punishment being carried out on him, and it does not protect a fugitive who has committed murder and seeks sanctuary in Makkah so that he will not be punished. The phrase “committed theft” means that there is no protection for a fugitive who committed theft; a variant reading suggests that there is no protection for one who spread heretical ideas. ‘Amr’s response consists of words that appear sound, but were aimed at justifying his wrong actions, because the Sahabi was denouncing him for waging war on Makkah, but he responded that Makkah did not prevent the carrying out of retaliatory punishments (qisas). Ibn az-Zubayr had not committed any sin that deserved such punishment, so this was not a valid response to the words of Abu Shurayh, because he did not differ with him with regard to the issue of someone who committed a sin that incurred a hadd punishment outside the Haram zone then sought refuge in the Haram zone and whether it was permissible to carry out the hadd punishment on him within the Haram zone or not. Rather what Abu Shurayh objected to was the sending of troops to Makkah, violating its sanctity and waging war on it. He presented his argument well, but ‘Amr’s response was not straightforward; rather he gave a response that had nothing to do with the question, because in his answer he referred to a man who had committed an action that incurred a hadd punishment outside the Haram zone, and whether entering the Haram zone would protect him or not. This may be regarded as going off topic and showing stubbornness when debating, because he was a governor who had instructions from the caliph, so he tried hard to find a justification for his actions by presenting any argument he could.
This hadith indicates that one should transmit knowledge and spread the Sunnah and Islamic rulings.
It indicates that one should be gentle when objecting, especially when speaking to those in authority and discussing issues that are contrary to their aims, because that makes it more likely that they will accept one’s argument.
It indicates that one should offer sincere advice to those in authority, and not be dishonest or harsh with them, if one feels confident that that will not lead to trouble.
It indicates that what is halal and haram is determined by Allah (may He be exalted), and it has nothing to do with people. In all matters, whether they pertain to this world or the hereafter, reference should be made to the religious texts, and that can only be known from the actions, words and approval of the Prophet (blessings and peace of Allah be upon him).
It highlights the great and honourable status of Makkah, may Allah increase it in honour and greatness.
It indicates that it is prescribed to make analogies with the actions of the Prophet (blessings and peace of Allah be upon him), except in matters which were specifically and exclusively for him.
It indicates that there are some matters which apply exclusively to the Prophet (blessings and peace of Allah be upon him) and not to anyone else.
It also highlights the virtue of Abu Shurayh, because he followed the command of the Prophet (blessings and peace of Allah be upon him) to convey teachings from him..

105
It was narrated from Abu Bakrah that it was mentioned that the Prophet (blessings and peace of Allah be upon him) said: “… for your blood and your wealth” – Muhammad [ibn Sirin] said: And I think he said – “and your honour are sacred to you, as sacred as this day of yours, in this month of yours. O people, let those of you who are present convey to those who are absent.” – Muhammad [ibn Sirin] used to say: The Messenger of Allah (blessings and peace of Allah be upon him) spoke the truth, and that is what indeed happened. – “O people, have I conveyed the message?” [He said that] twice..

Commentary : 1536.

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.