Narrated `Abdullah ibn `Umar(may Allah be pleased with him):I heard the Prophetﷺsaying. "Evil omen is in three things: The horse, the woman and the house."
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Commentary : Allah predestined everything fifty thousand years before He created the heavens and earths. There is nothing that occurs within His creation in this vast cosmos except that He knows it before it takes place. Everything is subject to His will and predestination and being optimistic because of good omens or pessimistic because of bad omens does not change the fate that Allah has predestined. Indeed, all that which Allah has predestined is good, and feeling pessimistic because of a bad omen does not change anything or harms anyone but the person himself.

In this hadeeth, the Prophet ﷺ explains the three things(namely horses, women, and houses) that people most consider as evil omens and presume are the cause ofthe harm and bad events they experience. People often take it as a bad omen if their horses fail to participate in times of fighting, if their women are sharp-tongued, barren, or difficult to please, and if their houses are small, far from the mosque, or close to a bad neighbour. Often, people take them as bad omens because they last more than anything else.

Without doubt, horses, wives, and homes are significant to the wellbeing, happiness, and stability of people. Once a person has a wife who is loyal and obedient, a house that is spacious and suitable for his family, and a strong and comfortable horse – or other medium of transport like a car – he will feel happy, stable, and secure in his life. However, if the wife is not righteous, the house is unsuitable, and the car is uncomfortable, a person will feel distressed, anxious, unhappy, and unstable physically and psychologically. It is said that the meaning of the hadeeth is that when a person considers them bad omens, anticipated unpleasant, harmful, or undesirable events will befall the person. As for whoever relies upon Allah and does not take them as bad omens, they will not be bad omens for them. This is corroborated by the hadeeth recorded by Ibn Hibbaan, who related that Anas ibn Maalik (may Allah be pleased with him) reported that the Prophet ﷺ said: “Abad omen befalls whoever considers it a bad omen,” e.g., a person who believes in a bad omen even though he knows that the Prophet ﷺ forbid this is sinful.

This hadeeth does not confirm bad omens, or that horses, women, and houses are bad omens in and of themselves. It only intends to say that they could be either blessed or harmful, and their impact affects whoever is linked to them. If they are blessed, they will enjoy the blessings. and if they are harmful, they will experience their harm, just like when Allah, Exalted is He, grants parents a blessed child or an evil child, where the former brings forth goodness and the latter brings forth evil to them. All this takes place by the will of Allah, because it is Him who created all causes and linked cause to effect..

2861

Muslim narrated on the authority of Aboo ‘Aqeel that Aboo Al-Mutawakkil Al-Naajee said:I called on Jaabir ibn ‘Abdullaah Al-Ansaaree(may Allah be pleased with him) and said to him, "Relate to me what you have heard from Allah's Messenger ﷺ. He (may Allah be pleased with him) said, "I accompanied him on one of the journeys." (Aboo ‘Aqeel said, "I do not know whether that journey was for the purpose of Jihaad or ‘Umrah") "On our way back to Al-Madeenah," Jaabir(may Allah be pleased with him) continued, "the Prophetﷺ said, 'Whoever wants to return earlier to his family, should hurry up.' We set off and I was on a black-red tainted camel having no defect, and people were behind me. While I was in that state the camel stopped suddenly (because of exhaustion). On that the Prophetﷺ said to me, 'O Jaabir, hold on!' Then he ﷺ hit it once with his lash and it started moving on a fast pace. He ﷺ then said, 'Will you sell the camel?' I replied in the affirmative when we reached Al-Madeenah, and the Prophetﷺwent to the Mosque along with his Companions (may Allah be pleased with him). I, too, went to him after tying the camel to the tiled floor at the Mosque’s gate. Then I said to him, 'This is your camel.' He ﷺ came out and started examining the camel and saying, 'The camel is ours.' Afterward, the Prophetﷺsent some Awaaq (pl. Ooqiyyah, i.e., a weight measurement that varies based on the weighable goods as well as countries) of gold saying, 'Give it to Jaabir.' Then he ﷺ asked, 'Have you taken the full price (of the camel)?' I replied in the affirmative. He ﷺ said, 'Both the price and the camel are for you.’”.

Commentary : Allah has endowed the Prophet ﷺ with the best and the most perfect moral character. He ﷺ used to check on his Companions (may Allah be pleased with them) constantly, guide them to what rectified them, financially support them, and help them out regarding their worldly and religious affairs.
In this hadeeth, Jaabir ibn ‘Abdullaah(may Allah be pleased with him) related that he accompanied the Prophet ﷺ once on a journey. Aboo ‘Aqeel Basheer ibn ‘Uqbah Al-Dawraqee Al-Basree, one of the narrators, doubted as to whether that journey was for the purpose of Jihaad or performing ‘Umrah. However, he affirmed in another version recorded in Saheeh Al-Bukhaaree that it was the Battle of Tabook, and it was also said that it was the Battle of Dhaat Al-Riqaa‘.
Jaabir(may Allah be pleased with him) added: "On our way back to Al-Madeenah, the Prophet ﷺ said, 'Whoever wants to return earlier to his family, should hurry up.' We set off, and I was on a black-red tainted camel having no defect,” the Arabic word used in the hadeeth is Shiyah, meaning a mark, gloss of a distinct color, or blemish, “and people were behind me.” This means that his camel was ahead of other camels. Jaabir(may Allah be pleased with him) added: “While I was in that state the camel stopped suddenly (because of exhaustion). On that the Prophet ﷺ said to me, 'O Jaabir, hold on,' meaning hold onto the back of the camel. Then he ﷺ hit it once with his lash and it started moving at a fast pace.” The Prophet ﷺ then asked Jaabir(may Allah be pleased with him) to sell him the camel. It is narrated in Saheeh Al-Bukhaaree and Saheeh Muslim that the Prophet ﷺ concluded the sale transaction during the journey and lent it to Jaabir(may Allah be pleased with him) to ride it until they reached Al-Madeenah, and Jaabir(may Allah be pleased with him) approved. When they reached Al-Madeenah, and the Prophet ﷺ went to the mosque along with his Companions (may Allah be pleased with them), and Jaabir(may Allah be pleased with him) went to him after tying the camel to the tiled floor at the mosque’s gate. He (may Allah be pleased with him)said to the Prophet ﷺ, “This is your camel.” He ﷺ came out, went around the camel, and started examining it, saying, 'The camel is ours.' This statement could be indicative of concluding the sale transaction. Afterward, the Prophet ﷺ sent some Awaaq (pl. Ooqiyyah, i.e., a weight measurement that varies based on the weighable goods as well as countries) of gold saying, 'Give it to Jaabir.' The Ooqiyyah equaled about 40 Dirhams of silver. He ﷺ gave him the price and the camel, as a gift. This underlines the generosity and munificence of the Prophet ﷺ with his Companions (may Allah be pleased with them).
The hadeeth highlights a sign of the prophethood of Muhammad ﷺ.
It is also deduced from the hadeeth that it is allowable to hurt an animal, urging it to do what benefits it..

2872

Anas (may Allah be pleased with him) narrated: The Prophetﷺhad a she camel called Al-‘Adbaa’ which could not be excelled in a race. (Humayd, a sub-narrator said, "Or could hardly be excelled.") Once a Bedouin came riding a camel below six years of age which surpasses it (i.e., Al-‘Adbaa’) in the race. Muslims disliked it so much that the Prophetﷺ noticed their distress. He ﷺ then said, “It is a divine norm that Allah, Exalted is He, brings down whatever rises high in this worldly life.”
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Commentary :
One of the divine norms decreed by Allah, Exalted is He, for His creation is the regular alteration of rise and fall and the constant state of change; nothing remains unchanged in the worldly life.
In this hadeeth, Anas (may Allah be pleased with him) narrated that the Prophetﷺhad a she-camel called Al-‘Adbaa,’ a nickname that literally denotes having a cleft ear. The Prophet’s camel did not have a cleft ear, despite the nickname, and it was amazingly fast and could not be excelled and outrun in a race. Once a Bedouin came riding a camel below six years of age which outran Al-‘Adbaa.’The Muslims disliked it so much that the Prophetﷺ noticed their distress and knew that they found it hard to accept such defeat. He ﷺ then said, “It is a divine norm that Allah, Exalted is He, brings down whatever rises high in this worldly life.” The Prophet ﷺ clarified to them that the divine norm decreed by Allah, Exalted is He, in governing the affairs of the worldly life entails that whenever something should rise high and becomes exalted in this worldly life, Allah, Exalted is He, lowers it and brings it down.
It is deduced from the hadeeth that it is permissible to organize camel races.
The hadeeth warns againstflaunting and boasting about worldly gains..

2875

‘Aa’ishah(may Allah be pleased with her), the Mother of the Believers, said:I requested the Prophetﷺ topermit me to participate in Jihaad, but he ﷺ said, "Your Jihaad is the performance of Hajj."
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Commentary :
Jihaad is the pinnacle of Islam, and it requires certain (physical and emotional) capabilities, and Allah, Exalted is He, has conveniently relieved some people of such an obligation, including women.
In this hadeeth, the Mother of the Believers, ‘Aa’ishah(may Allah be pleased with her) stated that she asked the Prophetﷺ to allow her to participate in Jihaad, given its great virtues and refined rank in the sight of Allah, Exalted is He, but he ﷺ said, "Your Jihaad is the performance of Hajj.” This means that women are required to strive and exert physical effort in Hajj rather than on the battlefield, for they are (inherently delicate and) unable to handle face-to-face confrontations with the enemy on the battlefield, being beyond their innate capacity. The same goes of ‘Umrah, i.e., women are rather required to strive and exert physical effort in ‘Umrah rather than on the battlefield. The version recorded by Ibn Maajah reads: “What is incumbent on them (i.e., women) is the Jihaad that does not involve fighting, namely, Hajj and ‘Umrah.”
Women earn rewards for performing Hajj and ‘Umrah that are equal to those earned by men for partaking in Jihaad. It was also said that the obligatory Jihaad, meaning, striving in Allah’s Cause, for women is performing Hajj and ‘Umrah, just like it is obligatory on every male believer to partake in Jihaad in Allah’s Cause, if he is able.
Hajj is described as Jihaad, either in terms of Taghleeb (i.e., an expression in the Arabic language that consists of just one word but indicates two different things at the same time; one of the words takes preference or is treated as being used in the majority, for a given reason) or verbatim. Jihaad in this context is striving against one’s own (evil-enjoining) ‘self,’ because Hajj involves enduring physical and financial hardship. It is noteworthy that it is allowable for women to accompany the Muslim army, to help the male fighters out by conducting the tasks that are compatible with their physical capabilities, such as the provision of medical treatment for the injured, serving water to the fighters, and the like.
The hadeeth highlights the great virtues and rewards of Hajj, designated for both those who perform it as an obligatory act of worship and those who perform it as a voluntary one.
It is also inferred therefrom that the grace of Allah, Exalted is He, conferred upon people is great and enormous; He does not close some doors except to open others. .

2876

‘Aa’ishah(may Allah be pleased with her), the Mother of the Believers, narrated that the Prophetﷺ was asked by his wives about the Jihaad and he ﷺ replied, "The best Jihaad (for you, i.e., women) is (the performance of) Hajj."
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Commentary :
Jihaad is the pinnacle of Islam, and it requires certain (physical and emotional) capabilities, and Allah, Exalted is He, has conveniently relieved some people, including women, of such an obligation.
In this hadeeth, ‘Aa’ishah(may Allah be pleased with her), the Mother of the Believers, narrated that the wives of the Prophetﷺ asked him to partake in Jihaad (like men did), and he ﷺ replied, "The best Jihaad (for you, i.e., women) is (the performance of) Hajj,” to highlight its great virtues and refined status in the sight of Allah, Exalted is He. The Prophet’s wives (may Allah be pleased with them) were keen to ask him about participating in Jihaad, on the battlefield, like men, but the Prophet ﷺ informed them of an act of worship that substituted Jihaad for them and befitted their (delicate) nature; a Jihaad that involves no fighting, i.e., Hajj, and the same goes for ‘Umrah. The version recorded by Ibn Maajah reads: “What is incumbent on them (i.e., women) is the Jihaad that does not involve fighting, namely, Hajj and ‘Umrah.”
Women earn rewards for performing Hajj and ‘Umrah that are equal to those earned by men for partaking in Jihaad. It was also said that the obligatory Jihaad for them is performing Hajj and ‘Umrah, just like it is obligatory on every believer to partake in Jihaad in Allah’s Cause, if he is able.
Hajj is described as Jihaad, either in terms of Taghleeb (i.e., an expression in the Arabic language that consists of just one word but indicates two different things at the same time; one of the words takes preference or is treated as being used in the majority, for a given reason) or verbatim. Jihaad in this context is striving against one’s own (evil-enjoining) ‘self,’ because Hajj involves enduring physical and financial hardship. It is noteworthy that it is allowable for women to accompany the Muslim army, to help the male fighters out by conducting the tasks that are compatible with their physical capabilities (and delicate nature), such as the provision of medical treatment of the injured, serving water to the fighters, and the like.
The hadeeth urges Muslims to keenly perform the best and most rewardable good deeds.
It is deduced from the hadeeth that it is not incumbent on women to partake in Jihaad, and that Hajj is the best form of Jihaad (striving) befitting them because it does not involve fighting; it is more becoming for women to veil themselves and refrain from direct interactions with men (for no need), and this is possible for them when performing Hajj.
The hadeeth underlines the great virtues and rewards of Hajj designated for those who perform it as an obligatory act of worship or a voluntary one..

2881

Tha‘labah ibn Abee Maalik narrated that ‘Umar ibn Al-Khattaab(may Allah be pleased with him) distributed some garments amongst the women of Al-Madeenah. One good garment remained, and one of those present with him said, "O Commander of the Believers! Give this (remaining) garment to your wife, the (grand) daughter of Allah's Messenger ﷺ.” They meant Umm Kulthoom, the daughter of ‘Alee (may Allah be pleased with them). ‘Umar said, Umm Saleet has more right (to have it)." Umm Saleet(may Allah be pleased with her) was a woman from the Ansaar who had given the pledge of allegiance to Allah's Messenger ﷺ. ‘Umar (may Allah be pleased with him) said, "She (i.e., Umm Saleet) used to carry the water skins for us on the day of Uhud."
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Commentary :
Allah, Exalted is He, favored the senior Muslims (i.e., those who embraced Islam first) and singled them out for the highest ranks in Paradise, because He established the religion of Islam at their hands. Al-Faarooq‘Umar ibn Al-Khattaab(may Allah be pleased with him)knew this well and acknowledged the rights of these senior Muslims. He (may Allah be pleased with him) gave them priority over others in terms of grants (i.e., allowances assigned by rulers to the eligible recipients, such as employees and soldiers).
In this report, Tha‘labah ibn Abee Maalik Al-Qurdhee – scholars held different opinions as to whether or not he was a Companion - narrated that ‘Umar ibn Al-Khattaab(may Allah be pleased with him) distributed some garments amongst the women of Al-Madeenah. The Arabic word used in the hadeeth is Muroot, pl. of Mirt, which meant woolen or silken clothes. One of these garments remained, and one of those present with him said, "O Commander of the Believers! Give this (remaining) garment to your wife, the (grand) daughter of Allah's Messenger ﷺ.” They meant Umm Kulthoom, the daughter of ‘Alee ibn AbeeTaalib(may Allah be pleased with them). They attributed her directly to the Prophet ﷺ because she was the daughter of Faatimah(may Allah be pleased with him), who had four children with ‘Alee: Al-Hasan, Al-Husayn, Zaynab, and Umm Kulthoom(may Allah be pleased with them), and ‘Umar married Umm Kulthoom(may Allah be pleased with them). He (may Allah be pleased with him) said, “Umm Saleet has more right (to it)." Umm Saleet(may Allah be pleased with her) was a woman from the Ansaar who had given the Bay‘ah (i.e., pledge of allegiance) to Allah's Messenger ﷺ. ‘Umar (may Allah be pleased with him) further explained, "She (i.e., Umm Saleet) carried the water skins for us on the day of Uhud,” in 3 A.H.
The hadeeth underlines that ‘Umar (may Allah be pleased with him) acknowledged and honored the rights of the Ansaar and gave them precedence over his own wife and granddaughter of the Prophet ﷺ.
It is deduced from the hadeeth that it is allowable for women to accompany the Muslim army, to help the male fighters out by carrying out the tasks that are compatible with their physical capabilities (and delicate nature), such as the provision of medical treatment for the injured, serving water to the fighters, and the like..

2882

Al-Rubayyi‘ bintMu‘auwwidh(may Allah be pleased with her) narrated:We were in the company of the Prophetﷺ providing the wounded with water and treating them and bringing the killed to Al-Madeenah (from the battlefield) .
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Commentary :
Allah, Exalted is He, did not deem it obligatory on women to partake in fighting in His cause, for it is an exclusive obligation on men. However, women are still allowed to partake in Jihaad along with men and perform the tasks that befit their innately delicate nature.
In this hadeeth, Al-Rubayyi‘ bintMu‘auwwidh ibn ‘Afraa’ (may Allah be pleased with her) narrated that she and some other women used to accompany the Prophetﷺ in battles, providing the wounded with water, medical treatment, and carrying the killed back to Al-Madeenah (from the battlefield)to be buried therein..

2887

Narrated AbooHurayrah (may Allah be pleased with him):The Prophet ﷺ said, "Let the slave of Dinar and Dirham, and the slave of Khameesah (i.e., wealth and luxurious clothes) perish as he is pleased if these (worldly) things are given to him, and if not, he is displeased. Let such a person perish and relapse, and if he is pierced with a thorn, let him not find anyone to take it out for him. Paradise is for him who holds the reins of his horse to strive in Allah's Cause (i.e., partake in Jihaad), with his hair unkempt and feet covered with dust: if he is appointed in the vanguard, he is perfectly satisfied with his post of guarding, and if he is appointed in the rearward, he accepts his post with satisfaction; (he is so simple and unambiguous that) if he asks for permission he is not permitted, and if he intercedes, his intercession is not accepted.".

Commentary :
The most wretched of all people is the one who takes his own (sinful) urges and desires as an object of worship, exerting all his effort to gratify and chase after such desires. By doing so, he fails to realize the very purpose for which he was created in the first place, namely, the worship of Allah, Exalted is He, and instead pursues instant gratification of desires by doing what does not please his Lord. This involves trading his (lasting) Hereafter for the (fleeting) worldly life. On the contrary, the most blessed and happiest of all people is the one who devotes his life to Allah, Exalted is He, seeking His pleasure, and aspiring only to His reward, designated for His righteous servants.
In this hadeeth, the Prophet ﷺ warned all the believers against becoming enslaved to their own urges and desires, and urged them to devote their lives to Allah, Exalted is He, and strive in His cause. He ﷺ said, "Let the slave of Dinar and Dirham, and the slave of Khameesah (i.e., wealth and luxurious clothes) perish.” The Khameesah is a kind of fine garment or black rectangle striped sheet. The reason for such a supplication against this person is explained in the following statement: he ﷺ said: ‘as he is pleased if these (worldly) things are given to him, and if not, he is displeased.” Such a person is wretched because whenever he is given worldly gains, wealth, and the gratification of his desires, he feels satisfied and pleased with Allah, Exalted is He, and whenever he is deprived of any of them, he becomes dissatisfied and displeased with Him! The Prophet ﷺ repeated his supplication against such a person to be wretched in order todiscourageMuslims from such an unbecoming quality. He ﷺ added: “Let such a person perish and relapse,” meaning to incur loss and ruin on himself, “and if he is pierced with a thorn, let him not find anyone to take it out for him,” meaning to try removing it by means of tweezers or the like, and it would not come out on its own as well. This means that whenever the least amount of harm should befall him, he would not find any help or relief.
Afterward, the Prophet ﷺ praised the inconspicuous devout servant of Allah, Exalted is He, (i.e., who may seem insignificant and inferior in the eyes of people) who partakes in Jihaad, caring less about (chasing after) worldly gains and luxuries or seeking them. He ﷺ said: “Paradise is for him,” the Arabic word used in the hadeeth is Toobaa, a name that refers to a tree in Paradise. He ﷺ is supplicating that such a person should be admitted to Paradise, because Toobaa is the most famous and best tree therein, “who holds the reins of his horse to strive in Allah's Cause (i.e., partake in Jihaad), with his hair unkempt and feet covered with dust: if he is appointed in the vanguard, he is perfectly satisfied with his post of guarding,” at the front, “and if he is appointed in the rearward, he accepts his post with satisfaction;’ aspiring to the reward of Allah, Exalted is He. Such person may be unnoticed by people; they do not hold him in such high regard, nor does he seek to win their praise and admiration; “(he is so simple and unambiguous that) if he asks for permission he is not permitted, and if he intercedes, his intercession is not accepted,” because he seems insignificant and inferior in people’s eyes. However, he is held in high regard by Allah, Exalted is He, and his rewards are preserved for him (in the Hereafter).
The hadeeth warns against greed for worldly pleasures and following one’s (sinful) urges and desires.
It also discourages Muslims from seeking after positions of authority (prominence), and fame, and highlights the virtues of being modestly inconspicuous and humble in people’s eyes..

2888

Anas (may Allah be pleased with him) narrated:
I was in the company of Jaabir ibn ‘Abdullaah(may Allah be pleased with him) on a journey and he used to serve me though he was older than I. Jareer said, "I saw the Ansaar doing a thing(i.e., showing great reverence to the Prophetﷺ)for which I have vowed that whenever I meet any of them, I will serve him."
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Commentary :
The Companions (may Allah be pleased with them) dearly loved the Messenger of Allah ﷺ, and they also loved whoever loved him ﷺ, eagerly served him and fulfilled his needs, and gave us the greatest examples in this regard.
In this report, Jareer ibn ‘Abdullaah(may Allah be pleased with him) underlined his deep love for the Prophet ﷺ, and of the Ansaar for their service of him. Anas (may Allah be pleased with him) stated that he once accompanied Jareer ibn ‘Abdullaah Al-Bajalee(may Allah be pleased with him) on a journey and he hastened to serve him, though he was older than Anas (may Allah be pleased with them). Jareer(may Allah be pleased with him) explained that he did so as an expression of gratitude and appreciation for what the Ansaar did, and their laudable service of the Prophet ﷺ, and out of great reverence to them. Therefore, he (may Allah be pleased with him) vowed that whenever he should meet any of the Ansaar, he would devotedly serve him, as a reward for their devotion in serving the Prophet ﷺ.
The hadeeth underlines the virtues of the Ansaar, the merits of Jareer(may Allah be pleased with him), and his humbleness towards and deep love for the Prophet ﷺ..

2890

Anas (may Allah be pleased with him) said:
We were with the Prophet ﷺ (on a journey) and the only shade one could have, was the shade made by one's own garment. Those who fasted did not do any work and those who did not fast served the camels, brought water on them, and treated the sick (and wounded). So, the Prophet ﷺ said, "Today, those who were not fasting took (all) the reward.".

Commentary :
Helping and serving the weak and needy are among the best and most rewarding acts of righteousness.
In this hadeeth, Anas (may Allah be pleased with him) narrated that they were once with the Prophet ﷺ (on a journey in one of the battles) and it was an extremely sweltering day; the only shade one could have been the shade made by one's own garment. Some of the Companions (may Allah be pleased with them) were fasting on that day. Those who fasted did not do any work or acts of service, because of fasting, enduring the nuisance of travel, and preparing for Jihaad, and those who did not fast served the camels, brought water to them, served (the fasting ones), and treated the sick (and wounded). They carried out all the exhausting tasks of bringing water, preparing food, and fetching fodder. So, the Prophet ﷺ said, "Today, those who were not fasting took (all) the reward,” meaning that they earned the most perfect and greatest share of reward because the benefit of fasting is limited to the fasting person only, while the benefit of those who did not fast extended to others as well. However, this does not suggest that their rewards were diminished in the slightest, but rather means that those who did not fast earned greater rewards for performing services for others, as well as their own personal responsibilities.
The hadeeth highlights the austere living conditions and (financial) hardship endured by the Prophet ﷺ and his Companions (may Allah be pleased with them)..

2892

Sahl ibn Sa‘d Al-Saa‘dee(may Allah be pleased with him) narrated that Allah's Messenger ﷺ said, "To observe Ribaat (i.e., guarding at frontier outposts in support of Allah's Cause), guarding Muslims from the disbelievers in Allah's Cause, for one day is better than the worldly life and everything therein, and a place in Paradise as small as that occupied by the whip of one of you is better than the worldly life and everything therein; and a morning's or an evening's journey which a person travels in Allah's Cause is better than the worldly life and everything therein."
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Commentary :
Jihaad in Allah’s Cause is the pinnacle of Islam and a source of glory for all Muslims. It is a great means to enter Paradise, and manytextual evidence encourage and urge Muslims to partake in Jihaad, and underline the great reward designated for this worshipful act.
In this hadeeth, the Prophet ﷺ highlighted that observing Ribaat (i.e., guarding at frontier outposts in support of Allah's Cause), and guarding Muslims against the disbelievers’ potential assaults for one day, is better than the worldly life and everything therein, and this reward is earned because Ribaat involves putting one’s life on the line to defend Islam and protect Muslims.
He ﷺ also underlined that a small place in Paradise, being the (eternal) bliss earned by observing Ribaat, that is as small as a place occupied by the whip of a Mujaahid (i.e., Muslim fighter partaking in Jihaad) is better than the whole worldly life and everything therein, because the worldly life is fleeting and Paradise and the bliss therein, no matter how insignificant it may seem in that simile, are lasting and enduring. Verily, what is lasting is better than what is fleeting, in all respects.
The Prophet ﷺ also said that a morning's or an evening's journey which a person travels once in Allah's Cause is better than the worldly life and everything therein.
The hadeeth highlights the great virtues of Ribaat in Allah’s Cause.
It underlines the insignificance of the (short-lived) worldly life compared to the (everlasting) Hereafter..

2893

Anas ibn Maalik (may Allah be pleased with him) narrated:
The Prophetﷺ said to AbooTalhah(may Allah be pleased with him), "Choose one of your boy servants to serve me in my expedition to Khaybar." So, AbooTalhah(may Allah be pleased with him) took me letting me ride behind him while I was a boy nearing the age of puberty. I used to serve Allah's Messenger ﷺwhen he stopped to rest. I heard him saying repeatedly, "O Allah! I seek refuge with You from distress and sorrow, from helplessness and laziness, from miserliness and cowardice, from being heavily in debt and from being overcome by men." Then we reached Khaybar; and when Allah enabled him to conquer the Fort (of Khaybar), the beauty of SafiyyahbintHuyayy ibn Akhtab(may Allah be pleased with her)was described to him. Her husband had been killed while she was a bride. So, Allah's Messenger ﷺ chose her for himself (i.e., to be his wife) and took her along with him till we reached a place called Sadd Al-Sahbaa’ where her menses were over and he took her for his wife. Hays (i.e., a kind of desert;stoneless dates that are mixed with dried yoghurt or flour or butter) was served on a small leather sheet. Then Allah's Messenger ﷺ told me to call those who were around me. So, that was the marriage banquet of Allah's Messenger ﷺ and Safiyyah. We left for Al-Madeenah afterward. I saw Allah's Messenger ﷺ folding a cloak round the hump of the camel so as to make a wide space for Safiyyah(may Allah be pleased with her) (to sit on behind him) He ﷺ sat beside his camel letting his knees for Safiyyah(may Allah be pleased with her) to put her feet on so as to mount the camel. Then, we proceeded till we approached Al-Madeenah; he ﷺ looked at Uhud (mountain) and said, "This is a mountain which loves us and is loved by us." Then, he ﷺ looked at Al-Madeenah and said, "O Allah! I declare the area between its (i.e., Al-Madeenah's) two mountains a sanctuary as Prophet Ibraaheem (Abraham) declared Makkah to be a sanctuary. O Allah! Bless them (i.e., the people of Al-Madeenah) in their Mudd and Saa‘ (i.e., dry measures used for agricultural produce by the Arabs in the Prophet's lifetime).”
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Commentary :
The Companions (may Allah be pleased with them) enjoyed the company of the Messenger of Allah ﷺ in residence and travel and were his best helpers. They strove to fulfill his needs and carry out his commands and were also the best conveyers of his Sunnah and guidance to the following Muslim generations.
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) narrated that the Prophetﷺ asked AbooTalhah, the stepfather of Anas (may Allah be pleased with them) to choose one of his servants to serve him in his expedition to Khaybar in 7 A.H. Khaybar was a village inhabited by Jews, about 153 km away from Al-Madeenah on the way to Shaam.
Therefore, AbooTalhah took Anas (may Allah be pleased with them), letting him ride behind him. Anas (may Allah be pleased with them) was then a young boy near the age of puberty. It is known that Anas (may Allah be pleased with him) served the Prophet ﷺ for years before Khaybar. This statement may be interpreted as to mean seeking AbooTalhah’s permission to take Anas on that journey, not to serve the Prophet ﷺ in general. During that journey, he (may Allah be pleased with him) used to serve the Prophet ﷺ whenever he stopped to rest in any place and at any time, and would hear him saying repeatedly, "O Allah! I seek refuge with You from distress and sorrow, from helplessness and laziness, from miserliness and cowardice, from being heavily in debt and from being overcome by men." In this supplication, the Prophet ﷺ combined all the main evil qualities that hinder good-doing. He ﷺ sought refuge with Allah, Exalted is He, from distress and sorrow; the first denotes anxiety about potential harm, whereas the second meansdeep distress regarding an unpleasant event that had happened. It was also said that the Arabic words used in the hadeeth (Hamm and Hazan) denote the same meaning. Moreover, he ﷺ sought refuge from helplessness and laziness; the first implies inability, while the second means neglecting a duty that one was able to do. He ﷺ also sought refuge frommiserliness and cowardice, because these two bad qualities involve falling short in carrying out one’s duties and obligations, honoring the rights of Allah, Exalted is He, and eliminating evils (as enjoined), and also because the moderate courage and inner strength empowers a person to perfect his worshipful acts and support the wronged and oppressed, and avoiding miserliness enables him to fulfill the due financial rights, generously spend in charity, embody refined morals, and refrain from coveting what he does not have. Afterward, he ﷺ sought refuge frombeing heavily in debt, and inability to repay it, especially when the creditors claim it, and from being overcome by men, meaning the oppression or dominion of unjust men or creditors over him.
Anas (may Allah be pleased with him) related that when they reached Khaybar; and when Allah, Exalted is He, enabled the Prophet ﷺ to conquer the Fort (of Khaybar), the beauty of SafiyyahbintHuyayy ibn Akhtab(may Allah be pleased with her)was described to him. Her husband, Kinaanah ibn Al-Rabee‘ ibn Abee Al-Huqayq, had been killed while she was still a bride. So, Allah's Messenger ﷺ chose her for himself (i.e., to be his wife), because she was their king’s daughter. He ﷺ took her along with him till they reached a place called Sadd Al-Sahbaa,’ a place at the lower part of Khaybar, southeast of Thamad, which is a village near Khaybar to the north. Safiyyah(may Allah be pleased with her) attained ritual purity after her menses ended and the Prophet ﷺ consummated his marriage to her. Hays (i.e., a kind of dessert;stoneless dates that are mixed with dried yoghurt or flour or butter) was served on a small leather sheet. Allah's Messenger ﷺ told Anas (may Allah be pleased with him) to inform the Muslims of the marriage banquet thrown by Allah's Messenger ﷺ when he married Safiyyah(may Allah be pleased with her), and this banquet did not include bread nor meat.
Afterward, Anas (may Allah be pleased with him) related that they left for Al-Madeenah, and he saw Allah's Messenger ﷺ folding a cloak round the hump of the camel so as to make a wide space for Safiyyah(may Allah be pleased with her) (to sit on it behind him). He ﷺ sat beside his camel placing his knees for Safiyyah(may Allah be pleased with her) to put her feet on so as to mount the camel easily. Then, they proceeded till they approached Al-Madeenah; the Prophet ﷺ looked at Uhud (mountain), which is located in the north-west of Al-Madeenah, 4 km from the Prophet’s Mosque. The famous Battle of Uhud took place in 3 A.H. near it. The Prophet ﷺ said, "This is a mountain which loves us and is loved by us." This means that he ﷺ loved those residing near and around it. The Prophet’s love for the mountain entails it being blessed and encourages Muslims to seek residence near it.
The Prophet ﷺ looked at Al-Madeenah and said, "O Allah! I declare the area between its (i.e., Al-Madeenah's) two mountains a sanctuary as Prophet Ibraaheem (Abraham) declared Makkah to be a sanctuary. O Allah! Bless them (i.e., the people of Al-Madeenah) in their Mudd and Saa‘ (i.e., dry measures used for agricultural produce by the Arabs in the Prophet's lifetime).”
The Arabic word Laabah means Harrah, which is a stony tract or lava field, whose stones are black, as if they were burned with fire. Al-Madeenah is located between two Harrahs; the Harrah of Waaqim to the east, where the Mosque of Qubaa’ and Waaqim fortress are situated, and the Harrah of Wabarah to the west, where Masjid Al-Qiblatayn is located. A Saudi official committee has defined the limits of Al-Madeenah sanctuary, and the Madeenah Municipality has installed architectural signs in the shape of the arcs of the Prophet's Mosque to mark the limits of the sanctuary.
The sacredness of Al-Madeenahis manifested in the fact that whatever lies within its boundaries is declared inviolable; no animal may be hunted, and no tree therein may be cut down. As for trees and plants that people grow and plant, it is permissible for people to cut down and eat from them. No religious innovation may be introduced therein, and none may do what contravenes the religion of Allah or commit an act of injustice or a crime warranting the implementation of the Hudood (i.e., the plural of Hadd, the corporal punishment determined by the Islamic law). This meaning is further explained by another version of the hadeeth recorded in Saheeh Al-Bukhaaree and Saheeh Muslim reading, “Al-Madeenah is a sanctuary from such-and-such place to such-and-such place. Its trees may not be cut, and no innovation may be introduced therein, and whoever introduces an innovation (in religion) therein, will incur the curse of Allah, the angels, and all people.”
The Prophet ﷺ further added: “O Allah! I declare the area between its (i.e., Al-Madeenah's) two mountains a sanctuary as Prophet Ibraaheem (Abraham) declared Makkah to be a sanctuary.” Prophet Ibraaheem declared Makkah a sanctuary, meaning inviolable, by the permission of Allah, Exalted is He, and similarly Al-Madeenah was declared an inviolable sanctuary, except with regard to the prescribed punishment for hunting in Makkah.
Lastly, the Prophet ﷺ supplicated Allah, Exalted is He, to bless the food measured by the Mudd and Saa‘ (i.e., dry measures used for agricultural produce by the Arabs in the Prophet's lifetime). The Saa‘ equaled four Mudds, and the Mudd equaled two handfuls scooped up by someone with hands of average size. On account ofthis supplication, Allah, Exalted is He, blessed the Saa‘ of Al-Madeenah so much that it would be sufficient for a greater number of people than what it would normally suffice elsewhere, and this was tangible and noticeable to the people of Al-Madeenah.
It is deduced from the hadeeth that it is allowable to hire an orphan to perform certain tasks.
It is also inferred that it is permissible to bring young boys on military expeditions.
It is also deduced that a Muslim may throw a wedding banquet, and it may include food other than bread and meat.
The hadeeth highlights the virtues of Uhud mountain.
It also underlines the virtues of Al-Madeenah and the Prophet’s ﷺsupplications for it.
It is inferred therefrom that a younger person may serve an elder one because of his refined status, being held in high esteem by his people, his knowledge, righteousness, and the like.
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2896

Mus‘ab ibn Sa‘d(may Allah be pleased with him) narrated:
Once Sa‘d (ibn AbeeWaqqaas)(may Allah be pleased with him) thought that he was superior to those who were below him in rank. On that the Prophetﷺsaid, "You gain no victory or livelihood except through (the blessings and invocations of) the poor amongst you."
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Commentary :
The Prophet ﷺ was a merciful teacher, a kind educator and giver of discipline, and a forbearing mentor. Whenever he ﷺ saw one of his Companions (may Allah be pleased with them)making a mistake, he ﷺ would kindly correct him and guide him to what is good and right.
In this hadeeth, Mus‘ab ibn Sa‘d(may Allah be pleased with him) narrated that Sa‘d ibn AbeeWaqqaas(may Allah be pleased with them) thought that he was superior to those who were below him in rank, thanks to his physical strength and courage on the battlefield. On that, the Prophetﷺ reminded him of the virtues of those who were below him in rank, andthat Allah, Exalted is He, grants Muslims victory and livelihood because of the blessings and invocations of the poor amongst them. Allah, Exalted is He, bestows upon Muslims triumph over their enemies by means of the strength and courage of the strong Muslim fighters, and He also confers upon him victory because of the supplication of the weak Muslims and their submission to Him. This is because their worship and invocationsare characterized by sincerity and devotion, for their hearts are not attached to any of the (alluring) worldly pleasures and luxuries, and their consciences are clear. Such people seek after realizing one main purpose; the Hereafter (and they are not caught up in the worldly life). The Prophet ﷺ wanted to urge Sa‘d(may Allah be pleased with him) to embody humbleness and warn the believers against arrogance and conceit, lest these things should find their way to their hearts, driving them to look down on any of their fellow Muslims (who may be lower than them in rank).
It is deduced from the hadeeth that Muslims should value the supplication of their weak fellow Muslims to be blessed with victory over their enemies, because victory is a blessing conferred by Allah, Exalted is He, upon Muslims. They must not rely merely on their military strength, heroism, and courage. Rather, they should duly rely on Allah, Exalted is He, and invoke and implore Him abundantly..

2897

AbooSa‘Eid Al-Khudree(may Allah be pleased with him) narrated:
The Prophetﷺsaid, "A time will come when groups of people will go for Jihaad and it will be asked, 'Is there anyone amongst you who has enjoyed the company of the Prophet ﷺ?' The answer will be, 'Yes.' Then they will be given victory (by Allah) (because of him). Then a time will come when it will be asked. 'Is there anyone amongst you who has enjoyed the company of the Companions of the Prophet ﷺ?' It will be said, 'Yes,' and they will be given victory (by Allah). Then a time will come when it will be said, 'Is there anyone amongst you who has enjoyed the company of the companions of the Prophet’s Companions ﷺ?' It will be said, 'Yes,' and they will be given victory (by Allah).”
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Commentary :
The best people, next to the Prophets of Allah, were the Companions (may Allah be pleased with them), then those who followed them, and those who followed them, and so on, as stated by the Prophet ﷺ.
This hadeeth highlights the virtues of the first three Muslim generations and that the victory of Islam was bestowed by Allah, Exalted is He, upon Muslims at their hands. In this hadeeth, the Prophet ﷺ stated that a time shall come when groups of people will partake in Jihaad in Allah’s Cause and it will be asked, 'Is there anyone amongst you who has enjoyed the company of the Prophet ﷺ?' The answer will be, 'Yes.' Then they will be blessed with victory by Allah, Exalted is He, because of them, given the merits and refined status of the Companions (may Allah be pleased with them). He ﷺ added, “Then a time will come when it will be asked. 'Is there anyone amongst you who has enjoyed the company of the Companions of the Prophet ﷺ?' It will be said, 'Yes,' and they will be given victory (by Allah).” They will also be blessed with victory at their hands because of their merits and refined status, being the companions of the Prophet’s Companions (may Allah be pleased with them), who embodied their morals and followed their example. Afterward, the Prophet ﷺ added: “Then a time will come when it will be said, 'Is there anyone amongst you who has enjoyed the company of the companions of the Prophet’s Companions?' It will be said, 'Yes,' and they will be given victory (by Allah).” They will also be blessed with victory at their hands because of their merits and refined status, being the students of the companions of the Prophet’s Companions (may Allah be pleased with them) who embodied their morals and followed their example and learned the knowledge they conveyed to them.
The hadeeth highlights the signs of prophethood.
It underlines the virtues of the first three Muslim generations..

2898

Sahl ibn Sa‘d Al-Saa‘idee(may Allah be pleased with him) narrated:
Allah's Messenger ﷺand the pagans faced each other and started fighting. When Allah's Messenger ﷺ returned to his camp and the pagans returned to theirs, somebody talked about a man amongst the Companions of Allah's Messenger ﷺwho would chase and kill with his sword any pagan going alone. He said, "Nobody did his job (i.e., fighting) so properly today as that man." Allah's Messenger ﷺ said, "Indeed, he is amongst the people of Hellfire." A man said, "I shall accompany him (to watch what he does warranting it)." Thus, he accompanied him, and wherever he stood, he would stand with him, and wherever he ran, he would run with him (i.e., he did not let him leave his sight). Afterward, the (brave) man got wounded seriously and he decided to bring about his death quickly. He planted the blade of the sword in the ground directing its sharp end towards his chest between his two breasts. Then he leaned on the sword and killed himself! The other man came to Allah's Messenger ﷺand said, "I testify that you are truly Allah's Messenger ﷺ!” The Prophetﷺasked, "What has happened?" He replied, "(It is about) the man whom you had described as one of the people of the Hellfire. People were greatly surprised at what you said, and I said to myself, 'I will find out his reality for you.' So, I came out seeking him. He got severely wounded and hastened to die by slanting the blade of his sword in the ground directing its sharp end towards his chest between his two breasts. Then he eased on his sword and killed himself!” When Allah's Messenger ﷺsaid, "A man may seem to people as if he were practicing the deeds of the people of Paradise while in fact he is from the people of the Hellfire, another may seem to people as if he were practicing the deeds of the people of Hellfire, while in fact he is from the people of Paradise."
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Commentary :
Having a good final stage of life is a blessing bestowed by Allah, Exalted is He, upon His servant, and it is afruit of the inward Jihaad (i.e., striving against one’s own ‘self’) and the outwardone (i.e., striving against the enemies of Islam and Muslims), in obedience to Allah, Exalted is He. On the other hand, having a foul final stage of life is indicative of loss and ruin (in the Hereafter), and it is the result of one’s negligence in obeying Allah, Exalted is He, and submissively devoting the heart and body parts to Him.
In this hadeeth, Sahl ibn Sa‘d Al-Saa‘idee(may Allah be pleased with him)narrated that Allah's Messenger ﷺand the pagans faced each other and started fighting. When Allah's Messenger ﷺ returned to his camp and when the pagans returned to theirs after the first day of fighting, somebody talked about a man amongst the Companions of Allah's Messenger ﷺ, named Quzmaan,who was brave on the battlefield, and would chase and kill with his sword any pagan going alone, thanks to his (notable) physical strength and courage. People talked about the exceptional bravery of such a strong warrior, and said, "Nobody did his job (i.e., fighting) so properly today as that man." Thereupon, the Prophet ﷺ informed them, based on the divine revelation, that he belonged to the People of Hellfire!
A man (astonishedly) said (to himself), "I shall accompany him (to watch what he does)," to find out the reason that warranted labelling him as one of the People of Hellfire, since his outward deeds seemed to be good, indicating his righteousness, yet the Prophet ﷺ (decisively) stated that he would be thrown into Hellfire!
The man related that he accompanied the man in question and did not let him leave his sight; wherever he stood, his companion would stand with him, and wherever he ran, his companion would run with him, to monitor all his acts closely. He said: “Then the (brave) man got wounded seriously and he decided to bring about his death quickly. He planted the sword in the ground, directing its sharp end towards his chest between his two breasts. Then he leaned on the sword and killed himself!” The Companion who had accompanied the man in question, went to Allah's Messenger ﷺand said, "I testify that you are truly Allah's Messenger ﷺ!” The Prophetﷺasked, "What has happened?" He replied, "(It is about) the man whom you had described as one of the people of Hellfire. People were greatly surprised at what you said, and I said to myself, 'I will find out his reality for you.' So, I went out seeking him.” He (may Allah be pleased with him) related to them what had happened.
Some objections were made regarding the fact that this man was decisively declared as one of the people of Hellfire only because he disobediently killed himself, yet a believer is not declared as a disbeliever on account of a sin as per the . In response, it was said that the Prophet ﷺ knew, through the divine revelation, that this man was not a true believer, and was rather a hypocrite, or that he would apostatize and declare lawful killing himself.
Thereupon, the Prophet ﷺ remarked, "A man may seem to people as if he were practicing the deeds of the people of Paradise while in fact he is from the people of Hellfire;” he may perform worshipful acts and righteous deeds, and people would assume that he would (certainly) enter Paradise, yet his inner character is contrary to what he is displaying to people, and he would be committing Riyaa’ (i.e., showing off and seeking to impress others to win their praise) or the like. Similarly, “… another may seem to people as if he were practicing the deeds of the people of Hellfire, while in fact he is from the people of Paradise;” one may commit sins and fall short in performing worshipful acts and the like, and people may assume that he would most likely be thrown into Hellfire, whereas he would (have a good inward character qualifying him to) be from the people of Paradise in the sight of Allah, Exalted is He. Therefore, He may guide him to perform virtuous deeds and acts of obedience, repent, and have a good final stage of life (to earn Paradise).
The hadeeth warns against being deceived by one’s (outward appearance and) good deeds, or relying merely on his good deeds, since his situation may change in a blink of an eye.
It is deduced from the hadeeth that Allah, Exalted is He, examines people’s hearts and their inward characters, and holds them accountable for them accordingly..

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 `Abdullah ibn `Umar(may Allah be pleased with him):I heard the Prophetﷺsaying. "Evil omen is in three things: The horse, the woman and the house."
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‘Aa’ishah(may Allah be pleased with her), the Mother of the Believers, said:I requested the Prophetﷺ topermit me to participate in Jihaad, but he ﷺ said, "Your Jihaad is the performance of Hajj."
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‘Aa’ishah(may Allah be pleased with her), the Mother of the Believers, narrated that the Prophetﷺ was asked by his wives about the Jihaad and he ﷺ replied, "The best Jihaad (for you, i.e., women) is (the performance of) Hajj."
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Al-Rubayyi‘ bintMu‘auwwidh(may Allah be pleased with her) narrated:We were in the company of the Prophetﷺ providing the wounded with water and treating them and bringing the killed to Al-Madeenah (from the battlefield) .
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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 `Abdullah ibn `Umar(may Allah be pleased with him):I heard the Prophetﷺsaying. "Evil omen is in three things: The horse, the woman and the house." .

‘Aa’ishah(may Allah be pleased with her), the Mother of the Believers, said:I requested the Prophetﷺ topermit me to participate in Jihaad, but he ﷺ said, "Your Jihaad is the performance of Hajj." .

‘Aa’ishah(may Allah be pleased with her), the Mother of the Believers, narrated that the Prophetﷺ was asked by his wives about the Jihaad and he ﷺ replied, "The best Jihaad (for you, i.e., women) is (the performance of) Hajj." .

Al-Rubayyi‘ bintMu‘auwwidh(may Allah be pleased with her) narrated:We were in the company of the Prophetﷺ providing the wounded with water and treating them and bringing the killed to Al-Madeenah (from the battlefield) . .

‘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 `Abdullah ibn `Umar(may Allah be pleased with him):I heard the Prophetﷺsaying. "Evil omen is in three things: The horse, the woman and the house."
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‘Aa’ishah(may Allah be pleased with her), the Mother of the Believers, said:I requested the Prophetﷺ topermit me to participate in Jihaad, but he ﷺ said, "Your Jihaad is the performance of Hajj."
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‘Aa’ishah(may Allah be pleased with her), the Mother of the Believers, narrated that the Prophetﷺ was asked by his wives about the Jihaad and he ﷺ replied, "The best Jihaad (for you, i.e., women) is (the performance of) Hajj."
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Al-Rubayyi‘ bintMu‘auwwidh(may Allah be pleased with her) narrated:We were in the company of the Prophetﷺ providing the wounded with water and treating them and bringing the killed to Al-Madeenah (from the battlefield) .
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