It was narrated that ‘Abdullah ibn Mas‘ud said: The Prophet (blessings and peace of Allah be upon him) said: “There should be no envy except in two cases: a man to whom Allah has given wealth, and he is given authority over it to spend it in appropriate ways; and a man to whom Allah has given wisdom, so he judges in accordance with it and teaches it to others.”.

Commentary : Envy (hasad) is of two types, the first of which is blameworthy envy which is prohibited according to Islamic teaching. This refers to when a man wishes that a blessing be taken away from his brother, regardless of whether the envier has it or not. The second type is permissible envy, which is positive envy (ghibtah). What this means is that a man sees a blessing that someone else has, and he wishes that he could have something similar, without wishing that it be taken away from his brother. If that positive envy concerns worldly matters such as good health, physical strength, status or children, then it is permissible. If it concerns a religious matter – such as beneficial knowledge, or wealth from lawful sources, then it is encouraged according to Islamic teachings. Here the Prophet (blessings and peace of Allah be upon him) tells us that envy cannot be praiseworthy or encouraged according to Islamic teachings except in two cases, the first of which is when there is a wealthy, pious man to whom Allah has granted halal wealth, so he spends it to benefit himself and others, and to please his Lord, on various charitable causes, so the person wishes to be like him and he envies him [ghibtah] for this blessing.
The second case is when there is a wise, knowledgeable man to whom Allah has granted beneficial knowledge that he acts upon, teaches to others and judges between people on the basis of his knowledge and wisdom, so the person wishes that he could be like him.
This hadith indicates that if a rich man fulfils the conditions of having wealth, and uses it in ways that please Allah, then he is better than a poor person.
It also highlights the virtue of knowledge and of learning it.
And it highlights the validity of competing in doing good, and indicates that we are urged to do that..

It was narrated from ‘Ubaydullah ibn ‘Abdillah from Ibn ‘Abbas from Ibn ‘Abbas that he disagreed with al-Hurr ibn Qays ibn Hisn al-Fazari about the companion of Musa. Ibn ‘Abbas said: He was Khadir. Ubayy ibn Ka‘b passed them and Ibn ‘Abbas called him over and said: This friend of mine and I are arguing about the companion of Musa, concerning whom Musa asked his Lord how he could meet him. Did you hear the Prophet (blessings and peace of Allah be upon him) say anything about him? He said: Yes, I heard the Prophet (blessings and peace of Allah be upon him) say: “Whilst Musa was with a group of Israelites, a man came to him and said: Do you know anyone more knowledgeable than you? Musa said: No. Then Allah (may He be glorified and exalted) revealed to Musa: Nay; Our slave Khadir [is more knowledgeable than you]. Musa asked how he could meet him, so Allah made the fish a sign for him. It was said to him: When you lose the fish, then retrace your steps, for you will meet him there. And he was following the path of the fish in the sea. His servant said to Musa: {Did you see when we retired to the rock? Indeed, I forgot [there] the fish. And none made me forget it except Satan - that I should mention it} [al-Kahf 18:63]. Musa said: {“That is what we were seeking.” So they returned, following their footprints} [al-Kahf 18:64]. There they found Khadir, after which the events narrated in the Qur’an took place.” .

Commentary : The Sahabah (may Allah be pleased with them) differed concerning some issues of knowledge, according to what each of them knew, whilst paying attention to proper etiquette, each of them showing due respect to others and appreciating their brothers’ knowledge. One example of this is when the two Companions, ‘Abdullah ibn ‘Abbas and al-Hurr ibn Qays (may Allah be pleased with them both) disagreed concerning the companion of Musa (peace be upon him) who is mentioned in the verse {And they found a servant from among Our servants to whom we had given mercy from us and had taught him from Us a [certain] knowledge. Moses said to him, “May I follow you on [the condition] that you teach me from what you have been taught of sound judgement?”} [al-Kahf 18:65-66]. The view of Ibn ‘Abbas (may Allah be pleased with him) was that this was al-Khadir, and this was the view in which Ubayy ibn Ka‘b supported him, based on what he had heard from the Prophet (blessings and peace of Allah be upon him) about the story of Musa and al-Khadir (peace be upon them both). So he told him that he had heard the Prophet (blessings and peace of Allah be upon him) saying that when Allah’s Prophet Musa was with a group of Israelites, a man came to him and asked him: Do you know of anyone more knowledgeable than you on earth? Based on his own opinion, Musa denied that there was anyone more knowledgeable than him, because he was a Prophet who received revelation. But Allah rebuked him for not referring the matter to Him, as is narrated in Sahih Muslim. It was said that this was a rebuke to Musa (peace be upon him) and a lesson for those who came after him, so that no one else would follow him in praising himself and being filled with self-admiration, and thus be doomed. Allah (may He be glorified and exalted) revealed to him: There is someone who is more knowledgeable than you, to whom Allah has given knowledge other than that which He revealed to you. He is a person whose name is Khadir. So Musa asked: How can I meet him? Allah made the fish a sign for him, to show him where al-Khadir was, so that he could meet him. It was said to him: When you lose the fish on the seashore, then retrace your steps, for you will meet him. That was when Musa asked how he could meet al-Khadir. Allah (may He be exalted) said: Look for him on the shore, near the rock. He said: O Lord, how can I reach him? He said: Take a fish in a basket, and where you lose it, he will be there. It was said that he took a salted fish, and said to his servant: When you lose the fish, tell me.
The phrase “And he was following the path of the fish in the sea” means: he was looking at it whilst he was on the shore, walking alongside it, until he reached al-Khadir. It does not mean that he was literally following its path in the sea. And it was said that Musa met al-Khadir on an island in the sea, and to reach that island one must travel by sea. And it was said that the pronoun in the phrase “he was following” refers to the servant of Musa, Yusha‘ ibn Nun. That was because Musa (peace be upon him) had said to him: When you lose the fish, tell me, because it was the sign of where he would meet al-Khadir.
The servant said to Musa, as Allah (may He be exalted) tells us: {Did you see when we retired to the rock? Indeed, I forgot [there] the fish. And none made me forget it except Satan - that I should mention it} [al-Kahf 18:63]. After they had rested beside the sea, the servant forgot the fish, then they travelled on for a while. When the servant remembered that, he told Musa (peace be upon him) about it, and Musa said to him: {“That is what we were seeking.” So they returned, following their footprints} [al-Kahf 18:64]. So they retraced their steps until they reached the place where they had lost the fish, and there they found Khadir, after which there happened the events of which Allah (may He be glorified and exalted) tells us in His Book, in Surat al-Kahf.
After that, it became clear to Musa how great al-Khadir’s knowledge was, which was based on what Allah had taught him of the unseen, and the events that took place by Allah’s decree, which none of the Prophets knew except what they were taught about by the Creator (may He be glorified and exalted).
In this hadith, we see that one should put up with some hardship for the sake of seeking knowledge and learning more, and acknowledge the status of the one who is more knowledgeable.
We also see that disagreeing about some issues of knowledge, if each person is seeking to learn the truth without being stubborn, is something permissible.
This hadith also indicates that in the event of disagreement, we should refer to people of knowledge, and that it is essential to show humility towards knowledge and people of knowledge.
It also indicates that one should take provisions when travelling.
And it indicates that the knowledgeable person should not become too proud of his knowledge..

It was narrated that Ibn ‘Abbas said: The Messenger of Allah (blessings and peace of Allah be upon him) embraced me and said: “O Allah, give him knowledge and understanding of the Book.”.

Commentary : Our Prophet (blessings and peace of Allah be upon him) always set the best and most sublime example of mercy, love and compassion with his relatives and companions (may Allah be pleased with them).
In this hadith, ‘Abdullah ibn ‘Abbas (may Allah be pleased with him) narrated that the Prophet (blessings and peace of Allah be upon him) embraced him and hugged him, then he prayed for him, saying: “O Allah, give him knowledge and understanding of the Book.” In other words, teach him the Qur’an and enable him to memorize it, understand it, explain it, interpret it and learn fiqh and rulings from it. Allah answered his prayer, and Ibn ‘Abbas (may Allah be pleased with him) became the most knowledgeable of the ummah, the interpreter of the Qur’an.
The reason for this dua was narrated by al-Bukhari in his Sahih: The Prophet (blessings and peace of Allah be upon him) went to relieve himself, and I brought him some water for wudu’. According to one report: When he came out, he said: “Who brought this?” and he was told who had brought it. In Sahih Muslim it is narrated that the Mother of the Believers Maymunah (may Allah be pleased with her) is the one who told him about that, and that happened in her house one night. Perhaps that was the night on which Ibn ‘Abbas stayed overnight in her house to see how the Prophet (blessings and peace of Allah be upon him) prayed. Ahmad narrated from Ibn ‘Abbas (may Allah be pleased with him) about his standing behind the Prophet (blessings and peace of Allah be upon him) during the night prayer, in which it is narrated: he said to me: “What is the matter? I put you next to me but you step back.” I said: O Messenger of Allah, is it appropriate for anyone to pray next to you, when you are the Messenger of Allah to whom Allah has given abundance? He liked that, so he prayed to Allah to increase me in knowledge and understanding.
In this hadith, we see the blessing of the dua of the Prophet (blessings and peace of Allah be upon him), and this report also highlights the virtue of ‘Abdullah ibn ‘Abbas (may Allah be pleased with him), and how he became distinct from others by virtue of this blessed dua, when Allah answered the dua of His Prophet.
This hadith also highlights the virtue of knowledge and encourages us to seek knowledge and to memorize the Qur’an, and to pray for that. .

It was narrated that ‘Abdullah ibn ‘Abbas said: I came riding on a female donkey – and at that time I was approaching the age of puberty – and the Messenger of Allah (blessings and peace of Allah be upon him) was praying in Mina with no wall in front of him. I passed in front of one of the rows, then I let the donkey go and graze, and I joined the row. And no one rebuked me for that..

Commentary : The Prophet (blessings and peace of Allah be upon him) instructed the one who is praying to have a barrier (sutrah) in front of him, so that no one will pass in front of him and interrupt his prayer. But in the case of the congregational prayer, the imam is the “barrier” for those who are praying behind him.
In this hadith, Ibn ‘Abbas (may Allah be pleased with him) narrated that he came riding on a female donkey. At that time, Ibn ‘Abbas (may Allah be pleased with him) was a boy who was approaching puberty. The Messenger of Allah (blessings and peace of Allah be upon him) was praying in Mina without a barrier such as a wall and the like. Mina is a valley near the Haram of Makkah where the pilgrims halt to stone the Jamarat. Ibn ‘Abbas (may Allah be pleased with him) passed in front of one of the rows of worshippers whilst he was riding his donkey, at the time when their imam – namely the Prophet (blessings and peace of Allah be upon him) did not have a barrier in front of him. Then he left the donkey to eat and graze, and wander among the rows, then he joined the people in the rows and prayed, and no one rebuked him for passing in front of the rows or for letting the donkey pass in front of them, and the Prophet (blessings and peace of Allah be upon him) did not interrupt the prayer.
This hadith indicates that the imam is like a barrier for those praying behind him.
It also indicates that it is valid for a young boy who has reached the age of discernment to hear a hadith and narrate it..

It was narrated that Mahmoud ibn al-Rabi‘ said: I remember the Prophet (blessings and peace of Allah be upon him) spraying water in my face from a bucket when I was five years old..

Commentary : The Prophet (blessings and peace of Allah be upon him) was the best of people in manners and attitudes, even with little children. He cared for them and would be playful with them. He would let them ride behind him, and teach them so that they would grow up to be true men.
In this hadith, the Sahabi Mahmoud ibn al-Rabi‘ (may Allah be pleased with him) narrated that he still remembered how the Messenger of Allah (blessings and peace of Allah be upon him) sprayed water from his mouth in his face; at that time Mahmoud was a small boy, five years old, but he still remembered that and conveyed it after he grew up.
Spraying water into the child’s face is an example of the Prophet’s playfulness with young children; he showed kindness to them and honoured their fathers by doing that, whilst also teaching the people that being playful with children and family does not undermine the dignity of people of prominence and authority.
The hadith also indicates that he did that so that the child would get blessing (barakah) from him.
It also indicates that it is valid for a child to narrate, if he remembers and understands what he saw and heard..

It was narrated from Abu Musa that the Prophet (blessings and peace of Allah be upon him) said: “The likeness of that with which Allah has sent me of guidance and knowledge is the likeness of abundant rain that falls on land. Some of it is pure and good land which absorbs the water and brings forth abundant vegetation and plants; some of it is solid, barren land which retains the water [in pools or ponds], so that Allah benefits the people thereby, as they drink from it, give water to their livestock and irrigate crops with it. And some of the rain falls on another type of land, which is nothing but flat, barren land which does not retain the water or produce vegetation. The first one is the likeness of one who understands issues of religion, so he benefits from that with which Allah sent me, thus he learns it and teaches others. The second is the likeness of the one who pays no attention to it and does not accept the guidance of Allah with which I was sent.”.

Commentary : The Prophet (blessings and peace of Allah be upon him) was the best educator. He often used to give simple yet eloquent likenesses through which the ideas that he wanted to convey would be transmitted and take root in people’s minds. In this hadith, he likened guidance, the ways that lead to Allah, and Islamic knowledge that is based on the Book of Allah (may He be exalted) and the Sunnah of His Prophet (blessings and peace of Allah be upon him) to abundant rain that falls on different types of land. The first type is fertile land that is free of nuisance insects and worms that destroy crops. This land receives the water and absorbs the rain, then it produces abundant vegetation. This is the likeness of the knowledgeable person who has deep understanding of the religion of Allah, acts upon what he knows, and teaches others. This is the highest level of guidance.
The second type is barren land that retains [but does not absorb] the water. This is solid land on which vegetation does not grow, so it is like huge reservoirs which collect and hold the water, and become a source for others. The people benefit from it, as they drink, give water to their livestock and irrigate fertile land with this water. Even though this land does not benefit from the rain itself, it benefits others, humans, animals and other types of land. This is the likeness of people who are able to memorize, but their minds are not sharp enough to derive meanings and rulings, and they do not strive to put what they learn into practice. Thus they memorize and preserve information until people of knowledge come along who are able to benefit from it, so they learn it from them and thus benefit others through what they convey to them. And it was said that the likeness of this land is that of the knowledgeable person who teaches others, but does not act upon his knowledge himself, so he is like a candle which gives light to others but burns itself.
The third type is the plains, which are vast tracts of flat land. It was also said that it is smooth land, or land that has no vegetation. This is what is referred to in the hadith: salt flats in which nothing grows and which do not retain water. Thus they do not benefit from the rain themselves, nor do they benefit any other land, because they are flat and have no vegetation. This is the worst type of land; it is the likeness of the ignorant Muslim, or the knowledgeable Muslim who does not act upon his knowledge or teach anyone else. This is what is meant by the words “who pays no attention to it.” Or it may refer to the disbelievers who do not enter Islam in the first place, and this is what is meant by the words “[he] does not accept the guidance of Allah.”
This hadith highlights the virtue of one who learns, acts upon his knowledge and teaches it to others.
It also indicates that it is blameworthy to turn away from knowledge..

It was narrated that Anas ibn Malik said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “One of the portents of the Hour is that knowledge will be taken away, ignorance will become widespread, much alcohol will be drunk and zina will become prevalent.”.

Commentary : The time of the onset of the Hour is not known to anyone except Allah (may He be glorified and exalted). Nevertheless, He has ordained signs which will indicate that it is close at hand, so that the Muslim may be careful and strive to prepare for that momentous Day.
In this hadith, the Prophet (blessings and peace of Allah be upon him) tells us that one of the signs of the approach of the Hour is that beneficial knowledge that is accompanied by righteous deeds will be taken away with the death of knowledgeable people, not by means of it being erased from people’s hearts. Then the people will follow ignorant leaders who will speak about religious issues on the basis of their own personal views, and they will issue fatwas that are based on ignorance. Thus ignorance will prevail and spread among the people, and that will result in people no longer having fear of Allah in their hearts. So a great deal of alcohol will be drunk, and it will become widespread among people despite the fact that it is forbidden. Allah (may He be exalted) says: {O you who have believed, indeed, intoxicants, gambling, [sacrificing on] stone altars [to other than Allah], and divining arrows are but defilement from the work of Satan, so avoid it that you may be successful } [al-Ma’idah 5:90]. The word khamr (intoxicants) comes from a root meaning to cover. It is so called because it covers the mind so that one cannot think properly, as a result of that the drinker falls into sins that lead to doom.
Another sign of the approach of the Hour is that zina (unlawful sexual relationships) and shameful deeds will become widespread, as mentioned in the report of Muslim, and they will become very clearly prevalent, even though Allah has forbidden them, as He says: {And do not approach unlawful sexual intercourse} [al-Isra’ 17:32].
It is as if these things are singled out for mention because they indicate that matters are getting out of hand, which if they are brought under control, will be a cause of well-being in this world and the hereafter. The first is religion, because the taking away of knowledge will undermine religion. The second is reason, because it is undermined by consuming intoxicants. The third is lineage, because it is undermined by zina. The undermining of these three things indicates that the world is heading towards ruin.
This hadith indicates that Allah (may He be exalted) has already decreed that the ruin of life on earth will come once mischief and corruption become prevalent and widespread.
It also indicates that we are urged to acquire knowledge, for it will not be taken away except through the death of knowledgeable people.
This hadith is one of the signs of the prophethood of the Prophet (blessings and peace of Allah be upon him). .

It was narrated from Qatadah that Anas ibn Malik said: I will surely tell you of something that no one will tell you after me. I heard the Messenger of Allah (blessings and peace of Allah be upon him) say: “One of the portents of the Hour is that knowledge will become rare and ignorance will prevail; zina will become widespread; and there will be many women and few men, to the extent that for fifty women there will be one man to look after them.”.

Commentary : No one knows exactly when the Hour will begin except Allah (may He be glorified and exalted). Nevertheless, He has ordained some signs of its approach, to alert the Muslim so that he may strive to prepare for that momentous Day.
In this hadith, the Prophet (blessings and peace of Allah be upon him) tells us that one of the signs of the approach of the Hour is that Islamic knowledge will become rare on earth, because many scholars will die. Then the people will follow ignorant leaders who will speak about religious issues on the basis of their own personal views, and they will issue fatwas that are based on ignorance. Thus ignorance will prevail among the people, and that will result in no one having fear of Allah in their hearts. Zina (unlawful sexual relationships) and shameful deeds will become widespread, as mentioned in the report of Muslim, and they will become clearly prevalent, even though Allah has forbidden them, as He says: {And do not approach unlawful sexual intercourse} [al-Isra’ 17:32].
Another of the signs that the Day of Resurrection is approaching is that the numbers of women will increase exponentially in comparison with the numbers of men, as few males will be born, whereas many females will be born, or the number of men may be reduced as a result of wars and conquests, until fifty women will only be able to find one man to be in charge of them, sponsor them and look after their affairs.
It is as if these five things are singled out for mention because they indicate that matters are getting out of hand, which if they are brought under control, will be a cause of well-being in this world and the hereafter. The first is religion, because the taking away of knowledge will undermine religion. The second is reason, because it is undermined by consuming intoxicants. The third is lineage, because it is undermined by zina. As for life and wealth, they will be undermined too, because of overwhelming trials and tribulations, and when all of these things are undermined, this indicates that the world is heading towards ruin.
This hadith indicates that Allah (may He be exalted) has already decreed that the ruin of life on earth will come once mischief and corruption become prevalent and widespread.
In this hadith, we are urged to acquire knowledge, for it will not be taken away except through the death of knowledgeable people.
This hadith is one of the signs of the prophethood of the Prophet (blessings and peace of Allah be upon him), as he foretold what will happen at the end of time..

It was narrated that Ibn ‘Umar said: I heard the Messenger of Allah (blessings and peace of Allah be upon him) say: “Whilst I was sleeping, a vessel of milk was brought to me and I drank until I saw its wetness coming out of my nails. Then I gave my leftovers to ‘Umar ibn al-Khattab.” They said, How did you interpret that, O Messenger of Allah? He said, “Knowledge.”.

Commentary : The dreams of the Prophets are true and are revelation from Allah (may He be glorified and exalted). The Prophet (blessings and peace of Allah be upon him) would give glad tidings to his companions (may Allah be pleased with them) when he saw a dream.
In this hadith, ‘Abdullah ibn ‘Umar (may Allah be pleased with him) narrates that the Prophet (blessings and peace of Allah be upon him) saw in a dream that he was given a vessel of milk, and he drank from it to the extent that his thirst was greatly quenched and the moisture of the milk started to come out from his fingers, flowing over his nails, which was an indication that his body had had its needs fully met, to the extent that the surplus came out of him. Then he gave what was left of the milk to ‘Umar ibn al-Khattab (may Allah be pleased with him) and he drank it. Then the Prophet (blessings and peace of Allah be upon him) interpreted the milk as signifying knowledge. It is as if that was glad tidings to ‘Umar (may Allah be pleased with him) that he would excel in understanding Islamic knowledge and teachings, because he drank from that milk from which the Prophet (blessings and peace of Allah be upon him) had drunk. This was an indication that ‘Umar would be singled out and distinguished because of extra knowledge that he had. And it was said that milk was interpreted as referring to knowledge because both are very beneficial, and both are a means of well-being. Milk is nourishment for children, and a means of their well-being; moreover, it is a food that maintains physical well-being, and knowledge is a means of well-being in the hereafter and in this world.
This hadith highlights the virtue, honourable status and importance of knowledge for people.
It also highlights the virtue of ‘Umar (may Allah be pleased with him)..

It was narrated from ‘Abdullah ibn ‘Amr ibn al-‘As that the Messenger of Allah (blessings and peace of Allah be upon him) halted in Mina during the Farewell Pilgrimage so that the people could ask him questions. A man came to him and said: I did not think, so I shaved my head before slaughtering the sacrifice. He said: “[Go ahead and] slaughter it; there is no problem.” Another man came to him and said: I did not think, so I slaughtered the sacrifice before stoning the Jamrah. He said: “[Go ahead and] stone the Jamrah, and there is no problem. The Prophet (blessings and peace of Allah be upon him) was not asked about anything that was brought forward or delayed but he said: “[Go ahead and] do it, and there is no problem.”.

Commentary : The Prophet (blessings and peace of Allah be upon him) performed the Farewell Pilgrimage at the end of his life, in 10 AH. During this Hajj, he explained to the people their rituals and the rulings of Hajj, and what was permissible and what was forbidden of both words and deeds during the pilgrimage.
In this hadith, ‘Abdullah ibn ‘Amr ibn al-‘Aas (may Allah be pleased with him) narrated that the Prophet (blessings and peace of Allah be upon him) halted during his pilgrimage, whilst he was riding his mount – as mentioned in a report of Muslim – in Mina, near the Jamrah, after the sun had passed its zenith on the Day of Sacrifice. Mina is a valley surrounded by mountains, located east of Makkah on the road between Makkah and Jabal ‘Arafah. It is approximately six kilometres from al-Masjid al-Haram. It is the place where pilgrims stone the Jamarat and slaughter the sacrificial animals.
On this great occasion, amidst this great crowd, the Prophet (blessings and peace of Allah be upon him) halted so that the pilgrims could ask him questions and seek advice about what they needed to know of the rulings of Hajj. That included a man who made a mistake and forgot, so he did not do the rituals in the proper order, as he shaved his head before slaughtering his sacrifice. The Prophet (blessings and peace of Allah be upon him) responded: “[Go ahead and] slaughter it; there is no problem” – so there is no sin on you and you do not have to offer a compensatory sacrifice. Another question came from a man who had slaughtered his sacrificial animal before stoning Jamrat al-‘Aqabah. The Prophet (blessings and peace of Allah be upon him) answered him: “[Go ahead and] stone it, and there is no problem.”
So the Prophet (blessings and peace of Allah be upon him) was not asked on that day about any of the actions of Hajj that was brought forward or delayed but he said to the questioner: “[Go ahead and] do it, and there is no problem.” He was not strict with them, no compensatory sacrifice was required of them, and they did not incur any sin for doing one action before another, or delaying it.
This was by way of making things easy for people, because the time of Hajj is a time of hardship, in which people encounter many difficulties and there are many necessary things that are required of the pilgrim, which may force people to do many things without following the proper order. So the Prophet (blessings and peace of Allah be upon him) did not insist that people do things in a particular order, for what matters is doing the actions of Hajj, even though it is preferable to follow his example and Sunnah in the manner he told people to do them, as was narrated from him.
This hadith highlights the compassion of the Prophet (blessings and peace of Allah be upon him) towards his ummah, as he sought to make it easy for them to do the rituals of Hajj. .

It was narrated from Ibn ‘Abbas that the Prophet (blessings and peace of Allah be upon him) was asked during his Hajj: I slaughtered my sacrifice before stoning the Jamrah, and he gestured with his hand as if to say, There is no problem. Another person said: I shaved my head before slaughtering my sacrifice, and he gestured with his hand as if to say, There is no problem..

Commentary : The Prophet (blessings and peace of Allah be upon him) performed the Farewell Pilgrimage at the end of his life, in 10 AH. During this Hajj, he explained to the people their rituals and the rulings of Hajj, and what was permissible and what was forbidden of both words and deeds during the pilgrimage.
In this hadith, ‘Abdullah ibn ‘Abbas (may Allah be pleased with him) narrated that during his Farewell Pilgrimage, when he was near the Jamrah after the sun had passed its zenith on the Day of Sacrifice, as narrated by al-Bukhari, the Prophet (blessings and peace of Allah be upon him) was asked questions. On this great occasion, amidst this great crowd, the Prophet (blessings and peace of Allah be upon him) halted so that the pilgrims could ask him questions about what they needed to know of the rulings of Hajj. That included a man who made a mistake and forgot, so he did not do the rituals in the proper order, as he slaughtered his sacrifice before stoning Jamrat al-‘Aqabah. The Prophet (blessings and peace of Allah be upon him) responded with a gesture to indicate that he approved of what he had done, or he made a gesture and said to him, “There is no problem,” so there is no sin on you and you do not have to offer a compensatory sacrifice. Someone else asked him about his having shaved his head before slaughtering the sacrifice, and the Prophet (blessings and peace of Allah be upon him) responded with a gesture to indicate that he approved of what he had done, or he made a gesture and said to him, “There is no problem,” so you have nothing to worry about and you do not have to offer a compensatory sacrifice for doing one action before another, or delaying it.
This was by way of making things easy for people, because the time of Hajj is a time of hardship, in which people encounter many difficulties and there are many necessary things that are required of the pilgrim, which may force people to do many things without following the proper order. So the Prophet (blessings and peace of Allah be upon him) did not insist that people do things in a particular order, for what matters is doing the actions of Hajj, even though it is preferable to follow his example and Sunnah in the manner he told people to do them, as was narrated from him..

It was narrated from Abu Hurayrah that the Prophet (blessings and peace of Allah be upon him) said: “Knowledge will be taken away, and ignorance and tribulations will prevail, and there will be a great deal of harj.” It was said: O Messenger of Allah, what is harj? He gestured like that with his hand, tilting it, as if he meant killing..

Commentary : No one knows exactly when the Hour will begin except Allah (may He be glorified and exalted), for He has kept that knowledge to Himself.
Nevertheless, He has ordained some signs of its approach, to alert the Muslim so that he may strive to prepare for that momentous Day.
In this hadith, the Prophet (blessings and peace of Allah be upon him) tells us that one of the signs of the approach of the Hour is that beneficial knowledge that is accompanied by righteous deeds will be taken away, and will disappear from the earth with the death of its people. It will be reduced by their death but will not be erased from people’s hearts. Then the people will follow ignorant leaders who will speak about religious issues on the basis of their own personal views, and they will issue fatwas that are based on ignorance. Thus ignorance will prevail and spread among the people, and tribulations, disputes and division will become widespread; that will result in no one having fear of Allah in their hearts, and there will be a great deal of “harj.” When the people asked what harj meant, the Prophet (blessings and peace of Allah be upon him) made a gesture with his hand, from which it could be understood that the word referred to killing and unlawful bloodshed. This explanation is clearly mentioned in al-Sahihayn, where it says: They said: O Messenger of Allah, what is that? He said: “Killing, killing.” What is meant is that there would be tribulations and disputes, and that will be the cause of a great deal of killing among the Muslims, as is mentioned in a report narrated by Ibn Majah from Abu Musa al-Ash‘ari (may Allah be pleased with him), in which it says that the Prophet (blessings and peace of Allah be upon him) said: “It will not be as a result of the polytheists killing the Muslims; rather you will kill one another, to the extent that a man will kill his neighbour, his cousin and his relative.”
This hadith indicates that Allah (may He be exalted) has already decreed that the ruin of life on earth will come once mischief and corruption become prevalent and widespread.
It also indicates that we are urged to acquire knowledge, for it will not be taken away except through the death of knowledgeable people.
This hadith is one of the signs of the prophethood of the Prophet (blessings and peace of Allah be upon him)..

It was narrated that Asma’ said: I came to ‘A’ishah when she was praying, and I said: What is the matter with the people? She pointed to the sky, and I saw that the people were standing in prayer. Then she said, Subhan-Allah. I said: Is it a sign? And she nodded to say yes. So I started to pray [with the people] until I nearly fainted, so I began to pour water on my head. The Prophet (blessings and peace of Allah be upon him) praised and glorified Allah (may He be glorified and exalted), then he said: “There is nothing that had not been shown to me before but it was shown to me [just now] whilst I was standing in prayer, even Paradise and Hell. Then it was revealed to me that you will be tested in your graves, like or close to” – I [the narrator] do not know which word Asma’ said – “the trial of the Dajjal. It will be said: What do you know about this man? As for the believer or the one who had certain faith” – I do not know which word Asma’ said – “he will say: He is Muhammad the Messenger of Allah; he came to us with clear proofs and guidance, and we responded and followed him; he is Muhammad” – three times. “Then it will be said: Rest, benefitting from your righteous deeds. We knew that you believed with certainty in him. As for the hypocrite or the one who had doubts” – I do not know which word Asma’ said – “he will say: I do not know; I heard the people saying something, so I said it too.”.

Commentary : The trial of the grave is one of the greatest trials that a person will undergo. The Prophet (blessings and peace of Allah be upon him) always sought refuge with Allah from it at the end of his prayer.
In this hadith, Asma’ bint Abi Bakr (may Allah be pleased with her) narrates that she went to the house of her sister ‘A’ishah, the Mother of the Believers (may Allah be pleased with her), and she found her praying, following the prayer of the Prophet (blessings and peace of Allah be upon him) in his mosque, as the houses of the Mothers of the Believers (may Allah be pleased with them) were attached to the mosque of the Prophet (blessings and peace of Allah be upon him), as is well known. Asma’ asked her, whilst she was praying, why the people were so scared and were praying at this time, which was not the time of the obligatory prayer. ‘A’ishah (may Allah be pleased with her) responded to her as she was praying with a gesture, pointing towards the sky, as if she wanted to make her understand that the sign of a solar eclipse in the sky was the reason for this fear and this prayer. Thus Asma’ realized that this was a sign of the might and power of Allah (may He be glorified), so she joined the people in prayer and offered a lengthy prayer with them, until she got tired and signs of exhaustion appeared on her, to the extent that she poured water on her head to revive herself and so that she would not faint. That was because the eclipse prayer is two rak‘ahs, in each of which there are two bowings (ruku‘) and two recitations, and the imam makes each recitation and bowing very long, with the bowing as long as the recitation. This lengthy procedure may be exhausting for some, but it is by way of beseeching Allah and humbling oneself before Him, so that He will relieve the people of this calamity and distress.
Then when the Prophet (blessings and peace of Allah be upon him) had finished the prayer, he addressed the people. He began by praising and glorifying Allah as He deserves, then he told the people that there was nothing that he had not seen before but he saw it whilst standing in this prayer, and he looked at it, even Paradise and Hell. He saw them both and they were both visible and displayed before him. He began to describe what he had seen, and told the people that Allah had revealed to him the trial of the grave, in which people will be questioned by the two angels. This is something very difficult, almost as difficult as the trial of the Dajjal, and the trial of the Dajjal is one of the greatest and most dangerous of trials and tribulations. The word Dajjal comes from a root meaning to cover; he is so called because he will cover the truth with his falsehood. He will be a human being, and his emergence will be one of the major signs of the Day of Resurrection. Allah will test His slaves by means of him, and He will enable him to do some things that only Allah (may He be exalted) can do, such as bringing back to life a dead person whom he killed, or bringing about prosperity and abundance in this world. He will have with him his paradise and his hell, and his two rivers, and the treasures of the earth will follow him; he will order the sky to send down rain and it will do so, and he will order the earth to bring forth vegetation and it will do so. All of that will happen by the will and decree of Allah (may He be exalted).
The trial of which the Prophet (blessings and peace of Allah be upon him) warned us will happen when a person is questioned in his grave: What do you know about this man? This is referring to the Prophet (blessings and peace of Allah be upon him). The response of the believer or the one who had certain faith will be: he is Muhammad, the Messenger of Allah, who came to us with clear proofs and guidance, and we responded and followed him. He will say that three times, as Allah will make him steadfast with the word that stands firm and will inspire him to give the right answer. The angels will affirm that what he says is correct, and will give him the glad tidings of rest and being spared suffering, and they will say to him: “Rest, benefitting from your righteous deeds. We knew that you believed with certainty in him.”
As for the hypocrite, or the one who doubted and was hesitant, he will say I do not know, I am not certain, but I heard the people saying something in the former world, so I said it too. So I was not certain that he was a Prophet; rather I went along with what the people said outwardly. He will be in a state of wretchedness and punishment, the opposite of the believer.
This hadith affirms that the believer, the hypocrite and the disbeliever will be questioned in the grave.
It indicates that Paradise and Hell are already created and they exist at present.
It also confirms the emergence and trial of the Dajjal.
It indicates that perfect faith and perfect knowledge is the knowledge of Allah and His Messenger, and knowing the proof for that.
It indicates that women may attend the eclipse prayer in congregation in the mosques.
It indicates that it is prescribed for the one who is praying to listen to what he is told by someone who is not praying.
It indicates that one who is praying may gesture with his hand and head to the one who asks him one thing after another.
It indicates that it is prescribed to pray and beseech Allah (may He be glorified and exalted) when natural phenomena occur, such as solar and lunar eclipses, and earthquakes. .

It was narrated that Abu Jamrah said: I used to translate between Ibn ‘Abbas and the people. He said: The delegation of ‘Abdul Qays came to the Prophet (blessings and peace of Allah be upon him) and he said: “Who are the delegation – or who are the people?” They said: [The tribe of] Rabi‘ah. He said: “Welcome to the people – or the delegation. You have nothing to be ashamed of and nothing to regret.” They said: We have come to you from afar, for between us and you there is this tribe of the disbelievers of Mudar, and we cannot come to you except in the sacred month. Tell us something that we can tell to those whom we left behind, by means of which we may enter Paradise. He commanded them to do four things, and forbade to them four things. He commanded them to believe in Allah (may He be glorified and exalted) alone. He said: “Do you know what believing in Allah alone means?” They said: Allah and His Messenger know best. He said: “Testifying that none has the right to be worshipped but Allah, and Muhammad is the Messenger of Allah.” [And he commanded them] to establish prayer, give zakah and fast Ramadan, and to give one fifth of the war booty. And he forbade them to use gourds, glazed pitchers, and varnished jars. Shu’bah said: And perhaps he said hollowed-out stumps. And he said: “Memorize them [these rulings] and tell them to those you left behind.”.

Commentary : 103090.

It was narrated from ‘Uqbah ibn al-Harith that he married a daughter of Abu Ihab ibn ‘Aziz. A woman came to him and said: I breast-fed ‘Uqbah and the woman whom he married. ‘Uqbah said to her: I do not know that you breast-fed me, as you never told me that before. Then he sent word to the family of Abu Ihab to ask of them, and they said: We do not know that she breast-fed our daughter. He travelled to the Prophet (blessings and peace of Allah be upon him) in Madinah and asked him, and the Messenger of Allah (blessings and peace of Allah be upon him) said: “How [could you do that] after what was said?” So he left her, and she married someone else..

Commentary : When a woman breast-feeds a child who is not hers, that results in some Islamic rulings, and what becomes mahram (forbidden for marriage) through breastfeeding is that which becomes mahram through blood ties.
In this hadith, ‘Uqbah ibn al-Harith (may Allah be pleased with him) tells us that he married the daughter of Abu Ihab ibn ‘Aziz, whose name was Ghaniyyah and her kunya was Umm Yahya. Then a woman who was a wet-nurse came to him and told him that she had breast-fed him and the woman whom he had married; in other words, the woman whom he had married was his foster sister, because she had breast-fed both of them. ‘Uqbah (may Allah be pleased with him) responded by saying: I do not know that you breast-fed me, giving the excuse that he knew nothing about that, or he denied that she had breast-fed him in the first place, as if he was accusing her of lying. ‘Uqbah also sent word to the family of Abu Ihab to ask them about that, and they said: We are not aware that she breast-fed our daughter. So they also denied that the woman who was making this claim had breast-fed the wife. In order to find out what he should do, ‘Uqbah rode from Makkah, because that was where he lived, and he went to the Messenger of Allah (blessings and peace of Allah be upon him) in Madinah, to ask him about the matter. The Prophet (blessings and peace of Allah be upon him) replied “How [could you do that] after what was said?” In other words, how could you be intimate with her when it was said that she is your foster sister? That is not appropriate for a man of dignity and piety. So he separated them, in order to avoid falling into a dubious matter, or because his marriage was invalid, because the wet-nurse had affirmed that she had breast-fed both of them, although ‘Uqbah denied it. So the Prophet (blessings and peace of Allah be upon him) accepted her word and ordered ‘Uqbah to separate from his wife, and she married someone else.
This hadith indicates that we should avoid dubious matters.
It also indicates that one who does not know about a matter cannot have any argument against the one who does know it.
It also highlights the keenness of the Sahabah to seek knowledge, and their commitment to that which would bring them closer to Allah (may He be exalted)..

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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