Narrated al-Miswar (ra): Allah's Messenger (ﷺ) slaughtered (the Hady) before he had his head shaved and then he ordered his Companions to do the same.
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Commentary : Obstruction with reference to the Hajj and ‘Umrah refers to being prevented and impeded from approaching The Holy Mosque in Makkah by an enemy, illness, or something else. If a Muslim intended to perform the Holy Pilgrimage or ‘Umrah; and then is detained from completing his Hajj or ‘Umrah; then he is a muhsar, which is a technical term used for someone facing a situation similar to what has been aforementioned and is obstructed from completing their pilgrimage.
In this hadeeth, there is a narrative/account of what the Messenger of Allah ﷺdid when he was prevented from completing the ‘Umrah of al-Hubaydeeyah, when the Prophet ﷺset out to perform the ‘Umrah in the sixth year after the Hijrah. However, the polytheists prevented him ﷺ from arriving in Makkah. As a result, he ﷺ abandoned this ‘Umrah, and after that ratified his accord with the people of Makkah, which is known as the Treaty of al-Hubaydeeyah.
al-Miswar ibn Makhramah (ra) reports that when the Prophet ﷺreleased himself from the state of Ihraam that he assumed for Hajj, he ﷺbegan to slaughter the hady - which is a name for the sacrificial animal - whether it be: a camel, cow, sheep, or goat - that is offered and slaughtered in the Sacred Precinct. Then, after slaughtering the hady, he ﷺshaved his noble head and ordered the Companions to do the same. Shaving the head or cutting the hair is the last rite of ‘Umrah, and it requires one to release themself from the state of Ihraam.
This hadeeth explains how the muhsar should release himself from the state of ihraam..

1821

Narrated ‘Abdullah ibn Abee Qataadah: My father set out (for Makkah) in the year of Al-Hudaybiyyah, and his companions assumed Ihraam, but he did not. At that time, the Prophet (ﷺ) was informed that an enemy wanted to attack him, so the Prophet (ﷺ) proceeded onwards. While my father was among his companions, some of them laughed among themselves. (My father said), "I looked up and saw an onager. I attacked, stabbed, and caught it. I then sought my companions' help, but they refused to help me. (Later) we all ate its meat. We were afraid that we might be left behind (separated) from the Prophet (ﷺ), so I went in search of the Prophet (ﷺ) and made my horse to run at a galloping speed at times and let it go slow at an ordinary speed at other times till I met a man from the tribe of Bani Ghifar at midnight. I asked him, "Where did you leave the Prophet (ﷺ) ?" He replied, "I left him at Ta'hun and he had the intention of having the midday rest at As-Suqya. I followed the trace and joined the Prophet (ﷺ) and said, 'O Allah's Messenger (ﷺ)! Your people (companions) send you their compliments, and (ask for) Allah's Blessings upon you. They are afraid lest they may be left behind; so please wait for them.' I added, 'O Allah's Messenger (ﷺ)! I hunted an onager and some of its meat is with me. The Prophet (ﷺ) told the people to eat it though all of them were in the state of Ihraam."
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Commentary : There are legal rulings and etiquettes that the one who is in his state of Ihraam must observe until his acts of worship are completed in the most perfect manner according to the will of Allah, The Mighty and Majestic. One of these legal provisions is the prohibition of hunting wild game while in the state of Ihraam; as Allah, The Almighty says: {O you who have believed, do not kill game while you are in the state of Ihraam} [Quan 5:95]
In this hadeeth, ‘Abdullah ibn Abee Qataadah narrates that his father, AbooQadaadah al-Haarith ibn Rabee‘ee al-Ansaaree (ra) had set out with the Prophet ﷺand his Companions (ras) during the year of al-Hudaybiyyah, which was in the sixth year after Hijrah when they had intended to perform ‘Umrah. Al-Hudaybiyyah is a large village near Makkah, that borders the city. It was named after a well that was there before, and now there is a valley between it and Makkah about twenty-two kilometres on the way to Jeddah.
When news reached the Messenger of Allah ﷺthat an enemy from among the polytheists was intending to attack him ﷺ, The Prophet ﷺ sent AbooQataadah (ra) with a group of his companions (ras) so that he could gather information concerning this enemy. The Companions (ras) in this group were in the state of ihraam for ‘the Umrah, whereas AbooQataadah was not because they were anticipating an ambush, so he feared that he might have to fight and, if he was in this sanctified state, it would have prevented him from doing that [combat] to some extent. While he (ra) was among his companions, he saw them laughing amongst themselves; then after he looked up and saw an onager. Rather, their laughter was out of astonishment that he would rise up and hunt in their midst, despite not being exposed to it directly. Nor was their laughter an indication from them to urge AbooQataadah to hunt. So, when AbooQataadah (ra) caught sight of it, he rode his horse in pursuit of this game. He (ra) sought help from his companions with some of his matters related to the hunt, but they refused to help him because they knew that it was not permissible to hunt while in the state of ihraam.
Then, AbooQataadah reported that he pounced on the onager; then proceeded to stab it, and caused it to lie in its place, motionless. He requested of them to help him carry and transport the onager, but they refused. Then, however, they took part in eating from it; and after they ate, they had doubts on the permissibility of eating from it because: they were in the state of Ihraam for Hajj and doubted whether or not they had indirectly partaken in the hunting. So, they asked the Prophet ﷺabout the legal ruling of eating from it. His statement in the narration: “We feared that we would be cut off” means: ‘We will be cut off and separated from The Prophet ﷺ because he ﷺ had left before them. AbooQataadah set out to search for The Prophet ﷺ, when he rode his horse in a swift manner at times, and let it proceed along gently at other times. Then he met a man from tribe of Banee al-Ghifaar and proceeded to ask him the whereabouts of The Prophet ﷺ. The man told him that the Prophet ﷺ was at Ta‘han, which is a water spring about three miles from al-Suqyaa on the path to Makkah. After, he related that he ﷺ had intention to take a siesta at a place named al-Suqyaa, which is a connecting suburban town that lies between Makkah and al-Madeenah. So AbooQataadah (ra) met him ﷺthere and informed The Prophet ﷺ that his Companions (ras) had sent their salutations and asked him ﷺ to wait for them so that the enemy would not intercept them and separate them from him ﷺ. Shortly after, he (ra) told the Messenger of Allah ﷺ what had happened with regards to hunting the onager, which is permissible, and not prohibited in any religious rites, and that his companions ate from it with him while they were in the state of Ihraam for pilgrimage. The Prophet ﷺapproved their actions and told him that it was permissible for them to eat from the lawful game and directed those who were present to eat from what AbooQataadah brought along with him.
This hadeeth shows the permissibility of eating a wild donkey. And it explains that it is permissible for the pilgrims to eat from game which has been hunted, when the one who hunts, it is permitted to do so [i.e., not be in a state of ihraam], without the pilgrim helping him with anything.
It illustrates that we should exhibit kindness and act benevolently with friends and companions while traveling. And lastly, it shows the permissibility of sending salutations and the Islamic greeting of peace to those who are not present..

1823

Narrated AbooQataadah (ra): We were in the company of the Prophet (ﷺ) at a place called Al-Qaahah and some of us had assumed Ihraam while the others had not. I noticed that some of my companions were watching something, so I looked up and saw an onager. (I rode my horse and took the spear and whip) but my whip fell down (and I asked them to pick it up for me) but they said, "We will not help you by any means as we are in a state of Ihraam." So, I picked up the whip myself and attacked the onager from behind a hillock and slaughtered it and brought it to my companions. Some of them said, "Eat it." While some others said, "Do not eat it." So, I went to the Prophet (ﷺ) who was ahead of us and asked him about it, He replied, "Eat it as it is lawful.”
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Commentary : There are legal rulings and etiquettes that the pilgrim must observe until his acts of worship are completed in the most perfect manner according to the will of Allah, The Mighty and Majestic. One of these legal provisions is the prohibition of hunting wild game while in the sacred state that one enters for the Holy Pilgrimage; as Allah, the Almighty says: {O you who have believed, do not kill game while you are in the state of Ihraam} [Quan 5:95]”.
In this hadeeth, AbooQataadah, al-Haarith ibn Rib’ee al-Ansaaree (ra) reports he and other people set out with the Messenger of Allah ﷺ for the ‘Umrah of al-Hudaybiyyah in the sixth year after Hijrah. However, on their way to Makkah, word had reached the Messenger of Allah ﷺthat an enemy from among the polytheists was intending to attack him. In response, the Prophet ﷺ sent AbooQataadah (ra) with a group of people so that he could gather information concerning this enemy. When they were at al-Qaahah, which is a place close to al-Madeenah, he noticed his companions looking at an onager. AbooQataadah (ra) and some of the other Companions (ras) were not in the state of Ihraam, while some of the others were. AbooQataadah (ra) hurriedly set out to hunt it, then his whip fell out of his grasp; so, he asked them to hand him his whip, but they refused because they were in the state of Ihraam at the time, but they did not offer any suggestion or assistance in killing the game, including any indication or means that would contribute to the act in any way, shape or form. AbooQataadah took the whip himself and came up to the donkey from behind a hillock - which is a mound that rises up from the ground - then attacked and slaughtered it, then carried it to his companions. His companions who were in the state of Ihraam disagreed over this; some of them thought it was permissible to eat from it, while others deemed it impermissible due to the fact they were in a state of ihraam and doubted whether or not they had indirectly partaken in the hunting. Thereupon, AbooQataadah (ra) went out seeking the Prophet ﷺ, since he ﷺ had left before them. He asked him ﷺ about the matter, to which he responded by stating that they could eat from it, because the meat is lawful for them to consume as long as they did not partake in the hunting in any shape or form.
This hadeeth shows the permissibility of eating a wild donkey. And it explains that it is permissible for the one in Inhraam to eat from game which has been hunted, when the one who hunts it, is permitted to do so [i.e., not be in a state of ihraam];without the one in the state of Ihraam helping him with anything..

1825

Narrated ‘Abdullah ibn ‘Abbaas (ra) from Al-Sa'b ibn Jath-thaamah Al-Laythee that the latter presented an onager to Allah's Messenger (ﷺ) while he was at Al-Abwaa or at Waddaan, and he (ﷺ)refused it. On noticing the signs of some unpleasant feeling of disappointment on his face, the Prophet (ﷺ) said to him, "I have only returned it because I am in the state of Ihraam."
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Commentary : There are legal rulings and etiquettes that the pilgrim must observe until his acts of worship are completed in the most perfect manner according to the will of Allah, The Mighty and Majestic. One of these legal provisions is the prohibition of hunting wild game while in the sacred state that one enters for the Holy Pilgrimage; as Allah, the Almighty says: {O you who have believed, do not kill game while you are in the state of Ihraam} [Quan 5:95]”.
In this hadeeth, al-Sa‘b ibn Jath-thaamah (ra) narrates that the Prophet ﷺrefused some meat of a wild donkey that he had offered him ﷺwhile they were at al-Abwaa’ - or Waddaan - which are two places located between Makkah and about two hundred and fifty kilometres southwest from al-Madeenah.
The Prophet ﷺ explained to him as to why he did this by saying: “I have entered the state of ihraam, which serves as one of the many beautiful demonstrations of his noble character because he ﷺ said this when he noticed al-Sa‘b’s face change to one of sadness when he ﷺ rejected al-Sa’b’s offering. The Messenger of Allah ﷺ made it clear to him that he did not refuse it for any other reason other than because he was in the state of ihraam and did not eat slaughtered game while in that sacred mode of being.
The Prophet’s ﷺrefusal to accept the offering of onager from al-Sa‘b ibn Jaththaamah (ra) does not contradict his acceptance when he (ﷺ)ate from the wild donkey which AbooQataadah (ra) hunted. This is because the difference between these two situations is that AbooQataadah did not hunt the donkey for the Prophet (ﷺ), rather AbooQataadah (ra) hunted it for himself. Then his companions ate with him, and the Prophet ﷺ ate from it. As opposed to al-Sa‘b ibn Jatht-haamah (ra) who hunted the donkey for the Prophet ﷺ. And for that reason, the Messenger of Allah ﷺ refused to accept his offering or eat from it; because the one in state of Ihraam should not hunt while they are in the state of Ihraam, nor eat from game that he hunted, which would be forbidden or permissible for him under normal circumstances.
This hadeeth urges the one who refuses to accept a gift and the like to clarify and offer a legitimate excuse to the one presenting the gift as a means to soothe their heart.
It illustrates the noble character of our beloved Prophet ﷺ, and his ﷺ beautiful conduct that he exhibited towards his Companions (ras).
It shows the permissibility of eating a wild donkey. And lastly, it explains that it is permissible for the pilgrims to eat from game which has been hunted, when the one who hunts it, is permitted to do so [i.e., not be in a state of ihraam];without the one in Ihraam helping him with anything..

1826

Narrated ‘Abdulllah ibn ‘Umar (ra): Allah's Messenger (ﷺ) said, "It is not sinful of a person in state of Ihraam to kill five kinds of animals."
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Commentary : Allah, The Mighty and Majestic, and His Messenger ﷺhave explained what is permissible for the person who is in the state of Ihraam to partake in, and what is prohibited to him. And all this has been transmitted to us by the noble and renowned Companions (ras).
In this hadeeth, The Prophet ﷺ states that there are five types of animals which are permissible for the one in Ihraam to kill in the Sanctuary of Makkah, and there is no sin, interdiction, or punishment for doing so. Although it is understood that the ruling which has been mentioned in this narration restricts it to five, it does not really let us know what that limitation encompasses, despite alluding to the number of animals which have been restricted. It is possible that the Prophet ﷺsaid it (i.e., the ruling itself) first, and afterwards indicated that only five take part in the legal ruling. These five types of animals have been mentioned in another narration reported in Saheeh al-Bukhaaree and Saheeh Muslim. And they are:
The crow, which is a black bird that is well known, and it pecks at the backs and eyes of camels, and steals people’s food.
The kite, which is a type of bird that snatches people’s food away.
The mouse, and what is intended here are house mice, which are vermin that cause damage, spread disease, and the like.
The scorpion, which is a small insect that has eight legs, and its eyes are on its back. It can sting and cause great pain, and some of its stings have proven fatal.
And the mordacious dog, which is any canine that frightens, wounds, and aggressively attacks people.

So, for these five types, there is no sin acquired by the person who is in the state of Ihraam if they were to kill them within the Sanctuary of Makkah, and permission has been given to kill them because they can bring harm or injury to the people.
He ﷺmentioned the rabid dog in order to warn the people of what harm it may cause to the body with regard to an encounter and struggle with the animal. The mordacious dog is any canine which frantically tears up its prey; and for this reason, a dog is called a kalb in Arabic - since in the Arabic language, the root letters k - l - b oftentimes connote the meaning of something or someone being ravenous, rabid, crazy, or frenzied, which are prominent characteristics of a rabid dog. And he ﷺ mentioned the scorpion in order to warn the people of what harm could happen to the body were it to be stung by it unexpectedly. Likewise, he ﷺ mentioned the kite and crow, which often lurk out in the open and clearly visible, as a means to warn others about the unanticipated damage or loss that could occur to one’s possessions. The Prophet ﷺ mentioned the mouse to warn against what damage and harm they cause to property, which oftentimes occurs out of sight. Or, it was todraw one’s attention to every type of animal which is closest to it in likeness, in order to serve as a warning against those kinds of animals that are above it with respect to harm or injury, while simultaneously indicating whatever creatures that may be similar to it. So, his wording concerning the kite and crow is also a warning against the falcon and the like. And for the mouse, it acts as an admonition against other vermin that causes harm. Similarly, for the scorpion, a warning against the snake. And lastly, for the rabid dog, a caution against predatory animals which are abovethem in severity and peril..

1830

Narrated ‘Abdullah (ra): While we were in the company of the Prophet (ﷺ) in a cave at Minaa, when the surah of “Wal-Mursalaat” was revealed, and he (ﷺ) recited it, and I heard and learned it directly from the Prophet’s (ﷺ) mouth while his (ﷺ) mouth was still moist, and his (ﷺ) saliva had not dried out. Suddenly, a snake sprang at us, and the Prophet (ﷺ) said (ordered us): "Kill it." We ran to kill it, but it escaped quickly. The Prophet (ﷺ) said, "It has escaped your evil and you too have escaped its evil."
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Commentary : Allah, The Mighty and Majestic, and His Messenger ﷺhave explained what is permissible for the pilgrim to partake in, and what is prohibited to him. And all this has been transmitted to us by the noble Companions (ras).
In this hadeeth, ‘Abdullah ibn Mas‘ood (ra) reports that they were with the Prophet ﷺin a cave near Minaa; which indicates that they were in the state of Ihraam. Minaa is a valley near the Sacred Precinct of Makkah that the pilgrims descend into, in order to remain there on the eighth day of Thooo al-Hijjah (i.e., the first day of Hajj) and throw their pebbles at the three pillars (the jamaraat) there on the three days after ‘Eid (i.e., the eleventh, twelfth, and thirteenth of Thoo al-Hijjah). And while Ibn Mas’ood was with him, the surah al-Mursalaat was revealed to the Prophet ﷺ. He (ra) related that he heard and learned it directly from the Prophet’s ﷺ mouth while his ﷺ mouth was still moist, and his ﷺ saliva had not dried out. This is a metaphor for how fast they learned immediately right after they heard him ﷺreciting, and without any delay or hesitation.
Suddenly, a snake descended upon them unexpectedly and sprang towards them. Thereupon, the Prophet ﷺurged them to kill it. In another narration transmitted in Saheeh Muslim, it is reported: “that the Messenger of Allah ﷺ ordered a person who has assumed Ihraam to kill a snake near Minaa.” This confirms that they were wearing the garments that are worn when one is in a state of Ihraam. Upon hearing the order of the Prophet ﷺ, they hastened towards it - in compliance with the Messenger of Allah’s ﷺ command - so that they could kill it. But they were not able to seize it, and the snake was able to escape. The Prophet ﷺsaid to them that it was shielded from your viciousness, as you had been safeguarded from its. That is to say that: Allah preserved it from you all, just as He preserved you all from it. And it was not harmed by you, just as you were not harmed by it.
In this moment, the Prophet ﷺwas amicable in his speech and had removed whatever came to their minds; because there is no doubt that when the Companions (ras) hastened towards the serpent, and it slipped past them; something came to their minds and blamed themselves, thinking: “How did we not notice it, then do what the Prophet ﷺhad commanded us?! Thereupon, he ﷺexplained to them that it was shielded from your viciousness, and you too have been safeguarded from its viciousness.
This hadeeth explains the time and place when surah al-Mursalaat was revealed.
It highlights the permissibility of the one in Ihraam removing anything which poses a harm to himself or those around him.
And lastly, it shows the permissibility of killing a snake in the Holy Sanctuary..

1831

Narrated ‘Aaishah (raa): Allah's Messenger (ﷺ) called the lizard afuwaysiq, but I did not hear him ordering it to be killed."
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Commentary : Islam commands us to be benevolent towards animals, and our religion has prohibited us from killing them in vain, or without some benefit. At the same time, however, it also protects the interests of the people from harm and damages.
In this hadeeth, the Mother of the Believers, ‘Aa’isha (raa), mentions that the Prophet ﷺcalled the desert gecko with a leprous complexion, a fuwaysiq. The desert gecko is a small, crawling reptile that looks similar to a crocodile that climbs up walls; and is known to the general public who speak Arabic as al-burs. The Arabic word, fuwaysiq, is the diminutive form for the Arabic word which connotes the meaning of: ‘a transgressor or immoral person’. It is an exaggerated diminution of something which is contemptible, censured, and noxious. The Prophet ﷺ has designated some creatures as ‘transgressors’ because they go out to people and bring detriment or harm to them, or to other animals; including forms of harm that cannot be avoided.
‘Aa’isha (raa) then reports that she never heard the Prophet ﷺorder for the desert gecko to be killed. There is no pretext for this however, as it is not necessary that just because she did not hear it, that it (i.e., the order) did not happen at all. Others have heard the order issued, as it has been transmitted in Saheeh al-Bukhaaree and Saheeh Muslim in the hadeeth narrated by Sa’d ibn Abee Waqqaas (ra), who relates that the Messenger of Allah ﷺ ordered for the geckos to be killed and called them noxious little creatures. So, it would have been killed both in regions outside the Sacred Precinct, as well as within the Sanctuary of Makkah.
This hadeeth shows the permissibility of killing harmful animals, even if it occurs within the Sanctuary of Makkah..

1834

Narrated Ibn ‘Abbaas (ra): On the Day of the Conquest of Makkah, the Prophet (ﷺ) said, "There is no more emigration (from Makkah), but Jihad and intentions, and whenever you are called for Jihad, you should go immediately. No doubt, Allah has made this place (Makkah) a sanctuary since the creation of the heavens and the earth and will remain a sanctuary till the Day of Resurrection as Allah has ordained its sanctity. Fighting was not permissible in it for anyone before me, and even for me it was allowed only for a portion of a day. So, it is a sanctuary with Allah's sanctity till the Day of Resurrection. Its thorns should not be uprooted, and its game should not be chased; and its luqatah (fallen things) should not be picked up except by one who would announce that publicly, and its vegetation (grass etc.) should not be cut." Al-`Abbaas said, "O Allah's Messenger (ﷺ)! Except theithkhir, (for it is used by their blacksmiths and for their domestic purposes)." So, the Prophet (ﷺ) said, "Except the ithkhir."
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Commentary : The emigration from Makkah to al-Madeenah was necessary for the believers at the beginning of Islam; it came as a victory for the religion, and as a form of protection for the Muslims. Hence, the Prophet ﷺemigrated, along with his Companions (ras).
In this hadeeth, ‘Abdullah ibn ‘Abbaas (ra) narrates that on the Day of the Conquest of Makkah - which occurred in the eighth year after Hijrah - the Prophet ﷺhad related that there is no more emigration from Makkah to al-Madeenah after the conquest; and that is because, in the beginning, the believers were ordered to flee from the persecution and abuse of the disbelievers; for fear that they would turn away from their religion and return to one of disbelief. As for after the conquest of Makkah and emergence of Islam, there was not a reason for them to return for an emigration, because the believers became secure in themselves, worshipping their Lord as He wills, when He wills, and wheresoever He wills. However, in reality, the rule for emigration remains for those who have embraced Islam in the abode of disbelief and cannot practice or believe in their religion openly and are able to leave from there. The Prophet ﷺthen said: “...Aside from combat and intentions.” That is to say: ‘...aside from: the possibility that you may have to repel the polytheists in battle, and an upright intention for the good; by which you may attain the virtues that are shared in the concept of the emigration that was required, so that you could separateyourself from the false group, that blackness does not increase over their hearts, and to uplift the Word of Allah and proclaim His religion.’ This sentence includes a prophecy from The Prophet ﷺproclaiming that Makkah will always remain an abode of Islam forever, because he ﷺnegated the emigration there after its conquest. This indicates the city of Makkah will not return to an abode of disbelief again since the religious emigration is always from a land of disbelief to an abode of Islam.
Then, The Messenger of Allah ﷺsaid: “...whenever you are called upon, you must take heed and go.” Meaning: ‘Whenever the leader summons you to a battle to fight the disbelievers, then take heed and set out with him.’
Afterwards, he ﷺstates that the venerable city of Makkah was made sacrosanct by Allah on the day He created the heavens and earth; and its sanctification is an ancient matter which came from a previous set of laws; and not from what the Prophet ﷺbrought forth nor is pertinent to his revelation. It is possible that the meaning is: rather, He created the land of Makkah at the time when He created Makkah sacred. This sanctity will continue until the Day of Resurrection and remain eternal thereafter. It is reported on the authority of ‘Abdullah ibn Zayd (ra) that the Prophet ﷺ said: “Verily, Ibraaheem (peace be upon him) declared that Makkah was sacred, and made supplication for its people.” [Saheeh al-Bukhaaree and Saheeh Muslim]. It is possible that there is a connection between these two hadeeths because its sanctity was established on the day that Allah, The Almighty, created the heavens and earth; then its sacredness was concealed and maintained as such until the time of Ibraaheem (peace be upon him). Then, He made it appear and made it known to others, not that He initiated its sanctity at that moment. Another possible interpretation is that the consecration was attributed to Ibraaheem (peace be upon him) in as much as he conveyed it, because The Lawgiver of every law and ruling is Allah, The Almighty; and His Prophets convey them. Moreover, just as they are attributed to Allah, The Almighty with respect to Him being the Lawgiver; it is attributed to the messengers because the laws are heard from them and are conveyed and made clear by their tongues.
The Prophet ﷺ then relates that fighting is not permissible within the Sacred Precinct for anyone before him ﷺ. Allah, The Mighty and Majestic had only designated that for him except that it was only for an hour of the day. Thereafter, the sanctity of Makkah returned just as it was. So it is, and always will be a holy place with Allah’s sanctity until the Day of Resurrection. There is a reason explaining this exception which has been narrated in Saheeh al-Bukhaaree and Saheeh Muslim, and that is due to: “some people from the Khuzaa‘ah tribe had killed a man from the tribe of Banee Layth during the Year of the Conquest of Makkah as an act of retaliation for someone they had killed. This incident was then reported to the Messenger of Allah (ﷺ). Thereupon, he (ﷺ)mounted his camel and delivered an address, saying: ‘Verily, Allah, The Mighty and Majestic held back the elephant from Makkah, and made His Messenger and believers prevail over them.” That is to say: ‘Allah prevented and safeguarded Makkah from the elephant of Abrahah al-Habashee who brought it along to destroy the Ka’bah. And He granted His Messenger, Muhammad, and His Companions (ras) the power to triumph over their dominion and overcome their people.’ Then, he ﷺ elaborated on the sanctity of this city further by saying: “its thorns shall not be severed”, i.e., ‘...shall not be cut.’ The mention of thorns is an indication that something else which does not cause harm is more likely, as this is something which specifically brings about harm. With that said, it is permissible to cut or uproot it, as seen by analogy when we compare it to the permissibility of killing the five noxious types of animals, all of which are pernicious in one form or another, in the Sanctuary of Makkah. In a narration transmitted in Saheeh al-Bukhaaree and Saheeh Muslim, a different wording in the hadeeth can be seen as follows: “..its shrubbery shall not be cut.” So, their branches may not be broken or cut.
“...and its game shall not be startled or caused to flee”, meaning, that its game shall not be driven away from its place or be bothered, and it is not permissible to hunt them.
“...and items which are lost and found (i.e., luqatah) may not be picked up by anyone, except by one who would announce it publicly.” So, one cannot use or acquire something which has been lost or left behind by somebody in Makkah as one can doat places other than Makkah; except by someone who announces it publicly and declares that he has it in his possession until its owner comes and retrieves it; and lastly, that the individual does not pick it up take it for the sake of ownership. The luqatah is something, such as lost money, which a person finds on the road and its owner is not known.
“...and its lush herbage shall be cut or removed.” Thus, its plants, its trees - whether they be old or young, nor the short, lush, and moist herbage should not be cut or uprooted.
Then, al-‘Abbaas, the narrator’s father (ras), urged that the Prophet ﷺto permit them to cultivate and use ithkhir, which is a broad-leaved herbaceous plant that belongs to the Poaceae couch grass family. It has a fragrant, lemony scent; and its flowers are used as an infusion in drinks, such as tea.
“..for it is utilized by their qayn.” The Arabic word: qayn, that is mentioned in this hadeeth means blacksmiths; and in the past, they used the ithkhir when kindling the fire. It was useful for them in burning it, without the need of using firewood, which is a scarce commodity in the desert. People also used it for roofing their homes, as well as their graves. The idea here being that the ithkhir was used for their homes during their life and death. Then, The Prophet ﷺresponded to him regarding that and permitted them to cultivate and use the blessed plant.
This hadeeth shows that Allah, The Almighty glorifies and venerates the honourable city of Makkah. And fighting therein is prohibited. And it shows that Makkah was conquered by force, not by peace..

1836

Narrated Ibn Buhaynah (ra): The Prophet (ﷺ), while in the state of Ihraam, was cupped at the middle of his head at Lahaa Jamal.
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Commentary : Allah, The Mighty and Majestic, and His Messenger ﷺhave explained what is permissible for the one who has assumed Ihraam to partake in, and what is prohibited to him. And all this have been transmitted to us by The Noble Companions (ras).
In this hadeeth, ‘Abdullah ibn Buhaynah (ra) reports that the Prophet ﷺgot himself cupped while he was dressed in the garments for the consecrated state one enters for Hajj or ‘Umrah. The cupping (i.e., hijaamah) was done at the middle of his ﷺnoble head. Cupping is one of the medical methods used in extracting bad blood from the body for treatment. The narrator’s statement: “at Lahaa Jamal” refers to a place along the route to Makkah and is about seven miles away from al-Madeenah.
This hadeeth highlights that the one in Ihraam is allowed to seek medical treatment from whatever disease or malady that may present itself in his body; with the hope that the permissible medicines and treatments will ward what is disliked or harmful from the body..

1837

Narrated Ibn ‘Abbaas (ra): The Prophet (ﷺ) marriedMaymoonah (raa) while he was in the state of Ihraam.
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Commentary : Allah, The Mighty and Majestic, and His Messenger ﷺhave explained what is permissible for the one who is in the state of Ihraam to partake in, and what is prohibited to him. And all this have been transmitted to us by the noble Companions (ras).
In this hadeeth, ‘Abdullah ibn ‘Abbaas (ra) narrates that the Prophet ﷺmarried The Mother of the Believers, Maymoonah bint al-Haarith al-Hilaaliyyah (raa) while he ﷺwas in the state of Ihraam for ‘Umrah. This exemplifiesthe permissibility of marrying while in a state of Ihraam, whereas it has been proven by other reports that the Prophet ﷺforbade marriage while one being in a state of Ihraam. One of which has been transmitted in Saheeh Muslim, in a report narrated by ‘Uthmaan ibn ‘Affaan (ra) who states that the Prophet ﷺ said: “The one who is in the state of Ihraam may not marry, nor offer someone in marriage, nor seek a betrothal.” Also, Maymoonah (raa) herself had narrated that the Prophet ﷺ married her when it was permissible to do so, as transmitted in Saheeh Muslim. It has been said that: Maymoonah (raa) was more knowledgeable over the matter than anyone else and had reported on her status and how the matter was dealt with regarding that contract. For that reason, it is more befitting to accept her hadeeth more than the hadeeth of Ibn ‘Abbaas (ra); since she was the most knowledgeable about her status and that of the Prophet ﷺ, especially when we consider that she mentioned the location of where the contract and marriage had occurred.
It was said that the hadeeth of Ibn ‘Abbaas may be understood as saying that the Prophet ﷺmarried her (raa) within the sanctuary of Makkah or during a sacred month, which is permissible to do so. The Arabic word that often refers to the one who is within the sanctuary of Makkah or in any of the sacred months is the word: muhrim, even if the person is not in a state of Ihraam. This term is a common and well-known aspect of the language. And others offered different interpretations. .

1838

Narrated ‘Abdullah ibn ‘Umar (ra): A man stood up and asked, "O Allah's Messenger! What clothes may be worn in the state of Ihraam?" The Prophet (ﷺ) replied, "Do not wear long flowing shirts or trousers, or turbans, or a hooded cloak; but if somebody has no shoes, he can wear leather stockings provided they are cut short off the ankles, and also, do not wear anything perfumed with al-wars or saffron, and the woman in the state of Ihraam may not ear niqaab, or wear gloves."
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Commentary : Allah The Mighty and Majestic, and His Messenger (ﷺ) have clarified what is permissible for the pilgrim to partake in, and what is prohibited to him. And all this has been transmitted to us by the noble Companions (ras).

In this hadeeth, ‘Abdullah ibn ‘Umar (ra) mentions that a man came to the Prophet (ﷺ)and asked him what garments should be worn while one is in the consecrated state (i.e., Ihraam) for Hajj or ‘Umrah. The Prophet (ﷺ)responded to him by mentioning which types of clothes are impermissible to be worn, because the items that are forbidden is limited, so they can be clarified well enough. As for things that are permissible in the state of Ihraam, they are more numerous than those that are restricted. For that reason, the Prophet ﷺdid not list or make a reference to that which is impermissible during the state of Ihraam when mentioning what is prohibited. It is as if he ﷺwanted to say to him, just avoid these things, and feel free to wear anything else.

The Messenger of Allah ﷺmentioned what was prohibited and began by saying: “Do not wear the long flowing shirt (i.e., qamees)” which is a garment that is tailor-made to go over the body and has sleeves. It is put on from above, so it goes over the two arms, and covers the body and private areas.

As for the trouser, it is a piece of clothing which mostly covers what is between the naval to the two knees. It surrounds each one of the legs separately and is worn on from the bottom part of the body, in which the feet enter first, and covers the private areas, and the surrounding area above it a bit.

The turban is a long piece of cloth that is wrapped around the head. As for the hooded cloak, in English, it is also known as a burnoose. It is a garment that surrounds the head and body. The Arabic term, burnos, that is used in this hadeeth is often used to refer to any type of garment to which a hood is attached to it.

The pilgrim also should not wear khuffs, which is worn over the feet as a covering, is made out of leather (these are most commonly known as leather socks) and differs from a pair of leather sandals (i.e., na’l) - as these do not cover the feet, nor the upper side of them. The Messenger of Allah ﷺsaid: “...except the one who does not own any sandals. He may wear the leather socks, on condition that he cuts them below the ankles.” With that said, if one wants to wear the khuffs - provided that he does not own a pair of sandals - then he must cut them so that they are lower than the point of the ankles; in order to bring them closer in appearance to sandals. For clarification, the ankle point being addressed here is where the protruding bones occur at the connection point between the lower leg and foot. These afore-mentioned things are prohibitions which are pertinent to men, and not women.

The Prophet ﷺthen added: “Do not wear anything which has been touched or perfumed by saffron or al-wars.” Saffron are pleasant-smelling plants which were used as a perfume, and dye in previous times. As for al-wars, they are yellowish, sweet-smelling plants from Yemen that possess a substance which is used to dye clothes. This prohibition is applicable to both men and women.

He ﷺthen said: “...and the woman who is in the consecrated state for pilgrimage shall not veil her face, nor wear gloves.” The niqaab is a veil which drops down over the face, or under the eyes, so that the woman may cover her face and open her eyes to the point that she can see. The gloves being discussed here refer to anything that women would wear on their hands, and covers the fingers, palms, and forearms.

What is meant here is that it is prohibited for women in Ihraam to wear a niqaab and gloves. As for anything other than the niqaab and gloves, which cover the face and hands, such as the khimaar (i.e., a veil that is worn by women that covers the whole face, including the eyes) and the like. A woman may cover her face and hands with khimaar in the presence of non-mahram men, regardless of whether they are near or opposite of them; as narrated by Al-Haakim in his work, al-Mustadrak, on the authority of ‘Asmaa’ bint Abee Bakr (raa) who relates that she used to cover her face while in a consecrated state for pilgrimage. The text in this hadeeth specifically forbids a woman from wearing a face veil or gloves, not from the act of covering the face and hands itself.

One benefit that we can conclude from this hadeeth is that it highlights that we should try in earnest to offer more information than that which is requested by the inquirer, so it serves his best benefit..

1839

Narrated by Ibn ‘Abbaas (ra): A man was crushed to death by his she-camel and was brought to Allah's Messenger (ﷺ) who said, "Give him a bath and shroud him, but do not cover his head, and do not bring any perfume near to him, as he will be resurrected reciting Talbiyah."
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Commentary : The Day of Resurrection is the day of recompense for one’s deeds and intentions in this worldly abode, and the reward for them will equate to the deed. Allah, The Almighty, will resurrect every human in accordance with the belief or deeds they had when he died, and He will recompense them for it respectively.

In this hadeeth, ‘Abdullah ibn ‘Abbaas (ra) reports that a man on pilgrimage was crushed by his she-camel. That is to say that his neck was broken after he fell from on top of his mount. This occurred on the Day of ‘Arafah, on the Farewell Pilgrimage in the tenth year after Hijrah, as has been transmitted in a narration found in both Saheeh al-Bukhaaree and Saheeh Muslim. So, they brought him to the Prophet ﷺto ask him how to wash and shroud him. The Prophet ﷺ told them to wash and shroud him, which is a matter that all of the deceased have in common. Then, he ﷺmade special mention of two legal rulings which differ from the rest that are applicable to the rest of the deceased Muslims; and these exceptions are: that they do not cover his head, and that they do not place any perfume on him.

Then, the Prophet ﷺexplained that he will be resurrected on the Day of Resurrection as a pilgrim reciting the Talbiyah; i.e., that he will be raising his voice and reciting “LabbaykAllahummaLabbayk!” - “Here I am, O Lord, Here I am! - ; this is because the person will be resurrected as he was at death, the consecrated state of pilgrimage (i.e., ihraam) he was in prior did not cease at his death. As such, this is the legal ruling for every pilgrim who dies while in a state of Ihraam.

One benefit that we can derive from this hadeeth is that we should not adorn perfume or cover the heads of those who are in the state of Ihraam; as well as for those who have died while in a state of Ihraam..

1840

Narrated ‘Abdullah ibn Hunayn: `Abdullah ibn Al-Abbaas and Al-Miswar ibn Makhramah differed at Al-Abwaa; Ibn `Abbaas said that a person who is in state of Ihraam is allowed to wash his head; while Al-Miswar maintained that he should not do so. `Abdullah bin `Abbaas (ra) sent me to Aboo Ayyoob Al-Ansaaree (ra) and I found him bathing between the two wooden posts (of the well) and was screened with a sheet of cloth. I greeted him and he asked who I was. I replied, "I am `Abdullah bin Hunayn and I have been sent to you by Ibn `Abbaas to ask you how Allah's Messenger (ﷺ) used to wash his head while in the state of Ihraam." Aboo Ayyoob Al-Ansaaree caught hold of the sheet of cloth and lowered it till his head appeared before me, and then told somebody to pour water on his head. He poured water on his head, and then rubbed his head with his hands by bringing them from back to front and from front to back and said, "I saw the Prophet (ﷺ) doing like this."
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Commentary : The Companions (ras) sometimes differed on some issues, however, they used to treat one another with respect when they disagreed over matters as the Prophet ﷺtaught them.

In this hadeeth, the Taabi’ee (i.e. one who comes from the generation after the Companions) ‘Abdullah ibn Hunayn reports that a disagreement arose between two renowned Companions - and two being regarded are: ‘Abdullah ibn ‘Abbaas and al-Miswar ibn Makhramah (ras) - on the permissibility of the ones in Ihraam washing their head while they were camped at al-Abwaa’, which is a region between Makkah and al-Madeenah, and is situated about 250 kms southwest of al-Madeenah, and it is the site where the Prophet’s ﷺmother is buried.

Ibn ‘Abbaas (ra) was of the opinion that it is permissible for a person in Ihraam to wash his head during Hajj or ‘Umrah. As for al-Miswar (ra), he was of the opinion that it was not, so they both elected to seek out Aboo Ayyoob al-Ansaaree (ra)for his counsel on the issue. They sent ‘Abdullah ibn Hunayn to him. He found him bathing between two posts; that is to say: between two posts of a well which has been built and encased on all of its sides, on which a beam was placed between the two posts and had a wheel pulley affixed to it.

Aboo Ayoob (ra) was concealed by a garment of some sort while he was bathing. ‘Abdullah greeted him, introduced himself, and asked him how the Messenger of Allah ﷺwashed his head while in the consecrated state for Ihraam. It is possible that the reason he asked him about the manner in which he ﷺ did it, and not whether he did it or not, is that he saw Aboo Ayoob taking a bath while he was in a state of Ihraam; therefore, he understood that it was permissible. However, he desired nothing more than to return with another benefit; hence, he asked Aboo Ayoob (raa) about how he ﷺ washed up. Aboo Ayoob (ra) answered his question by demonstrating the answer through his actions - which is more impactful than words - so, he placed his hand over the garment that he was screening himself with and brought it down and lowered it until his head appeared. Then, he requested someone to pour water over it, and said: “Pour it” to the person nearby. So, the individual poured the water over his head. Then, he moved both of his hands from the front, and turned them around in reverse over his head. That is to say, he moved both hands from the front of his head to the back, and then went back with them another time towards the front of his head. Then, he told ‘Abdullah ibn Hunayn that he saw the Prophet ﷺwash his head in this manner.

There is no doubt that for the one in Ihraam who had a night emission, it is incumbent upon him to perform a ghusl, which is a full body purification completed by washing over their entire body. However, it seemed that al-Miswar's (ra) dispute was perhaps because he considered concealing the head near water tantamount to covering the head with garments and the like, which is impermissible for the one in a state of Ihraam. Or, he may have feared that when the one in Ihraam washed his head that some hair would fall out; and the one who is in the consecrated state of Ihraam is prohibited from removing his hair. In any case, Aboo Ayoob (ra) explained the method of how the Prophet ﷺ washed his head while in a state of Ihraam, which is the observed Sunnah of the Messenger of Allah ﷺ.

Two benefits we can derive from this hadeeth is that it shows how the Companions (ras) returned to the evidence as testified in the Sunnah and left their own opinions and independent legal judgements over the matter. And that when the Companions (ras) disagreed over an issue, their evidence was not something that one of them said or contrived of if it was not supported with evidence which from the Quran or the Sunnah of the Prophet ﷺ..

1841

Narrated Ibn ‘Abbaas (ra): I heard the Prophet (ﷺ) delivering a sermon at `Arafaat saying, " Whoever cannot find a pair of sandals (i.e., na‘l), then let him wear khuffs, and whoever cannot find an Izaar, let him wear some trousers."
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Commentary : Allah, The Mighty and Majestic, and His Messenger ﷺhave explained what is permissible for the pilgrim to partake in, and what is prohibited to him. All this has been transmitted to us by the Companions (ras).

In this hadeeth, ‘Abdullah ibn ‘Abbaas (ra) reports that he heard the Prophet ﷺdelivering a sermon at ‘Arafah during the Farewell Pilgrimage in the tenth year after Hijrah. ‘Arafah is a mountain and site where the pilgrims stay on the ninth day of Thoo al-Hijjah, and is approximately 23 kms east of Makkah, and outside its Sacred Precinct.

During his sermon, he ﷺsaid: “Whoever cannot find a pair of sandals (i.e., na‘l), then let him wear khuffs.” The sandal is what is worn on the foot when walking, and every part of the foot is protected from the ground and does not cover the foot for the most part. The khuff is what is worn over the foot, and is made out of a soft, thin leather, and are most commonly known as leather socks in English. They cover the ankles and more. The person in Ihraam may wear it after he cuts them below the ankles - for clarification, the ankle point being addressed here is where the protruding bones occur at the connection point between the lower leg and foot- as what has been transmitted in a narration reported by Ibn ‘Umar (ra) in Saheeh al-Bukhaaree and Saheeh Muslim.

The Prophet ﷺsaid: “And whoever cannot find an izaar, let him wear some trousers.” The izaar is a piece of cloth which is tightened around the waist and covers what is between the navel and knees. And trousers are a medium sized garment which mostly covers what is between the navel and knees. It surrounds each one of the legs separately and is worn on from the bottom part of the body, in which the feet enter first, and covers the private areas, and the surrounding area above it a bit. The Prophet ﷺ permitted the wearing of trousers for those who cannot find an izaar to wear. But, if he comes across an izaar or sandals, then it is not permissible for him to wear them.

One benefit that we can conclude from this hadeeth is learning that Islam grants ease and removes difficulties for those who are legally accountable for their actions..

1844

Narrated Al-Baraa (ra): The Prophet (ﷺ) assumedIhraam for ‘Umrah in the month of Thoo al-Qa'dah but the people of Makkah refused to admit him into Makkah till he agreed on the condition that he would not bring into Makkah any arms but sheathed.
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Commentary : The Hajj and ‘Umrah are some of the greatest acts of worship for which the Messenger of Allah ﷺwas keen on, and there were many times in which he ﷺ performed ‘Umrah.

In this hadeeth, al-Baraa’ ibn ‘Aazib (ra) reports that the Prophet ﷺhad left to perform ‘Umrah in the month of Thoo al-Qa‘dah in the year of al-Hudaybiyah, which is the truce pact that occurred in the sixth year after Hijrah; when the polytheists denied the Messenger of Allah ﷺ and Muslims the ability to leave from there and enter Makkah to perform the ‘Umrah. The Prophet ﷺmade an agreement with them to allow him to return for ‘Umrah the following year. The Prophet’s concord with them mandated that he could enter the city to perform ‘Umrah the next year without carrying arms, and that they only enter with their swords sheathed in their scabbards as a sign for peace; due to them entering a treaty. This has been called the Made Up ‘Umrah and the ‘Umrah of the Judgment because he ﷺforced Quraysh to accept the terms of the treaty that was signed there, and not because it had been performed as a make-up for the ‘Umrah which was prevented in the previous year.

This hadeeth shows that it is permissible for the one in Ihraam to carry arms when necessary..

739

Abu Is'hāq reported: I asked Al-Aswad ibn Yazīd about what ‘Ā’ishah narrated to him regarding the prayer of the Messenger of Allah (may Allah's peace and blessings be upon him). She said: He would sleep in the earlier part of the night and stay awake in the latter part. Then, when he needed intercourse with his wife, he would fulfill his need and then sleep. When the first call was pronounced, she said: He jumped - and no by Allah, she did not say: He stood up - and poured water over himself - and no by Allah, she did not say: He took a bath, and I know what she meant - and if he was not sexually impure, he would perform ablution like a man's ablution for prayer and then offer two Rak‘ahs..

Commentary : The Prophet (may Allah's peace and blessings be upon him) would offer Qiyām al-Layl in his house as much as Allah willed him to pray. The Companions - and the Tābi‘is after them - were keen on knowing the details of his worship and would inquire about the acts of worship that the Prophet (may Allah's peace and blessings be upon him) would perform at home which they could not see.
In this Hadīth, the Tābi‘i Abu Is'hāq as-Sabī‘i informs that he asked the Tābi‘i Al-Aswad ibn Yazīd about what ‘Ā’ishah (may Allah be pleased with her) had told him with regard to the voluntary prayer of the Messenger of Allah (may Allah's peace and blessings be upon him) during the night. He told him that she had said: "He would sleep at the earlier part of the night" after the ‘Ishā’ prayer, in order to give his body its share of rest. And he would get up at the latter part of the night to fill it with prayer, Tahajjud, and Witr. This is the time in which Allah Almighty descends to the worldly heaven, as related in a Hadīth by Al-Bukhāri and Muslim, in which Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "Our Lord, Glorified and Exalted, descends every night to the worldly heaven when the last third of the night remains and says: ‘Who supplicates Me so that I may answer him? Who asks Me so that I may give him? Who seeks forgiveness from Me so that I may forgive him?'"
Then, when he finished his prayer in the night, he would fulfill his need for his wives, in case he had a need for them. In the version by An-Nasā’i: "he would go to his wife", which indirectly refers to copulation; and then he would then sleep. Thereafter, when the time of Fajr came and he heard the Adhān - the first call - he would 'jump' i.e., he would get up in a quick and active manner, and he would pour water over himself, taking a ritual bath if he was sexually impure from the copulation with his wives. In case he was not sexually impure, he would only make ablution and then offer two Rak‘ahs as the Sunnah of Fajr.
By his words: "No by Allah, she did not say: He stood up" and "No by Allah, she did not say: He took a bath, and I know what she meant", the narrator means that he conveyed the very words said by ‘Ā’ishah (may Allah be pleased with her), which are: "and he poured water over himself"; and she did not say: "He took a bath". And he knows that by "he poured water", she meant: He took a bath. This shows his care and meticulousness in conveying what he heard as he heard it, not by its meaning.
The Hadīth indicates that a sexually impure person may sleep without performing ablution.
It shows the interest in worship and the active engagement in it, as denoted by the words "he jumped"..

740

‘Ā’ishah reported: The Messenger of Allah (may Allah's peace and blessings be upon him) used to pray at night until his last prayer would be the Witr..

Commentary : The Prophet (may Allah's peace and blessings be upon him) used to offer Qiyām al-Layl in his house as much as Allah willed him to pray. The Companions were keen on knowing the details of his worship and would inquire about the acts of worship that the Prophet (may Allah's peace and blessings be upon him) would perform at home which they could not see.
In this Hadīth, ‘Ā’ishah (may Allah be pleased with her) informs that the Messenger of Allah (may Allah's peace and blessings be upon him) used to offer Qiyām al-Layl for part of the night and would pray two Rak‘ahs at a time, and the last prayer he would perform was the Witr, whose time ends with the rise of dawn. When the dawn rose, there would be no Witr, even between the Adhān of Fajr and its Iqāmah.
There are various forms and ways of the Prophet's performance of Witr, as well as the number of its Rak‘ahs. Based on all of them, it becomes apparent that Witr can be three, five, seven, nine, or eleven Rak‘ahs. If he observed Witr as three Rak‘ahs, this would have two legitimate ways: First: He would offer the three Rak‘ahs consecutively with one Tashahhud. Second: He would make Taslīm after two Rak‘ahs and then offer one Rak‘ah as Witr. But when he observed Witr as five or seven Rak‘ahs, he would offer them all together, with only one Tashahhud and Taslīm at the end. And when he observed Witr as nine Rak‘ahs, he would offer them all together and sit for Tashahhud at the eighth Rak‘ah and then stand up without Taslīm, and he would say Tashahhud in the ninth Rak‘ah and make Taslīm. When he observed Witr as eleven Rak‘ahs, he would make Taslīm after every two Rak‘ahs and then conclude them with one Rak‘ah. The minimum of what is valid and sufficient in terms of Witr is to perform two Rak‘ahs and make Taslīm and then perform one Rak‘ah and make Taslīm; and it is permissible to make one Taslīm, but with one Tashahhud, not two.
The Hadīth indicates that the last prayer at night should be Witr..

746

Zurārah reported: Sa‘d ibn Hishām ibn ‘Āmir wanted to fight for the sake of Allah. So, he came to Madīnah and wanted to sell some real estate that belonged to him there, allocate it for arms and horses, and conduct Jihad against the Romans until he dies. When he came to Madīnah, he met a group of people from Madīnah, who forbade him from doing so. They informed him that a group of six people wanted to do that during the lifetime of the Prophet of Allah (may Allah's peace and blessings be upon him), yet the Prophet of Allah (may Allah's peace and blessings be upon him) forbade them. He said: Is there not a role model for you in me?! When they narrated that to him, he took back his wife, whom he had divorced, and he brought witnesses to her return. He came to Ibn ‘Abbās and asked him about the Witr of the Messenger of Allah (may Allah's peace and blessings be upon him). Ibn ‘Abbās said: Shall I direct you to the most knowledgeable one among the people of the world about the Witr of the Messenger of Allah (may Allah's peace and blessings be upon him)? He said: Who? He said: ‘Ā’ishah. Go to her and ask her and then come to me and tell me about her response to you. So, I headed to her. I met Hakīm ibn Aflah and asked him to take me to her. He said: I would not come close to her, for I forbade her from saying anything about these two groups, but she refused and decided to engage in that. He said: I adjured him by Allah. As a result, he came, and we headed to ‘Ā’ishah. We asked her for permission to enter. She gave us permission, and we entered her place. She said: Are you Hakīm? She recognized him. He said: Yes. She said: Who is with you? He said: Sa‘d ibn Hishām. She said: Who is Hishām? He said: Ibn ‘Āmir. She invoked Allah's mercy upon him and spoke well of him. Qatādah said: He was wounded during the battle of ’Uhud. I said: O Mother of the Believers, tell me about the character of the Messenger of Allah (may Allah's peace and blessings be upon him). She said: Do you not recite the Qur’an? I said: Yes. She said: Indeed, the character of the Prophet of Allah (may Allah's peace and blessings be upon him) was the Qur’an. He said: I resolved to get up and not ask anyone about anything till I die; then a thought came to me, and I said: Tell me about the Qiyām (late-night prayer) of the Messenger of Allah (may Allah's peace and blessings be upon him). She said: Do you not recite: {O you the enwrapped one}? I said: Yes. She said: Indeed, Allah Almighty prescribed Qiyām al-Layl at the start of this Surah. So, the Prophet of Allah (may Allah's peace and blessings be upon him) and his Companions performed Qiyām for one year. And Allah held back its concluding portion for twelve months in heaven, till Allah sent down alleviation at the concluding verses of this Surah. Consequently, Qiyām al-Layl became optional after being obligatory. He said: I said: O Mother of the Believers, tell me about the Witr of the Messenger of Allah (may Allah's peace and blessings be upon him). She said: We used to prepare for him his tooth stick and water for his ablution, and Allah would resurrect him to the extent He wished during the night. He would use the tooth stick, perform ablution, and offer nine Rak‘ahs, without sitting in them except in the eighth one; he would remember Allah, praise Him, and supplicate Him, and then get up without making Taslīm and offer the ninth Rak‘ah. Then, he would sit, remember Allah, praise Him, supplicate Him, and then make Taslīm loud enough for us to hear. Then, he would offer two Rak‘ahs after Taslīm while he was sitting. These are eleven Rak‘ahs, O young son. When the Prophet of Allah (may Allah's peace and blessings be upon him) grew old and put on weight, he would observe Witr with seven and do in the two Rak‘ahs as he had done formerly. These are nine, O young son. When the Prophet of Allah (may Allah's peace and blessings be upon him) offered a prayer, he liked to offer it on a persistent basis. But if he missed Qiyām al-Layl due to sleep or illness, he would perform twelve Rak‘ahs during the daytime. I am not aware that the Prophet of Allah (may Allah's peace and blessings be upon him) recited the whole Qur’an in a night, prayed for a night till the morning, or fasted a whole month other than Ramadan. He said: Then I headed to Ibn ‘Abbās and told him her Hadīth. He said: She spoke the truth. If I could come close to her or visit her, I would certainly go to her so that she would verbally narrate it to me. He said: I said: If I had known you would not enter her place, I would not have narrated her Hadīth to you. [And in a version]: He divorced his wife and then headed to Madīnah to sell his real estate, and he related a similar Hadīth..

Commentary : The Prophet (may Allah's peace and blessings be upon him) used to offer Qiyām al-Layl in his house as much as Allah willed him to pray. The Companions - and the Tābi‘is after them - were keen on knowing the details of his worship and would inquire about the acts of worship that the Prophet (may Allah's peace and blessings be upon him) would perform at home which they could not see.
In this Hadīth, the Tābi‘i Zurārah ibn Awfa al-Harashi al-Basri relates that the Tābi‘i Sa‘d ibn Hishām ibn ’Umayyah al-Ansāri wanted to completely devote himself to the campaign and Jihad in the cause of Allah. So, he divorced his wife and came to Madīnah, and he was then in Basrah, residing there along with his father, the Companion Hishām ibn ‘Āmir (may Allah be pleased with him). He wanted to sell some real estate - and real estate is an immovable object, like a piece of land or a house. It may also refer to possessions - and purshase with their proceeds weapons, like a sword, spear, and bow, and horses, to engage in Jihad against the Romans till he would die in that state. Apparently, he sought celibacy and asceticism from worldly life.
When he came to Madīnah, he met a group from among the people of Madīnah. Having known what he intended to do, they forbade him from it, and told him that a group of six people had wanted to do the same as he intended - to divorce their wives and sell their possessions to engage in the campaign during the Prophet's lifetime - yet the Prophet of Allah (may Allah's peace and blessings be upon him) forbade them and said: "Is there not a role model for you in me?!" i.e., a good example for you to follow?! Sa‘d ibn Hishām acted upon the advice given to him by those people. So, he took back his wife. A man can take back his wife if he divorced her for the first or second time and her waiting period is yet to end. He brought witnesses to her return as a wife to him, which he did in compliance with the verse that reads: {Then when they have approached the end of their waiting period, either retain them honorably or part with them honorably. Call two just men from among yourselves as witnesses.} [Surat at-Talāq: 2]
Thereafter, Sa‘d went to ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) and asked him about the Witr of the Messenger of Allah (may Allah's peace and blessings be upon him). Witr is the last prayer a Muslim observes after performing the supererogatory Qiyām al-Layl, the best voluntary act of worship to be performed by a Muslim. Ibn ‘Abbās (may Allah be pleased with him) said to him: "Shall I direct you to the most knowledgeable one among the people of the world about the Witr of the Messenger of Allah (may Allah's peace and blessings be upon him)?" Meaning, that the best one to tell you about it from among the Companions of the Messenger of Allah (may Allah's peace and blessings be upon him) and who is more knowledgeable about it than others, though Witr is a famous act that is known to the knowledgeable and others. However, since Sa‘d particularly linked his question to the Messenger of Allah (may Allah's peace and blessings be upon him), it was more appropriate that specialists should provide the answer, as long as they were present. So, Sa‘d asked him about that person. Ibn ‘Abbās (may Allah be pleased with him) said to him: ‘Ā’ishah, the Mother of the Believers (may Allah be pleased with her). And he instructed him to go and pose his question to her and then return and tell him about her response and answer. Indeed, ‘Ā’ishah (may Allah be pleased with her) was more knowledgeable about that because Witr is a night prayer that is performed at home. So, the Mothers of the Believers (may Allah be pleased with them) had more knowledge about it, and the foremost among them was ‘Ā’ishah (may Allah be pleased with her), given her great keenness to memorize the traditions of the Prophet (may Allah's peace and blessings be upon him).
So, Sa‘d dashed off and went to her, as he was ordered by Ibn ‘Abbās (may Allah be pleased with him). On his way, he passed by the Tābi‘i Hakīm ibn Aflah. He asked him to accompany him and go with him to ‘Ā’ishah (may Allah be pleased with her). Ibn Aflah said: "I would not come close to her" i.e., I do not want to be near her and will not go with you to her. "for I forbade her from saying anything about these two groups" i.e., the two factions, which refers to the group of ‘Ali (may Allah be pleased with him) and the group of Az-Zubayr ibn al-‘ِAwwām and Talhah ibn ‘Ubaydullāh (may Allah be pleased with both of them). The meaning: I forbade her from getting in this occurring war; but she refused and did not comply, and she insisted on going ahead with what she wanted. She sided with the opponents of ‘Ali (may Allah be pleased with him) in the battle of the Camel.
Sa‘d informed that he adjured him by Allah and appealed to him to go to ‘Ā’ishah (may Allah be pleased with her). Hakīm agreed, and they went together to ‘Ā’ishah (may Allah be pleased with her). They asked her for permission to enter. ‘Ā’ishah (may Allah be pleased with her) gave them permission to enter. She asked the one who entered: Are you Hakīm? She recognized him, probably by his voice when he greeted her. In response, Hakīm said: Yes. She asked him about the one accompanying him. Hakīm told her that he was Sa‘d ibn Hishām. She asked about who Hishām was. Hakīm informed her that he was Hishām ibn ‘Āmir ibn ’Umayyah (may Allah be pleased with him). Thereupon, she invoked Allah's mercy upon ‘Āmir and spoke well of him. In another version in the Sahīh Muslim Collection: "What an excellent man ‘Āmir was." ‘Āmir (may Allah be pleased with him) was one of those who were martyred and killed in the battle of ’Uhud, in the third Hijri year.
Sa‘d asked her: O Mother of the Believers, tell me about the character of the Messenger of Allah (may Allah's peace and blessings be upon him). She said to Sa‘d: "Do you not recite the Qur’an?" This is an affirmative question, for she knew he was one of those who recited the Qu’an. He replied: Yes. i.e., he was one of those who recited the Qur’an. So, ‘Ā’ishah (may Allah be pleased with her) said to him: "She said: Indeed, the character of the Prophet of Allah (may Allah's peace and blessings be upon him) was the Qur’an," i.e., he (may Allah's peace and blessings be upon him) assumed all the noble manners enjoined in the Qur’an and abided by them, and he avoided all that is prohibited therein. So, his character was to act upon it, stop at its limits, adopt its ethics, and take lessons from its examples and stories.
Then, Sa‘d informed that he thought to himself that he would leave her place and depart and never ask anyone about anything of the Prophet's character till he died, for she comprehensively described to him the Prophet's noble manners and good morals. She referred him to the noble Qur’an which comprises all excellent attributes. So, he could explore the Prophet's character from it, generally and specifically. Thus, nothing of his manners would remain for him to need to ask about.
After he resolved to leave the place of ‘Ā’ishah (may Allah be pleased with her), he entertained the idea of asking her about the Qiyām al-Layl of the Messenger of Allah (may Allah's peace and blessings be upon him) and his supererogatory worship during the night. As he asked her to tell him about that, ‘Ā’ishah (may Allah be pleased with her) asked him: "Do you not recite: {O you the enwrapped one}?" i.e., the whole Surah. He replied that he recited it. She said: "Indeed, Allah Almighty prescribed" i.e., He ordained the Prophet (may Allah's peace and blessings be upon him) and his Companions to perform "Qiyām al-Layl in the start of this Surah." This occurs in the verse that reads: {Stand up in prayer at night except a little.} [Surat al-Muzzammil: 2] As a result, the Prophet of Allah (may Allah's peace and blessings be upon him) and his Companions prayed during the night for a whole year. In the version by Abu Dāwūd: "till their feet became swollen." And Allah Almighty held back with Him the concluding portion of this Surah - which contains alleviation and facilitation by prescribing the recitation of as much of the Qur’an as is easy - for twelve months in the heaven, till Allah sent down alleviation at the end of this Surah, in the verse that reads: {Indeed, your Lord knows that you [O Prophet] stand up in prayer for nearly two-thirds of the night, or half of it, or one-third of it, as do others among your companions. Allah determines the night and the day; He knows that you [Muslims] cannot keep an accurate count of it, so He pardoned you. Recite then as much of the Qur’an as is easy for you [in the night prayers]. He knows that there are some among you who will be ill, and others traveling in the land, seeking the grace of Allah, and others fighting in Allah’s way. So recite as much of it as is easy for you; establish prayer and give Zakah; and lend to Allah a goodly loan. Whatever good you send forth for yourselves, you will find it with Allah, much better in condition and much greater in reward. And seek forgiveness of Allah, for indeed Allah is All-Forgiving, Most-Merciful.} [Surat al-Muzzammil: 20] Consequently, Qiyām al-Layl became optional after being obligatory.
She (may Allah be pleased with her) was disputed over the period between the revelation of the beginning of the verse and the revelation of its end. It is said: After ten years, which is apparently correct view, for the Surah is a Makkan one, and it was one of the first verses of the Qur’an to be revealed, except for the two concluding verses of it, which were revealed in Madīnah.
Then, Sa‘d ibn Hishām asked her about the Witr of the Messenger of Allah (may Allah's peace and blessings be upon him), the manner of its performance, and the number of its Rak‘ahs. She (may Allah be pleased with her) told him that they used to prepare for him (may Allah's peace and blessings be upon him) his tooth stick and the water for his ablution, so that he would perform ablution after getting up from sleep. This is because he used to sleep after the ‘Ishā’ prayer and then "Allah would resurrect him". She used the word 'resurrect' because sleep is similar to death. In other words, He would awaken him from sleep. So, he would use the tooth stick, make ablution, and offer nine connected Rak‘ahs without sitting or making Taslīm therein except in the eighth Rak‘ah, after which he would sit for Tashahhud, and "he would remember Allah" i.e., he would say Tashahhud, and praise Allah, ascribing to Him the attributes of perfection that befit Him, and supplicate Him and ask Him for the fulfillment of his needs. Then, he would rise from the eighth Rak‘ah, without making Taslīm thereafter, and offer the ninth Rak‘ah. Then, he would sit for Tashahhud and remember Allah and praise and supplicate Him in his Tashahhud. Then, he would make Taslīm after the ninth Rak‘ah in a way loud enough for them to hear. Then, he would offer two Rak‘ahs while sitting, before dawn. In Hadīths in the Two Sahīh Collections and numerous other well-known Hadīths, it is enjoined to make Witr the last prayer at night. 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 dawn, this was to demonstrate the permissibility of praying after the Witr, and they were not offered on a constant basis. Indeed, what he (may Allah's peace and blessings be upon him) did persistently was to observe the Witr.
Then, she (may Allah be pleased with her) informed Sa‘d that these mentioned Rak‘ahs, the nine and the two, amount to a total of eleven Rak‘ahs. She addressed him by "O young son" by way of compassion and gentleness. She also told him that when the Prophet of Allah (may Allah's peace and blessings be upon him) grew old and put on weight more than he had in most of his life, he would observe Witr with seven Rak‘ahs and would do in the two Rak‘ahs as he had formerly done, i.e., he would offer them after making Taslīm from the seven Rak‘ahs while sitting. These seven Rak‘ahs along with the two Rak‘ahs are nine.
Then, she informed him that when the Prophet of Allah (may Allah's peace and blessings be upon him) offered a prayer, he would like to offer it on a persistent basis. And if he (may Allah's peace and blessings be upon him) was prevented by sleep or illness from Qiyām al-Layl, he would perform twelve Rak‘ahs during the daytime, in return for the Qiyām al-Layl he missed during the night. This points out that he used to perform it on a regular and persistent basis. The Hadīth does not explicitly indicate that he (may Allah's peace and blessings be upon him) missed the Witr; rather, he apparently did not miss it. He missed Qiyām al-Layl only, apart from the Witr. It also apparently indicates that he (may Allah's peace and blessings be upon him) used to observe the Witr by way of precaution if he thought that he would be unable to get up for the supererogatory prayer.
Thereafter, ‘Ā’ishah (may Allah be pleased with her) informed that she was not aware that the Prophet of Allah (may Allah's peace and blessings be upon him) recited the whole Qur’an in a night, prayed for a night till the morning, or fasted a whole month other than Ramadan. This all shows the Prophet's approach of facilitation and that he used to perform worship in accordance with his capacity and ability, by way of teaching his Ummah.
Sa‘d ibn Hishām said that he returned to Ibn ‘Abbās (may Allah be pleased with him) and narrated to him the Hadīth of ‘Ā’ishah. Thereupon, Ibn ‘Abbās (may Allah be pleased with him) said: ‘Ā’ishah (may Allah be pleased with her) "spoke the truth" in what she narrated to you. He also informed him that if he could visit her and talk to her, he would certainly go to her so that she would narrate this Hadīth to him, directly. Sa‘d said to Ibn ‘Abbās (may Allah be pleased with him): "If I had known that you would not visit her, I would not have narrated her Hadīth to you." He said that to rebuke him for refraining from visiting her and to recompense him for that by depriving him of the benefit, which would force him to visit her. The abandonment of talk with her was probably because of the dispute that took place between both of them over ‘Ali ibn Abi Tālib (may Allah be pleased with them), or because of something else.
The Hadīth indicates that it was part of the Prophet's guidance to use the tooth stick upon getting up from sleep.
It points out the merit of ‘Ā’ishah (may Allah be pleased with her) and her knowledge of the Prophet's conditions.
It includes doing justice and acknowledging the merit of those who are meritorious, as well as modesty.
A Muslim may be honored by mentioning the merits of his father and invoking Allah's mercy upon him.
A person should be gentle with himself and engage in worship moderately and refrain from deep engrossment in it.
The Hadīth shows the Prophet's care about the Witr prayer.
When a knowledgeable person is asked about something and he knows that someone else has more knowledge about it, he is recommended to direct the questioner to him, for indeed religion is sincere advice..

746

‘Ā’ishah reported: When the Messenger of Allah (may Allah's peace and blessings be upon him) did some act, he would do it persistently, and when he slept at night or fell sick, he would offer twelve Rak‘ahs during the daytime. She said: I did not see the Messenger of Allah (may Allah's peace and blessings be upon him) pray a whole night till the morning, nor did he observe fast for a whole month consecutively except that of Ramadan..

Commentary : The Mother of the Believers ‘Ā’ishah (may Allah be pleased with her) used to observe the Prophet's conditions day and night, as an observer and questioner. So, she became well aware of his guidance and Sunnah and taught it to those who came after her and those who asked her about his conditions (may Allah's peace and blessings be upon him).
In this Hadīth, ‘Ā’ishah (may Allah be pleased with her) informs that when the Messenger of Allah (may Allah's peace and blessings be upon him) "did some act, he would do it persistently" i.e., he would perfect it and do it regularly. "and when he slept at night or fell sick", and there was a reason preventing him from performing Qiyām al-Layl, "he would offer twelve Rak‘ahs during the daytime", i.e., he would make up for Qiyām al-Layl during the daytime, in return for the prayer he missed during the night. This points out that he used to perform it on a regular and persistent basis. She did not mention the Witr because he did not make up for it; it seems that he did not miss it. Perhaps if something arose and would prompt him to miss Qiyām al-Layl, he would hasten to observe Witr, performing it at the earlier part of the night, and delay the other prayer and make up for it during the daytime.
Then, ‘Ā’ishah (may Allah be pleased with her) informed that it was not part of the Prophet's guidance to perform Qiyām al-Layl for the whole night; rather, he would sleep for part of the night and pray for some part of it; and that he did not fast a whole month other than the month of Ramadan, and this is because it is the month of obligatory fasting. Mentioning it is intended to negate other months, meaning that the Prophet (may Allah's peace and blessings be upon him) would not fast a whole month on a voluntary basis; rather, he used to fast some days every month of the year and would not fast a whole month except for Ramadan; lest such a fast might be thought to be obligatory. This all shows the Prophet's approach of facilitation and that he used to perform worship in accordance with his capacity and ability, by way of teaching his Ummah.
The Hadīth indicates that one may make up for Qiyām al-Layl during the daytime.
It also mentions that Qiyām al-Layl performed during the daytime is Shaf‘ (even-numbered)..

747

‘Umar ibn al-Khattāb (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "Whoever sleeps and fails to recite his hizb (usual portion of the Qur'an, dhikr, or prayer), or part of it, and then recites it between the Fajr prayer and the Zhuhr prayer, it will be recorded for him as if he recited it during the night.".

Commentary : Out of Allah's grace towards His believing servants, He prescribed for them dispensations with which they can make up for the missed acts of worship - obligatory and voluntary.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) points out that "Whoever sleeps and fails to recite his hizb or part of it" at night, as established in another version narrated by An-Nasā’i: "Whoever sleeps and fails to recite his hizb at night" i.e., he is overcome by sleep or gets prevented from it by a valid reason, yet he had the intention to do it. Hizb: The portion to which a person commits himself as a habit that he engages in voluntarily, like recitation of the Qur'an, dhikr, and prayer. Allah, out of His grace, gives him plenty of time. So, if he "recites it between the Fajr prayer and the Zhuhr prayer" i.e., he makes up for it during this time, because this is a good length of time during which a person can compensate for what he has missed in the night. Also, this is probably intended to encourage him to do it, for this is a time connected to the latter part of the night without separation between them save for the Fajr prayer. As recompense, the full reward will be added to his record of deeds as if he has done it at its usual time. Here is a slight manifestation of Allah's gentleness towards His servant, who perpetuates a certain condition of goodness. If anything arises from him that changes this condition, Allah bestows His favor upon him and does not detract from his reward, as if he has done it by virtue of his good and sincere intention.
In the Hadīth: Urging people to make up for the missed supererogatory worship, lest they may get used to abandoning any of the act of worship altogether if they miss it
And in it: The legitimacy of adopting a regular portion of worship at night
And in it: The legitimacy of making up for the regular portion of worship at night if it is missed due to sleep or some other excuse.

748

Al-Qāsim ash-Shaybāni related that Zayd ibn Arqam reported that he saw some people pray in the forenoon and he said: "They definitely knew that praying at other than this hour is better, for the Messenger of Allah (may Allah's peace and blessings be upon him) said: The prayer of the oft-returning to Allah is when weaned camels are bitten by excessive heat.'".

Commentary : The Companions (may Allah be pleased with them) and the Tābi‘is (may Allah have mercy upon them) were the keenest among people seeking the Prophet's guidance. This was for them to learn his guidance and Sunnah and then teach it to those who came after them and to those who asked them about the Prophet's circumstances concerning his prayer, Qiyām al-Layl, voluntary worship, and so on.
In this Hadīth, the Tābi‘i Al-Qāsim ibn ‘Awf ash-Shaybāni relates that the Companion Zayd ibn Arqam (may Allah be pleased with him) saw some people praying in the forenoon. - And in a version by Ahmad: "He saw some people praying in the Qubā’ Mosque in the forenoon" [Duha prayer] - and they were praying it at the time of sunrise, as related in another version by Ahmad. So, Zayd (may Allah be pleased with him) said: "They definitely knew that praying at an hour other than this one is better." In other words, their performance of the Duha prayer at this time is not preferred, for the Messenger of Allah (may Allah's peace and blessings be upon him) said: "The prayer of the oft-returning to Allah," i.e., those who obey Allah, glorify Him, and often turn to Him in repentance and sincerity in worship. Their prayer "is when weaned camels are bitten by excessive heat" i.e., when the hooves of weaned camels burn due to the extreme heat of sand caused by exposure to the sun. Weaned camels are young camels, and he singled them out because their hooves burn before the end of extreme heat, given the tenderness of the skin of their hooves. They separate from their mothers at the beginning of extreme heat, and they let them go. This happens at the latter time. So, prayer at this time is better, for people's souls are inclined to rest and comfort during this time, and this is one of the prayers whose performance is recommended to be delayed.
In the Hadīth: The merit of performing the Duha prayer at the latter time.
And in it: Indicating to seize the opportunity to perform worship and engage in acts of obedience to Allah during the times of comfort, calm, and rest..

753

Abu Mijlaz reported: I asked Ibn ‘Abbās about Witr, and he said: I heard the Messenger of Allah (may Allah's peace and blessings be upon him) say: "One Rak‘ah at the end of the night.".

Commentary : The Companions (may Allah be pleased with them) and the Tābi‘is (may Allah have mercy upon them) were the keenest among people on seeking the Prophet's guidance. This was for them to learn his guidance and Sunnah and then teach it to those who came after them and to those who asked them about the Prophet's circumstances concerning his prayer, Qiyām al-Layl, voluntary worship, and so on.
In this Hadīth, the Tābi‘i Abu Mijlaz Lāhiq ibn Humayd informs that he asked Ibn ‘Abbās (may Allah be pleased with him) about the Witr prayer, the number of its Rak‘ahs, and the best time for performing it. In response to him, Ibn ‘Abbās (may Allah be pleased with him) said that he heard the Messenger of Allah (may Allah's peace and blessings be upon him) say: "One Rak‘ah at the end of the night", i.e., its minimum is one Rak‘ah at the end of the night. This one Rak‘ah which a person offers at the end turns all the prayers he has performed during the night into Witr (odd-numbered), after they were Shaf‘ (even-numbered). The last part of the night is the last time to pray Witr, which is shortly before dawn. It is related in another version by Muslim: "Indeed, prayer at the end of the night is witnessed (by the angels)"; as the angels of mercy witness it. This prayer occurs at the time of Sahar (shortly before dawn), when Allah descends to the worldly heaven in a way that befits His majesty; and that is better.
There are various forms and ways of the Prophet's performance of Witr, as well as the number of its Rak‘ahs. Based on all of them, it becomes apparent that Witr can be one, three, five, seven, nine, or eleven Rak‘ahs.
The Hadīth mentions that the minimum of Witr is one Rak‘ah.
It indicates that the last time for praying Witr is the latter part of the night.
It also demonstrates the facilitation with regard to this prayer, as it is sufficient to observe it as one Rak‘ah..

754

Abu Sa‘īd reported: They asked the Prophet (may Allah's peace and blessings be upon him) about the Witr (odd) prayer, and he said: "Perform the Witr prayer before the morning.".

Commentary : The Companions (may Allah be pleased with them) were the most keen among people to seek the Prophet's guidance and observe his circumstances, by watching and asking, so as to learn his guidance and Sunnah, including his prayer, Qiyām al-Layl, voluntary worship, and so on. And the Prophet (may Allah's peace and blessings be upon him) used to teach them the obligatory and supererogatory prayers and their etiquettes and the best times for performing them. Also, he would guide them to the highest level of worship and the minimum amount of what is sufficient in it.
In this Hadīth, Abu Sa‘īd al-Khudri (may Allah be pleased with him) said that some of the Companions (may Allah be pleased with them) asked the Prophet (may Allah's peace and blessings be upon him) about the Witr prayer and its time, so he (may Allah's peace and blessings be upon him) said: "Perform the Witr prayer before the morning." In other words, perform the Witr prayer before the coming of the time of the obligatory prayer of the morning. Morning here refers to the true dawn. This indicates that the Witr prayer is to be performed at the end of the night prayer, and its time extends until the rise of dawn. When the dawn rises, no Witr can be performed, even between the Adhān and iqāmah of the Fajr prayer.
In the Hadīth: The time for the Witr prayer ends before the Fajr prayer.
And in it: Indication that delaying the Witr prayer is better..

755

Jābir ibn ‘Abdullāh (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "If anyone fears that he will not wake up at the end of the night, let him offer the Witr prayer at its beginning, and if anyone expects to wake up at its end, let him offer the Witr prayer at the end of the night. Indeed, prayer at the end of the night is witnessed, and that is better." Abu Mu‘āwiyah said: "In a version: attended.".

Commentary : In this Hadīth, Jābir (may Allah be pleased with him) reports: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "If anyone fears that he will not wake up at the end of the night, let him offer the Witr prayer at its beginning," i.e., whoever fears that he may not wake up at the latter part of the night to perform the Witr prayer should perform it before he sleeps." And if anyone expects to wake up at its end, let him offer the Witr prayer at the end of the night," i.e., whoever knows from his condition that he will be able to get up at the latter part of the night should perform the Witr at the end of the night. "Indeed, prayer at the end of the night is witnessed," i.e., prayer at the end of the night is witnessed by the angels of mercy, as this prayer is offered at the latter part of the night before dawn at the time when Allah descends in a way that befits His majesty and that is better," i.e., the time at the end of the night is better for him than its beginning. Abu Mu‘āwiyah - one of the narrators - said: 'attended' i.e., attended by the angels of the night and the day.
In the Hadīth: The preferability of Witr at the end of the night
And in it: Some times are more meritorious than others.
And in it: Prayer at the end of the night is attended and witnessed by the angels of mercy.

756

Jābir reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "The best prayer is the prolonged qunūt (standing in prayer).".

Commentary : Prayer is the mainstay of religion, and it is the main pillar of Islam that every Muslim must fulfill without any excuse. The Prophet's comfort was provided through prayer. Therefore, he used to perform a lot of supererogatory prayers, to the extent that he would offer Qiyām al-Layl until his feet would swell due to his prolonged standing before Allah Almighty, reciting, supplicating, showing humility, and imploring Allah.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) informs us that the best thing regarding prayer, in general, is the long qunūt, which refers to the prolonged standing in prayer for recitation. It is explicitly mentioned in a Hadīth narrated by Abu Dāwūd, in which ‘Abdullāh ibn Habashi al-Khath‘ami (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) was asked: "Which deed is the best?" He said: "The prolonged standing." Qunūt may also refer to supplication, humility, and subservience before Allah Almighty. The Prophet (may Allah's peace and blessings be upon him) used to do that, especially during supererogatory prayers and Qiyām al-Layl. He would pause at every verse and would not go past any verse containing a supplication without supplication with it, or a punishment without seeking the refuge of Allah Almighty from it, and so on.
An obligatory prayer - even if it does not include prolonged standing, recitation, and supplication - is better than a supererogatory prayer that contains such prolongation. This is because Allah Almighty ordained the obligatory prayer and fixed a certain time and a number of Rak‘ahs for it, and He punishes those who abandon it. It is also because it was commanded that the obligatory prayer be offered in congregation and in a brief manner, in consideration of those who are sick, those who are in need, and so on. As for the supererogatory and voluntary prayer, a person can prolong it as much as he is able to. Thus, every prayer retains its advantage and merit.
In the Hadīth: The merit of prolonged qunūt and standing for recitation in prayer, along with humility and supplication.

757

Jābir (may Allah be pleased with him) reported: I heard the Prophet (may Allah's peace and blessings be upon him) say: "There is an hour at night during which no Muslim man happens to be asking Allah for the goodness of this world or the Hereafter except that He will give it to him, and this occurs every night.".

Commentary : There are times in the night during which people's souls become peaceful, worship becomes more pleasant, and supplications are answered. Allah Almighty distinguished these times by bestowing greater bounty upon His servants during them and giving abundant goodness to those who ask for it.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) says that "there is an hour at night", which is a specific time. The use of the indefinite article before it denotes its significance, that it should be looked out for, and that the opportunity should be seized to catch it. It is an obscure hour like the hour on Friday. It was said: It is most likely to occur at the last third of the night, in which Allah Almighty descends to the heaven of the world, in a way that befits His majesty and does not resemble the descent of the created beings, and says, as narrated in the Two Sahīh Collections: "Who supplicates to Me so that I may respond to him?" And it was said: The wisdom behind concealing it is to urge people to strive exceedingly to fulfill the objective all night long, not to limit the worship to a certain time to the exclusion of others, and not to lose hope for missing the advantage.
During this hour, no Muslim man happens to be - and the word 'man' includes males and females - supplicating to Allah and asking for the goodness of this world and the Hereafter except that He will respond to him and grant his request. Goodness refers to all that is beneficial, on a prompt or delayed basis and in terms of religious or worldly affairs, and for which a person will not be blamed in the Hereafter.
The existence of this hour is constant every night, all the time. This does not particularly apply to some nights. Rather, it exists in all of them—out of Allah's great bounty and abundant giving.
In the Hadīth: Urging supplication during the night, the pursuit of this hour therein, and working diligently in it.
And in it: Establishing the existence of the hour of answered supplications every night..

759

Abu Hurayrah reported: The Messenger of Allah (may Allah's peace and blessings be upon him) used to encourage the performance of Qiyām in Ramadan, without vehemently enjoining them to do so. He would say: "Whoever performs Qiyām during Ramadan, out of faith and in pursuit of reward from Allah, will have his past sins forgiven." The Messenger of Allah (may Allah's peace and blessings be upon him) passed away while this was the case, and then it remained like that during the caliphate of Abu Bakr and the earlier part of the caliphate of ‘Umar..

Commentary : Ramadan is the best month, and performing Qiyām during its nights is a sublime act. So, whoever performs Qiyām during the entire Ramadan and stays awake in its nights for worship, out of desire for reward from Allah Almighty, without regarding it as burdensome or boring, will have his sins forgiven.
In this Hadīth, Abu Hurayrah (may Allah be pleased with him) informs that the Messenger of Allah (may Allah's peace and blessings be upon him) used to urge his Companions (may Allah be pleased with them) to perform Qiyām during the nights of Ramadan. Yet, he did not enjoin them to do so by way of obliging, and he did not impose it upon them. Vehemently: denotes resolve to make something happen. He (may Allah's peace and blessings be upon him) used to say: "Whoever performs Qiyām during Ramadan, out of faith and in pursuit of reward from Allah" i.e., out of belief in the merit of these nights and the virtue of the good deeds performed therein, and in pursuit of Allah's pleasure and out of desire for being rewarded by Him, Exalted be He. Whoever does that, it is hoped that Allah will forgive his past sins. The recompense is expressed in the past tense in Arabic, even though the forgiveness will happen in the future, to denote certainty and assurance about its occurrence, as a favor from Allah Almighty upon His servants. Thus, the Prophet (may Allah's peace and blessings be upon him) encouraged his Ummah to do good and righteous deeds, which lead to the expiation of sins and the increase of their rewards.
Then, Abu Hurayrah (may Allah be pleased with him) informed that the Messenger of Allah (may Allah's peace and blessings be upon him) passed away "while this was the case" i.e., the people refrained from praying behind one Imām in the Tarāwīh prayer. Rather, they would pray individually and separately; some would pray in the early part of the night, while others would pray in the latter part; and some would pray at home, while others would pray in the mosque, either because they were observing i‘tikāf (retirement in the mosque) or they belonged to the people of As-Suffah, or due to some other reason. This continued to be the case throughout the caliphate of Abu Bakr and during the early phase of the caliphate of ‘Umar. Then, ‘Umar (may Allah be pleased with him) gathered them behind one Imām and appointed ’Ubayy ibn Ka‘b (may Allah be pleased with him) as their Imām, and he led them in congregational prayer. It continued to be performed congregationally.
‘Umar's action follows the Prophet's action when he led people in this prayer once; yet he did not repeat that for fear that it might be made obligatory for them. Then, when this reason ceased to exist with the death of the Messenger of Allah (may Allah's peace and blessings be upon him) and the revelation stopped, ‘Umar held that it was more appropriate for them to offer it in a congregation as they had done during the lifetime of the Messenger of Allah (may Allah's peace and blessings be upon him).
This falls under the legitimate Ijtihād (independent reasoning), for it has a basis in the religion upon which it relies and from which it stems. As for the illegitimate Bid‘ah (religious innovation), it has no basis in the religion or proof upon which it relies.
The Hadīth urges the performance of Qiyām during Ramadan and demonstrates its merit.
It shows the good understanding and judgment of ‘Umar (may Allah be pleased with him) regarding the religious interests of Muslims, as he also displayed good judgment regarding their worldly interests..

762

Zirr ibn Hubaysh reported: I asked ’Ubayy ibn Ka‘b, saying: "Your brother ‘Abdullāh ibn Mas‘ūd says: 'Whoever performs Qiyām all the year long will reach Laylat al-Qadr (the Night of Decree).' He said: "May Allah have mercy upon him. He wanted the people not to be passively reliant. Indeed, he knew that it occurs in Ramadan, that it occurs in the last ten days, and that it is the twenty-seventh night." Then, he swore - without exception - that it is the twenty-seventh night. I said: "Based on what do you say that, O Abu al-Mundhir?" He said: "On the sign - or the mark - which the Messenger of Allah (may Allah's peace and blessings be upon him) informed us about that it (the sun) rises on that day with no rays.".

Commentary : Laylat al-Qadr occupies great status and significance. The Prophet (may Allah's peace and blessings be upon him) held it in high regard and commanded us to seek it and perform Qiyām al-Layl therein out of faith and in pursuit of reward from Allah. The Prophet (may Allah's peace and blessings be upon him) determined that it occurs on the odd-numbered nights within the last ten days of Ramadan and mentioned certain signs that point to it.
In this Hadīth, the Tābi‘i Zirr ibn Hubaysh relates that he asked ’Ubayy ibn Ka‘b (may Allah be pleased with him) about the statement by ‘Abdullāh ibn Mas‘ūd (may Allah be pleased with him) to the effect that whoever performs Qiyām all year long will certainly reach Laylat al-Qadr on one of its nights. He did not specify this night for them. It is understood from this statement that he thought it to be an obscure night that moves throughout the year and is not limited to Ramadan.
When 'Ubayy ibn Ka‘b (may Allah be pleased with him) heard that, he supplicated so that Allah shows mercy to Ibn Mas‘ūd (may Allah be pleased with him), and that was the supplication of someone who knew the intent of the statement made by Ibn Mas‘ūd, and by way of presenting an excuse for him. Then, he explained that Ibn Mas‘ūd (may Allah be pleased with him), by his statement, intended to deter people from abandoning Qiyām al-Layl and instead waiting for Laylat al-Qadr; so, they would perform Qiyām al-Layl only on this night or neglect to perform Qiyām on the other nights of the year; and thus the wisdom behind obscurity, for which the Prophet (may Allah's peace and blessings be upon him) was made to forget it, would be missed. So, he wanted to prompt the people to diligently seek this night by performing Qiyām al-Layl a lot.
Then, 'Ubayy ibn Ka‘b (may Allah be pleased with him) informed that Ibn Mas‘ūd (may Allah be pleased with him) was aware that it occurs in Ramadan, that it occurs within the last ten days, and that it is the twenty-seventh night. Then, ’Ubayy (may Allah be pleased with him) took a solemn oath, without saying thereafter: if Allah wills, "that it is the twenty-seventh night". ’Ubayy ibn Ka‘b (may Allah be pleased with him) assured that Laylat al-Qadr is the twenty-seventh night of Ramadan and swore emphatically about that.
Thereupon, Zirr ibn Hubaysh: What is your proof for that, O Abu al-Mundhir? This is the surname of ’Ubayy ibn Ka‘b (may Allah be pleased with him). ’Ubayy (may Allah be pleased with him) replied: The sign - or the mark - which the Messenger of Allah (may Allah's peace and blessings be upon him) informed us about, namely that the sun rises in the next morning of this night with no rays. Rather, it is pure and no extended rays are seen for it. So, its light spreads without rays, as the moon gives light without rays. The rays of the sun are what you see in sunlight that resembles ropes and rods coming towards you, when you look at it.
There is a difference of opinion over specifying Laylat al-Qadr. According to the opinion more likely to be correct, it occurs on the odd-numbered nights during the last ten days, as demonstrated by the pure Sunnah. Out of His wisdom, Allah Almighty kept it hidden from the people so that they diligently seek it within these nights, and engage in a lot of worship that brings them benefit.
The Hadīth points out that some of the Companions would adopt the approach of resolve to reach their objectives.
It informs that one of the signs of Laylat al-Qadr is that the sun rises in the next morning of this night with no rays..

763

Ibn ‘Abbās reported: I spent one night in the house of my maternal aunt Maymūnah bint al-Hārith. I said to her: "Awaken me when the Messenger of Allah (may Allah's peace and blessings be upon him) stands up." The Messenger of Allah (may Allah's peace and blessings be upon him) stood up, and I stood on his left side. He took hold of my hand and made me stand on his right side, and whenever I dozed off, he would take hold of my earlobe. He said: He offered eleven Rak‘ahs. Then, he sat with his legs drawn and wrapped in his garment and slept so that I could hear his breathing while asleep. And when the dawn became apparent to him, he offered two short Rak‘ahs..

Commentary : The Companions (may Allah be pleased with them) were keen to know the Prophet's worship in detail and used to ask about the acts of worship the Prophet (may Allah's peace and blessings be upon him) would perform at home which they could not see. Some of them would seek to learn about that by virtue of their bond and kinship with the noble Prophet (may Allah's peace and blessings be upon him); one of those was ‘Abdullāh ibn ‘Abbās, the cousin of the Prophet (may Allah's peace and blessings be upon him) and the nephew of his wife Maymūnah (may Allah be pleased with them).
In this Hadīth, ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) relates that he spent one night in the house of his maternal aunt, the Mother of the Believers Maymūnah bint al-Hārith (may Allah be pleased with her). This night was her turn with the noble Prophet (may Allah's peace and blessings be upon him). He said to his maternal aunt (may Allah be pleased with her): "Awaken me when the Messenger of Allah (may Allah's peace and blessings be upon him) stands up" for prayer at night; out of his keenness to follow the Prophet's condition in Qiyām al-Layl. After a part of the night had passed, the Messenger of Allah (may Allah's peace and blessings be upon him) stood up for prayer. Thereupon, Ibn ‘Abbās (may Allah be pleased with him) stood up and performed ablution like that of the Prophet (may Allah's peace and blessings be upon him), as related in the Two Sahīh Collections. Then, he stood on the left side of the Prophet (may Allah's peace and blessings be upon him). Thereupon, the Prophet (may Allah's peace and blessings be upon him) took hold of his hands from behind his back and made him stand on his right side. This demonstrates how the Imām and the one led in prayer should stand in a congregational prayer offered by two persons. Whenever Ibn ‘Abbās (may Allah be pleased with him) dozed off during the prayer, the Prophet (may Allah's peace and blessings be upon him) would rub his earlobe to alert and awaken him in the prayer.
Then, Ibn ‘Abbās (may Allah be pleased with him) informed that the Prophet (may Allah's peace and blessings be upon him) offered eleven Rak‘ahs that night, two Rak‘ahs at a time, and then observed the Witr. "Then, he sat with his legs drawn and wrapped in his garment." This is when a person sits on his buttocks and keeps his legs upright and drags his legs towards his abdomen with a garment and gathers them with his back, and he pulls the garment over it while in this state, or he pulls it over his legs with his hand. His words "so that I could hear his breathing while asleep" mean that the Prophet (may Allah's peace and blessings be upon him) sat for a little while in that state and then lay down, according to the versions in the Two Sahīh Collections, till Ibn ‘Abbās could hear the sound of the Prophet's breathing, which indicates deep sleep. When the time of dawn came, the Prophet (may Allah's peace and blessings be upon him) stood up and offered two short Rak‘ahs as the Sunnah of the Fajr prayer, without performing ablution, for the Prophet's eyes sleep but his heart does not; hence, his ablution was not invalidated, given the attentiveness of his heart. Then, he went out to the mosque and led the people in prayer, as related in the Two Sahīh Collections.
This version narrated by Muslim is the version of Ad-Dahhāk ibn ‘Uthmān, and it contradicts the version by most prolific Hadīth narrators. He said: "Then, he offered eleven Rak‘ahs." And it is reported in the version by most Hadīth narrators that he offered thirteen Rak‘ahs, and their version is the memorized one, for he (may Allah's peace and blessings be upon him) would first offer two short Rak‘ahs, then two long Rak‘ahs, then six Rak‘ahs, and then three Rak‘ahs thereafter. These amount to a total of thirteen Rak‘ahs.
The Hadīth indicates the permissibility of alerting a heedless person during the prayer by pulling his ear and the like.
It also indicates that a supererogatory prayer may be offered in the congregation.
The Hadīth points out that a boy may pass the night in the house of one of his mahrams (non-marriageable female relatives) in the presence of her husband..

763

Ibn ‘Abbās reported: that he spent a night in the house of his maternal aunt Maymūnah. The Messenger of Allah (may Allah's peace and blessings be upon him) got up at night and performed a short ablution from a water-skin hanging there. He said: He described his ablution. He kept it short and quick. Ibn ‘Abbās said: I got up and did the same as the Prophet (may Allah's peace and blessings be upon him) had done. Then, I came and stood on his left side. He made me go around and stand on his right side. He offered prayer and then went to sleep till he began to snore. Thereafter, Bilāl came to him and notified him of the prayer. He went out and performed the Fajr prayer without performing ablution. Sufyān said: This is for the Prophet (may Allah's peace and blessings be upon him) in particular, as it has been conveyed to us that the eyes of the Prophet (may Allah's peace and blessings be upon him) sleep, but his heart does not sleep..

Commentary : The Companions (may Allah be pleased with them) were keen to know the Prophet's worship in detail and used to ask about the acts of worship the Prophet (may Allah's peace and blessings be upon him) would perform at home and they could not see. Some of them would seek to learn about that by virtue of their bond and kinship with the noble Prophet (may Allah's peace and blessings be upon him); one of them was ‘Abdullāh ibn ‘Abbās, the cousin of the Prophet (may Allah's peace and blessings be upon him) and the nephew of his wife Maymūnah (may Allah be pleased with them).
In this Hadīth, ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) relates that he spent one night in the house of his maternal aunt Maymūnah, the wife of the Prophet (may Allah's peace and blessings be upon him). This was her night in which the Prophet (may Allah's peace and blessings be upon him) would stay with her. The Prophet (may Allah's peace and blessings be upon him) got up after he had slept a part of the night. He performed ablution from a leather container that had water in it. The Prophet's ablution this time was a short one.
The words "He described his ablution. He kept it short and quick" were said by Sufyān ibn ‘Uyaynah, as narrated in Sahīh Al-Bukhāri Collection. He informs that his Shaykh ‘Amr ibn Dinār described the Prophet's ablution as short and quick. The meaning: By keeping it short, he refers to the complete washing of the body parts (without washing them more than once), which is the minimum valid ablution for prayer. In the Two Sahīh Collections: "Then, he performed a good ablution between the two ablutions" i.e., the Prophet (may Allah's peace and blessings be upon him) performed ablution between the short ablution and the complete one. It is more likely that he reduced the use of water while doing the washing three times. This is because he described it as good, and thus it would not be less than three times.
‘Abdullāh got up and did the same as the Prophet (may Allah's peace and blessings be upon him) had done, performing a short ablution and getting prepared for prayer. Then, he came and joined the prayer with the Prophet (may Allah's peace and blessings be upon him) and stood on his left side. Thereupon, the Prophet (may Allah's peace and blessings be upon him) held him by the hand from behind his back and made him stand on his right side in prayer. This demonstrates and affirms how the Imām and the one being led in prayer should stand in a congregational prayer offered by two persons, even if it is supererogatory.
The Prophet (may Allah's peace and blessings be upon him) prayed as much as Allah willed him to pray. It is narrated in the Two Sahīh Collections that he (may Allah's peace and blessings be upon him) offered thirteen Rak‘ahs. "then he went to sleep till he began to snore" i.e., he plunged into sleep till the sound of his breathing could be heard, which indicates deep sleep. Thereafter, Bilāl ibn Rabāh (may Allah be pleased with him) - the Prophet's Muezzin - came and notified him that the time of Fajr was due. So, the Prophet (may Allah's peace and blessings be upon him) got up from sleep and went out for the Fajr prayer and performed it without renewing his ablution.
Clarifying the reason for this act by the Prophet (may Allah's peace and blessings be upon him), Sufyān said: "This is for the Prophet (may Allah's peace and blessings be upon him) in particular, as it has been conveyed to us that the eyes of the Prophet (may Allah's peace and blessings be upon him) sleep, but his heart does not sleep" i.e., this is a merit for the Prophet (may Allah's peace and blessings be upon him) which none among his Ummah shares with him: that his ablution does not get invalidated when he sleeps, for his heart does not sleep.
The Hadīth mentions some of the Prophet's peculiar characteristics.
It indicates that a boy may pass the night in the house of one of his Mahrams (female relatives who he is not allowed to marry) in the presence of her husband.
It also mentions that the Muezzin may come to the Imām so that he may go out for the prayer.
The Hadīth points out a supererogatory prayer may be offered in the congregation..

Book of Hadith

| Hadiths

Narrated al-Miswar (ra): Allah's Messenger (ﷺ) slaughtered (the Hady) before he had his head shaved and then he ordered his Companions to do the same.
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Narrated ‘Abdulllah ibn ‘Umar (ra): Allah's Messenger (ﷺ) said, "It is not sinful of a person in state of Ihraam to kill five kinds of animals."
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Narrated ‘Aaishah (raa): Allah's Messenger (ﷺ) called the lizard afuwaysiq, but I did not hear him ordering it to be killed."
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Narrated Ibn Buhaynah (ra): The Prophet (ﷺ), while in the state of Ihraam, was cupped at the middle of his head at Lahaa Jamal.
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Narrated Ibn ‘Abbaas (ra): The Prophet (ﷺ) marriedMaymoonah (raa) while he was in the state of Ihraam.
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Narrated by Ibn ‘Abbaas (ra): A man was crushed to death by his she-camel and was brought to Allah's Messenger (ﷺ) who said, "Give him a bath and shroud him, but do not cover his head, and do not bring any perfume near to him, as he will be resurrected reciting Talbiyah."
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Narrated Ibn ‘Abbaas (ra): I heard the Prophet (ﷺ) delivering a sermon at `Arafaat saying, " Whoever cannot find a pair of sandals (i.e., na‘l), then let him wear khuffs, and whoever cannot find an Izaar, let him wear some trousers."
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Narrated Al-Baraa (ra): The Prophet (ﷺ) assumedIhraam for ‘Umrah in the month of Thoo al-Qa'dah but the people of Makkah refused to admit him into Makkah till he agreed on the condition that he would not bring into Makkah any arms but sheathed.
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‘Ā’ishah reported: The Messenger of Allah (may Allah's peace and blessings be upon him) used to pray at night until his last prayer would be the Witr..

Abu Mijlaz reported: I asked Ibn ‘Abbās about Witr, and he said: I heard the Messenger of Allah (may Allah's peace and blessings be upon him) say: "One Rak‘ah at the end of the night.".

Abu Sa‘īd reported: They asked the Prophet (may Allah's peace and blessings be upon him) about the Witr (odd) prayer, and he said: "Perform the Witr prayer before the morning.".

Jābir reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "The best prayer is the prolonged qunūt (standing in prayer).".

Book of Hadith

| Hadiths

Narrated al-Miswar (ra): Allah's Messenger (ﷺ) slaughtered (the Hady) before he had his head shaved and then he ordered his Companions to do the same. .

Narrated ‘Abdulllah ibn ‘Umar (ra): Allah's Messenger (ﷺ) said, "It is not sinful of a person in state of Ihraam to kill five kinds of animals." .

Narrated ‘Aaishah (raa): Allah's Messenger (ﷺ) called the lizard afuwaysiq, but I did not hear him ordering it to be killed." .

Narrated Ibn Buhaynah (ra): The Prophet (ﷺ), while in the state of Ihraam, was cupped at the middle of his head at Lahaa Jamal. .

Narrated Ibn ‘Abbaas (ra): The Prophet (ﷺ) marriedMaymoonah (raa) while he was in the state of Ihraam. .

Narrated by Ibn ‘Abbaas (ra): A man was crushed to death by his she-camel and was brought to Allah's Messenger (ﷺ) who said, "Give him a bath and shroud him, but do not cover his head, and do not bring any perfume near to him, as he will be resurrected reciting Talbiyah." .

Narrated Ibn ‘Abbaas (ra): I heard the Prophet (ﷺ) delivering a sermon at `Arafaat saying, " Whoever cannot find a pair of sandals (i.e., na‘l), then let him wear khuffs, and whoever cannot find an Izaar, let him wear some trousers." .

Narrated Al-Baraa (ra): The Prophet (ﷺ) assumedIhraam for ‘Umrah in the month of Thoo al-Qa'dah but the people of Makkah refused to admit him into Makkah till he agreed on the condition that he would not bring into Makkah any arms but sheathed. .

‘Ā’ishah reported: The Messenger of Allah (may Allah's peace and blessings be upon him) used to pray at night until his last prayer would be the Witr..

Abu Mijlaz reported: I asked Ibn ‘Abbās about Witr, and he said: I heard the Messenger of Allah (may Allah's peace and blessings be upon him) say: "One Rak‘ah at the end of the night.".

Abu Sa‘īd reported: They asked the Prophet (may Allah's peace and blessings be upon him) about the Witr (odd) prayer, and he said: "Perform the Witr prayer before the morning.".

Jābir reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "The best prayer is the prolonged qunūt (standing in prayer).".

Narrated al-Miswar (ra): Allah's Messenger (ﷺ) slaughtered (the Hady) before he had his head shaved and then he ordered his Companions to do the same.
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Narrated ‘Abdulllah ibn ‘Umar (ra): Allah's Messenger (ﷺ) said, "It is not sinful of a person in state of Ihraam to kill five kinds of animals."
.

Narrated ‘Aaishah (raa): Allah's Messenger (ﷺ) called the lizard afuwaysiq, but I did not hear him ordering it to be killed."
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Narrated Ibn Buhaynah (ra): The Prophet (ﷺ), while in the state of Ihraam, was cupped at the middle of his head at Lahaa Jamal.
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Narrated Ibn ‘Abbaas (ra): The Prophet (ﷺ) marriedMaymoonah (raa) while he was in the state of Ihraam.
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Narrated by Ibn ‘Abbaas (ra): A man was crushed to death by his she-camel and was brought to Allah's Messenger (ﷺ) who said, "Give him a bath and shroud him, but do not cover his head, and do not bring any perfume near to him, as he will be resurrected reciting Talbiyah."
.

Narrated Ibn ‘Abbaas (ra): I heard the Prophet (ﷺ) delivering a sermon at `Arafaat saying, " Whoever cannot find a pair of sandals (i.e., na‘l), then let him wear khuffs, and whoever cannot find an Izaar, let him wear some trousers."
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Narrated Al-Baraa (ra): The Prophet (ﷺ) assumedIhraam for ‘Umrah in the month of Thoo al-Qa'dah but the people of Makkah refused to admit him into Makkah till he agreed on the condition that he would not bring into Makkah any arms but sheathed.
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