Narrated Ma’n ibn Yazeed (may Allah be pleased with him): My grandfather, my father and I gave the pledge of allegiance to Allah's Messenger ﷺ. The Prophet ﷺ got me engaged and then got me married. One day I went to the Prophet ﷺ with a complaint.My father set aside some dinars for charity and gave them to a man in the mosque. I went to that man and took back those dinars. He said: "I had not intended you to be given." So, we went to Messenger of Allah ﷺ, and put forth the matter before him. Heﷺ said to my father, "Yazeed, you have been rewarded for what you intended." And heﷺ said to me, "Ma'n, you are entitled to what you have taken.".

Commentary : Pledging allegiance entails the conclusion of a contract and the making of a covenant, and it is called in Arabic al-Mubaaya’ah (i.e., a word that means sales) as an analogy for making a transaction, as if everyone sold what they owned. On the part of the Messenger of Allah ﷺ; a promise of reward, and on their part of the pledgers: a commitment to obedience.
In this hadeeth, Maʿn ibn Yazeed al-Sulamee (may Allah be pleased with both of them) reports that he, his father, and grandfather al-Akhnas ibn Habeeb (may Allah be pleased with him) pledged their allegiance to the Messenger of Allah ﷺ.Later on, the Prophet ﷺ proposed on behalf of Maʿn ibn Yazeed to a woman and asked the woman’s guardian for their approval for her to marry him, who in turn gave her to him (Ibn Yazeed) in marriage.
The narrator related that his father had offered the alms and placed it in the care of a man in the mosque so that he could distribute it to someone deserving of the charity. But then Maʿn went and took it and told his father about it. Afterwards, his father informed him that he had intended this alms money to go to him (Ma’n). It was said: what is meant by the alms here is: that it was a voluntary charity, and not the prescribed alms tax (zakat). The two of them quarrelled and took up the matter to the Prophet ﷺ. The Messenger of Allah ﷺ ruled between them [stating] that: Yazeed will be rewarded for what he had intended to give in charity, and that Maʿn owned what he took because he was poor and belonged to the general group of the needy who were allowed to receive the alms from the deputy who is authorised to distribute it.
From the other benefits that we can conclude from this hadeeth is that it highlights that the one who offers alms [and charity] will be rewarded for what he intended, whether it finds the one who is deserving of it or not.
It shows that the son has the right to argue with his father, and it would not be out of disobedience if it was done so appropriately [i.e., with tact].
And lastly, it shows the permissibility of appointing a representative to distribute the alms and charity..

1423

Narrated AbooHurayrah (may Allah be pleased with him): The Messenger of Allah ﷺ said, "Seven people Allah will place them under His Shade on the Day when there would be no shade but the Shade of His Throne (i.e., on the Day of Resurrection): And they are: a just ruler; a youth who grew up worshipping Allah; a person whose heart is attached to the mosques; two men who love and meet each other and depart from each other for the sake of Allah; a man whom an extremely beautiful woman seduces (for illicit relation), but he (rejects this offer and) says: 'I fear Allah'; a man who gives in charity and conceals it (to such an extent) that the left hand does not know what the right has given; and a man who remembers Allah in solitude and his eyes become tearful"..

Commentary : The Day of Resurrection is a crucial day with many terrors. It is the Day on which the sun draws near the heads of the people and its heat intensifies over them. The Messenger of Allahﷺhas given good tidings to us that Allah will place some of His servants under His shade on that day in which no other shade except for His, Exalted Be He.
In this significant hadeeth, the Messenger of Allah ﷺmentions seven kinds [of people] in his nation who will enjoy Allah’s Shade on that day in which no one else will be shaded except for those whom Allah will cover in His shade. What is meant by shade here is: the shadow of the Throne, as it is was explained in other hadeeths; one of which is related in Musnad Ahmad and Sunan al-Tirmidhee; it is reported on the authority of AbooHurayrah (may Allah be pleased with him) that the Prophet ﷺ said:: “Whoever relieves [someone] from his debtor or erases their debt for him, will be under the shade of the Throne on the Day of Resurrection.” If what is meant [by this] is the shade of the Throne; then it follows that they are under the protection and honour of Allah, The Almighty.
The first of these seven [types] of people is: the just ruler. He is a just ruler over his subjects who preserves their rights, considers their interests, and rules over them with the Sacred Law of Allah, The Mighty and Majestic, and upholds the good in both religious and worldly affairs.
The second is the young man who grows up diligently worshipping his Lord and is committed to obeying His Commands and Prohibitions. The young man is specifically mentioned [here] because worship in youth is harder, more tiresome, and more difficult at this age; due to the many reasons for sin and disobedience, and the prevalence of desires; so, if he clings to worship during those time[s], it indicates the strength of his piety and the greatness of his fear in Allah.
The third is the man whose heart clings to the mosques. He is very fond of and is attached to the mosques. He visits them frequently and spends large amounts of time in them - remaining for the congregational and obligatory prayers and waits for prayer after prayer [to begin], as if his heart was a lantern of the masjid.
The fourth is: two people who love one another for the sake of Allah, and for His Pleasure and obedience, and not for a worldly purpose. They meet for His sake, and maintain this love for Allah, Glory be to Him. The narrator’s statement: “They meet and part ways for His cause” is clear: that their love for Allah is sincere at the times of their meeting and departure.
The fifth: is a man who was asked to engage in illegitimate sexual relations by a beautiful woman of noble descent, lineage, rank, and prestige, and refuses so by saying: ‘I fear Allah.’ It is possible that he only says that verbally; reprimanding her for attempting to commit adultery. Or, he says that in his heart, and his actions confirm that the fear of Allah prevents him from committing what angers Him. The reason women with status and beauty are particularly mentioned is due to the great desires in it. With this act, despite these many temptations, he has achievedthe perfect ranks of obedience and fear of Allah, The Almighty, and these are the characteristics of the righteous.
The sixth is a man who offers voluntary alms and goes to great lengths in concealing it. He covers them from everything, even from himself; so that his left hand does not know what his right one spends. Only, he ﷺ mentioned the right and left to exaggerate the concealment and secrecy in giving charity. He offered them both as examples because the right hand is close to the left, and [both] accompany one another. The meaning of the example given is: If his left hand was an alert man, he would not have known about it [the right hand and its spending]; due to the emphasis in concealing it. And this is the best [form] of charity, and the furthest from hypocrisy. Although it is prescribed to speak publicly about charity and zakat if it is free from showing off, it is intended to urge others to spend, emulate others, and make the rites of Islam known.
And the seventh is the man who remembers Allah with his tongue in seclusion or remembers with his heart: the greatness of Allah The Almighty, his eventual encounter with Him, that he is always standing in His presence, and that he is held accountable for his deeds all while he is alone, and secluded from people; because at that time, he is further away from hypocrisy. It was said: that his heart is free from paying attention to anything other than Allah, so that even if he is among people, his tears will flow out of fear in Allah, The Almighty.
These seven will only attain this grace by sincere devotion to Allah, The Almighty and fighting their desires; for the capable leader who is in power is not able to be just, except by opposing his whims. The young man who prefers to worship Allah over the calls of his youth would not be able to do so, had he not fought his desires. The man whose heart clings to the masjid encourages him to struggle against the inclinations that call him to places of pleasure. The one who secretly offers alms and charity to those on his left side would not have been able to do so had he not overcome his desires. And for those who: are called by a beautiful, noble woman and fear Allah, The Mighty and Majestic and opposed his cravings; and those who remember Allah, The Mighty and Majestic in private, with their eyes overflowing [with tears] out of fear of Him - it was only by opposing their longings that led them to that. Thus, Allah saved them from the swelter, sweat, and hardship of the situation which will manifest on the Day of Resurrection.
Seven types of people have been mentioned in this hadeeth. There are other narrations that relate and add more categories other than those mentioned here; among them is what Imam Muslim narrates from the hadeeth of Aboo al-Yasar, Kaʿb ibn ʿAmr al-Ansaaree (may Allah be pleased with him), who narrates that the Prophet ﷺ said: “Whoever grants a reprieve to the one in dire straits or remits his debt for him, Allah will place him under His protection.” Also: the warrior [who fights for Allah’s sake] and those who aid them, the honest merchant, and whoever assists the slave [in attaining their freedom] as it is mentioned in other narrations and hadeeths; so, this indicates that the number of those mentioned in this hadeeth doesn’t provide a limit [for the number of categories]. Likewise, the mentioning of men in this hadeeth departs from what corresponds to the preponderant position [on the issue]; [as] there is no significance to it; for women are similar to men in what is possible regarding that [i.e., being able to implement characteristics described in this narration], and the provisions of the Sacred Law are general [in applicability] for all those who are legally responsible, both male and female.
From the other benefits that we can conclude from this hadeeth is that it highlights the merits of the seven mentioned categories, and the virtue of the one who remains free from sin and devotes themself in obeying their Lord throughout his life.
It urges us to partake in righteous deeds; because they are the reasons in which the contentment of Allah, May He be Exalted, will be attained in the Hereafter.
And lastly, it highlights that one of the blessings of Allah, The Mighty and Majestic on the Day of Resurrection is being granted refuge under His protection..

1425

Narrated ‘Aishah (may Allah be pleased with her): The Messenger of Allah ﷺ said "When a woman feeds (the poor) from her husband's house, without spending too much, she will have her reward, and her husband will be rewarded likewise because he earned it, and she will be rewarded for what she spent. The same applies to the storekeeper, without anything being detracted from their rewards.”.

Commentary : In this hadeeth, the Messenger of Allah ﷺ highlights the great status of charity and encourages people to practise it. He ﷺ clarifies the reward that a woman will receive when she gives in charity from the property of her husband, with his permission, whether his permission was explicit or implicit, if she knew that he would not mind her giving charity from his wealth. He ﷺ particularly mentions that when a woman gives in charity from thefood she keeps in house to those who are poor and needy, with the intention of charity and without that causing any harm to her household or intending to waste her husband’s wealth or causing harm to him, she will be rewarded for this spending. Likewise, her husband and the storekeeper will be rewarded since the former was the one who worked to earn it, and the latter is the one responsible for keeping the food of his master. That is to say, the husband and wife will be rewarded, and the master and his owned storekeeper will be rewarded when the wife or storekeeper does that. It is either each one of them will receive his reward in full and equallyor that each one of them will receive his own reward. The acceptable amount that can be spent in this case is that which the husband or the master usually approves and allows to be given away in charity. His approval can be at the time this happens or when he comes to know about it..

1426

Narrated AbooHurayrah (may Allah be pleased with him): The Prophet ﷺ said, "The best charity is that which is given out of surplus; and begin (charity) with those who are under your care.”.

Commentary : The legal system in Islam has come as a middle point between excess and neglect. One of the areas it covers is almsgiving. It dictates that the best charity - as the Prophet ﷺ reports in this hadeeth - is what a person takes out from his wealth after fulfilling the rights of himself and dependents so that the one giving alms does not become a person in need after offering his charity to someone; for this is the charity which is given out of surplus.
Then he ﷺ instructs us to begin with those who we provide for under our care. This is an indication that the spending on one’s family is better than giving charity to others because charitable almsgiving is voluntary, and adequate support (nafaqah) and maintenance for the family is obligatory. This is from the Prophetic pedagogy, and the order of prioritiesin nafaqahthat we should observe so that a person can meet the requirements necessary for his family and whoever else he is obliged to take care of. Then, he can offer alms and charity in the manner a rich person does.
From the other benefits that we can conclude from this hadeeth is it shows that we should give precedence with spending on ourselves and our dependents because caring for them is confined to him alone, unlike the others.
It highlights that a person should not give all of what he owns in charity, and that we should begin with the most important concerns in the matters of religion.
And lastly, it shows thatspendingon one’s family and the person who provides for them is regarded as a charity if the person intended it as such..

1427

Narrated Hakeem ibn Hizaam (may Allah be pleased with him): “The Prophet ﷺ said, "The upper hand is better than the lower one (i.e., the spending hand is better than the receiving hand); and begin (charity) with those who are under your care; and the best charity is that which given out of surplus; and he who abstains from asking others [for his needs] and he who abstains from asking others for money will be made self-sufficient by Allah"..

Commentary : Islam urges almsgiving and spending [on others] for the sake of Allah and clarifies that what Allah has [or them] is more permanent than what a person puts away for himself.
In this hadeeth, the Prophet ﷺ explains that the upper hand - which is the hand that spends and provides - is better and more beloved to Allah, The Mighty and Majestic than the lower hand - which is the one that requests and takes charity. Then he ﷺ instructs us to begin with ourselves and whatever family and children that we support. So, the best charity is what a person takes out from his wealth after fulfilling the rights of himself and dependents so that the one giving alms does not become a person in need after offering his charity to someone. And where he ﷺsays: This is an indication that the spending on one’s family] is better than charity because charitable almsgiving is voluntary, and adequate support (nafaqah) and maintenance for the family is obligatory. This is from the Prophetic pedagogy, and the order of prioritiesin spending that we should observe so that a person can meet the requirements necessary for his family and whoever else he is obliged to take care of. Then, he can offer alms and charity from the surplus that he still has.
Then,the Messenger of Allahﷺurges for content and self-restraint. Heﷺrelates that whoever forces himself to abstain from begging for anything or asks Allah to keep him in no need of others, Allah then will grant it to him, in that He will make him content, satisfied, and pleased with whatever He has given him.
And “and he who abstains from asking others for money”, that is to say: ‘whoever asks for wealth from Allah, Exalted be He, or he shows that he is not in need of the wealth of people and avoids begging until a person who does not know the realty of his condition considers him to be rich and self-sufficient. Then, “Allah will grant it”, in that He will fill his heart with riches so that he comes rich in his heart because affluence, in reality, is the richness of the soul.
From the other benefits that we can conclude from this hadeeth is that it highlights that we should give precedence with spending on ourselves and our dependents because caring for them is confined to him alone, unlike the others.

It highlights that a person should not give all of what he owns in charity and urges us towards lofty matters, and to abandon the ignoble.
It shows us that we should begin with the most important concerns in legal matters.
And lastly, that spending on one’s family and the person who provides for them is regarded as a charity if the person considered it as such..

1430

Narrated ‘Uqbah ibn al-Haarith (may Allah be pleased with him): Once the Prophet ﷺ offered the `Asr prayer and then hurriedly went to his house and returned immediately. I (or somebody else) asked him (as to what was the matter) and heﷺ said, "I left at home a piece of gold which was from the charity and I disliked letting it remain a night in my house, so I got it distributed.".

Commentary : It is necessary for the believing person to hasten and engage in good deeds because pitfalls may happen and thus hinder him from performing good deeds, and death can strike at any moment, and procrastination is not condemned and not praiseworthy.
In this hadeeth, ʿUqbah ibn al-Haarith (may Allah be pleased with him) reports that the Prophet ﷺ was with them for the late afternoon prayer (ʿAsr), and right after he ﷺ concluded his prayer, he ﷺ rushed to get up from his place and went to his home. “It did not take him long...”, is an allusion for hurriedly departing from his house. Then, his Companions (may Allah be pleased with them) asked him about what prompted this haste; to which the Prophet ﷺ explained to them that he ﷺ had left a tibr - which is a portion of gold before it is wrought - at his house, and this tibr was for charity. Then he ﷺ related that he disliked letting it remain at his house at night; and for that reason, he ﷺ hurried to divide it up for those who were in need.
It was said: the reason he ﷺhurried to distribute the almsis that he feared that whoever had a right to that piece of tibr would be in need of it, and [by delaying it] his right would have been held back from him that night. The Prophetﷺwas benevolent and merciful to the believers; so, heﷺ clarified the matter to his nation,in order that they follow his example and imitate him ﷺ.
From the other benefits that we can conclude from this hadeeth is that it highlights that the ruler and the scholar ought to hasten to meet the needs of the peopleand responded to them.
And lastly, it shows the permissibility for the imamto leave immediately after the prayer without sitting down [after the prayer]..

1432

Narrated Aboo Moosa al-‘Ash’aree (may Allah be pleased with him): Whenever a needy person would come to the Prophet ﷺ or he ﷺ was asked for help, he ﷺ would turn to those who were present and say, "Make intercession for him, and you will be rewarded; and Allah will carry out whatsoever He wills through His Prophet’s mouth.".

Commentary : The Prophet ﷺwas benevolent and merciful to the people and would hasten in upholding their needs and advocating for the people with truth and justice; to teach his cooperative ummah piety and cognizance of Allah.
In this hadeeth, Aboo Moosa al-Ashʿaree (May Allah be pleased with him) relates that whenever a beggar in need came to the Messenger of Allah ﷺto ask for alms; or, a person with a need came to him and asked of him to fulfil it – he ﷺ would help them with it and say, “Intercede for them, and you will be rewarded,“ that is to say: ‘You will be rewarded by Allah, The Mighty and Majestic for that.’ What is meant by intercession here is: aiding someone else in the matters of this worldly life, and in helping people in whatever is good for them in their worldly affairs. The Muslim should strive to help his fellow brother in his needs and what he asks of him, and intermediate to fulfil it so long as it is good and supports him in his religion and life, and that the need is not a sin or neglects a divine proscription [put forth by] Allah, The Almighty. As for other needs - such as granting relief for the impoverished, helping those who are in debt, and conciliating between two people who are quarrelling - so people should hasten to strive with me in addressing these issues.
Then, he ﷺ said: “and Allah will carry out whatsoever He wills through His Prophet’s mouth,” which means that whatever Allah decreed and foreordained will come to pass; so, if He decrees for a wish to come true, then it will come to pass. And if He decrees for it not to happen; then it will not manifest. Everything is by Allah’s Divine Decree and Foreordainment, and the reward for the mediator does not depend on his fulfilment of the need of the person, for he is rewarded for the mere pursuit of it all.
From the other benefits that we can conclude from this hadeeth is that it encourages mediating and interceding on behalf of people and striving to meet their needs.
And lastly, it confirms Allah’s Divine Decree and Foreordainment..

1433

Narrated Asmaa’ (may Allah be pleased with her): The Prophet ﷺ said to me: Do not withhold it or it will be withheld from you.”.

Commentary : The Prophet ﷺ used to guide his nation to lofty words and deeds and would preach to the people depending on their needs.
In this hadeeth, the Prophet ﷺ says to Asmaa’ bint Abee Bakr (May Allah be pleased with her and her father): ‘Do not withhold [your money]’- where we can see that the verbal noun, al-’Īkaa’ for this verb in Arabic means to tie the head of a container with a wikaa’, which is a rope or string that ties it [i.e., a waterskin or bag]. So, the meaning of this statement is: ‘Don’t hoard away and withhold your money from almsgiving out of fear of it dwindling, otherwise the substance of your sustenance will be cut off from you.’
The reason for this is what is mentioned in Saheeh al-Bukhaaree and Saheeh Muslim, where Asmaa’ (May Allah be pleased with her) asked the Prophet ﷺ a question about almsgiving and said: ‘O Messenger of Allah! I own nothing except that which al-Zubayr has left for me. May I offer the alms?” To which, he ﷺ said: “Offer it, and do not withhold it or it will be withheld from you.” In another agreed upon narration, it is reported that he ﷺ said to her: “Don’t count [it]” - where the Arabic verbal noun, al-Iḥṣaa’, for the verb used here means to have knowledge of the amount of something, whether by weight or quantity. So, the meaning of this statement is: ‘Don’t count what you are giving so that you may be increased by it and let that be a reason for it to be cut off.’ This indicates that almsgiving increases one’s wealth and can be a reason for blessing and increase. Whoever is miserly and does not give alms, Allah will withhold his sustenance from him, and prevent the blessing in his wealth and its growth.
One benefit that we can conclude from this hadeeth is that it shows that being miser greed with charity and alms - especially with what is obligatory to give (zakat) - leads to destruction of wealth; so, it’s as if generosity opens the doors of sustenance, [blessing, and growth]..

1434

Narrated Asmaa’ (may Allah be pleased with her): The Prophet ﷺ said to me: Do not withhold it or it will be withheld from you, and give what little you can.”.

Commentary : The Prophetﷺ used to guide his nation to lofty words and deedsand would admonish the people depending on their needs.
In this hadeeth, Asmaa’ bint Abee Bakr (may Allah be pleased with her and her father) came to the Prophet ﷺ and asked him about giving alms. The Prophet ﷺ said to her: “Do not withhold it”, meaning: “Do not store away your wealth or refrain from spending it for the sake of Allah and offering alms with it because that would be a reason for Allah to take away its blessing, increase, and growth from reaching you.
And he ﷺ said: “Give what little you can,” meaning: ‘Spend without rendering yourself poor as long as you are able to, even if it is just a little, and do not hoard and abstain from giving alms out of fear that [your wealth] will dwindle, otherwise the substance of your sustenance will be cut off from you.’
In Saheeh al-Bukhaaree and Saheeh Muslim, it is related that Asmaa’ (may Allah be pleased with her) asked the Prophet ﷺ a question about almsgiving and said to him: ‘O Messenger of Allah! I own nothing except that which al-Zubayr has left for me. May I offer the alms?” To which, he ﷺ said: “Offer it, and do not withhold it [or it will be withheld] from you.” And in another agreed upon narration, it is reported that he ﷺ said to her: “Do not count [it]” - where the Arabic verbal noun, al-Ihsaa’, for the verb used here means to have knowledge of the amount of something, whether by weight or quantity. So, the meaning of this statement is: ‘Do not count what you are giving so that you may be increased by it and let that be a reason for it [i.e., the blessings] to be cut off.’
From the other benefits that we can conclude from this hadeeth is that it shows that charity and almsgiving increase wealth, and that generosity opens the doors of sustenance, blessing, and growth.
And that refraining from offering charity and alms - especially with what is obligatory to give (zakat) - leads to destruction of wealth..

1435

Narrated Hudhayfah (may Allah be pleased with him): "`Umar (may Allah be pleased with him) asked, 'Who amongst you remembers the statement of Allah's Messenger ﷺ about afflictions'?' I said, 'I know it as the Prophetﷺ had said it.' `Umar said, 'No doubt, you are bold. How did he say it?' I said, 'A man's afflictions (wrong deeds) concerning his wife, children and neighbours are expiated by (his) prayers, charity, and enjoining good.' (The sub-narrator Sulaymaan added that he said, 'The prayer, charity, enjoining good and forbidding evil.') `Umar said, 'I did not mean that, but I ask about that affliction which will spread like the waves of the sea.' I said, 'O Chief of the Believers! You need not be afraid of it as there is a closed door between you and it.' He asked, 'Will the door be broken or opened?' I replied, 'No, it will be broken.' He said, 'If it is broken, it will never be closed again?' I replied, 'Yes.' " Then we were afraid to ask what that door was, so we asked Masrooq to inquire, and he asked Hudhayfah regarding it. Hudhayfah said, "The door was `Umar. "We further asked Hudhaifa whether `Umar knew what that door meant. Hudhayfah replied in the affirmative and added, "He knew it as one knows that there will be a night before the tomorrow morning, and that I reported to him a hadeeth with no errors.".

Commentary : Trials and afflictions are many; some of them are easy, and others are great. The Prophet ﷺ informed us about many of the trials which will take place to serve as a warning against them and urged us to hasten in grabbing onto the ropes of salvation.
In this hadeeth, Hudhayfah ibn al-Yamaan (may Allah be pleased with him and his father) reports that ʿUmar (may Allah be pleased with him), during the era of his caliphate, asked the Companions (may Allah be pleased with them) that were at his gathering at that time: ‘Which of you remembers the statements of the Messenger of Allah ﷺ about the trial?’ Hudhayfah (may Allah be pleased with him) thought that ʿUmar (may Allah be pleased with him) was asking about the particulartrial [some will face], so he replied to him by [stating] that he knew the Prophet’s ﷺ words about the trial literally and exactly as he ﷺ had said: which is: that the person will face trials with regards to their family, wealth, children, and neighbours. What is meant by it is: what evil, sorrow, and the like that befalls him in relation to them [i.e., the listed trials], his preoccupation with them while engaging in pious deeds; his negligence in upholding what is required concerning their rights, his shortcomings in matters of the religion, and what [often] tempts him from the [various] lesser misdeeds. Prayer, fasting, almsgiving, and enjoining the good and prohibiting evil expiate these misgivings. That is to say: that these specifictrials are those which afflict the Muslim because of his love for himself, his children, and his wealth, and they are expiated by righteous deeds and acts of worship. However, ʿUmar (may Allah be pleased with him) did not mean these particular trials, but rather the afflictions which swell and surge like the sea, i.e., by which people will be unsettled, and fight one another. It is the general strife that will afflict all the Muslims.
Then Hudhayfah (may Allah be pleased with him) reassured him that if his question was about the general turmoil that will afflict all Muslims with horrors and calamities, and plunge them into wars and [conflicts of] bloodshed among them; then the Muslims today are safe from it, and that there is a strong, locked door between him and this turmoil [being spoken of]; but this door will be broken down, and violence, hardship, and bloodshed will follow. And here, ʿUmar, (may Allah be pleased with him) knew that if this door is broken, it will remain open for blood, and the wars between the Muslims would not end. The TaabiʿeeAbooWaa’il Shaqeeq ibn Salamah reported that they were afraid to ask Hudhayfah about who was the intended person being referred to as the door. So, they appointed Masrooq ibn al-Ajdaʿ to ask him about the matter. Only Masrooq dared to ask him because of his vast knowledge and high rank. Then Hudhayfah (may Allah be pleased with him) told them that the door was ʿUmar (may Allah be pleased with him). The word door [used here] is a metaphor for him.
The taabiʿeenasked Hudhayfah (may Allah be pleased with him) about ʿUmar’s knowledge of who was intended by this door [referenced in the hadeeth], in which, if it was broken, would lead to affliction. Then, Hudhayfah (may Allah be pleased with him) related that ʿUmar knew that he was the door [being alluded to], “as [one would know] that there is a night before the [following] morning”, that is to say: that his knowledge of that was certain, necessary, evident - just as that there is no doubt that the day you are in precedes the morrow that comes after it. He knew that the barrier between Islam and the affliction was his presence (may Allah be pleased with him); “and that I reported to him a hadeeth with no errors.” So, what ʿUmar understood and knew was only due to what Hudhayfah (may Allah be pleased with him) related to him, which was a hadeeth narrated by the Prophet ﷺ, and that it was not based on his own interpretation or opinion. And this was when the stateduring his reign was strong, and the citizens feared and loved him at the same time, and the enemies feared his power and name. But after his rule, strife had appeared, and the forces were divided, as what occurred in the turmoil in which the Caliph, ʿUthmaan ibn ʿAffaan (may Allah be pleased with him) was killed. Then, what came after that [include, but is not limited to the following]: the emergence of the Khawaarij, the fighting between ʿAlee (may Allah be pleased with him) and those who opposed him, and the appearance of [many] deviant sects whose discord has not ceased fighting even till today.
From the other benefits that we can conclude from this hadeeth is that it highlights the merit and virtue of ‘Umar ibn al-Khattaab (may Allah be pleased with him) and shows that good deeds are an expiation for misdeeds [and sins].
And lastly, it indicates the proper etiquette the taabiʿeen had with those who are high in rank and virtue..

1436

Narrated Hakeem ibn Hizaam (may Allah be pleased with him): “I said to Allah's Messenger ﷺ, "Before embracing Islam I used to do good deeds with the intention of drawing myself nearer to Allah like giving in charity, slave-manumitting, and the keeping of good relations with my kin. Shall I be rewarded for those deeds?" The Prophet ﷺ replied, "You became Muslim with all those good deeds (without losing their reward).".

Commentary : Verily, Allah, Glory be to He, has bestowed His bounty and favours upon His servants with whatever rewards and recompense He wills,Indeed,Allah is the Lord of infinite bounty.
In this hadeeth, Hakeem ibn Hizaam (may Allah be pleased with him) reports that he asked the Prophet ﷺ about the ruling of things that he performed in the service of Allah in the period of ignorance before Islam; some of which include: almsgiving, manumitting slaves, and maintaining good relations with kin: Will he be rewarded for those deeds? The Messenger of Allah ﷺ replied to him: ‘You embraced Islam with the acceptance of your previous good deeds from the past.” So, the Prophet ﷺ clarified that if the disbeliever becomes Muslim and dies upon Islam and had performed some righteous and good deeds before reverting - such as giving alms, freeing slaves, and maintaining good relations with family and relatives - then he will be rewarded for the good he did while being a disbeliever, as it is proven that every sin will be erased off him. So, he will return like his mother had bore him, [wholesome and] free of sins and misdeeds.
This is the apparent meaning of his statement: “You embraced Islam with the acceptance of what preceded [you] in goodness”: [showing] that if the disbeliever embraces Islam and dies as a Muslim, then he will be rewarded for what good he did while he was in a state of disbelief. It was said: that its meaning may have several other meanings; one of which is: that you have acquired a beautiful temperament, and benefit from it in Islam, and that habit is a preparing and assisting you to do good and righteous deeds. Another interpretation is: that it is not unlikely that he will be increased by his good deeds which he performs in Islam [i.e., as a Muslim]. And his rewards multiplied for what beautiful deeds he had done previously; so, if the disbeliever used to do good deeds, then it will be easier for him [to partake in them again in the future]. So, it is not unlikely that the rewards will increase for this.
One benefit that we can conclude from this hadeeth is that it indicates that the good deeds of a disbeliever - if he embraces and passes away with Islam - will be counted for him in the Hereafter. And if he dies in a [state] of disbelief, then [all of his good deeds] will be deemed in vain and wasted..

1438

Narrated AbooMoosa (may Allah be pleased with him): The Prophet ﷺ said, "A trustworthy Muslim treasurer who carries out the orders of his master and pays fully what he has been ordered to give with a good heart and pays to that person to whom he was ordered to pay, is regarded as one of the two charitable persons.".

Commentary : The one who guides to the good and partakes in it will attain a great reward and recompense as the one who [actually] does it. One of the best types of goodness and pious deeds is almsgiving, and for everyone who participates in taking out alms [and distributing it to others] will be rewarded as if they, themselves, have offered the alms if they fulfil the conditions that are complied with in that [matter], as what this hadeeth clarifies; where the Prophetﷺmentions that the Muslim treasurer who is responsible to his master for his vaults and entrusted to preserve and store food, wealth, and other things. If this treasurer, who honours his duty towards his master and whoever entrusts him to safeguard their money, was ordered to take out the alms and distribute it, then he would give out in full, with a good heart, to those deserving of it; he would have obtained a reward similar to the one who donated the alms [directly], as if he had offered it the alms himself, [instead of just distributing it].

He ﷺ stipulated that the reward is given to the treasurer if he gives the alms complete [and in full], and that he does this while being kind, and not be envious of the one who gave it to him [i.e., the donation to distribute]; lest he loses the intention and misses the reward, which are necessary, so he be eligible for the reward. This reward will not be offered to the treasurer who abuses the authority that was given to him and thus withhold the alms that the owner of wealth approved, according to his whims, or if he gives it to them with an unpleasant heart. Sometimes he gives them the alms with a kind of reproach and reprimand. This is something which should not be done because it does not correspond to the legitimate purpose of almsgiving and doing the good to which was entrusted to them. Not to mention the loss of their rewards and blessings with Allah, The Almighty.
From the other benefits that we can conclude from this hadeeth is that it serves as an indication for the merits of trustworthiness and fulfilling what one had been entrusted with and not to be negligent in that.
And lastly, it highlights the evidence of cooperation in righteousness and piety is decreed for those who aid [and participate in the process]] is similar to what is decreed for the one who did [the act themselves], and this is the grace of Allah that He bestows upon whomever He wills..

1442

Narrated AbooHurayrah (may Allah be pleased with him): The Prophet ﷺ said, "Every morning, two angels come down from Heaven and one of them says, 'O Allah! Compensate every person who spends [in Your Cause],' and the other angel says, 'O Allah! Bring destruction to [the wealth of] every miser.' ".

Commentary : The treasures and bounties of Allah - May He be Glorified - never deplete. He has urged His servants to spend and offer goodness, and not to calculate or take into account the amount in what they spent [in charity], and has promised them with a recompense of blessing, and that they will be requited with a great reward for spending on His behalf.
In this hadeeth, the Prophet ﷺ urged for offering alms and spending on charitable causes and clarified the beautiful reward for [doing] that. And he ﷺ warned of the miser and withholding [one’s wealth] and shows its bad outcome. The Messenger of Allah ﷺ reports that every day when the servant awakes, until the Hour of the Resurrection; Allah sends down two venerable angels from the heavens. One of them supplicates for Allah to give back to the almsgiver who spends on charitable and righteous causes, in return for what he spent and gave. And the other angel will supplicate for Allah to give to the withholding miser the ruination of his wealth, or [to] destroy him and for his wealth to vanish. It is well-known that the supplications of the angels are answered; so, this is a promise of ease for the one who spends for charitable purposes, and a threat of difficulty for the miser who withholds and hoards his wealth.
It was said that: praiseworthy spending is what is put forward in acts of worship (zakat), and that which is spent on dependants, guests, and voluntary charity; and that it is done so out of kindness and comes from a wholesome and lawful earning. But the one who refrains from spending his wealth in that which is recommended in religion is not worthy of this supplication [i.e., the one offered by the first angel] since reprehensible greediness overcomes him, in such a matter that he will not be pleasant with taking out from his wealth the right [of others] which is incumbent upon him, even if he takes it out and offers it. Also, the supplication for the one who spends is general, in that Allah will compensate him for it in this world or in the Hereafter. As for the supplication which calls for ruin, it is possible that it means to destroys the source of the wealth, or the owner of the wealth himself. What is meant by it is that [his] righteous deeds will vanish due to being preoccupied with others [and his vain self-interests].
From the other benefits that we can conclude from this hadeeth is that it urges us to spend in what is mandatory, such as spending on one’s family, and maintaining good relations with kin and kith; and voluntary and obligatory contributions are included in this.
And lastly, it shows us that the miser who withholds [and hoards his money] deserves to have his wealth ruined..

1443

Narrated AbooHurayrah (may Allah be pleased with him): I heard the Prophet ﷺ say, "The example of an almsgiver and a miser is like the example of two persons who have two iron cloaks on them from their breasts to their collar bones, and when the almsgiver wants to give in charity, the cloak becomes capacious till it covers his whole body to such an extent that it hides his fingertips and covers his footprints (obliterates his tracks). And when the miser wants to spend, it (the iron cloak) sticks and every ring gets stuck to its place and he tries to widen it, but it did not become wide.” The part of the two iron clocks is also narrated through al-Hasan ibn Muslim from Ta’woos. Handhalah related from Ta’woos that it is two gardens (instead of two cloaks). Al-Layth said: Ja’far narrated to me from Ibn Hirmiz that he heard AbooHurayrah (may Allah be pleased with him) say that the Prophet ﷺ mentioned “two gardens.”.

Commentary : The charity and alms which a person takes from his wealth for righteous purposes after upholding the rights of himself and his dependents so that the one giving alms does not become a person in need after offering his charity to someone, is one of the best acts of obedience, and greatest pious deeds which is pleasing to Allah, The Almighty. It has laudable consequences in this world and in the Hereafter, whereas miserliness and greed are the opposite of the aforementioned; so, their consequences are disastrous in this world and the Hereafter.
In this hadeeth, The Prophet ﷺ gave a parable regarding the miser and charitable almsgiver, where he ﷺ likens them to two men wearing jubbahs, woven of iron. The jubbah is similar to the cloak, which is worn over other clothes. This garment (as worn by the two men presented in the example of the Prophet ﷺ) went from their breast [down] to where are the two bones at the top of the chest that point towards the side[s] of the mouth, located between the gap of the upper chest and neck [i.e., collarbones]. This is a reference as to how small the jubbah was for [both] the charitable person and miser. So, the one who spends charitably is given a gift when the jubbah worn by him became long and abundant (due to his almsgiving); i.e., it increased in size and length upon him, or “became plentiful over his skin,” and immersed his body “to the point that it covers his fingertips,” meaning: that it became long and flowed over him until it covered his entire body.
“And eliminates his tracks”, i.e., it erases the steps that he takes [as he walks]. This is an explanation for the incredible length of the garment on its owner. As for the miser, every time he refrains from giving alms and stops spending, his jubbah will tighten on him until every ring clings to his skin. He will try to stretch it out with his hand while it is very tight, but it will not widen to release its grip.
What is intended by this parable that if the generous are devoted to almsgiving, his chest will be widened by it, and his soul will become pleasant; and will thus amplify in his spending [and giving charity]. And the miser, if he talks to himself about almsgiving, will become stingy. Then his chest will narrow, and his hands will be clenched. It was said: it means that if the one who spends does so charitably, the alms will expiate his sins and wipe them away, just as the jubbah when it enshrouded him abundantly, concealed him, and safeguarded him [from harm]. The miser does not even obey himself in offering charity, so his offenses will remain uncovered and exposed.
From the other benefits that we can conclude from this hadeeth is that it highlights that every time the one who offers alms extends his hand with goodness, Allah extends His grace to him so that He will repay him multiple times over what he spent for His sake. And every time the miser clenches his hands, Allah constricts him, and fills his heart with the fear of becoming poor, and despair of recovering that which he spent..

1445

Narrated AbooMoosa (may Allah be pleased with him): The Prophet ﷺ said: Every Muslim has to give in charity." The people asked, "O Allah's Prophet! If someone has nothing to give, what will he do?" He said, "He should work with his hands and benefit himself and also give in charity (from what he earns)." The people further asked, "What should he do if he cannot find even that?" He replied, "He should help the needy who appeal for help." The people then asked, "What should he do if he cannot do that?" He replied, "Then he should perform good deeds and keep away from evil deeds and this will be regarded as charitable deeds.".

Commentary : The charity and alms which a person takes from his wealth for righteous purposes after upholding the rights of himself and his dependents is one of the best acts of obedience, and greatest pious deeds which is pleasing to Allah, The Almighty. Charity doesn’t only [come in the form] of money. Rather, it can [include] helping [others] to do good and preventing evil as well; as what is shown in this hadeeth, where the Prophet ﷺ clarifies that it is incumbent upon every Muslim to offer charity voluntarily because charity without the obligatory zakat is a mandatory duty of every Muslim to offer it as a recommended act [of worship], regardless of his circumstances and conditions. So, whoever is poor and does not own any money to give in charity, let him work with his own hands until he is able to acquire [enough] to benefit himself, by spending it on himself [for his needs], his family, and those who depend on him, and whatever is extra is offered in charity to others.
If he does not find any money to offer in charity, then he assists anyone who is troubled and in need - which is the one who is helpless or oppressed. Likewise, everyone who has experienced a calamity and seeks help for it.
“And if he does not find [them]”, that is to say: if he is not able to help anyone with their need[s], then let him perform righteous deeds, perform physical, supererogatory physical acts of worship, [such as]: prayer, fasting, reciting the Quran, and more. Let him [also] abstain from sin, and avoid that which is prohibited, [like]: backbiting, slander, lying, and spread ant evil or harm to the servants (Muslims); because doing the good and abstaining from evil has the reward of almsgiving.
From the other benefits that we can conclude from this hadeeth is that it highlights that charity is required of every Muslim, whether they be rich or poor, each one according to their best of ability.
And that if good deeds are accompanied with a good intention, it can take the place of almsgiving with regards to the rewards, especially for those who are not able to offer alms.
It shows that charity that is given by those who are able to do so is better than all other deeds restricted to the person who is doing it.
It provides a proof for who stated that refraining from an action is considered a deed that people will be judged about it.
It shows the merits of earning a living because of what potentials it offers in helping and offering oneself to others [in service].
And lastly, it shows us that the doors that open to goodness are many, and the path to pleasing Allah is not absent..

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..

Book of Hadith

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