Anas (may Allah be pleased with him) narrated:
The people of the tribes of the tribe of Ra‘l, Dhakwaan, Banee ‘Usayyah, and BaneeLihyaancame to the Prophetﷺand claimed that they had embraced Islam, and they requested him to support them with some men to fight their own people. The Prophetﷺsupported them with seventy men from the Ansaar whom we used to call Al-Qurraa'(i.e., Reciters and scholars of the Quran) who (out of piety) used to cut wood during the day and pray all the night. So, those people took the (seventy) men till they reached a place called Bi’rMa‘oonah where they betrayed and martyred them. So, the Prophetﷺinvoked evil on the tribe of tribe of Ra‘l, Dhakwaan, and BaneeLihyaanfor one month in the prayer.
Qataadah narrated: Anas (may Allah be pleased with him) told us that they (i.e., Muslims) used to recite a an ayah concerning those martyrs which read: "O Allah! Let our people be informed on our behalf that we have met our Lord Who has got pleased with us and made us pleased,” but the ayah was abrogated later on. .

Commentary :
Supplication is the resort of the servants of Allah, to seek refuge with their Lord. Allah, Exalted is He, prescribed Qunoot (i.e., supplication recited in prayers) whenever calamities and adversities should befall Muslims, because supplication strengthens the heart, boosts faith, and relieves distress.
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) narrated that people from the tribes of ofRa‘l, Dhakwaan, Banee ‘Usayyah, and BaneeLihyaancame to the Prophetﷺand claimed that they had embraced Islam and requested him to support them with some men to invite their people and teach them Islam. The Prophet ﷺsent seventy men from the Ansaar, led Al-Munthir ibn ‘Amr (may Allah be pleased with him), and it was also said that they were led by Mathrad ibn AbeeMathrad(may Allah be pleased with him). These seventy Muslims were known as the ‘Reciters of the Quran,’ because they devoted their lives to the Quran and its recitation. They used to cut wood during the day to buy food for the People of Suffah (i.e., the poor homeless Muslims who were sheltered in a place annexed to the Prophet’s Mosque) and pray all night long.
They took the (seventy) men till they reached a place called Bi’rMa‘oonah, i.e., a place in the land of Hudhayl between Makkah and ‘Usfaan, where they betrayed and killed them. This took place in Safar, 4 A.H. The Prophetﷺ observed Qunoot for a month,invoking evil on the tribes of Ra‘l, Dhakwaan, BaneeLihyaan, and Banee ‘Usayyahin the prayers. He ﷺ supplicated Allah, Exalted is He, against all these tribes because the news about the betrayal of the Muslims in the incidents of Bi’rMa‘oonah and Al-Rajee‘ reached him on the same night. It is also possible that the incident of Bi’rMa‘oonah marked the beginning of the Prophet’s Qunoot, and afterward he ﷺ observed Qunoot supplication due to following incidents.

Anas (may Allah be pleased with him)said that they (i.e., Muslims) used to recite an ayah concerning those martyrs which reads: "O Allah! Let our people be informed on our behalf that we have met our Lord Who was pleased with us and made us pleased,” but the ayah was abrogated later on.

It is deduced from the hadeeth that it is prescribed to supplicate Allah, Exalted is He, against the unjust people and those who betray and harm Muslims, proclaiming their names and openly supplicating against them.

The hadeeth also highlights the Companions’ keenness to seek martyrdom and their joy upon attaining it.

It is also inferred that the people of the truth may be harmed by the people of falsehood, and this does not indicate that the people of the truth are not right but is rather an indication of their honor and that the people of falsehood would be ruined and destroyed.
.

3067

Naafi‘ narrated:
A horse of Ibn ‘Umar fled and the enemy took it. Then, Muslims conquered the enemy and the horse was returned to him during the lifetime of Allah's Messenger ﷺ. And also, once a slave of Ibn ‘Umar (may Allah be pleased with him) fled and joined the Byzantines, and when the Muslims conquered them, Khaalid ibn Al-Waleed returned the slave to him after the death of the Prophet ﷺ..

Commentary :
Islam upholds people’s rights in all situations and contexts; it has laid down the Islamic rules and provisions regulating the affairs of war, and what Muslims get from the spoils of war and prisoners of war, and the deduction of the due rights from the spoils of war before their division.
In this hadeeth, ‘Abdullaah ibn ‘Umar (may Allah be pleased with them) narrated that Ibn ‘Umar’s horse fled and the enemy seized it. Afterward, the Muslims conquered the enemy and the horse was returned to him during the lifetime of Allah's Messenger ﷺ, because it was his property. The version of the hadeeth recorded by Aboo Daawood reads: “The Prophet ﷺ returned it to Ibn ‘Umar and did not divide it along with the other spoils of war.” Similarly, once a slave owned by Ibn ‘Umar (may Allah be pleased with him) fled and joined the Byzantines, and when the Muslims conquered their land and triumphed over them, Khaalid ibn Al-Waleed (may Allah be pleased with him) returned the slave to him after the death of the Prophet ﷺ. This took place at the Battle of Al-Yarmook during the reign of Aboo Bakr (may Allah be pleased with him), as reported in the version compiled by ‘Abd Al-Razzaaq. The battle took place in 14 A.H. between the Muslims and the Byzantines.
It is deduced from the hadeeth that when the enemy seizes the property of a Muslim person during war, and then the Muslims retrieve it as part of the spoils of war, this Muslim person is more entitled to his property, and it must not be divided up along with the other spoils of war. It was also said that if the owner was present before the division of the spoils of war, he is entitled to take it back, otherwise he is only entitled to its monetary value..

3073

Narrated AbooHurayrah (may Allah be pleased with him):
The Prophetﷺ got up amongst us and mentioned Ghulool(i.e., stealthily take something from the spoils of war before they are divided among the soldiers, without the commander’s knowledge), emphasized its gravity and declared that it was a great sin saying, "Do not commit Ghulool, for I should not like to see anyone amongst you on the Day of Resurrection, carrying over his neck a sheep that will be bleating, or carrying over his neck a horse that will be neighing. Such a man will be saying: 'O Allah's Messenger ﷺ! Intercede with Allah for me,' and I will reply, 'I cannot help you, for I have conveyed Allah's Message to you nor should I like to see a man carrying over his neck, a camel that will be grunting. Such a man will say, 'O Allah's Messenger ﷺ! Intercede with Allah for me, and I will say, 'I cannot help you for I have conveyed Allah's Message to you,' or one carrying over his neck gold and silver and saying, 'O Allah's Messenger ﷺ! Intercede with Allah for me,' and I will say, 'I cannot help you for I have conveyed Allah's Message to you,' or one carrying clothes that will be fluttering, and the man will say, 'O Allah's Messenger ﷺ! Intercede with Allah for me.' And I will say, 'I cannot help you, for I have conveyed Allah's Message to you."
.

Commentary :
The Islamic law sternly warns against Ghulool (i.e., stealthily taking something from the spoils of war before they are divided among the soldiers, without the commander’s knowledge), which involves treason and theft from the spoils of war before they are divided, and clarifies the punishment designated for it which will be executed on the Day of Judgment before all people.
In this hadeeth, AbooHurayrah(may Allah be pleased with him) stated that the Prophet ﷺ delivered a speech once and warned against Ghulool and the gravity of this sin, emphasizing the prohibition in this regard. He ﷺ stated that none is entitled to take anything from the spoils of war before their division, and whoever commits Ghulool will carry over his neck what he had stealthily taken from the spoils of war before the division. He ﷺ stated that such a man would be carrying over his neck a sheep that would be bleating, a horse that would be neighing, a camelthat would be grunting, gold and silver, or clothes that would be fluttering, on the Day of Resurrection.
All these people would call upon the Prophet ﷺ saying, “O Allah's Messenger ﷺ! Intercede with Allah for me.” To their shock, he ﷺ will say, “I cannot help you,“ meaning that he ﷺ cannot help them have their sins forgiven nor intercede for them, because the intercession requires the permission of Allah, Exalted is He. Afterward, he ﷺwill say, ”I have conveyed Allah's Message to you,“ meaning that he ﷺ had duly delivered the message and warned against the gravity and punishment of that sin, but they still committed it and deserved His punishment. The wisdom behind the fact that such people will carry the stealthily stolen items over their necks is to expose them before all people on the Day of Judgment. Some scholars underlined that this hadeeth explains the ayah that reads (what means): {It is not [attributable] to any prophet that he would act unfaithfully [in regard to war booty]. And whoever betrays, [taking unlawfully], will come with what he took on the Day of Resurrection.} [Quran 3:161]. The Arabic word Ghulool used in the ayah denotes carrying something over one’s neck (on the Day of Judgment).
It is deduced from the hadeeth that punishments may be of the same nature as the sins committed; Allah, Exalted is He, may punish sinners with a punishment of the same nature of the sin they have committed.
The hadeeth underlines different forms of Ghulool and edifies Muslims on them..

3074

‘Abdullaah ibn ‘Amr (may Allah be pleased with them) narrated:
There was a man who looked after the family and the belongings of the Prophetﷺ and he was calledKirkirah. The man died and Allah's Messenger ﷺ said, "He is in Hellfire." People ﷺ then went to look at him and found in his place, a cloak he had stolen from the spoils of war.
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Commentary :
The Islamic law sternly warns against Ghulool (i.e., stealthily take something from the spoils of war before they are divided among the soldiers, without the commander’s knowledge), which involves treason and theft from the spoils of war before their division, and clarifies the punishment designated for it which will be executed on the Day of Judgment before all people.
In this hadeeth, ‘Abdullaah ibn ‘Amr (may Allah be pleased with him) narrated that there was a man who looked after the family and the belongings of the Prophetﷺ, meaning the luggage during travels, and his name was Kirkirah. After this man died, Allah's Messenger ﷺ said, "He is in Hellfire." This was one of the incidents when Allah, Exalted is He, imparted knowledge of the unseen (which is exclusive to Him) to the Prophet ﷺ. People were astonished and went to investigate the matter and look at him and found in his place a cloak he had stolen from the spoils of war before they were divided. This indicates that Ghuloolis forbidden regardless of the value of what is being stealthily taken from the spoils of war before their division, and that the thief bears the sin in all cases..

3075

Raafi‘ (may Allah be pleased with him) said:
"We were in the company of the Prophetﷺ at Dhul-Hulayfah, and people suffered from hunger. We got some camels and sheep (as spoils of war) and the Prophetﷺ was still behind the people. They hurried and put the cooking pots on the fire. (When he ﷺ came) he ordered that the cooking pots should be upset and then he ﷺ distributed the spoils of war (amongst Muslims) regarding ten sheep as equal to one camel then a camel fled and the people chased it till they got tired, as they had a few horses (for chasing it). So, a man threw an arrow at it and caused it to stop (with Allah's Permission). On that, the Prophetﷺsaid, 'Some of these animals behave like wild beasts, so, if any animal flees from you, deal with it in the same way." He (may Allah be pleased with him) asked the Prophetﷺ, “We hope (or are afraid) that we may meet the enemy tomorrow and we have no knives. Can we slaughter our animals with canes?" Allah's Messenger ﷺreplied, "If the instrument used for killing causes the animal to bleed profusely and if Allah's Name is mentioned on killing it, then eat its meat (i.e., it is lawful) but will not use a tooth or a nail and I am telling you the reason: A tooth is a bone (and slaughtering with a bone is forbidden), and a nail is the slaughtering instrument of the Ethiopians.”
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Commentary :
The spoils of warare the gains taken by the warriors from the enemy's property and goods after attaining victory over them. The Prophet ﷺ clarified the Islamic rules and provisions regarding the spoils of war and made it clear that nothing may be taken from the spoils of war before they are duly divided (among the rightful recipients).
In this hadeeth, Raafi‘ ibn Khadeej(may Allah be pleased with him) stated that they were in the company of the Prophet ﷺ at Dhul-Hulayfah, a land in Tihaamah between Al-Taa’if and Makkah, and not the one near Al-Madeenah. It was said that it was a village about fourteen kilometers from the Prophet’s Mosque, and it is the Miqaat (i.e., appointed place for assuming Ihraam in Hajj and 'Umrah) for the people of Al-Madeenah. People suffered from hunger there and had seized some camels and sheep (as spoils of war) from the disbelievers, and the Prophet ﷺ was still behind with the people to provide the needed help for the weak who needed a ride and urge those who were moving slowly. People hurried and put the cooking pots on the fire to cook the meat of these camels and sheep without seeking the permission of the Prophet ﷺ. When he ﷺ came, he ﷺ ordered that the cooking pots should be turned upside down, as a punishment for them, because the spoils of war had not been divided yet. However, the meat in these pots was not destroyed, but was rather collectedand given back to the rightful recipients of the spoils of war. It is inconceivable that the Prophet ﷺ should command them to dispose of it, for he ﷺ forbade wasting property, and this meat was the property of the rightful recipients of the spoils of war. Moreover, the mistake was committed by some of the rightful recipients of the spoils of war and not all of them; some of them did not partake in the cooking, and others were entitled to one-fifth of the spoils of war. Afterwards, the Prophet ﷺ distributed the spoils of war (amongst the Muslims); ten sheep as equal to one camel. Meanwhile, a camel fled and people chased it till they got tired, and were not able to catch it, as they had few horses (for chasing it) and given their exhaustion. So, a man shot an arrow at its leg and caused it to stop (with Allah's Permission). On that, the Prophet ﷺ said, 'Some of these animals behave like wild beasts, so, if any animal flees from you, deal with it in the same way," meaning shoot an arrow at it to slow it down or stop it from moving, and thus you would be able to catch it.
Then, Raafi‘ (may Allah be pleased with him) said to the Prophet ﷺ, “We hope (or are afraid) that we may meet the enemy tomorrow and we have no knives. Can we slaughter our animals with canes?" The Arabic word used in the hadeeth is Madaa, which refers to sharp canes used as knives. They feared to use their own swords and blades to slaughter animals lest they should become blunt for the battlefield. The Prophet ﷺ replied, "If the instrument used for killing causes the animal to bleed profusely and if Allah's Name is mentioned on killing it, then eat its meat (i.e., it is lawful) but do not use a tooth or a nail,” meaning that the meat is lawful whenever any tool is used to slaughter the animal causing it to bleed profusely and the name of Allah is mentioned during the slaughter, except when the animal is slaughtered using a tooth or nail, being the slaughtering instruments used by the Ethiopians, who were disbelievers; Muslims are enjoined to avoid resembling the disbelievers. They would stick their nails in the animal’s throat and suffocate it, so it would be strangled, not slaughtered.
The hadeeth highlights the Prophet’s humbleness, as he ﷺ marched behind the army, taking care of his Companions (may Allah be pleased with them) and their needs, checking on them, and taking their advice.
The hadeeth also underlines the Companions’ swift compliance with the Prophet’s commands.
It is also deduced from the hadeeth that it is impermissible for Muslims to take anything from the spoils of war before their division.
It also highlights that Islam promotes facilitation regarding slaughtering instruments.
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3077

Ibn ‘Abbaas(may Allah be pleased with him) narrated:
The Prophetﷺ said, on the day of the Conquest of Makkah, "There is no migration (after the Conquest of Makkah), but Jihaad and good intentions, and whenever you are called for Jihaad, you should hasten to respond to the call.”
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Commentary :
In the early days of Islam, the migration to Al-Madeenahwas deemed obligatory on every Muslim, to fight alongside the Prophet ﷺ to raise high the word of Allah (i.e., His religion). After the conquest of Makkah in 8 A.H., the stubborn disbelievers of Quraysh were destroyed (and disarmed), people converted to Islam in large numbers, and Allah, Exalted is He, made Muslims triumphant over their enemies.The migration to Al-Madeenahceased to be obligatory. On the day when Makkah was conquered, the Prophet ﷺ said: "There is no migration (after the Conquest of Makkah), but Jihaad and good intentions, and whenever you are called for Jihaad, you should hasten to respond to the call.” The obligation that remained binding on Muslims was Jihaad whenever they should be called to defend their lands against enemies’ attacks or to conquer new lands. The migration was deemed obligatory for two reasons: 1) to support the Prophet ﷺ when the number of Muslims was small, and it was incumbent on all Muslims to hasten to his support against his enemies, and 2) to acquire knowledge and understand their religion. The most serious threat for Muslims was the disbelievers of Makkah. When the Muslims conquered Makkah and Islam became widespread, Muslims were taught that they were no longer obliged to migrate to Al-Madeenah, yet they were still required to hold the intention of partaking in Jihaad (whenever they were called for it). This is why the Prophet ﷺ said: “… whenever you are called for Jihaad, you should hasten to respond to the call,” meaning that Muslims should be ready and well-prepared to respond to calls for Jihaad at any given time.
The hadeeth includes the glad tidings that Makkah shall remain a Muslim land for ever. This is because he ﷺ stated that migration from Makkah was no longer obligatory, and this indicated that it would never become a non-Muslim land in the future; migration is only required from non-Muslim lands..

3080

‘Ataa’ narrated:
I and ‘Ubaydullaah ibn ‘Umayrwent to ‘Aa’ishah while she was staying near Thabeer (i.e., a mountain). She (may Allah be pleased with her) said, "There is no migration after Allah, Exalted is He, gave His Prophet ﷺ victory and conquest of Makkah.”
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Commentary :
The migration to Al-Madeenahwas deemed obligatory on the Prophet ﷺ and Muslims in the early days of Islam, to escape religious persecution in the disbelievers’ lands and to support the Prophet ﷺ. The best of the believers were those who migrated to Al-Madeenah. Theywere given the title ‘emigrants,’ and Allah, Exalted is He, singled them out for praise.
In this report, the Taabi‘ee (Follower) ‘Ataa’ ibn AbeeRabaah narrated that heand ‘Ubaydullaah ibn ‘Umayr, the Judge of Makkah, went to the Mother of the Believers, ‘Aa’ishah(may Allah be pleased with her) while she was staying near Thabeer, i.e., a huge mountain in Al-Muzdalifah to the left on the way to Minaa. She (may Allah be pleased with her) said, "There is no migration after Allah, Exalted is He, gave His Prophet ﷺ victory and the conquest of Makkah.” This is because the believers escaped religious persecution in their lands and fled to the Prophet ﷺ in Al-Madeenah, lest they should be proselytized and forced out of their religion. However, Islam became triumphant after the conquest of Makkah,so this ceased to be the case. It was narrated on the authority of ‘Abdullaah ibn ‘Abbaas(may Allah be pleased with them) that the Prophet ﷺ said: “There is no migration (after the Conquest of Makkah), but Jihaad and good intentions, and whenever you are called for Jihaad, you should hasten to respond to the call.” [Al-Bukhaaree and Muslim]. This means that Muslims were no longer required to migrate, yet they were enjoined to be ready to respond whenever they should be called for Jihaad, to fight against the enemy.
The hadeeth highlights the keenness of the Taabi‘oonfor learning and acquiring knowledge from the Companions (may Allah be pleased with them) of the Prophet ﷺ..

3082

Ibn AbeeMulaykah narrated that Ibn Al-Zubayr said to Ibn Ja‘far(may Allah be pleased with them), "Do you remember when I, you and Ibn ‘Abbaas went out to receive Allah's Messengerﷺ?”Ibn Ja‘far(may Allah be pleased with him) replied in the affirmative. Ibn Al-Zubayr(may Allah be pleased with him) added, "And Allah's Messenger ﷺmade us (i.e., I and Ibn ‘Abbaas) ride along with him and left you."
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Commentary :
Receiving travelers and those coming from Jihaad and Hajj and giving them a warm welcome is an act of righteousness, and it shows the joy and the mutual love between the travelers and their friends and families.
In this hadeeth, the Taabi‘ee (Follower) ‘Abdullah ibn ‘Ubaydullaah ibn AbeeMulaykah narrated that Ibn Al-Zubayr said to ‘Abdullaah ibn Ja‘far(may Allah be pleased with them), "Do you remember when me, you and Ibn ‘Abbaas went out to receive Allah's Messengerﷺ?”‘Abdullaah ibn Ja‘far(may Allah be pleased with him) replied in the affirmative. Ibn Ja’far(may Allah be pleased with him) added, "And Allah's Messenger ﷺmade us (i.e., Ibn ‘Abbaas and me) ride along with him and left you." He (may Allah be pleased with him) meant that the Prophet ﷺ gave him and ‘Abdullaah ibn ‘Abbaas(may Allah be pleased with them) a ride and not ‘Abdullah ibn Al-Zubayr(may Allah be pleased with him)on that occasion.
The hadeeth highlights the Prophet’s humbleness.
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3083

As-Saa’ib ibn Yazeed(may Allah be pleased with him) narrated:
I along with some boys went out to receive Allah's Messenger ﷺ at Thaniyat Al-Wadaa‘.
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Commentary :
Receiving travelers and those coming from Jihaad and Hajj, and giving them a warm welcome,are acts of righteousness, which show the joy and mutual love between the travelers and their friends and families.
In this hadeeth, As-Saa’ib ibn Yazeed(may Allah be pleased with him) narrated that he and some other boys went out to receive Allah's Messenger ﷺ at Thaniyat Al-Wadaa‘ when he ﷺ was coming back to Al-Madeenah after the Battle of Tabook in 9 A.H. The Arabic word Thaniyah means a mountainous pathway, and Thaniyat Al-Wadaa‘ refers to the mountainous pathway on the way from Al-Madeenah to Tabook.It was given this name because people, young and old, used to bid farewell to their travelers who set out on their journeys for Jihaad or Hajj purposes, and it became the regular place for bidding farewell to the travelers.
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3086

Anas ibn Maalik (may Allah be pleased with him) narrated that he and AbooTalhah(may Allah be pleased with them) came in the company of the Prophetﷺ and Safiyyah(may Allah be pleased with her) was accompanying the Prophet ﷺ and he let her ride behind him on his she-camel. During the journey, the she-camel slipped and both the Prophetﷺand (his) wife fell down. AbooTalhah (the sub-narrator thinks that Anas said that AbooTalhah jumped from his camel quickly) said, "O Allah's Messenger ﷺ!May Allah sacrifice me for your sake! Did you get hurt?" The Prophetﷺ replied, "No, but take care of the lady." AbooTalhah(may Allah be pleased with him) covered his face with his garment and proceeded towards her and covered her with his garment, and she (may Allah be pleased with her) got up. He (may Allah be pleased with him) then set right the condition of their she-camel and both of them(i.e., the Prophet ﷺ and his wife)rode and proceeded till they approached Al-Madeenah. The Prophetﷺsaid, "We are returning with repentance and worshipping and praising our Lord." The Prophetﷺ kept on saying this statement till he ﷺ entered Al-Madeenah.
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Commentary :
The Companions (may Allah be pleased with them) dearly loved the Prophet ﷺ more than themselves and were eager to please him and preserve his sanctity and were even willing to sacrifice their own lives to spare him any harm, when needed.
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) narrated that he and AbooTalhah(may Allah be pleased with them) came in the company of the Prophet ﷺ after the Battle of Khaybar, as reported in Saheeh Al-Bukhaaree and Saheeh Muslim, and his wife SafiyyahbintHuyay ibn Akhtab(may Allah be pleased with her) was accompanying him, for he ﷺ had married her during that journey. He ﷺ let her ride behind him on his she-camel. During the journey, the she-camel slipped and both the Prophet ﷺ and his wife fell down. AbooTalhah(may Allah be pleased with him) jumped from his camel quickly, and said, "O Allah's Messenger ﷺ! May Allah sacrifice me for your sake! Did you get hurt?" The Prophet ﷺ replied, "No, but take care of the lady," meaning Safiya (may Allah be pleased with her); help her. AbooTalhah(may Allah be pleased with him) covered his face with his garment, to respect her privacy, and proceeded towards her. He (may Allah be pleased with him)covered her with his garment, and she (may Allah be pleased with her) got up. He (may Allah be pleased with him) then set right the condition of their she-camel, and the Prophet ﷺ and his wife (may Allah be pleased with her) rode and proceeded till they approached Al-Madeenah. The Prophet ﷺ said, "We are returning with repentance and worshipping and praising our Lord." The supplication means, ‘We return to Allah, Exalted is He, repenting of all which is unprescribed as per the Islamic law and renewing our commitment to all which is prescribed, devoting our worship, including our praise and expression of gratitude, exclusively to Allah, Exalted is He.’ He ﷺ kept on repeating this supplication till he ﷺ entered Al-Madeenah.
It is deduced from the hadeeth that it is allowable for a woman to ride behind a man on his riding animal, and that her privacy must be respected.
It is also inferred therefrom that a Muslim man should cover the (‘Awrah of the) women whom he is not allowed to see as per the Islamic law and cover his face to avoid accidentally looking at them.
The hadeeth also encourages travelers to praise Allah, Exalted is He, thank Him for returning safely to his family, and ask Him for steadfastness in repentance and worship..

3088

Ka‘b(may Allah be pleased with him) narrated:
Whenever the Prophetﷺreturned from a journey in the forenoon, he ﷺ would enter the mosque and offer two Rak‘ahs before sitting.
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Commentary :
The Prophet ﷺ was an excellentmentor and educator; he ﷺ taught us the Islamic etiquette of travelling and returning back, what a traveler should do when he returns back to his family, and the activity that should be done first.
In this hadeeth, Ka‘b ibn Maalik (may Allah be pleased with him) stated that whenever the Prophetﷺreturned from a journey, for Jihaad or Hajj purposes, or otherwise, in the forenoon, he ﷺ would enter the mosque and offer two Rak‘ahs before sitting down. Another version of the hadeeth recorded in Saheeh Muslim reads: “The Prophet ﷺ always came back from a journey at daytime in the forenoon.” Upon arriving back to Al-Madeenah, he ﷺ would go first to the mosque to perform two Rak’ahs, to express gratitude to Allah, Exalted is He, for his safe return, before he ﷺ would sit down with people,so they could greet him and welcome him back..

3089

Jaabir ibn ‘Abdullaah(may Allah be pleased with him) said, "When Allah's Messenger ﷺarrived at Al-Madeenah, he ﷺ slaughtered a camel or a cow." Jaabir(may Allah be pleased with him) added, "The Prophetﷺbought a camel from me for two Awaaq (pl. Ooqiyyah, i.e., a weight measurement that varies based on the weighable goods as well as countries) (of gold) and one or two Dirhams. When he ﷺ reached Siraar, he ﷺ ordered that a cow be slaughtered and they ate its meat. When he ﷺ arrived at Al-Madeenah, he ordered me to go to the mosque and offer two Rak‘ahs and weighed (and gave) me the price of the camel."
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Commentary :
Returning back to one’s home safely after travel is a blessing that should entail expressing gratitude to Allah, Exalted is He, for blessing the traveler with a safe trip and return back to his home.
In this hadeeth, Jaabir ibn ‘Abdullaah(may Allah be pleased with him) stated that when the Prophet ﷺ arrived at Al-Madeenah, he ﷺ slaughtered a camel or a cow, to express gratitude to Allah, Exalted is He, for returning safely to Al-Madeenah. Giving out food is one of the best and most rewardable good deeds that draws a person closer to Allah, Exalted is He.
In another version of the hadeeth, Jaabir(may Allah be pleased with him) stated that the Prophet ﷺ bought a camel from him for two Awaaq (pl. Ooqiyyah, i.e., a weight measurement that varies based on the weighable goods as well as countries) of gold and one or two Dirhams. When he ﷺ reached Siraar, a place located three miles to the east of Al-Madeenah, he ﷺ ordered that a cow be slaughtered, and they ate its meat. The banquet thrown by a person after returning safely from a journeyis called ‘Al-Naqee‘ah,’ derived from the Arabic word Naqa‘ denoting the dust, because when a traveler returns home, he needs to wash off the dust of travel and have a satisfying meal to replenish his energy.
When he ﷺ arrived at Al-Madeenah, he ﷺ ordered Jaabir(may Allah be pleased with him) to go to the mosque and offer two Rak‘ahs and weighed (and gave) him the price of the camel that he ﷺ had bought from him during their journey. Another version of the hadeeth recorded in Saheeh Al-Bukhaaree and Saheeh Muslim reads: “When he ﷺ arrived in Al-Madeenah, I went to him to give him the camel; he ﷺ gave me the price of the camel, the camel itself (as a gift), and my share of the spoils of war like the others.”
The hadeeth encourages the Imaam (i.e., ruler) and chief of the people to throw a banquet for his companions upon returning from travels.
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3094

Maalik ibn Aws ibn Al-Hadthaan narrated:
While I was at home, the sun rose high and it got hot. Suddenly the messenger of ‘Umar ibn Al- Khattab (may Allah be pleased with him) came to me and said, "The Commander of the Believers has sent for you." So, I went along with him till I entered the place where ‘Umar (may Allah be pleased with him) was sitting on a bedstead that is made of date-palm leaves and covered with no mattress, and he (may Allah be pleased with him) was leaning over a leather pillow. I greeted him and sat down. He (may Allah be pleased with him) said, "O Maali! Some persons of your people who have families came to me and I have ordered that a gift should be given to them, so take it and distribute it among them." I said, "O Commander of the Believers! I wish that you order someone else to do it." He (may Allah be pleased with him) said, "O man! Take it." While I was sitting there with him, his doormanYarfa’ came saying, "‘Uthmaan, ‘Abd Al-Rahmaan ibn ‘Awf, Al-Zubayr and Sa‘d ibn AbeeWaqqaas(may Allah be pleased with them) are asking your permission (to see you); may I admit them?" ‘Umar (may Allah be pleased with him) said, "Yes", So they were admitted and they came in, greeted him, and sat down. After a while Yarfa’ came again and said, "May I admit ‘Alee and ‘Abbaas?" ‘Umar (may Allah be pleased with him) said, "yes." So, they (may Allah be pleased with them)were admitted and they came in and greeted (him) and sat down. Then ‘Abbaas(may Allah be pleased with him) said, "O Commander of the Believers! Judge between me and this (i.e., ‘Alee)." They had a dispute regarding the property of Banne Al-Nadeer which Allah, Exalted is He, had given to His Messenger ﷺ as Fay’ (i.e., war-gains taken by Muslims from the disbelievers without fighting). The group (i.e., ‘Uthmaan and his companions) said, "O Commander of the Believers! Judge between them and relieve both of them front each other." ‘Umar (may Allah be pleased with him) said, "Be patient! I beseech you by Allah by Whose Permission the Heaven and the Earth exist, do you know that Allah's Messenger ﷺ said, 'Our (i.e., Prophets') property will not be inherited, and whatever we leave, is Sadaqah (i.e., to be spent in charity),' and Allah's Messenger ﷺ meant himself (by saying "we'')?" The group said, "He said so." ‘Umar (may Allah be pleased with him) then turned to ‘Alee and ‘Abbaas(may Allah be pleased with them) and said, "I beseech you by Allah, do you know that Allah's Messenger ﷺ said so?" They replied, " He said so." ‘Umar (may Allah be pleased with him) then said, "So, I will talk to you about this matter. Allah, Exalted is He, bestowed on His Messenger ﷺ a special favor of Fay’ which He gave to nobody else." ‘Umar (may Allah be pleased with him) then recited the ayaat (which mean): {And what Allah restored [of property] to His Messenger from them - you did not spur for it [in an expedition] any horses or camels, but Allah gives His messengers power over whom He wills, and Allah is over all things competent.} [Quran 59:6] ‘Umar (may Allah be pleased with him) added, "So, this property was especially given to Allah's Messenger ﷺ, but, by Allah, neither did he ﷺ take possession of it and leave you, nor did he ﷺ favor himself with it to your exclusion, but he ﷺ gave it to all of you and distributed it amongst you till this property remained out of it. Allah's Messenger ﷺused to spend the yearly expenses of his family out of this property and used to keep the rest of its revenue to be spent in Allah's Cause. He ﷺ kept on doing this during all his lifetime. I ask you by Allah do you know this?" They (may Allah be pleased with them) replied in the affirmative. ‘Umar then said to ‘Alee and ‘Abbaas(may Allah be pleased with them), "I ask you by Allah, do you know this?" ‘Umar (may Allah be pleased with him) added, "When Allah had taken His Prophet unto Him,’ Aboo Bakr said, 'I am the successor of Allah's Messenger ﷺso, Aboo Bakr took over that property and managed it in the same way as Allah's Messenger ﷺused to do, and Allah, Exalted is He, knows that he (may Allah be pleased with him) was true, pious and rightly guided, and he (may Allah be pleased with him) was a follower of what was right. Then, Allah took Aboo Bakr (may Allah be pleased with him) unto Him and I became Aboo Bakr's successor, and I kept that property in my possession for the first two years of my Caliphate, managing it in the same way as Allah's Messenger ﷺ used to do and as Aboo Bakr (may Allah be pleased with him) used to do, and Allah knows that I have been true, pious, rightly guided, and a follower of what is right. Now you both (i.e., ‘Alee and ‘Abbaas) came to talk to me, bearing the same claim and presenting the same case; you, ‘Abbaas, came to me asking for your share of your nephew's property, and this man, i.e., ‘Alee (may Allah be pleased with him), came to me asking for his wife's share of her father's property. I told you both that Allah's Messenger ﷺ said, 'Our (prophets') properties are not to be inherited, but what we leave is Sadaqah (i.e., to be spend in charity).' When I thought it right that I should hand over this property to you, I said to you, 'I am ready to hand over this property to you if you wish, on the condition that you would take Allah's Pledge and Convention that you would manage it in the same way as Allah's Messenger ﷺ used to, as Aboo Bakr (may Allah be pleased with him) used to do, and as I have done since I was in charge of it.' So, both of you said (to me), 'Hand it over to us,' and on that condition I handed it over to you. So, I ask you by Allah, Exalted is He, did I hand it over to them on this condition?" The group aid, "Yes." Then ‘Umar faced ‘Alee and ‘Abbaas(may Allah be pleased with them) saying, "I ask you by Allah, did I hand it over to you on this condition?" They (may Allah be pleased with them) said, "Yes. " He (may Allah be pleased with him) said, " Do you want now to give a different decision? By Allah, by Whose Leave both the Heaven and the Earth exist, I will never give any decision other than that (I have already given), and if you are unable to manage it, then return it to me, and I will do the job on your behalf."
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Commentary :
Allah, Exalted is He, singled out the Prophet ﷺ for the Fay’ (i.e., war-gains taken by Muslims from the disbelievers without fighting) rather than the spoils of war (for they were distributed among the Muslim fighters). The Prophet ﷺ stated what should be done with the Fay’ and how it should be spent, and also underlined what should be done with his personal property after his death.
In this hadeeth, Maalik ibn Aws – scholars held different opinions as to whether or not he was a Companion – narrated that while he was sitting with his family at home once, the sun rose high and it got hot. Suddenly the messenger of the Caliph ‘Umar ibn Al- Khattab (may Allah be pleased with him) came and asked him to come and meet the Commander of the Believers. He went along with him to a place where ‘Umar (may Allah be pleased with him) was sitting on a bedstead made of date-palm leaves and covered with no mattress, and he (may Allah be pleased with him) was leaning over a leather pillow. Maalik greeted him and sat down. ‘Umar (may Allah be pleased with him) said, "O Maali,” which is a term of endearment indicating emotional proximity and friendliness, “Some persons of your people who have families came to me;” it was said that they belonged to Banee Nasr ibn Mu‘aawiyah ibn Abee Bakr ibn Hawaazin,that they were afflicted with drought, and that they came to Al-Madeenah asking for financial support and supplies. Thereupon, ‘Umar (may Allah be pleased with him) ordered that a gift (a small, unfixed grant) should be given to them. The Arabic word used in the hadeeth is Radkh (i.e., a smallportion of the war gains which is less than the share of a single fighter, given by a ruler or his deputy to a person who is not entitled to a share despite taking part or helping in the fighting, such as a woman, a child, or a disbeliever). ‘Umar (may Allah be pleased with him) commanded Maalik to take this grant and distribute it among them. Maalik apologized and said, "O Commander of the Believers! I wish that you would order someone else to do it." He said, "O man! Take it." While Maalik was sitting there with him, his doormanYarfa’, one of ‘Umar’s freed slaves, came saying, "‘Uthmaan, ‘Abd Al-Rahmaan ibn ‘Awf, Al-Zubayr and Sa‘d ibn AbeeWaqqaas(may Allah be pleased with them) are asking your permission (to see you); may I admit them?" ‘Umar (may Allah be pleased with him) said, "Yes." So, they (may Allah be pleased with them)were admitted and they came in, greeted him, and sat down. After a while Yarfa’ came again and asked to admit ‘Alee ibn AbeeTaalib and Al-‘Abbaas ibn ‘Abd Al-Muttalib(may Allah be pleased with them).They came seeking the settlement of their dispute over the property of Banee Al-Nadeer.This was property which Allah had given to His Messenger ﷺas Fay’ (i.e., war-gains taken by Muslims from the disbelievers without fighting).They (may Allah be pleased with them) were seeking ‘Umar’s judgment as to who should manage it. The group (i.e., ‘Uthmaan, ‘Abd Al-Rahmaan ibn ‘Awf, Al-Zubayr, and Sa‘d ibn AbeeWaqqaas(may Allah be pleased with them)) asked ‘Umar to judge between them (i.e., ‘Alee and Al-‘Abbaas(may Allah be pleased with them)) and relieve each of them of the other. The Arabic word used in the hadeeth is Raht, and it means a group of men below ten or forty. Afterward, ‘Umar (may Allah be pleased with him) said to these Companions (may Allah be pleased with them), "Be patient! I beseech you by Allah, by Whose Permission the Heaven and the Earth exist, do you know that Allah's Messenger ﷺ said, 'Our (i.e., prophets') property will not be inherited, and whatever we leave is Sadaqah (i.e., to be spent in charity),' and Allah's Messenger ﷺ meant himself (by saying ‘we'’)?" The group (may Allah be pleased with them) said, "He said so." ‘Umar (may Allah be pleased with him) then turned to ‘Alee and Al-‘Abbaas(may Allah be pleased with them) and said, "I beseech you by Allah, do you know that Allah's Messenger ﷺ said so?" They replied, "He ﷺ said so." ‘Umar (may Allah be pleased with him) then said, "So, I will talk to you about this matter. Allah, Exalted is He, bestowed on His Messenger ﷺ the special favor of Fay’ which He gave to nobody else." ‘Umar (may Allah be pleased with him) then recited the ayaat (which mean): {And what Allah restored [of property] to His Messenger from them - you did not spur for it [in an expedition] any horses or camels, but Allah gives His messengers power over whom He wills, and Allah is over all things competent.} [Quran 59:6].
‘Umar (may Allah be pleased with him) explained how the Prophet ﷺ used to manage this Fay’ and that he ﷺ used to cover the yearly expenses of his family from this property and allocate the rest of its revenue to the Muslim Treasury, to be spent in Allah's Cause. He (may Allah be pleased with him) continued to remind them of what the Prophet ﷺ did and how he ﷺ managed this Fay,’ stressing that he ﷺ did not keep it all for himself. They (may Allah be pleased with them) availed themselves of such property as members of his family. ‘Umar (may Allah be pleased with him) asked them as to whether the Prophet ﷺ did so during his lifetime and they (may Allah be pleased with them) replied in the affirmative. ‘Umar then reminded ‘Alee and Al-‘Abbaas(may Allah be pleased with them) that Aboo Bakr (may Allah be pleased with him), being the successor of Allah's Messenger ﷺ, took over that property and managed it in the same way as Allah's Messenger ﷺ used to do, and so did ‘Umar (may Allah be pleased with him). He (may Allah be pleased with him) stated: “Allah, Exalted is He, knows that he (i.e., Aboo Bakr (may Allah be pleased with him)) was true, pious and rightly guided, and he (may Allah be pleased with him) was a follower of what was right.”
He (may Allah be pleased with him) also reminded them that he (may Allah be pleased with him) became Aboo Bakr's successor and kept that property in his possession for the first two years of his Caliphate, managing it in the same way as Allah's Messenger ﷺ and Aboo Bakr (may Allah be pleased with him) used to do, and said about himself, “Allah knows that I have been true, pious, rightly guided, and a follower of what is right.”
Afterward, ‘Umar (may Allah be pleased with him) reminded ‘Alee and Al-‘Abbaas(may Allah be pleased with them) of what they did when they came to him before this dispute. He (may Allah be pleased with him) said: “You both came to talk to me, bearing the same claim and presenting the same case;” meaning that there was no dispute, “you, ‘Abbaas, came to me asking for your share of your nephew's property,” being the Prophet’s paternal uncle, “and this man, i.e., ‘Alee (may Allah be pleased with him), came to me asking for his wife's share of her father's property. I told you both that Allah's Messenger ﷺ said, 'Our (prophets') properties are not to be inherited, but what we leave is Sadaqah (i.e., to be spent in charity).' When I thought it right that I should hand over this property to you, I said to you, 'I am ready to hand over this property to you if you wish, on the condition that you would take Allah's Pledge and Convention that you would manage it in the same way as Allah's Messenger ﷺ used to, and as Aboo Bakr (may Allah be pleased with him) used to do, and as I have done since I have been in charge of it.' ‘Umar (may Allah be pleased with him) agreed to put them in charge of the property on that condition.
Afterward, ‘Umar (may Allah be pleased with him) asked ‘Uthmaan and the Companions (may Allah be pleased with them) with him whether he was speaking the truth, and they replied in the affirmative. He (may Allah be pleased with him) addressed ‘Alee and Al-‘Abbaas(may Allah be pleased with them) and they both replied in the affirmative. He (may Allah be pleased with him) then rebuked them for seeking a different judgment. He (may Allah be pleased with him) said: “By Allah, by Whose Leave both the Heaven and the Earth exist, I will never give any decision other than that (which I have already given), and if you are unable to manage it, then return it to me, and I will do the job on your behalf,” in the manner that the Prophet ﷺ and Aboo Bakr (may Allah be pleased with him) managed it.
It is deduced from the hadeeth that a knowledgeable ruler may settle complicated disputes and govern the affairs of the Muslim state in the way that serves the best interests of Muslims, after consulting with thepeople of knowledge and specialists.
The hadeeth states that the Prophets of Allah did not leave personal properties (i.e., estates), and rather their inheritance was knowledge, and whatever property they left was Sadaqah.
It is inferred from the hadeeth that it is allowable to decline assignments and mandates that are assigned to a Muslim individual by the ruler if the person knows his weakness and inability to fulfill the rights of such office.
It also highlights the virtues of ‘Umar (may Allah be pleased with him) and his (outstanding)asceticism, justice, and good judgment when settling disputes. .

3096

Narrated AbooHurayrah (may Allah be pleased with him):
Allah's Messenger ﷺsaid, "My heirs should not take even a single Dinar (i.e., anything from my private property), and whatever I leave, excluding the expenditure of my wives and my laborers, will be Sadaqah (i.e., to be spent in charity)."'
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Commentary :
Allah, Exalted is He, blessed His Prophets with non-attachment to worldly pleasures and gains; they led the mostascetic lives and were content with their modest shares of worldly property. They availed themselves of their worldly gains within the scope of their needs only, and graciously offered the excess to be spent on what benefits people.
In this hadeeth, the Prophet ﷺ commanded that his private property must not be inherited by his heirs. He ﷺ stated that his heirs had no right to even a single Dinar (i.e., anything from his private property) after his death, and whatever wealth he ﷺ should leave, beyond the due expenditure of his wives and laborers, should be given as Sadaqah (i.e., to be spent in charity) for the benefit of Muslims. The Prophet ﷺ used to take his share of the (conquered) lands (i.e., Fay,’ meaning war-gains taken by Muslims from the disbelievers without fighting, and spoils of war) to provide for himself and his dependents and spend the rest for the benefit of Muslims. The reference to his ‘laborers’ here is said to mean his successors (Caliphs) after his death, and it was also said that it means the workers whom he ﷺ had appointed to tend to the palm trees in his lands.These lands were part of the Fay’ gained after the battle with Banee Al-Nadeer, the land of Fadak, and his share of the lands of Khaybar. It was also said that it means his servants or the workers whom he ﷺ had appointed to collect the Zakaah funds.
The hadeeth highlights the Prophet’s keenness in taking care of his family and dependents and allocating allowances for the workers and employees appointed to manage the Muslims’ affairs to keep them secure and able to shoulder the tasks entrusted to them.
It is inferred therefrom that the Prophets of Allah did not leave behind personal properties to be inherited by their heirs, and that their estates were rather spent in charity. .

3097

‘Aa’ishah(may Allah be pleased with her) narrated:
Allah's Messenger ﷺ died, and there was nothing in my house that a living being could eat, except some barley lying on a shelf. So, I ate of it for a long period and measured it, and (after a short period) it was consumed.
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Commentary :
The Prophet ﷺ used to invoke Allah, Exalted is He, to bless him and his family with enough sustenance that would spare them the need to ask others for financial help. His wives and household members (may Allah be pleased with them) were content (with their modest shares of worldly pleasures and properties) and endured the strained living conditions, aspiring to the rewards of Allah, Exalted is He, and the everlasting bliss in Paradise.
In this hadeeth, the Mother of the Believers ‘Aa’ishah(may Allah be pleased with her) stated that when the Prophet ﷺ died, there was nothing in her house that a living being could eat, except some barley lying on a shelf. So, she (may Allah be pleased with her) ate of it for a lengthy period and it was not consumed. She (may Allah be pleased with her) measured it, and (after a brief period) it was consumed. This means that she (may Allah be pleased with her) used to eat of this small quantity of barley for an extended period of time and it was not measured. When she (may Allah be pleased with her) measured it and knew its exact weight and amount, it was no longer so blessed and was consumed (after a short period). Not knowing the exact measure of the foodstuff made it blessed; each day she would think that the barley would be consumed, as it seemed a small quantity, and this is why it lasted for longer before being ultimately consumed. It is also possible that this was related to the blessing of the Prophet ﷺ, and when she measured it, such blessing ceased. It was recorded in Saheeh Al-Bukhaaree and Saheeh Muslim on the authority of Asmaa’ bintAboo Bakr (may Allah be pleased with her) that the Prophet ﷺ said: “Spend in charity and do not calculate, (for) Allah would calculate in your case; and do not hoard, otherwise Allah would be withholding from you.” It means, ‘Do not measure and meticulously calculate what you spend in charity, lest Allah, Exalted is He, do the same to you (i.e., in terms of reward and blessing). When one relies on the blessing of Allah, Exalted is He, refrains from measuring and meticulously calculating his foodstuff, and eats thereof until it is consumed, he would avail himself of the blessings bestowed by Allah, Exalted is He.
The hadeeth urges Muslims to give precedence to the enjoined reliance on Allah, Exalted is He, (over the reliance on the worldly and material causes) in all matters.
It is deduced from the hadeeth that when a person measures and meticulously calculates the quantity of foodstuff, closely monitoring the consumed or remaining amount, it becomes unblessed. .

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..

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.".

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.

Book of Hadith

| Hadiths

Ibn ‘Abbaas(may Allah be pleased with him) narrated:
The Prophetﷺ said, on the day of the Conquest of Makkah, "There is no migration (after the Conquest of Makkah), but Jihaad and good intentions, and whenever you are called for Jihaad, you should hasten to respond to the call.”
.

‘Ataa’ narrated:
I and ‘Ubaydullaah ibn ‘Umayrwent to ‘Aa’ishah while she was staying near Thabeer (i.e., a mountain). She (may Allah be pleased with her) said, "There is no migration after Allah, Exalted is He, gave His Prophet ﷺ victory and conquest of Makkah.”
.

As-Saa’ib ibn Yazeed(may Allah be pleased with him) narrated:
I along with some boys went out to receive Allah's Messenger ﷺ at Thaniyat Al-Wadaa‘.
.

Ka‘b(may Allah be pleased with him) narrated:
Whenever the Prophetﷺreturned from a journey in the forenoon, he ﷺ would enter the mosque and offer two Rak‘ahs before sitting.
.

Narrated AbooHurayrah (may Allah be pleased with him):
Allah's Messenger ﷺsaid, "My heirs should not take even a single Dinar (i.e., anything from my private property), and whatever I leave, excluding the expenditure of my wives and my laborers, will be Sadaqah (i.e., to be spent in charity)."'
.

‘Aa’ishah(may Allah be pleased with her) narrated:
Allah's Messenger ﷺ died, and there was nothing in my house that a living being could eat, except some barley lying on a shelf. So, I ate of it for a long period and measured it, and (after a short period) it was consumed.
.

‘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.".

‘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..

‘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.".

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..

’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.".

‘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..

‘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.".

Book of Hadith

| Hadiths

Ibn ‘Abbaas(may Allah be pleased with him) narrated: The Prophetﷺ said, on the day of the Conquest of Makkah, "There is no migration (after the Conquest of Makkah), but Jihaad and good intentions, and whenever you are called for Jihaad, you should hasten to respond to the call.” .

‘Ataa’ narrated: I and ‘Ubaydullaah ibn ‘Umayrwent to ‘Aa’ishah while she was staying near Thabeer (i.e., a mountain). She (may Allah be pleased with her) said, "There is no migration after Allah, Exalted is He, gave His Prophet ﷺ victory and conquest of Makkah.” .

As-Saa’ib ibn Yazeed(may Allah be pleased with him) narrated: I along with some boys went out to receive Allah's Messenger ﷺ at Thaniyat Al-Wadaa‘. .

Ka‘b(may Allah be pleased with him) narrated: Whenever the Prophetﷺreturned from a journey in the forenoon, he ﷺ would enter the mosque and offer two Rak‘ahs before sitting. .

Narrated AbooHurayrah (may Allah be pleased with him): Allah's Messenger ﷺsaid, "My heirs should not take even a single Dinar (i.e., anything from my private property), and whatever I leave, excluding the expenditure of my wives and my laborers, will be Sadaqah (i.e., to be spent in charity)."' .

‘Aa’ishah(may Allah be pleased with her) narrated: Allah's Messenger ﷺ died, and there was nothing in my house that a living being could eat, except some barley lying on a shelf. So, I ate of it for a long period and measured it, and (after a short period) it was consumed. .

‘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.".

‘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..

‘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.".

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..

’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.".

‘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..

‘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.".

Ibn ‘Abbaas(may Allah be pleased with him) narrated:
The Prophetﷺ said, on the day of the Conquest of Makkah, "There is no migration (after the Conquest of Makkah), but Jihaad and good intentions, and whenever you are called for Jihaad, you should hasten to respond to the call.”
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‘Ataa’ narrated:
I and ‘Ubaydullaah ibn ‘Umayrwent to ‘Aa’ishah while she was staying near Thabeer (i.e., a mountain). She (may Allah be pleased with her) said, "There is no migration after Allah, Exalted is He, gave His Prophet ﷺ victory and conquest of Makkah.”
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As-Saa’ib ibn Yazeed(may Allah be pleased with him) narrated:
I along with some boys went out to receive Allah's Messenger ﷺ at Thaniyat Al-Wadaa‘.
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Ka‘b(may Allah be pleased with him) narrated:
Whenever the Prophetﷺreturned from a journey in the forenoon, he ﷺ would enter the mosque and offer two Rak‘ahs before sitting.
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Narrated AbooHurayrah (may Allah be pleased with him):
Allah's Messenger ﷺsaid, "My heirs should not take even a single Dinar (i.e., anything from my private property), and whatever I leave, excluding the expenditure of my wives and my laborers, will be Sadaqah (i.e., to be spent in charity)."'
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‘Aa’ishah(may Allah be pleased with her) narrated:
Allah's Messenger ﷺ died, and there was nothing in my house that a living being could eat, except some barley lying on a shelf. So, I ate of it for a long period and measured it, and (after a short period) it was consumed.
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