It was narrated that Jubayr ibn Mut‘im said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “As for me, I pour water over my head three times,” and he gestured with both hands..

Commentary : The Prophet (blessings and peace of Allah be upon him) explained to his ummah in both words and deeds how to purify oneself from impurity, which includes doing ghusl to cleanse oneself from janabah. In this hadith, Jubayr ibn Mut‘im narrates that the Prophet (blessings and peace of Allah be upon him) used to pour water over his head three times. Some of the Sahabah differed concerning the way in which the head is to be washed when doing ghusl to cleanse oneself from janabah, and that discussion took place in the presence of the Prophet (blessings and peace of Allah be upon him), as is mentioned in the report narrated by Muslim. Each of them demonstrated how he did it, and some of the people said: As for me, I wash my head like this, showing how much water they used and how many times they poured water over their heads, being extremely thorough in cleansing it. So the Prophet (blessings and peace of Allah be upon him) said to them: “As for me, I pour water over my head three times,” and he gestured with both hands. What that means is that he would take water in both hands, then pour it over his head, and he did that three times, to indicate the minimum amount of water that is sufficient to wash the head..

256

It was narrated that Abu Ja‘far said: Jabir ibn ‘Abdillah said to me: Your cousin– meaning al-Hasan ibn Muhammad ibn al-Hanafiyyah – came to me and said: How is ghusl to be done to cleanse oneself from janabah? I said: The Prophet (blessings and peace of Allah be upon him) used to take three handfuls of water and pour them over his head, then he would pour water over the rest of his body. Al-Hasan said to me: I am a man who has a lot of hair. I said: The Prophet (blessings and peace of Allah be upon him) had more hair than you..

Commentary : The Sahabah (may Allah be pleased with them) were keen to learn from the Prophet (blessings and peace of Allah be upon him) all religious matters – especially those that are done repeatedly every day, such as wudu’, ghusl and prayer – so that they would know these things and convey them to those who came after them.
In this hadith, Abu Ja‘far Muhammad ibn ‘Ali al-Baqir said: Jabir ibn ‘Abdillah (may Allah be pleased with him) said to me: Your cousin came to me – meaning al-Hasan ibn Muhammad ibn al-Hanafiyyah; this Muhammad was the son of ‘Ali ibn Abi Talib (may Allah be pleased with him). Al-Hasan asked Jabir how to do ghusl to cleanse oneself from janabah. The word janabah refers to anyone who emits maniy (semen) as the result of a wet dream or intercourse; it is so called because he must avoid (ijtinab) prayer and other acts of worship until he has purified himself. Jabir (may Allah be pleased with him) told him that the Prophet (blessings and peace of Allah be upon him) used to take three handfuls of water and pour it over his head, then he would pour water on the rest of his body. Al-Hasan said to Jabir: I am a man who has a lot of hair, indicating that this amount of water was too little to wash his head, and would not be enough for all of his hair, using that as an excuse to use more water. But Jabir (may Allah be pleased with him) said: The Prophet (blessings and peace of Allah be upon him) had more hair than you, meaning that he used to do that with this amount of water, even though his hair was thick. This highlights that no one has any excuse for being extravagant in his use of water on the grounds that he wants to make it reach all of his hair [or body].
This hadith urges us to be economical in using water.
It highlights how long the hair of the Prophet (blessings and peace of Allah be upon him) was.
It also highlights the eagerness of the Tabi‘in to learn from the Sahabah (may Allah be pleased with them)..

258

It was narrated that ‘A’ishah said: When the Prophet (blessings and peace of Allah be upon him) wanted to do ghusl to cleanse himself from janabah, he would call for a vessel the size of a milking pail, then he would scoop up a handful of water from it, and begin with the right side of his head, then the left side, and he gestured with both hands on the middle of his head..

Commentary : The word janabah refers to anyone who emits maniy (semen) or has intercourse; it is so called because he must avoid (ijtinab) prayer and other acts of worship until he has purified himself. The Prophet (blessings and peace of Allah be upon him) taught us in both word and deed how to do ghusl to cleanse ourselves from janabah, and the etiquette and Sunnahs of doing so.
In this hadith, ‘A’ishah (may Allah be pleased with her) tells us that when the Prophet (blessings and peace of Allah be upon him) wanted to do ghusl to cleanse himself from janabah, he would prepare to do that and he would ask that a vessel the size of a milking pail be brought. This refers to a vessel big enough to hold the milk of a she-camel. Then he would take a handful of water and start with the right side of his head, then the left side, then he did that with both hands on his head. In other words, he would take some water in his hand the first time and wash his head, starting on the right side, then he would take another handful of water and wash his head, starting on the left side. That was because he liked to start on the right in all things. Then he would take water in both hands for the last time, and pour it all over his head from his two hands. This is the Sunnah of ghusl as is proven from the Prophet (blessings and peace of Allah be upon him).
This hadith highlights how the wives of the Prophet (blessings and peace of Allah be upon him) were keen to describe the tiniest details of his life, so as to teach the ummah..

262

It was narrated that ‘A’ishah said: When the Messenger of Allah (blessings and peace of Allah be upon him) wanted to do ghusl to cleanse himself from janabah, he would wash his hands first..

266

It was narrated that Maymunah bint al-Harith said: I brought some water for the Messenger of Allah (blessings and peace of Allah be upon him) to do ghusl, and screened him. He poured water over his hand and washed it once or twice – Sulayman [one of the narrators] said: I do not know whether he mentioned a third time or not – then he poured water with his right hand onto his left hand and washed his private part. Then he rubbed his hand on the ground or on the wall. Then he rinsed his mouth and cleaned his nose, washed his face and hands, and washed his head. Then he poured water over his body. Then he stepped aside and washed his feet. Then I handed him a cloth, but he gestured like this with his hand, and did not want it..

Commentary : The word janabah refers to anyone who emits maniy (semen) or has intercourse; it is so called because he must avoid (ijtinab) prayer and other acts of worship until he has purified himself. The Prophet (blessings and peace of Allah be upon him) taught us how to do ghusl to cleanse ourselves from janabah, and the etiquette and Sunnahs of doing so.
This hadith includes a description of his ghusl; his wife Maymunah bint al-Harith (may Allah be pleased with her) narrates that she brought water for the Prophet (blessings and peace of Allah be upon him) for him to do ghusl with it, then she concealed him with a curtain or screen. He poured water on his hand before putting his hand into the vessel, washing it once or twice to clean it before putting his hand into the water and scooping it up. The narrator was not sure whether the Prophet (blessings and peace of Allah be upon him) washed his hands a third time or not. Then he poured water with his right hand over his left hand, and washed his private part, then he rubbed his hand on the ground or on the wall so as to remove dirt from his hand. Then he rinsed his mouth by taking water into his mouth and moving it around, then spitting it out; and he cleaned his nose by sniffing water up into his nose, then expelling it, to clean the nose. Then he washed his face and hands, then he washed his head. Thus he did wudu’ before doing ghusl. Then he poured water over the rest of his body. Then he stepped aside from that place, and washed his feet outside of the place where he had done ghusl. Then – after he had finished his ghusl – Maymunah (may Allah be pleased with her) handed him a cloth with which to dry his body, but he gestured with his hand like this, indicating that he would not take it and did not want to take it; rather he left the water to fall from his body without him drying himself.
This hadith highlights how the wives of the Prophet (blessings and peace of Allah be upon him) were keen to describe the tiniest details of his life, so as to teach the ummah..

270

It was narrated that Muhammad ibn al-Muntashir said: I asked ‘A’ishah a question, and I told her what Ibn ‘Umar had said: I would not like to enter ihram in the morning with the smell of perfume still emanating from me. ‘A’ishah said: I put perfume on the Messenger of Allah (blessings and peace of Allah be upon him), then he went around to his wives, then he entered ihram in the morning..

Commentary : Wearing perfume is one of the things that are prohibited whilst in ihram; what is meant is putting on perfume after entering ihram. ‘Abdullah ibn ‘Umar (may Allah be pleased with him) did not like to have any trace of perfume on him, even if he had put it on before entering ihram. Hence he said: I would not like to enter ihram in the morning with the smell of perfume still emanating from me. When Muhammad ibn al-Muntashir mentioned to ‘A’ishah (may Allah be pleased with her) what Ibn ‘Umar (may Allah be pleased with him) had said, she explained that the Prophet (blessings and peace of Allah be upon him) put on perfume before entering ihram, and that she herself was the one who had put it on him, adorning him with beautiful fragrances before he formed the intention to perform the rituals, and before he entered ihram for that purpose. Then he went around to his wives and had intercourse with them, then he entered ihram on the morning of the following day, and undoubtedly the traces of that perfume were still present, as is mentioned in the report narrated in al-Sahihayn: It is as if I can still see the glistening of the perfume in the hair of the Messenger of Allah (blessings and peace of Allah be upon him) when he was in ihram.
This hadith indicates that it is prescribed to put on perfume before entering ihram.
It indicates that the Sahabah sometimes refuted one another’s views.
It highlights the fact that a woman may serve her husband and put perfume on him..

275

It was narrated that Abu Hurayrah said: The call immediately preceding the prayer (iqamah) was given, the rows had been straightened and the people were standing, and the Messenger of Allah (blessings and peace of Allah be upon him) came out to us. But when he stood in his place, he remembered that he was junub, so he said to us: “Stay where you are,” then he went back and did ghusl. Then he came out to us with his head dripping with water, and said the takbir and led us in prayer..

Commentary : Purification from impurity is a condition of prayer being accepted; no prayer is valid without one being in a state of purity.
In this hadith, Abu Hurayrah (may Allah be pleased with him) tells us that one day the iqamah was given for one of the prayers in the mosque of the Messenger of Allah (blessings and peace of Allah be upon him), and the rows were organized and straightened as the people stood for prayer. The Prophet (blessings and peace of Allah be upon him) came out to lead the people in prayer, but when he stood in the imam’s place, he remembered that he was junub and had not done ghusl to cleanse himself from janabah. The word janabah refers to anyone who emits maniy (semen) or has intercourse; it is so called because he must avoid (ijtinab) prayer and other acts of worship until he has purified himself. So the Prophet (blessings and peace of Allah be upon him) instructed his companions (may Allah be pleased with them) to remain where they were, then he went back to the apartments of his wives and did ghusl, then he came out to them with his head dripping with water as a result of having done ghusl. Then he led the people in prayer. This was by way of teaching his companions and his ummah that no one should be embarrassed about acts of purification and doing what Allah has prescribed when he remembers it, and he should not feel embarrassed before people.
The hadith indicates that the one who remembers that he is junub when he is in the mosque should leave the mosque and do ghusl; he does not have to do tayammum in order to walk out of the mosque, and the same applies to the one who wants to pass through the mosque when he is junub..

277

It was narrated that ‘A’ishah said: When one of us became junub, she would scoop water over her head with her hands three times, then she would pour water with her hand over her right side and pour water with her other hand over her left side..

Commentary : The Prophet (blessings and peace of Allah be upon him) taught us the etiquette of purifying ourselves and doing ghusl, part of which is to start on the right hand side.
In this hadith, ‘A’ishah (may Allah be pleased with her) tells us that when one of the Mothers of the Believers (may Allah be pleased with them) became junub – and the word janabah refers to anyone who emits maniy (semen) or has intercourse; it is so called because he must avoid (ijtinab) prayer and other acts of worship until he has purified himself, and this applies to both men and women – she would scoop water with her hand and pour it over her head three times, to make the water reach the roots of the hair. Then she would begin by taking water in her hand and pouring it over the right side of her body, then she would do the same on the left side of her body, using the other hand. This is the sequence of actions when doing ghusl, starting on the right to seek blessing thereby, after washing the hair and the head first, to ensure that water reaches everywhere under the hair, because water does not reach there easily. .

278

It was narrated from Abu Hurayrah that the Prophet (blessings and peace of Allah be upon him) said: “The Children of Israel used to bathing naked, looking at one another, but Musa used to bathe alone. They said: ‘By Allah, nothing is preventing Musa from bathing with us except that he has large testicles.’ He went to bathe one time, and placed his garment on a rock, then the rock fled with his garment, so Musa chased after it, saying ‘My garment, O rock!’ until the Children of Israel saw Musa and said: ‘By Allah, there is nothing wrong with Musa.’ Then Musa took his garment and struck the rock repeatedly.” Abu Hurayrah said: By Allah, he left marks on the rock, six or seven marks from striking it..

Commentary : The Prophet (blessings and peace of Allah be upon him) praised modesty and shyness (haya’) and urged people to be modest, stating that it is one of the branches of faith. The Prophets were the most modest of people, and our Prophet Muhammad (blessings and peace of Allah be upon him) was more modest and shy than a virgin in her chamber. Allah’s Prophet Musa (peace be upon him) was also very modest and shy.
In this hadith, the Prophet (blessings and peace of Allah be upon him) tells us of the modesty and shyness of Musa (peace be upon him). Because of his shyness and modesty, he did not bathe naked, even though the Children of Israel used to bathe naked and did not see anything wrong with that. It may be that that was permissible in their law. It was said that this may have happened when they were wandering in the wilderness, because there were no buildings there; it was also said that nakedness was forbidden for them, but they were careless about the matter and did it deliberately, deliberately flouting religious teachings and going against Musa (blessings and peace be upon him). This is an example of their stubbornness and carelessness in following the teachings of Musa.
Musa (peace be upon him) never appeared naked in front of anyone when bathing. When the Children of Israel saw Musa refraining from bathing naked as they did, they began to speak ill of him, and said that he had large testicles; it was also said the word translated here as large testicles refers to a scrotal hernia. On one occasion he went to bathe, and he put his garment on a rock. It was Allah’s will to prove that what they were saying about Musa was false, so the rock fled by Allah’s leave, taking Musa’s garment with it, as he was chasing it and running behind it, saying, ‘My garment, O rock!’ Musa (peace be upon him) only spoke to the rock because he regarded it as something sentient after it had fled with his garment, so it had ceased to be inanimate and now came under the heading of animate things. This is why he called out to it. When Musa appeared naked, the Children of Israel saw him and realized that he was sound in body. It may be that he was wearing a thin waist wrapper which showed what was beneath it and it got wet, so they saw that he was the best of creation, and the vile notion that they had had in mind was dispelled. So they said: By Allah, there is nothing wrong with Musa and no defect in him. Then Musa caught up with the rock, took his garment and put it on. Then he struck the rock, leaving six or seven marks on it, and the traces of his blows, of which there were six or seven, were clearly visible to the onlooker.
This hadith speaks of a miracle of Musa (blessings and peace of Allah be upon him), namely: the rock’s running away, carrying his garment, to a group of the Israelites; Musa’s calling out to the rock; and his blows leaving marks on it.
It also indicates that Allah (may He be exalted) made His Prophets perfect both physically and in their character, and He protected them from having defects and shortcomings..

279

It was narrated from Abu Hurayrah that the Prophet (blessings and peace of Allah be upon him) said: “Whilst Ayyub was bathing naked, locusts of gold fell on him, so Ayyub started to collect them in his garment. His Lord called out to him: ‘O Ayyub, have I not made you independent of means so that you have no need of what you see?’ He said: ‘Yes indeed, by Your glory, but I cannot do without Your blessing.’”.

Commentary : Allah (may He be glorified and exalted) has promised His slaves good things as provision, and has enjoined them to give thanks for His blessings. If a person gives what is due on his wealth and give thanks to the Bestower of blessings, then he has done what is required of him. The Prophets are the most perfect of people, the most grateful and the most assiduous in giving what is due.
In this hadith, the Prophet (blessings and peace of Allah be upon him) tells us that Allah’s Prophet Ayyub (peace be upon him) was bathing naked one day, but he was far away from where people could see him. There came down upon him from heaven locusts of gold, as a miracle from Allah (may He be exalted), so Ayyub (peace be upon him) began to pick them up by the handful and throw them into his garment. Allah (may He be exalted) said to him: “O Ayyub, have I not made you independent of means so that you have no need of what you see?” This was not a rebuke from Allah (may He be exalted); rather it was more like speaking gently to him and testing him to see whether he would give thanks for what had been bestowed upon him, and thus become more grateful. Hence Ayyub (peace be upon him) swore by Allah’s glory that he recognized the blessing that Allah had bestowed upon him, then he said: But I cannot do without Your blessing. It is impossible to think that Ayyub (blessings and peace of Allah be upon him) took this wealth out of love of worldly gain; rather he took it, as he himself explained, because it was a blessing from his Lord, for it was newly created by Allah (may He be glorified and exalted), or because it was an extraordinary new blessing, so he should accept it and express his need for whatever Allah sent down of good. That was an expression of gratitude and appreciation for the blessing, for ignoring it would have been a kind of ingratitude for it.
This hadith indicates that it is prescribed to be keen to acquire halal wealth.
It also highlights the virtue of being well off, for one who is grateful, because he called it a blessing..

283

It was narrated from Abu Hurayrah that the Prophet (blessings and peace of Allah be upon him) met him in one of the streets of Madinah when he was junub, so he turned back from him, then he went and did ghusl, then he came back. [The Prophet (blessings and peace of Allah be upon him)] said: “Where did you go, O Abu Hurayrah?” He said: I was junub, and I did not like to sit with you when I was not in a state of purity. He said: “Subhan Allah! The Muslim does not become impure (najis).”.

Commentary : The Sahabah (may Allah be pleased with them) had the greatest respect for the Prophet (blessings and peace of Allah be upon him). Some of them viewed janabah as a very serious matter, and regarded it as a kind of physical impurity, so they would not like to sit with the Prophet (blessings and peace of Allah be upon him) or touch him when they were in that state. But the Prophet (blessings and peace of Allah be upon him) explained to them the correct view concerning that matter, and that the believer never becomes impure (najis), even if he is junub, as referred to in this hadith. Abu Hurayrah (may Allah be pleased with him) tells us that the Prophet (blessings and peace of Allah be upon him) met him in one of the streets of Madinah when he was junub. This word refers to anyone who emits maniy (semen) or has intercourse with his wife; it is so called because he must avoid (ijtinab) prayer and other acts of worship until he has purified himself. So Abu Hurayrah turned back after meeting the Prophet (blessings and peace of Allah be upon him), without speaking to him or greeting him; he went and did ghusl and purified himself, removing the state of janabah and major impurity, then he came back to the Prophet (blessings and peace of Allah be upon him), who asked him why he had disappeared and hidden in a manner that was not normal in his case. Abu Hurayrah told him that he had refused to meet the Prophet (blessings and peace of Allah be upon him) because he believed that if the Muslim is junub, he has become impure (najis). The Prophet (blessings and peace of Allah be upon him) was surprised by Abu Hurayrah’s thinking and what he believed, for janabah only prevents a person from praying, touching the Mus-haf and entering the mosque; it does not prevent him from sitting with other Muslims or meeting them, and the one who is junub does not become impure in a literal sense. The Prophet (blessings and peace of Allah be upon him) told him that the Muslim does not become impure and that he is not filthy, meaning that when the Muslim is not in a state of purity (taharah), he is impure according to Islamic rulings, but he is not impure in a real sense, so he himself does not become najis because of the impurity that happened to him in his body. The description of him being impure is just a ruling that the Lawgiver applies to the body, so janabah prevents him from doing some things, such as praying and reading Qur’an. As for sitting with other people and interacting with them, that is not included among the things that are not allowed when one is junub. The believer is pure (tahir) in and of himself always, whether he is junub or not..

290

It was narrated from ‘Abdullah ibn ‘Umar that he said: ‘Umar ibn al-Khattab mentioned to the Messenger of Allah (blessings and peace of Allah be upon him) that he became junub at night, and the Messenger of Allah (blessings and peace of Allah be upon him) said to him: “Do wudu’ and wash your penis, then go to sleep.”.

Commentary : Islam is a religion of mercy and compassion towards people, and seeks to make things easy for them. One example of that is the fact that purifying oneself from major impurity after becoming junub in order to resume doing acts of worship is a ruling with which one must comply; janabah is a shar‘i description, and it does not prevent one from dealing with other issues of daily life.
In this hadith, ‘Abdullah ibn ‘Umar (may Allah be pleased with him) narrates that ‘Umar asked the Prophet (blessings and peace of Allah be upon him) whether a person could go to sleep when he is not in a state of purity because he is junub.
The word junub refers to anyone who emits maniy (semen) or has intercourse with his wife; it is so called because he must avoid (ijtinab) prayer and other acts of worship until he has purified himself. The Prophet (blessings and peace of Allah be upon him) told him that if he wanted to go to sleep when he was in a state of janabah, it was better for him to do wudu’ and wash his penis, but he did not have to do a complete ghusl. According to a report narrated by Muslim, he said: “Yes; let him do wudu’ then go to sleep, and then he does ghusl when he wants to.” Thus the time of doing ghusl is based on his choice, and ghusl becomes necessary if he wants to do some act of worship, especially when the time for prayer comes; in that case he must do it before the time for that prayer ends.
This hadith indicates that one may ask about matters of concern, and should not feel too shy to ask.
It also indicates that janabah is a shar‘i description, and is not to be taken literally..

291

It was narrated from Abu Hurayrah that the Prophet (blessings and peace of Allah be upon him) said: “When a man sits between the four parts (arms and legs) of his wife and has intercourse with her, then ghusl is obligatory.”.

Commentary : The word janabah refers to anyone who emits maniy (semen) or has intercourse with his wife; it is so called because he must avoid (ijtinab) prayer and other acts of worship until he has purified himself. This applies to both men and women. This hadith highlights one of the things that make it obligatory to do ghusl to cleanse oneself of janabah, namely intercourse. The Prophet (blessings and peace of Allah be upon him) tells us that when the husband sits with his wife in an intimate position, and sits “between her four parts” – meaning between her arms and legs, or between her legs and thighs, and there are other explanations – and has intercourse with her; what is meant is penetration, which is when the man’s penis enters into the woman’s vagina and its head disappears, then ghusl becomes obligatory for both spouses at that point, regardless of whether the man ejaculates or not, as is clearly stated in a report narrated by Muslim, in which it says, “even if he does not ejaculate.” This hadith abrogates other hadiths which say that ghusl is not obligatory for a man who has intercourse with his wife but does not ejaculate.
This hadith indicates that one should not be explicit or mention words that could cause embarrassment or be considered obscene, because the Prophet (blessings and peace of Allah be upon him) used a metaphor to refer to intercourse..

293

It was narrated from Ubayy ibn Ka‘b that he said: O Messenger of Allah, what if a man has intercourse with a woman and does not ejaculate? He said: “He should wash what touched the woman of his body, then do wudu’ and pray.”.

Commentary : Janabah refers to major impurity that results either from intercourse or the emission of maniy (semen). Islamic teaching enjoins doing ghusl to energize and cleanse the body, and to purify oneself completely.
In this hadith, Ubayy ibn Ka‘b (may Allah be pleased with him) mentions that he asked the Prophet (blessings and peace of Allah be upon him) about the ruling on a man who has intercourse with his wife but does not ejaculate; does he have to do ghusl? The Prophet (blessings and peace of Allah be upon him) replied by saying: “He should wash what touched the woman of his body”, which is a metaphor for washing the penis, as mentioned in the report narrated by Muslim, then he may do wudu’ and pray, and he does not have to do a complete ghusl, washing his entire body. This was the ruling in the beginning, then it was abrogated by what is mentioned in several other hadiths, which indicate that intercourse necessitates ghusl, regardless of whether ejaculation occurs or not, such as the hadith narrated by Muslim from ‘A’ishah (may Allah be pleased with her), from the Prophet (blessings and peace of Allah be upon him): “When he sits between the four parts (arms and legs) of his wife and one circumcised part touches the other, then ghusl becomes obligatory.” What is meant is the circumcised part of the man and the circumcised part of the woman. In al-Sahihayn it is narrated from Abu Hurayrah (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “When a man sits between the four parts (arms and legs) of his wife and has intercourse with her, then ghusl is obligatory.” Thus he stated that ghusl becomes obligatory for both spouses as a result of this intercourse, regardless of whether the man ejaculated or not, as is clearly stated in a report narrated by Muslim: “even if he does not ejaculate.”.

296

It was narrated from Hisham ibn ‘Urwah, from ‘Urwah, that he was asked: Can a menstruating woman take care of me or can a woman come close to me when she is junub? ‘Urwah said: All of that is fine with me; whatever the case, she may take care of me, and there is no problem for anyone in that regard. ‘A’ishah told me that she used to comb the hair of the Messenger of Allah (blessings and peace of Allah be upon him) when she was menstruating and the Messenger of Allah (blessings and peace of Allah be upon him) was observing i‘tikaf in the mosque; he would put his head out for her when she was in her apartment, and she would comb his hair when she was menstruating..

Commentary : Among the Jews, when one of their women menstruated, they would banish her from the house, and they would not eat with her, drink with her or be in the same room as her. In our religion, however, the menstruating woman is not to be blamed for something that Allah has ordained for her, so her body is pure, apart from the place where the impurity is.
In this report, the Tabi‘i Hisham ibn ‘Urwah narrates that someone asked his father, ‘Urwah ibn al-Zubayr: Is it permissible for a menstruating woman to take care of him or to come close to him? Or for a woman who has become junub as a result of an erotic dream or intercourse to do that? ‘Urwah explained to him that there is nothing wrong with a woman who is menstruating or is junub taking care of someone else, or coming close to someone else; she may take care of him when she is menstruating or is junub, with no reservations, and she does not incur any sin. Then he narrated that ‘A’ishah (may Allah be pleased with her), the wife of the Prophet (blessings and peace of Allah be upon him) used to comb the hair of the Prophet (blessings and peace of Allah be upon him) when she was menstruating and the Prophet (blessings and peace of Allah be upon him) was observing i‘tikaf in the mosque at that time. He would bring his head close to her when she was in her apartment and the rest of his body was in the mosque, and he was aware of her condition and that she was menstruating. Her apartment was attached to the mosque.
Even though this hadith indicates that it is permissible for a menstruating woman to take care of her husband and others, it also indicates that it is permissible for a woman who is junub to be close to other people and to take care of others. This is understood by analogy with the woman who is menstruating; what they have in common is major impurity, and this is a clear analogy.
The hadith refers to combing a man’s hair, and includes other things that come under the heading of adorning oneself.
It indicates that a menstruating woman may care for her husband and help him with personal hygiene.
It indicates that if the one who is observing i‘tikaf puts his head, hand or foot outside the mosque, that does not invalidate his i‘tikaf.
It highlights the Prophet’s kind treatment of his wives, and how he would understand their situation and condition.
It indicates that the body and clothing of the menstruating woman are pure (tahir). .

763

Ibn ‘Abbās reported: I spent the night in the house of my maternal aunt Maymūnah and observed how the Messenger of Allah (may Allah's peace and blessings be upon him) prayed. He said: He got up and relieved himself. He then washed his face and hands and then went to sleep. Then, he got up and went near the water-skin and loosened its strap and then poured some water in a bowl and inclined it with his hand. He then performed a good ablution between the two extremes and then stood up to pray. I came and stood by his left side. He said: He took hold of me and made me stand on his right side. The prayer of the Messenger of Allah (may Allah's peace and blessings be upon him) was completed with thirteen Rak‘ahs. He then slept till he began to snore, and we would know that he was asleep by his snoring. Then, he went out for the prayer and prayed, and he kept saying during his prayer - or his prostration: "O Allah, place light in my heart, light in my hearing, light in my sight, light on my right, light on my left, light in front of me, light behind me, light above me, light below me, and make light for me," or he said: "Make me light." [In a version]: I met Kurayb, and he said: Ibn ‘Abbās reported: I was in the house of my maternal aunt Maymūnah, and the Messenger of Allah (may Allah's peace and blessings be upon him) came there... then he narrated the rest of the Hadīth as narrated by Ghundar and said these words: "Make me light," and he was not doubtful..

Commentary : Our Prophet (may Allah's peace and blessings be upon him) was the best among people in terms of worshiping his Lord and standing before Him, Exalted be He. And the Companions (may Allah be pleased with them) were keen to learn from the Prophet (may Allah's peace and blessings be upon him) and take his Sunnah, apply it, and convey it to those who came after them. ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) was keen on that since he was young.
In this Hadīth, ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) relates that he spent the night in the house of his maternal aunt Maymūnah bint al-Hārith, the Mother of the Believers (may Allah be pleased with her), and the Prophet (may Allah's peace and blessings be upon him) was spending the night in her house, in her allocated night. He said: "and I observed how the Messenger of Allah (may Allah's peace and blessings be upon him) prayed" i.e., he wanted to watch how the Prophet (may Allah's peace and blessings be upon him) would pray in the night. The Prophet (may Allah's peace and blessings be upon him) came into his house after the ‘Ishā’ prayer and talked with his wife for a while and then went to sleep, as related in versions of the Two Sahīh Collections. Then, he (may Allah's peace and blessings be upon him) got up and relieved himself and then washed his face and hands. Then, he went to sleep. Then, he got up from sleep once again and headed to the skin, a vessel made of tanned and stitched leather for holding fluids and water - and loosened its strap. Then, he poured water from it in a bowl, which is a spacious and big vessel. So, he placed the water that was in the skin on this bowl so that it would be easier for him to use it. Then, he performed a good ablution between the two extremes, i.e., between what is light and quick and what is deliberate and perfect. It is more probable that he minimized the use of water while washing the body parts of ablution thrice. This is because he described it as good, and so it would not be less than thrice. It is reported in the version of the Two Sahīh Collections that he (may Allah's peace and blessings be upon him) entered his house after the ‘Ishā’ prayer and went to sleep. Then, he got up and used the Siwāk - a small stick made from the Arak tree - and brushed his teeth and cleansed his mouth, and then he made ablution as he recited the verses that read: {Indeed, in the creation of the heavens and earth and the alternation of the night and day are signs for people of understanding, those who remember Allah while standing, sitting, and lying on their sides, and reflect upon the creation of the heavens and earth [saying]: "Our Lord, you have not created all this in vain. Glory be to You. Protect us from the punishment of the Fire. Our Lord, whoever You cause to enter the Fire, You have surely disgraced him, and the wrongdoers will have no helpers. Our Lord, we have heard the caller to faith calling, ‘Believe in your Lord,’ so we believed. Our Lord, forgive us our sins, expiate our misdeeds, and cause us to die among the righteous. Our Lord, give us what You have promised us through Your messengers, and do not disgrace us on the Day of Resurrection, for You never break Your promise."} [Surat Āl ‘Imrān: 190-194] It is reported in a version by Muslim that he recited to the end of the Sūrah.
Then, the Prophet (may Allah's peace and blessings be upon him) began to pray. Shortly thereafter, Ibn ‘Abbās (may Allah be pleased with him) came and stood beside the Prophet (may Allah's peace and blessings be upon him) after making ablution like that of the Prophet (may Allah's peace and blessings be upon him), as reported in the Two Sahīh Collections. He stood on the Prophet's left side. So, the Prophet (may Allah's peace and blessings be upon him) held him by the hand, turned him around from behind his back, and made him stand on his right side. This points out and emphasizes how the Imām and the one who is led in prayer should stand when the congregational prayer includes two persons only, even if it is supererogatory.
Then, Ibn ‘Abbās (may Allah be pleased with him) mentioned that the Messenger of Allah (may Allah's peace and blessings be upon him) offered thirteen Rak‘ahs as Qiyām al-Layl, praying two Rak‘ahs each and then observing Witr with one Rak‘ah, thus completing thirteen Rak‘ahs.
In a version by Muslim: The Prophet (may Allah's peace and blessings be upon him) "offered two Rak‘ahs and prolonged the standing, bowing, and prostration therein and then left" after he finished the two Rak‘ahs. "He then slept till he began to snore" i.e., he breathed with a sound. This is an indication of deep sleep. "Then he did that three times," i.e., he got up from sleep and offered two Rak‘ahs and then slept, until he offered in that night "six Rak‘ahs. Meanwhile, he used the Siwāk, performed ablution, recited those verses, and then observed Witr with three Rak'ahs," i.e., he concluded his prayer with Witr consisting of three Rak‘ahs. It was said: This version opposes the other versions of this same Hadīth regarding the sleep between the Rak‘ahs, the repetition of ablution, and the number of Rak‘ahs. He did not mention in other versions the sleep between the Rak‘ahs and the number of Rak‘ahs as thirteen. He probably did not include in this prayer the first two light Rak‘ahs with which the Prophet (may Allah's peace and blessings be upon him) used to commence prayer in the night, as explicitly mentioned by Hadīths in the Sahīh Muslim Collection and others. Therefore, he said: "He offered two Rak‘ahs and prolonged therein" indicates that they came after the two light Rak‘ahs. So, the two light Rak‘ahs were followed by the two long Rak‘ahs, and then the six mentioned Rak‘ahs, and then the three Rak‘ahs after them, as mentioned by him; the total became thirteen Rak‘ahs.
After the prayer, the Prophet (may Allah's peace and blessings be upon him) slept so deeply that a sound coming out with his breathing was heard. Then, his Muezzin Bilāl (may Allah be pleased with him) came to tell and notify him of the Fajr prayer, as demonstrated by the versions in the Two Sahīh Collections. Then, the Prophet (may Allah's peace and blessings be upon him) came out for the Fajr prayer. The versions in the Two Sahīh Collections point out that he did not renew his ablution after waking up. This is particularly reserved for the Prophet (may Allah's peace and blessings be upon him), for his eyes would sleep but his heart would not, and so his ablution would not be broken.
Then, Ibn ‘Abbās (may Allah be pleased with him) said that the Prophet (may Allah's peace and blessings be upon him) kept supplicating in his prayer or in his prostration. And it is reported in a version by Muslim that he made this supplication while going out for the prayer, saying: "O Allah, place light in my heart" i.e., to enlighten it, grant it the ability to distinguish between the truth and falsehood, protect it from corrupt beliefs, and keep it away from spite, envy, and the like. "Light in my hearing," is to hear what exhorts obedience to You, not disobedience. "Light in my sight," is to keep it away from everything that Allah ordered us to lower our gaze from. In a version by Muslim: "light in my tongue," i.e., so that it becomes keen to mention You and speak the truth and all the good deeds to be performed by the tongue. "Light on my right, light on my left," i.e., on my sides, or in my body parts. "Light in front of me, light behind me, light above me, light below me, and make light for me," i.e., an overall summary of these detailed items. Or he said: "Make me light." By it, he meant a huge light comprising all lights; those that he mentioned here and those he did not mention. So, the light would encompass him and surround him with what preserves him from making mistakes. The intended meaning: clarifying the truth and its light and guiding to it, and that He places in every organ of these organs and in every direction of these directions a light by which he would be guided in following the truth and acting upon it, and it would guide those who want to follow the Prophet (may Allah's peace and blessings be upon him) in the true path; and so that the devil would not have a possibility of influence.
It was said: The light for which the Prophet (may Allah's peace and blessings be upon him) asked is the one that would preserve him in this world from sins and draw him closer to the performance of good deeds. It was also said: Rather, it is a light that Allah will grant him on the Day of Judgment. And it was said: It probably combines both, i.e., by the worldly light, he obtains knowledge and guidance, and by the afterlife light, he obtains illumination for the darkness on the Day of Judgment.
In the Hadīth: Mentioning some of the Prophet's peculiar characteristics.
And in it: Resorting to Allah with sincere supplication
And in it: A boy may pass the night in the house of one of his mahrams (non-marriageable female relatives) in the presence of her husband.
And in it: Offering a supererogatory prayer in congregation.

765

Zayd ibn Khālid al-Juhani said: I will definitely watch the prayer of the Messenger of Allah (may Allah's peace and blessings be upon him) tonight. He offered two short Rak‘ahs, and then he offered two long, long, long Rak‘ahs. Then, he offered two Rak‘ahs, which were shorter than the two preceding ones. Then, he offered two Rak‘ahs, which were shorter than the two preceding ones. Then, he offered two Rak‘ahs, which were shorter than the two preceding ones. Then, he offered two Rak‘ahs, which were shorter than the two preceding ones. Then, he performed Witr. That was thirteen Rak‘ahs..

Commentary : The Companions (may Allah be pleased with them) were keen to know the Prophet's Sunnahs and guidance in all matters and to follow and comply with him in terms of his worship (may Allah's peace and blessings be upon him). Hence, they used to ask about things hidden from them, including his guidance on Qiyām al-Layl.
In this Hadīth, the Companion Zayd ibn Khālid al-Juhani (may Allah be pleased with him) relates that he wanted to know how the Prophet (may Allah's peace and blessings be upon him) prayed during the night. So, he said to himself: "I will definitely watch" i.e., I will look and observe carefully. This is an affirmation from him that he would adhere to the manner of the Prophet's performance of prayer, i.e., his prayer during the night. He would observe the number of its Rak‘ahs and how long he would stand therein. In the version by Abu Dāwūd: "I rested my head on his threshold, or Fustāt (tent)" i.e., he treated it as a pillow. "Fustāt": a large tent made of hair. The word 'tent' indicates that he was on a journey, for the Prophet's houses were not tents. So, Zayd (may Allah be pleased with him) informed that the Prophet (may Allah's peace and blessings be upon him) offered two short Rak‘ahs, in which he did not stand or recite for long. With such two Rak‘ahs, the Prophet (may Allah's peace and blessings be upon him) used to commence Qiyām al-Layl, as their shortness activates the body. Then, "he offered two long, long, long Rak‘ahs," He said it three times to point to their great length. Then, the Prophet (may Allah's peace and blessings be upon him) offered eight Rak‘ahs, with every two Rak‘ahs being shorter than the two Rak‘ahs that preceded them. Then, he concluded his prayer with one Rak‘ah. It is reported from the Prophet (may Allah's peace and blessings be upon him) that Witr can be one, three, or five Rak‘ahs and so on. The number of Rak‘ahs performed by the Prophet (may Allah's peace and blessings be upon him) at that time was thirteen, which is the maximum reported about the Messenger of Allah (may Allah's peace and blessings be upon him). The minimum reported about him (may Allah's peace and blessings be upon him) is seven Rak‘ahs.
Prayer in the night starts after the ‘Ishā’ prayer and extends to shortly before dawn. One is not required to sleep before performing it.
The Hadīth demonstrates the Prophet's diligence in worship and prayer, and how this teaches the Ummah to engage in worship diligently and not to neglect it..

766

Jābir ibn ‘Abdullāh reported: I was with the Messenger of Allah (may Allah's peace and blessings be upon him) on a journey and we reached a Mashra‘ah (water passage from the river). He said: "O Jābir, will you not engage in Ishrā‘ (drinking water)?" I said: 'Yes.' He said: The Messenger of Allah (may Allah's peace and blessings be upon him) then got down and I drank. He said: Then, he went away to relieve himself, and I placed for him water for ablution. He said: Then, he came back and performed ablution, and then stood and prayed in one garment, having its ends tied from the opposite sides. I stood behind him and he caught hold of my ear and made me stand to his right side..

Commentary : This Hadīth demonstrates some of the Prophet's actions during travel, including his clemency towards travelers and riding animals, and points out how the Prophet (may Allah's peace and blessings be upon him) performed prayer on some of his journeys. Jābir ibn ‘Abdullāh (may Allah be pleased with him) says: "I was with the Messenger of Allah (may Allah's peace and blessings be upon him) on a journey and we reached a Mashra‘ah" i.e., a path for crossing the water from the bank of a river, sea, or the like. The Prophet (may Allah's peace and blessings be upon him) said: "O Jābir, will you not engage in Ishrā‘?" Ishrā‘ is to drink with the mouth directly or by taking a handful of water without the use of any tool, like a cup. Taking water with the mouth mostly happens in the case of animals, and people may also drink in this way or take water in their hands. The Prophet (may Allah's peace and blessings be upon him) urges him to come to the Mashra‘ah and take what he needs of water, drink from it, and water his animals. This shows the Prophet's leniency towards people and animals during travel, so that they can rest, drink, and water their mounts. The Prophet (may Allah's peace and blessings be upon him) got off his mount, and Jābir drank and watered his mount. Then, the Prophet (may Allah's peace and blessings be upon him) went to a remote place to answer the call of nature, urinating and defecating. Meanwhile, Jābir (may Allah be pleased with him) prepared water for him for purification and ablution. When the Prophet (may Allah's peace and blessings be upon him) relieved himself, he came and performed ablution. Then, the Prophet (may Allah's peace and blessings be upon him) stood up and prayed in one garment, "having its ends tied from the opposite sides" i.e., he took the end of the garment which he dropped over his right shoulder from underneath his left hand, and its end which he dropped over his left shoulder from underneath his right hand. Then, he tied them over his chest so as to hold the garment and prevent it from falling.
Then, Jābir (may Allah be pleased with him) came and stood for prayer behind the Prophet (may Allah's peace and blessings be upon him). Thereupon, the Prophet (may Allah's peace and blessings be upon him) held Jābir from the tip of his ear, dragged him, and made him stand to his right side. This is how the Imām and the one praying with him should stand when only two persons engage in a congregational prayer, be it obligatory or supererogatory.
The Hadīth mentions praying in one garment.
It demonstrates how the Companions (may Allah be pleased with them) used to serve the Prophet (may Allah's peace and blessings be upon him)..

767

‘Ā’ishah reported: When the Messenger of Allah (may Allah's peace and blessings be upon him) got up in the night to pray, he would commence his prayer with two light Rak‘ahs..

Commentary : Qiyām al-Layl is the source of honor for the believer. So, a Muslim should be keen to pray in the night, following the Prophet's example. The Prophet's prayer at night was constant, and he would engage in prayer until his feet would swell, in gratitude towards Allah and praise for His blessings.
In this Hadīth, the Mother of the Believers ‘Ā’ishah (may Allah be pleased with her) relates that when the Messenger of Allah (may Allah's peace and blessings be upon him) got up at night to pray, he would start his prayer with two light Rak‘ahs, in preparation for the prolonged prayer, whose Rak‘ahs were described by ‘Ā’ishah (may Allah be pleased with her) in these words: "and do not ask about their beauty and length," as reported in the Two Sahīh Collections. In his Sahīh Collection, Al-Bukhāri narrated that Masrūq ibn al-Ajda‘ reported: I asked ‘Ā’ishah (may Allah be pleased with her) about the prayer of the Messenger of Allah (may Allah's peace and blessings be upon him) in the night, and she said: "Seven, nine, and eleven Rak‘ahs apart from the two Rak‘ahs of Fajr." Prayer in the night starts after the ‘Ishā’ prayer and extends to shortly before dawn. One is not required to sleep before performing it..

768

Abu Hurayrah (may Allah be pleased with him) reported: The Prophet (may Allah's peace and blessings be upon him) said: "When any of you gets up at night to perform Qiyām al-Layl, let him start his prayer with two short Rak‘ahs.".

Commentary : Qiyām al-Layl is the source of honor for the believer, and its merit is great. It is the best prayer after the obligatory prayers. The pure Shariah encourages its performance and demonstrates its great reward and virtue.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) demonstrates part of the understanding related to Qiyām al-Layl. He informs that when someone wants to perform Qiyām al-Layl, he should commence his prayer with two short Rak‘ahs. This is to break the desire for sleep, and their shortness is more suitable for repelling it, given the successive movements involved therein. Moreover, if he offers long Rak‘ahs at the beginning, this will be heavy for his body, and he will probably reduce his Rak‘ahs of Qiyām al-Layl, due to the heaviness he feels. But if he is gradual in prolonging the prayer, he may become more active and desire to increase the prayer and make it longer, after this gradation. This is because he has prepared his body and activated it with these two Rak‘ahs. It is said: Starting Qiyām al-Layl with two short Rak‘ahs serves to initiate loosening the knots that the devil ties on a person's head after he sleeps, and these knots are completely loosened when the prayer is completed..

770

Abu Salamah ibn ‘Abdur-Rahmān ibn ‘Awf reported: I asked ‘Ā’ishah, the Mother of the Believers, (may Allah be pleased with her): "With what did the Prophet of Allah (may Allah's peace and blessings be upon him) use to commence his prayer when he got up at night. She said: "When he got up at night, he would commence his prayer with: "Allahumma rabba jibrā’īl wa mikā’īl wa isrāfīl, fātira as-samawāt wa al-ard, ‘ālim al-ghayb wa ash-shahādah, anta tahkumu bayna ‘ibādaka fima kānū fihi yakhtalifūn, ihdini lima ikhtulifa fīhi min al-haqq bi eznik, innaka tahdi man tashā’ ila sirātin mustaqīm" (O Allah, Lord of Gabriel (Jibrīl), Michael (Mikā'īl), and Israfil (Isrāfīl), Originator of the heavens and the earth, Knower of the unseen and the seen, You judge between Your slaves concerning that over which they used to differ. Guide me, by Your permission, to the truth about which people differed. Verily, You guide whom You will to the straight path)..

Commentary : The Prophet (may Allah's peace and blessings be upon him) used to pray at night as much as Allah willed him to pray, and he adopted certain Sunnahs and ethics in his house. The Tābi‘is were keen to know his worship in detail and would ask about the acts of worship the Prophet (may Allah's peace and blessings be upon him) used to perform at home so that they could follow his guidance and adhere to his Sunnah.
In this Hadīth, the Tābi‘i Abu Salamah ibn ‘Abdur-Rahmān ibn ‘Awf asked ‘Ā’ishah, the Mother of the Believers: With what words or deeds did the Prophet (may Allah's peace and blessings be upon him) use to commence his prayer when he got up at night? In other words, how would he (may Allah's peace and blessings be upon him) commence the prayer? In response, she told him that when he (may Allah's peace and blessings be upon him) got up at night, he would commence his prayer with this supplication: "O Allah, Lord of Gabriel, Michael, and Israfil," i.e., I supplicate to You, my Lord, and the Lord of all that is great, such as those great angels, and You are Greater than them and than all Your creation. It befits You to answer supplications. Those particular angels are singled out due to their great status. Gabriel is the angel entrusted with revelation, and Michael is the angel in charge of rains, plants, and provisions, and he occupies a great status and high rank and is honorable in the sight of Allah Almighty. He has assistants who apply what he commands them with the order of his Almighty Lord. And Isrāfīl is the angel entrusted with blowing the Trumpet at the command of his Lord, the blow of panic and swooning, and the blow for standing before the Lord of the worlds.
If a person knows the status of the angels, those great and noble creatures, and knows their traits, he will know the greatness of their Creator, Exalted be He, and His great power and dominion. Indeed, the greatness of a created being stems from the greatness of the Creator. He will also give thanks to Him for His care about His servants, as He entrusted some of those angels with preserving them, supplicating for Allah's forgiveness for them, and recording their deeds. Also, he who knows the angels and genuinely believes in them and will love them for what they do, as they worship Allah Almighty and obey Him in the perfect manner, and they ask for Allah's forgiveness for the believers, supporting them, and so on.
"Originator of the heavens and the earth," i.e., their Creator and Maker. "Knower of the unseen and the seen," i.e., I supplicate to You, O Knower of the unseen and the seen, for You know what is hidden from Your servants and what is apparent and visible to them. "You judge," i.e., You judge with reward and punishment. "on the Day of Judgment between Your slaves concerning that over which they used to differ" regarding the matter of religion in this worldly life. You punish the sinners, if You will, and reward the obedient ones. People differed after they had been following the Fitrah of Islam (natural disposition), and then the prophets and messengers came to guide them. They differed over the path of guidance and the straight path with which they came, and that is the truth from their Lord.
"Guide me, by Your permission, to the truth about which people differed," i.e., make me steadfast and increase me in guidance to the straight path which the prophets and messengers called to, by Your help and facilitation. "Verily, You guide whom You will to the straight path," which is the path of the truth that has no crookedness in it. This is the religion of Islam with which Allah sent Muhammad (may Allah's peace and blessings be upon him) and it was called 'path' because it leads to the destination just as a real path does. This phrase serves as a reason for asking Him for guidance, i.e., because You guide whomever You will. This supplication represents complete humbleness before Allah Almighty.
In the Hadīth: Clarifying the dhikr with which Qiyām al-Layl is commenced
And in it: Pointing out that a person should ask Allah Almighty to guide him to the true path
And in it: Clarifying that guidance lies in the Hand of Allah Almighty; none can grant it except Him, Exalted be He.

771

‘Ali ibn Abi Tālib reported: When the Messenger of Allah (may Allah’s peace and blessings be upon him) got up to pray, he would say: "I have turned my face to the One Who created the heavens and the earth, in exclusive devotion, and I am not one of the polytheists. Verily, my prayer, my Nusuk (worship, sacrifice), my life, and my death are for Allah, the Lord of the worlds; there is no partner with Him, and this is what I have been commanded (to profess and believe), and I am of the Muslims. O Allah, You are the Sovereign, there is no god but You. You are my Lord, and I am Your slave. I have wronged myself and I have admitted my sin; so, forgive all my sins, for no one can forgive sins but You. Guide me to the best of morals, for no one can guide to them but You, and turn away from me the worst of morals, for no one can deliver me from them but You. Here I am, in answer to Your call, in support of Your command. All goodness lies in Your Hands and evil does not stem from You. I exist by You and I turn to You. Blessed and Exalted are You. I seek Your forgiveness and repent to You." When he bowed, he would say: "O Allah, it is for You that I bowed, it is in You that I believed, and it is to You that I submitted. Humbled to You are my hearing, my eyesight, my brain, my bones, and my sinew." When he rose from bowing, he would say: "O Allah, our Lord, praise is due to You, (praise) that fills the heavens and the earth, that fills what exists between them, and that fills anything You wish afterward." When he prostrated, he would say: “O Allah, it is to You that I prostrated myself, it is in You that I believed, and it is to You that I submitted. My face has prostrated to the One Who created it, shaped it, and split open its faculties of hearing and seeing. Blessed is Allah, the best of Creators." Then, one of the last things he would say between the Tashahhud and Taslīm is: "O Allah, forgive my past and future sins, my hidden and apparent sins, my transgression, and the sins that You know of more than I do. You are the One Who puts forward and the One Who holds back. There is no god but You.".

Commentary : The Prophet (may Allah's peace and blessings be upon him) loved prayer and used to offer a lot of voluntary and supererogatory prayers during the day and night, and he adopted certain Sunnahs and etiquettes related to prayer. The Prophet's Companions were keen to know his worship in detail, so that they could follow his guidance and adhere to his Sunnah.
In this Hadīth, ‘Ali ibn Abi Tālib (may Allah be pleased with him) relates that when the Prophet (may Allah's peace and blessings be upon him) got up to offer the obligatory or supererogatory prayer, he would supplicate to Allah Almighty with what is known as the opening supplication, which lies between the Takbīr of Ihrām (Takbīr at the start of prayer) and the recitation of Surat al-Fātihah. He (may Allah's peace and blessings be upon him) used to say in his supplication: "I have turned my face," i.e., I sincerely devoted my worship to Allah Who "created the heavens and the earth," i.e., He originated their creation without a precedent example. In all this, I am Hanīf (upright, exclusively devoted), turning away from Shirk (polytheism) towards Tawhīd (monotheism). Among the Arabs, a Hanīf person would refer to one who followed the religion of Abraham (Ibrāhīm) (peace be upon him), and this is Islam. Then, he further demonstrated and clarified the meaning of Hanīf, saying: "and I am not one of the polytheists." I do not associate anything as a partner with Allah, and I am not one of those described as polytheists. The word polytheist is used to refer to every disbeliever, including idol worshipers, Jews, Christians, Magians, and others.
Then, he supplicated, saying: "Verily, my prayer" which I perform. Prayer is a comprehensive term that refers to Takbīr, recitation, bowing, prostration, Tashahhud, and others. "my Nusuk", which is worship. Nasīkah is everything that brings closeness to Allah Almighty, and it is used to refer to sacrifice by which one draws close to Allah Almighty. A Nāsik is one who sincerely devotes his worship to Allah Almighty. Also, "my life and my death are for Allah," for He is the One Who created and predestined them, or He is the Possessor and Disposer of them. No one else has any control over them. And it was said: The righteous acts in life and the good things that follow death, like a will or managing affairs, or the worship I perform during my life and the condition in which I die, are sincerely devoted to the Countenance of Allah. "the Lord of the worlds," for He is the One Who possesses them, raises them, and reforms and manages their affairs. There is no partner with Him in His dominion. And I have been commanded regarding all of this - to embrace complete Tawhīd (monotheism) that comprises sincerity in words and beliefs. And I am one of the Muslims who submit to Allah's command, yield to Him in obedience, and acknowledge all these attributes of Allah Almighty. This is an affirmation of the meanings of Tawhīd and acceptance of the religion of Allah Almighty.
Then, he praised Allah Almighty, acknowledged his own sin, and asked Him for forgiveness, saying: "O Allah, You are the Sovereign," i.e., the real Owner of all creatures. "and I am Your slave," acknowledging that You are my Owner and the Disposer of my affairs, and Your judgment regarding me is surely executed. "I have wronged myself and I have admitted my sin," i.e., I have wronged myself by falling short in fulfilling Your rights, and I have admitted this shortcoming. "so, forgive all my sins," i.e., O Lord, pardon my shortcomings. "for no one forgives sins but You." This is an admission and acknowledgment of the attribute of forgiveness for Allah alone. In this, he acknowledged his shortcomings and mentioned that before asking for forgiveness, out of politeness, as Adam and Eve (peace be upon both of them) said: {Our Lord, we have wronged ourselves; if You do not forgive us and have mercy upon us, we will surely be among the losers.} [Surat al-A‘rāf: 23]
Then, he (may Allah's peace and blessings be upon him) said: "Guide me to the best of morals," i.e., direct me to the most perfect and most excellent morals, enable me to adopt them, and make me steadfast upon them. "for none can guide to them but You." Guidance lies in Your Hand alone. The hearts of people are between two of the Fingers of the Most Compassionate, and He overturns them as He wishes. "and turn away from me the worst of morals," i.e., keep me away from ugly and reprehensible manners. "for none can deliver me from them but You." This is an acknowledgment that Allah Almighty alone is the One Who can repel the Divine Decree and keep the worst of them from His servants.
Then, he (may Allah's peace and blessings be upon him) said: "Here I am, in answer to Your call," i.e., I persist in obedience to You and compliance with Your command in a repeated manner. "in support of Your command," i.e., supporting Your command one time after another and following Your religion one time after another. "All goodness lies in Your Hands". This is an acknowledgment that all goodness that reaches the servants or hoped to reach them does actually lie in the Hands of Allah, Exalted be He. "and evil does not stem from You". Evil is not attributed to You. Or evil is not committed to attain closeness to You. Or evil does not ascend to You. Rather, it is good speech that ascends. Then, he said: "I exist by You and I turn to You," i.e., my success is through You, and I take refuge in You and belong to You; or I exist by You creating me and my return is to You; or upon You I rely, and to You I turn for refuge.
"Blessed and Exalted are You." This is praise for Allah Almighty involving two things: The first is 'Blessed'; this is because Allah Almighty is the Most Worthy of blessing. The word 'blessed' means: Your favors are plentiful, overwhelming, and reachable to all creation. Indeed, the blessing is plentiful and enduring favors and goodness. The second is 'Exalted'; it comes from exaltedness in essence and attributes. Indeed, Allah Almighty is Exalted by His essence and by His attributes. He is Exalted by His essence above all creation, and His exaltedness is an innate, timeless, and eternal attribute. Then, he said: "I seek Your forgiveness and repent to You," i.e., I ask You to forgive me and eliminate my sins. The Prophet (may Allah's peace and blessings be upon him) used to open his prayer with this great supplication.
And when he (may Allah's peace and blessings be upon him) bowed, he would say in his Rukū‘: "O Allah, it is for You that I bowed." You alone, and I do not bow to any human being or any of Your creation. "it is in You that I believed" in Your sacred essence, excellent names, and sublime attributes. "and it is to You that I submitted," i.e., I humbled myself and surrendered, or I turned my face to You in sincere devotion. "Humbled," i.e., obedient and surrendered to You "are my hearing, my eyesight." He singled them out from among all senses because most evils are committed by them. When we humble ourselves, the insinuations decrease. Also, humbled to You are "my brain, my bones, and my sinew." Sinew: it connects and ties the joints with the bones. They are more delicate than bones.
When he rose from bowing and said, "Allah hears whoever praises Him," he would say thereafter: "O Allah, our Lord, praise is due to You, (praise) that fills the heavens and the earth, that fills what exists between them, and that fills anything You desire afterward." It means: I turn to You, O Allah, with complete praise that befits Your blessings and favors, as many as You will. This is meant for the quantity of numbers. If praise were material objects, then due to You is praise that fills the heavens and the earth, that fills what exists between them. It was said: This refers to the scrolls in which praises are recorded. "and that fills anything You desire afterward," i.e., that fills what is beyond the heavens and the earth, as You will, which is not known to the people. This is intended for teaching the Prophet's Ummah, for Allah Almighty already forgave his past and future sins.
Then, when he (may Allah's peace and blessings be upon him) prostrated himself, he would say during his prostration: "O Allah, it is to You that I prostrated myself, it is in You that I believed, and it is to You that I submitted. My face has prostrated to the One Who created it," i.e., it yielded, humbled itself, and submitted to Allah Almighty. He singled out the face from among all the body parts used in prostration because it is the noblest among them, as Allah Almighty is the One Who shaped it and split open its faculties of hearing and seeing. So, the One Who created this face, put in it features by which it is identified, and split open in it eyes and ears and gave them discernment through seeing and hearing is the One worthy of worship, prostration, and submission. "Blessed is Allah": Extolled, Glorified, and Exalted far above, for He is the Creator Who alone brought everything out of nothing into existence and gave His creation the best shape, and He, Exalted be He, is "the best of all creators," who fashion and give due proportions.
"Then", after he finished bowing and prostration," one of the last things he would say between the Tashahhud and Taslīm is: "O Allah, forgive my past" sins, "and my future" deeds. It was said: What I did before the Prophethood and what I did thereafter. It was also said: The future things in Your knowledge which You predestined for me. And it was said: It means: If a sin is committed by me in the future, make it connected to Your forgiveness. Indeed, the pursuit of forgiveness before the commission of sins aims at forgiving a sin if it is committed. "my hidden and apparent sins," i.e., forgive all my sins, for they are: either past or future, and hidden or apparent; and forgive me. "my transgression" when I exceed the bounds. "and the sins that You know of more than I do": My sins which I do not know, in terms of their number and rulings. "You are the One Who puts forward and the One Who holds back": No one can put forward what You hold back or hold back what You put forward. "There is no god but You": No one is truly worthy of worship except You, Exalted be You. We are not capable of enumerating the praise of You. You are as You have praised Yourself. So, he concluded with this praise of Allah Almighty, which is the word of Tawhīd and the word of sincere devotion.
This is a Hadīth that comprises a lot of ath-kaar that are to be said in some positions in prayer, namely the commencement, bowing, and prostration.
In the Hadīth: It was part of the Prophet's guidance to say the opening supplication.
And in it: The dhikr to be said during bowing, prostration, and after rising from bowing, and the supplication before Taslīm.
And in it: teaching politeness in extending praise to Allah Almighty, that we should ascribe to Him only the good things, not the bad ones, out of politeness..

772

Hudhayfah reported: I prayed with the Prophet (may Allah's peace and blessings be upon him) once at night and he started reciting Surat al-Baqarah. I thought that he would bow in Rukū‘ at the end of one hundred verses, but he continued. I thought that he would probably recite it (the Surah) in one Rak‘ah, but he continued. I thought he would perhaps bow in Rukū‘ on completing (this Surah). He then started reciting Surat an-Nisā’ and read it all, and then he started reciting Surat Āl ‘Imrān and read it all. He was reciting slowly; when he came across a verse containing Tasbīh (glorifying Allah), he would glorify, and when he came across asking, he would ask, and when he came across seeking refuge, he would seek refuge. Then, he bowed in Rukū‘ and said: "Subhān rabbiya al-‘azhīm" (Glory be to my Lord, the Most Majestic). His bowing lasted nearly the same length of time as his standing. Upon rising from Rukū‘, he said: "Sami‘a Allahu liman hamidah" (Allah hears whoever praises Him). He then remained standing nearly the same length of time as he had spent bowing. He then prostrated and said: "Subhān rabbiya al-a‘la" (Glory be to my Lord, the Most High), and his prostration lasted nearly the same length of time as his standing. Another version adds: "Sami‘a Allahu liman hamidah; rabbana laka al-hamd" (Allah listens to he who praises Him; praise be to You, Our Lord)..

Commentary : The Prophet (may Allah's peace and blessings be upon him) liked standing before his Lord, and so he used to prolong the prayer and perfect it by long recitation, bowing, prostration, and supplication. His prayer was also marked by humility, submissiveness, and subservience before Allah Almighty.
In this Hadīth, Hudhayfah ibn al-Yamān (may Allah be pleased with him) says that he performed Qiyām al-Layl one night with the Prophet (may Allah's peace and blessings be upon him). He said that the Messenger of Allah (may Allah's peace and blessings be upon him) started his recitation after Surat al-Fātihah with Surat al-Baqarah. Hudhayfah thought that the Prophet (may Allah's peace and blessings be upon him) would bow after reciting one hundred verses, but he (may Allah's peace and blessings be upon him) went past one hundred verses. So, Hudhayfah thought that he would probably recite Surat al-Baqarah in one Rak‘ah, but he (may Allah's peace and blessings be upon him) continued the recitation after finishing Surat al-Baqarah and started reciting Surat an-Nisā’ and read it all. Then, he started reciting Surat Āl ‘Imrān and read it all. This stems from his prolongation of the prayer and the excellence of recitation in Qiyām al-Layl. This prolongation and this manner in this prayer was probably done by him at a time that the Prophet (may Allah's peace and blessings be upon him) happened to particularly enjoy what he was up to and was so engrossed therein away from anything else. This accords with his statement in the agreed-upon Hadīth: "If any of you leads the people in prayer, let him shorten it, because among them are the weak, the sick, and the elderly people. And if any of you prays alone, let him prolong as much as he wishes."
The Prophet (may Allah's peace and blessings be upon him) was "reciting slowly," i.e., unhurriedly, and deliberately. The Prophet (may Allah's peace and blessings be upon him) would glorify Allah, by saying "Suhān Allah", when he came across a verse containing Tasbīh. And when he came across a verse that urges the asking of Allah Almighty, he would ask of Him. In a version by Abu Dāwūd: "And he did not come across a verse of mercy except that he would pause at it and make supplication." "and when he came across [a verse] seeking refuge," as the verse mentions Hellfire or contains a threat, "he would seek refuge" with Allah and resort to Him for salvation from His punishment. This all adds to the length of the prayer.
After all that, he bowed in Rukū‘. "and he said: 'Subhān rabbiya al-‘azhīm' (Glory be to my Lord, the Most Majestic)." He adopted this wording in Tasbīh, and it means: We glorify Allah Almighty and praise Him for His greatness. This is an exaltation of Allah Who possesses this attribute. "His bowing lasted about the same length of time as his standing," i.e., the duration of bowing. He stayed therein for nearly the same length of time he had spent standing. Then, he rose from bowing and said: "Sami‘a Allahu liman hamidah" (Allah hears whoever praises Him). This is an informative sentence in the sense of a supplication. In other words: O Allah, answer the supplication of he who praises You. Another version adds: "Rabbana laka al-hamd" (praise be to You, Our Lord). This is one of the best supplications and forms of gratitude to Allah Almighty.
Then, the Prophet (may Allah's peace and blessings be upon him) remained standing nearly the same length of time as he had spent in bowing - before descending to prostrate. "He then prostrated and said: 'Subhān rabbiya al-a‘la' (Glory be to my Lord, the Most High)." He reserved this dhikr and praise for prostration, and it means: Glorifying the Almighty Sovereign and exalting Him above any imperfection. This is the exaltation of Allah Who possesses the attribute of exaltedness.
In the Hadīth: Demonstrating how the Prophet (may Allah's peace and blessings be upon him) performed Qiyām al-Layl in terms of the length of the prayer and recitation and the prolongation of bowing, prostration, and standing.
And in it: Considering the meanings of the verses and pausing to make supplications in accordance with their content, during the prayer..

778

Jābir reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "When one of you performs the prayer in his mosque, he should leave a portion of his prayer for his house, for indeed Allah puts goodness in his house on account of his prayer.".

Commentary : Prayer is of great significance in the life of a Muslim. So, he should regularly perform it and fulfill its Sunnahs and pillars in the required manner, and he should perform a lot of voluntary prayers, for they compensate for any shortcomings in the obligatory ones. He should also keep a portion of goodness for his house by offering supererogatory prayers therein.
This Hadīth contains Prophetic guidance and education, as the Prophet (may Allah's peace and blessings be upon him) instructed us: When a Muslim performs the obligatory prayer in the mosque, "he should leave a portion of his prayer for his house," i.e., he should offer some of them in his house. This refers to supererogatory prayers. This is because prayer at home is more hidden and farther away from show-off, and so that the house may be blessed on account of that, and mercy and angels descend in it, and the devil runs away from it. The Prophet (may Allah's peace and blessings be upon him) informed that Allah puts goodness in the house of this performer of supererogatory prayers on account of his prayers; this goodness encompasses his wife and children and brings blessing to their sustenance and life spans and an increase in their guidance and piety, and the house is filled with dhikr and worship, and the angels descend to supplicate for the inhabitants of the house and ask for Allah's forgiveness for them..

779

Abu Mūsa reported: The Prophet (may Allah's peace and blessings be upon him) said: "The house in which Allah is mentioned and the house in which Allah is not mentioned are like the living and the dead.".

Commentary : In the mentioning of Allah lies the life and vigor of people's souls, and in its abandonment lies slackness, idleness, and lethargy. The houses of Muslims should be protected against the devil, be filled with light, and blessing. This can be achieved by performing acts of worship therein, like dhikr, prayer, supplication, and so on.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) holds a comparison between two types of houses, to make the matter easier to understand. One type is a house where Allah is mentioned, and the other is a house where Allah is not mentioned. The Prophet (may Allah's peace and blessings be upon him) points out that the house where Allah is mentioned is "like the living," i.e., a sound and healthy person, as his inner being shines with Imān (faith) and his outward appearance is adorned with the light of worship. People love him, and they seek support and benefit from him. On the other hand, the house where Allah is not mentioned is like the dead, i.e., like a corpse. No one approaches it, and there is no good in it or use of it. Its inside is false, and its outside is defective.
The meaning of this Hadīth can be an example for houses and those who live therein. The houses where Allah is mentioned abound with a life of Imān, blessing, and goodness for their inhabitants. By contrast, the houses where Allah is not mentioned are desolate like graves, and their inhabitants only go to them for sleep, which is a minor death. They are devoid of goodness and blessing, even if what appears to people is contrary to that.
Also, the meaning may appropriately apply to the inhabitants of houses, namely human beings. Whoever mentions Allah, his heart becomes alive and the impact of that manifests in him. Thus, he becomes useful in this world and the Hereafter. As for a person who does not mention Allah, his heart is lifeless and devoid of Imān and the effects of an Imān-oriented life. He is like a dead person whose deeds come to a halt and cannot obtain any good from his worldly life. This is supported by the version by Al-Bukhāri: "The one who mentions Allah and the one who does not mention Allah are like the living and the dead."
In the Hadīth: Urging remembrance of Allah Almighty at home, and that our houses should not be devoid of it.

780

Abu Hurayrah (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "Do not turn your houses into graves. Indeed, Satan runs away from the house in which Surat al-Baqarah is recited.".

Commentary : The houses of Muslims should be protected against the devil, filled with light, and blessing. This can be achieved by performing acts of worship therein, like dhikr, prayer, supplication, recitation of the Qur'an, and so on. Recitation of the Qur'an brings goodness and blessing to the place where it takes place, for the Qur'an is the extended rope of Allah, which contains tranquility of the soul and expels the devils from the houses where it is recited, particularly Surat al-Baqarah.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) says: "Do not turn your houses into graves," i.e., do not make them similar to the graves, devoid of dhikr and worship, and allocate for them a share of the recitation of the Qur'an and prayer. It is narrated in the Two Sahīh Collections that Ibn ‘Umar (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "Perform some of your prayers in your houses, and do not turn them into graves."
Then, the Prophet (may Allah's peace and blessings be upon him) pointed out that the devil flees and runs away from the house where Surat al-Baqarah is recited, because he despairs of alluring the inhabitants of that house due to the blessing of this Surah, or because he sees their seriousness and diligence regarding religion and worship. When the Qur'an in general is recited in a house, it becomes spacious for its inhabitants, its blessings increase, it gets frequented by the angels, and the devils are expelled from it. On the other hand, when the Qur'an is not recited in a house, it becomes straitened for its inhabitants, its blessings decrease, the angels run away from it, and the devils visit it.
The Hadīth indicates the merit of Surat al-Baqarah and its superiority to other Surahs, and it is indeed superior, for it combines Shar‘i rulings more than any other Surah of the Qur'an. It contains the characteristics of the believers, the traits of the hypocrites, an explanation of the stories of the Children of Israel, the forbiddance of sorcery and usury, and mentions of the Qiblah, prayer, fasting, Hajj, ‘Umrah, divorce, waiting periods, debts, conditions, mortgage, and legal retribution, as well as other rulings.
In the Hadīth: Urging recitation of the Qur'an and a lot of dhikr in the houses
And in it: Informing people that the Qur'an and dhikr make houses and hearts alive and populated..

787

Abu Hurayrah (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "When one of you gets up to pray at night and the Qur'an becomes difficult for his tongue, and he is unaware of what he is reciting, he should lie down.".

Commentary : Qiyām al-Layl is the source of honor for the believer, and it has great merit. Hence, the Messenger of Allah (may Allah's peace and blessings be upon him) urged its regular observance and that a person should engage in it while in a state of activeness and vigor, for this is more beneficial and appropriate.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) mentions that when a Muslim gets up to perform a supererogatory prayer or recite the Qur'an during the night, "and the Qur'an becomes difficult for his tongue," i.e., it becomes hard for his tongue, and he cannot recite it in a correct manner that accurately conveys its words and meanings, due to heavy sleepiness, to the extent that he is not aware of what he is reciting from the Qur'an, and he will probably fall into some distortion or error. If this happens, he should go to sleep and not pray or recite the Qur'an while in this condition. He should take a rest until his vigor is restored to him.
So, the Prophet (may Allah's peace and blessings be upon him) urged his Ummah to perform acts of worship that do not put them in hardship, while acceptance of their worship lies with Allah. This comes from Allah's mercy towards the Muslim Ummah, as He removed undue restrictions and difficulties from them in their worship, and He wanted ease for them, not hardship. Allah Almighty says: {Allah wants ease for you and does not want hardship for you.} [Surat al-Baqarah: 185] Allah Almighty also says: {Allah does not burden any soul greater than it can bear.} [Surat al-Baqarah: 286]
In the Hadīth: Urging us to come to prayer while in a state of humility, focus, and activeness.

802

Abu Hurayrah (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "Would any one of you, when he returns to his family, like to find three large, fat, and pregnant she-camels?" We said: 'Yes.' He said: "Three verses that one of you recites in his prayer are better for him than three large, fat, and pregnant she-camels.".

Commentary : Recitation of the Qur'an brings goodness and blessing, for it is the extended rope of Allah, and it affords tranquility of the soul and abundance of rewards, and it leads to salvation on the Day of Judgment. If the recitation is in prayer, the merit becomes greater and the reward more abundant.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) asked his Companions: "Would any one of you like, when he returns to his family," i.e., when he returns home, where his wife and children are, to find in their place or house "three pregnant she-camels?" A "khalifah" is a pregnant she-camel. It used to be one of the most precious properties among the Arabs. and 'large' and 'fat'. If a she-camel is also large and fat, it becomes even dearer. They replied to the Prophet (may Allah's peace and blessings be upon him) in the affirmative, by the necessity of nature and looking forward to the reward. So, the Prophet (may Allah's peace and blessings be upon him) informed them that reciting three verses in prayer is better than the three pregnant she-camels. The reward for the recitation of three verses in prayer is better and more meritorious than the reward for possessing those she-camels. This is because the recitation of three verses belongs to the enduring good things that are beneficial in the Hereafter, whereas the she-camels are among the supplementary and transient things in the world. He mentioned three verses because this is the minimum number to form a plural number. Yet, this matter is not limited to reciting three verses only. Rather, the more verses a worshiper recites in his prayer, the greater the reward he will get in proportion to their number.
In the Hadīth: Urging recitation of the Qur'an in prayer.

803

‘Uqbah ibn ‘Āmir reported: The Messenger of Allah (may Allah's peace and blessings be upon him) came out while we were in As-Suffah and asked: "Which of you would like to go out every morning to But'hān or Al-‘Aqīq and bring two large-humped she-camels without being guilty of sin or severing ties of kinship?" We replied: "O Messenger of Allah, we would like that." He said: "Does not one of you go out in the morning to the mosque and learn or recite two verses of the Book of Allah Almighty? That is better for him than two she-camels, and three verses are better for him than three she-camels, and four verses are better for him than four she-camels, and so on.".

Commentary : The Prophet (may Allah's peace and blessings be upon him) used to teach his Companions the merit of the noble Qur'an and demonstrate the reward for learning, teaching, and reciting it.
In this Hadīth, ‘Uqbah ibn ‘Āmir (may Allah be pleased with him) relates that the Prophet (may Allah's peace and blessings be upon him) came to them while they were sitting in As-Suffah, a shaded area in the Prophet's Mosque, where the poor Muhājirūn (Immigrants) used to take refuge. He asked them: "Which of you would like to go out every morning to But'hān", a place near Madīnah that stretches from its south to its west, "or to Al-‘Aqīq", a valley in Madīnah whose water gathers from Al-‘Aqīq area, which is located more than 100km to the south of Madīnah and it stretches to its outskirts. He mentioned But'hān and Al-‘Aqīq in particular because they were the closest places to Madīnah where camel markets were held. "and bring two large-humped she-camels"; he mentioned such camels as an example because they are among the most precious property to the Arabs; and that he will gain the two she-camels without being guilty of sin such as stealing or severing kinship ties with them? The Companions (may Allah be pleased with them) replied that they would like and love that. So, the Prophet (may Allah's peace and blessings be upon him) said to those who want to obtain this goodness: "Does not any of you go out in the morning to the mosque", going there early, "and learn or recite two verses of the Book of Allah Almighty? That is better for him than two she-camels" i.e., the goodness that stems from learning two verses or reciting them is better in the sight of Allah than obtaining two she-camels and the benefit to be gained through them. Likewise, three verses are better than three she-camels, and four verses are better than four she-camels. His words "and so on" mean that if he learns or recites more verses, he will get what is better than the same number of she-camels. This indicates that learning the Qur'an is better than the pursuit of wealth, as a general rule; and this is more so when a person has a lot of free time.
The Hadīth points out the merit of seeking knowledge and the merit of learning the Qur'an.
It demonstrates how the Prophet (may Allah's peace and blessings be upon him) used to preach to his Companions and guide them. Leaders should learn from this and follow the Prophet's example in dealing with their subjects..

804

Abu ’Umāmah al-Bāhili reported: I heard the Messenger of Allah (may Allah’s peace and blessings be upon him) say: "Recite the Qur'an, for it will come as an intercessor on the Day of Judgment for its reciters. Recite the two illuminating ones: Surat al-Baqarah and Surat Āl ‘Imrān, for they will come as if they were two clouds, two shades, or two flocks of birds in ranks defending their reciters. Recite Surat al-Baqarah, for reading it is a blessing; abandoning it is a cause of regret, and the Batalah (sorcerers) cannot handle it." Mu‘āwiyah said: It has been conveyed to me that the Batalah are sorcerers. [In a version]: But he said, "As if they were" regarding both of them, and did not mention the statement of Mu'wiyah: "It has been conveyed to me.".

Commentary : Recitation of the Qur'an brings goodness and blessing for those who recite it and comply with it, for it is the extended rope of Allah. And it affords tranquility of the soul and abundance of rewards, leads to salvation on the Day of Judgment, and provides protection against magicians in the worldly life, particularly Surat al-Baqarah and Surat Āl ‘Imrān.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) urges the recitation of the Qur'an and commands doing so persistently. And he (may Allah's peace and blessings be upon him) says that the Qur'an will be embodied in a form seen by the people on the Day of Judgment, as Allah will give people's deeds a form and weight so that they will be placed on the scale. The Qur'an will intercede for those who recite and act upon it and plead for them before Allah Almighty, seeking forgiveness for them and that they be saved from Hellfire and admitted into Paradise, or that their ranks in Paradise be elevated.
He repeated the word 'recite' to urge the recitation of certain Surahs and to emphasize their special merit regarding intercession. His words are: "the two illuminating ones" refer to Surat al-Baqarah and Surat Āl ‘Imrān which were called as such because they are two lights, or because of the abundance of the lights of the Shar‘i rulings and the excellent names therein. Undoubtedly, the light of the speech of Allah is greater and brighter, and each Surah in the Qur'an is an illuminating one, given the rulings and admonitions contained in it and because it provides healing for the chests, illumination for the hearts, and multiplication of the rewards for its reciters. The Prophet (may Allah's peace and blessings be upon him) singled out the recitation of Surat al-Baqarah and Surat Āl ‘Imrān to demonstrate their high status and affirm their special merit regarding intercession for those who persistently recite them and act upon what they contain. The Prophet (may Allah's peace and blessings be upon him) pointed out that they will be embodied and take a specific form and appear as if they were "two clouds" that will shade their companion from the heat of this situation of standing. Clouds are given this name because they cloud and conceal the sky. "or two shades." A "ghayāyah" or shade is anything that provides a person with a cover above his head, like a cloud and so on. "or two flocks," i.e., two groups or parties, "of birds in ranks." This is a flock of birds extending their wings and being linked to one another. The intended meaning is that they will protect their receiver from the heat of this situation of standing and the distress of the Day of Judgment. Also, they will push against Hellfire and its keepers, or plead for intercession for him, or when he is questioned, when his tongue does not speak, his lips are sealed, and his arguments are lost.
His words: "Reciting Surat al-Baqarah" constitutes a specification in addition to the previous specification. He first mentioned the Qur'an as a whole, and then singled out the two illuminating Surahs, and then singled out Surat al-Baqarah from both of them. This indicates its high status and great merit. He said: "for taking it" - by persistently reciting it, pondering its meanings, and acting upon what it contains - "is a blessing," i.e., increase, growth, and a great benefit for its reciter. "abandoning it is regret," i.e., deploring and feeling sorrowful over the missed reward. Then, the Prophet (may Allah's peace and blessings be upon him) informed that "the Batalah," i.e., the sorcerers, cannot overcome it. This means that they cannot recite it because of their deviation from the truth and engrossment in falsehood; or that they cannot repel it and penetrate its protection for he who recites and memorizes it, as it shields its reciter and memorizer from magic. It was said: The "Batalah" refers to idle and lethargic people, for they cannot memorize or recite it due to its length, whereas they are prone to laziness. Another version uses 'and' not 'or': "and as if they were two shades, and as if they were two flocks of birds in ranks." Reconciling the two versions, the 'or' in the first version is not used for doubt, giving choices in likening the two Surahs, or hesitation. Rather, it is for diversification and division of the reciters, for a group of them will see the two Surahs as two clouds, another group will see them as two shades, and another group as two flocks of birds stretching out their wings.
In the Hadīth: Urging the recitation of the Qur'an, the merit of Surat al-Baqarah and Surat Āl ‘Imrān, and the significance of Surat al-Baqarah in particular..

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