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| 2 Hadiths

Hadith
1730
Narrated Mu’aawiyyah (may Allah be pleased with him): I cut short the hair of Allah's Messenger ﷺ with a sharp-edged arrow..

Commentary : The Messenger of Allah ﷺhas clarified the rituals of Hajj and ‘Umrah with his sayings and doings, and thereafter, the Companions (may Allah be pleased with them) transmitted them in full detail, to the point that people are clearly aware of their worship.
In this hadeeth, Mu’aawiyah ibn Aboo Sufyaan (may Allah be pleased with him) reports that he shortened the hair of the Messenger of Allah ﷺ.Perhaps, that may be during his exiting the Ihraam of the ‘Umrah of al-Ji’irraanah, which the Messenger of Allah ﷺperformed it when he conquered Makkah. It was called with that name because the Prophet ﷺentered Makkah at night and he performed the rites of ‘Umrah. Then, he left it at night and spent the night at al-Ji’irraanah, until he witnessed the morning there and until the sun of the next day inclined. Then, he ﷺheaded to Al-Madeenah. This happened in the eighth year of the Hijrah. He shortened his hair using Mishqas (sharp-edged arrow), which is the long and tall part of an arrow. This shows us that it is permissible to suffice with shortening the hair, even when shaving the head is better, which is applicable to both the Hajji and the ‘Umrah. Except that it is better for the one performing the Tamattu’-kind of Hajj to shorten the hair for the ‘Umrah and to shave it completely for the Hajj, so that shaving the head happens in the most perfect act of both acts of worship. 
Shaving the head is prescribed only for men while women are ordered to cut from their hair, so they exit their Ihraam. The acts of shaving and cutting the hair are from the rites of Hajj with which the pilgrim exits his Ihraam. It takes place after throwing the Jamrah of ‘Aqabah, after slaughtering his Hady, if he had it, and before the Tawaaf of Ifaadah. It takes place in ‘Umrah after completing the ritual walking between al-Safaa and al-Marwah.
This hadeeth highlights the legality of shortening the hair when exiting from the rites of Hajj and ‘Umrah..

1731
Narrated Ibn ‘Abbaas (may Allah be pleased with him): When the Prophet ﷺ came to Makkah, he ordered his Companions to perform Tawaaf around the Ka’bah and between Al-Safaa and Al-Marwah, to finish their Ihraam and get their hair shaved off or cut short.
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Commentary : The Hajj is the fifth pillar of Islam, and the Messenger of Allah ﷺexplained its rituals with his words and actions, and the honourable Companions (may Allah be pleased with them) transmitted them to us.
In this hadeeth, ‘Abdullah ibn ‘Abbaas (may Allah be pleased with him)reports that when the Prophet ﷺarrived at Makkah with the intention to perform the Farewell Hajj in the tenth year of the Hijrah, he commanded his Companions (may Allah be pleased with them) who did not bring the sacrificial animals with them to Makkah from outside the boundaries (Meeqaat) or from their own hometowns – just as what the Messenger of Allah ﷺdid – to perform the rites of ‘Umrah. He ﷺordered them to perform seven rounds of Tawaaf aaround the Ka’bah, do the ritual walking between the Safaa and Marwah, and then either get their heads shaved or shorten their hair. Thereby, they can exit from their Ihraam and wait until it is the time of Hajj [known as the Tamattu’-form of Hajj]. So, on the Day of Tarwiyah, they should assume the Ihraam for Hajj from their respective places and perform the rites of Hajj. The best option for one performing Tamattu’ is to shorten his hair to exit the Ihraam for ‘Umrah and to shave his head to exit his Ihraam for Hajj, in order to allow shaving the head to happen in the most complete act of the two acts of worship.
The Messenger of Allah ﷺdid not perform this kind of Hajj, rather he performed the Qiraan-kind of Hajj by inserting the ‘Umrah into the Hajj. This was by performing the Tawaaf of the House on his first arrival and performing the ritual walking between the Safaa and Marwah. He remained in his Ihraam until he slaughtered the sacrificial animals after completing his Hajj. That is because he took the sacrificial animals along with him from Thoo al-Hulayfah.
This hadeeth shows that pilgrims who do not bring along with them Hady are prescribed to perform Hajj al-Tamattu’..

1732
Narrated Nafi' that Ibn 'Umar (may Allah be pleased with him) performed only one Tawaaf. He would take an afternoon nap and then return to Mina. That was on the day of Nahr (slaughtering)..

Commentary : Hajj is the fifth pillar of Islam, which the Messenger of Allah ﷺhas explained its rites by his statements and actions. His honourable Companions (may Allah be pleased with them) transmitted them to us just as they learned them directly from the Prophet ﷺ.
In this hadeeth Naafi’, the freed slave of Ibn ‘Umar reports that ‘Abdullah ibn ‘Umar (may Allah be pleased with him) used to perform Tawaaf once, that is, Tawaaf al-Ifaadah. It is also known as Tawaaf al-Ziyaarah (Tawaaf of Visit) because the pilgrim comes from Minaa to visit the Sacred House and he does not reside in Makkah. Instead, he returns to spend the night at Minaa – on the Day of Sacrifice (Day of Nahr), the tenth day of Thoo al-Hijjah, then he has a siesta in Makkah. The siesta here means to have some rest during the midday, even if is not accompanied by sleep. Then, he again returns to Minaa at the time of Thuhr, because the daylight hours were long. Minaa is a valley near the Sanctuary of Makkah wherein the pilgrims halt to spend the night there on the Day of Tarwiyah and the days of Tashreeq and perform the rite of throwing the pebbles.
It is reported on the authority of Ibn ‘Umar (may Allah be pleased with him) that the Messenger of Allah ﷺleft [for Makkah] on the Day of Sacrifice and then he returned and performed Thuhr at Minaa. [Saheeh Muslim]. Ibn ‘Umar (may Allah be pleased with him) would wait through having a siesta for the time in which the Prophet ﷺreturned to Minaa. That was because ibn ‘Umar (may Allah be pleased with him) was very keen to follow the Prophet ﷺin all his actions both on journeys and at home.
This hadeeth highlights the legality of performing Tawaaf al-Ifaadah on the Day of Sacrifice during the daytime..

1733
Narrated ‘Aaishah (may Allah be pleased with her): We performed Hajj with the Prophet ﷺ and performed Tawaaf-al-Ifaadah on the Day of Nahr (slaughtering). Safiyyah got her menses and the Prophet ﷺdesired from her what a husband desires from his wife. I said to him, "O Allah's Messenger! She is having her menses." He said, " Is she going to stop us [from travelling]?" We informed him that she had performed Tawaaf-al-Ifaadah on the Day of Nahr. He said, "(Then you can) depart."
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Commentary : Tawaaf al-Ifaadah is a pillar among the pillars of Islam and being pure is a precondition for the validity of Tawaaf.  When a woman menstruates before performing Tawaaf al-Ifaadah, then she should not leave until she has attained purity, thereafter, she should perform Tawaaf al-Ifaadah. This is different from Tawaaf al-Widaa’ (the Farewell Tawaaf), which drops from her, just as this hadeeth clarifies.
In this hadeeth, the Mother of Believers ‘Aaishah (may Allah be pleased with her) narrates that when the Companions (may Allah be pleased with them) performed the Farewell Hajj with the Prophet ﷺ, they performed Tawaaf al-Ifaadah on the Day of Sacrifice, that is on the tenth day of Thoo al-Hijjah. Then, the Mother of the Believers, Safiyyah bint Huyayy (may Allah be pleased with her) menstruated after performing Tawaaf al-Ifaadah. The Prophet ﷺdesired from her what a husband desires from his wife. This is an allusion to the intention of performing sexual intercourse. This happened when his wives sought permission from him concerning the performance of Tawaaf al-Ifaadah and he ﷺhad given them the permission. He thought that she had already performed the Tawaaf with them and had exited the second time, which makes it permissible thereafter for a man to come to his wife. When he was told that she was menstruating, he thought that she might have started menstruating before that to the extent that he refused her to perform Tawaaf al-Ifaadah in that account. Hence, the Prophet ﷺinquired concerning that saying, “Is she going to stop us [from travelling]?” Meaning: Are we going to be forced to stay behind until she attains the purity and performs Tawaaf al-Ifaadah? He was told, “Safiyyah (may Allah be pleased with her) has already performed Tawaaf al-Ifaadah,” or that ‘Aaishah notified him that she had already performed the Tawaaf with them. When he came to know about that, the concern that he had of staying behind and waiting until she attains purity and performs Tawaaf al-Ifaadah ceased to exist. He ﷺthen permitted them to travel and allowed Safiyyah (may Allah be pleased with her) to forgo Tawaaf al-Wadaa’..

1737
Narrated ‘Issaa ibn Talhah: ‘Abdullah ibn ‘Amr in al-‘Aas (may Allah be pleased with him) informed him that he witnessed the Prophet ﷺ when he was delivering the sermon on the Day of Nahr. He (may Allah be pleased with him) added: A man stood up and said, "I thought that such and such was to be done before such and such. I got my hair shaved before slaughtering." (Another said), "I slaughtered the Hady before throwing the pebbles." The people asked about many similar things, and the Prophet ﷺ responded to them by saying, "Do it (now) and there is no harm in all these cases." Whenever the Prophet ﷺ was asked about anything on that day, he replied, "Do it and there is no burden upon you."
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Commentary : The Companions (may Allah be pleased with them) accompanied the Messenger of Allah ﷺin the Farewell Pilgrimage, and they learned the rituals of Hajj directly from him ﷺ, as prescribed by his words and actions. They ensured to ask him ﷺabout all that they did not know and request clarification on whatever they found problematic.
In this hadeeth, ‘Abdullah ibn ‘Amr ibn al-‘Aas (may Allah be pleased with him) reports that he was with the Prophet ﷺand saw him on the Farewell Hajj in the tenth year of the Hijrah. He explained that the Prophet ﷺstood delivering the sermon on his she-camel at Jamrah in Minaa after the midday of the Day of Sacrifice. So, the pilgrims approached him asking him about the rulings of certain things that they needed to know regarding the actions and rites of Hajj. Some people asked him about the ruling of bringing forward some of the acts of Hajj on this day before others. One man asked him about his situation where he was unmindful and forgot, hence, ended up going against the chronological order of the rites. So, he shaved his head, before slaughtering. Another person inquired about his case as he slaughtered the sacrificial animal before throwing the pebbles at Jamarah al-‘Aqabah. The Prophet ﷺresponded to both of them by saying, “Do it and there is no burden upon you,” meaning: there is no sin or penalty upon you. On that day, he ﷺwas not asked about anything that was brought forward whereas it should have been delayed or anything that was delayed while it should have been brought forward among the rites of that day, but he replied to the inquirer saying:  Do it and it is sufficient what you have already done and there is no problem for you in bringing it forward or delaying it.
This hadeeth shows that one should ask a scholar in all his conditions, even if he is busy, riding, walking, or standing.
It highlights the easement of Islamic law concerning the order and arrangement of the acts of Hajj on the Day of Sacrifice.
It teaches us that a Muslim should learn the rulings of his religion by asking the people of knowledge, and he should not do an action unless he is aware of its ruling..

1746
Narrated Wabarah: I asked Ibn `Umar (may Allah be pleased with him), "When should I throw the pebbles?" He replied, "When your leader does that." I asked him again the same question. He replied, "We used to wait till the sun declined and then we would do the rite of throwing pebbles.
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Commentary : Hajj is the fifth pillar of Islam, which the Messenger of Allah ﷺhas explained its rites by his statements and actions. His honourable Companions (may Allah be pleased with them) transmitted them to us just as they learned them directly from the Prophet ﷺ.
In this hadeeth, Wabarah ibn ‘Abd al-Rahmaan al-Misally reports that he asked ‘Abdullah ibn ‘Umar ibn al-Khattaab (may Allah be pleased with him) concerning the time for the stoning of the pebbles during the days of Tashreeq, namely the eleventh, twelfth, and thirteenth of Thoo al-Hijjah. The pilgrim should start with the First Jamrah, the Second Jamrah, and then the Jamrah of al-‘Aqabah. His answer was that one should do it when the leader of Hajj starts throwing the pebbles. That was because he feared that people would oppose him and that would lead to a fitnah, although the matter is open and flexible. It is possible that he feared upon him that if he opposed the leader, then he would be subjected to harm from him. When he repeated the inquiry upon him, then it was not possible for him to conceal, he informed him of what they used to do in the night of the Prophet ﷺ. He informed him that they would lie in wait and wait for the midday and start stoning after the midday, that is, when the sun inclines from the zenith, which is the time for the Thuhr prayer.
This hadeeth emphasises the obedience of the leaders in those matters that do not contain the disobedience of Allah.
It teaches us to repeat the question to the scholar when he has not addressed the question, and that doing so is not considered being impolite..

1750
Narrated al-A’mash: I heard Al-Hajjaaj saying on the pulpit, "The Surah in which Al-Baqarah (the cow) is mentioned and the Surah in which the family of `Imran is mentioned and the Sura in which the women (An-Nisaa) is mentioned." I mentioned this to Ibraaheem, and he said, `Abd al-Rahmaan ibn Yazeed told me, 'I was with Ibn Mas`ood, when he did the throwing of Jamrah al-‘Aqabah. He went down the middle of the valley, and when he came near the tree (which was near the Jamrah) he stood opposite to it and threw seven small pebbles and said: 'Allahu-Akbar' on throwing every pebble.' Then he said, 'By Him, except Whom none has the right to be worshipped, here (at this place) stood the one on whom Sura al-Baqarah was revealed (i.e. Allah's Messenger ﷺ).'"
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Commentary : Hajj is the fifth pillar of Islam, which the Messenger of Allah ﷺhas explained its rites by his statements and actions. His honourable Companions (may Allah be pleased with them) transmitted them to us just as they learned them directly from the Prophet ﷺ.
In this hadeeth, the Taab’iee al-A’mash, Sulaymaan ibn Mihraan reports that he heard al-Hajjaaj ibn Yoosuf al-Thaqafee, the governor of Iraq during the Umayyad period, saying on the pulpit, “The Surah wherein al-Baqarah [the Cow] is mentioned, the Surah wherein Aal ‘Imraan is mentioned and the Surah in which an-Nisaa’ [the women] are mentioned.” He did not say Surah al-Baqarah [the Surah of the Cow], Surah Aaal ‘Imraan and Surah al-Nisaa’ [the Surah of the Women]. In a narration recorded by al-Nasaaee, it reads, “I heard al-Hajjaaj say, ‘Do not say Surah al-Baqarah, say instead, the Surah wherein al-Baqarah is mentioned.”
Al-A’mash mentioned what he had heard from al-Hajjaaj to Ibraaheem an-Nakha’i to clarify the correct. Al-A’mash did not mean to narrate from al-Hajjaaj.  He was not meant to do that, but he wanted to tell the story instead and to clarify the mistake of al-Hajjaaj concerning it with what is established from the person who is referred to regarding it. Ibraaheem narrated to him that ‘Abd al-Rahmaan ibn Yazeed told him that he had performed Hajj with ‘Abdullah ibn Mas’ood (may Allah be pleased with him) and he was with him when he pelted Jamarah al-‘Aqabah on the Day of Sacrifice, which is on the tenth day of Thoo al-Hijjah. This is the biggest Jamarah and it is situated in the last part of Minaa in the direction of Makkah. It is not an integral part of Minaa, rather it is a borderline from the direction of Makkah. He said: “He went inside the valley” , i.e. he stood in the middle of it, until when he was beside the tree, and he faced it - and this tree does not exist now - he came to it from its width. He threw seven pebbles at the Jamrah, saying: “Allah is the Greatest” with every pebble he threw, and in the narration of Muslim: “I said: O Aboo ‘Abd al-Rahmaan, but the people are throwing it from above it?!” He replied, “From here” - and he pointed to the belly of the valley – “the one to whom Surah Al-Baqarah ﷺwas revealed stood here,” and Ibn Mas’ood swore to that by Allah, beside Whom there is no other god, confirming what he said and what he transmitted from the Prophet ﷺ.
The specification by ibn Mas’ood of Surah al-Baqarah in terms of mentioning it in his oath without mentioning the other Surahs was as it has been said: He was pointing to the fact that many rulings concerning the Hajj are mentioned therein. As if he was saying: This is the station wherein the rites of Hajj were revealed, notifying thereby that the actions of Hajj cannot be sanctioned except on the basis of textual evidence from the Quran and Sunnah to that effect. It was said:  He mentioned it [the Surah] because of its length and its merit and the abundant rulings it covers.
The reason Ibraaheem al-Nakh’ee mentioned this hadeeth was to highlight the explicit statement of Ibn Mas’ood concerning the use of: “Surah al-Baqarah,” and that he did not say, “The Surah in which al-Baqarah is mentioned” as al-Hajjaaj al-Thaqafee claimed. 
This hadeeth refutes the claim of al-Hajjaaj and debunks the statement of all those who said, “One should not say Surah al-Baqarah, instead, it should be said, “The Surah in which al-Baqarah is mentioned.”
This hadeeth shows that the pebbles are pelted from the belly of the valley and that Takbeer should be said with every pebble used [for pelting].
It highlights the legality of taking an oath in order to emphasise the statement.
It also shows that the people of knowledge should deny and refute the leaders in a way that is appropriate..

1751
Narrated Ibn `Umar that he used to do the al-Jamrah al-Dunya (the Jamra near to the Khayf Mosque) with seven small stones and used to recite Takbeer on throwing every pebble. He then would go ahead till he reached the level ground where he would stand facing the Qiblah for a long time to invoke (Allah) while raising his hands (while invoking). Then he would throw the Second Jamrah and then he would go to the left towards the middle ground, where he would stand facing the Qiblah. He would remain standing there for a long period to invoke (Allah) while raising his hands and would stand there for a long period. Then he would throw Jamrah al-‘Aqabah from the middle of the valley, but he would not stay by it, and then he would leave and say, "I saw the Prophet ﷺ doing like this."
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Commentary : Hajj is the fifth pillar of Islam, which the Messenger of Allah ﷺhas explained its rites by his statements and actions. His honourable Companions (may Allah be pleased with them) transmitted them to us just as they learned them directly from the Prophet ﷺ.
In this hadeeth, Saalim ibn ‘Abdullah ibn ‘Umar reports that his father (may Allah be pleased with him) used to pelt the closest pillars on the days of Tashreeq using seven pebbles. In Arabic, this Jamrah is known as al-Dunyaa (closest) because it happens to be the closest of all the Jamarat to Minaa and the farthest from Makkah, and it is also known as as-Sughraa (the smallest). It is the first one after Masjid al-Khayf at Minaa. He explained that Ibn ‘Umar (may Allah be pleased with him) used to pronounce Takbeer after pelting each pebble. After, he would go to a distance from it until he used to halt at the plain surface of the belly of the valley so as to be safe from the flying pebbles that are used to pelt, he would stand facing the Qiblah and his back facing the Jamrah. He would stand up for a long time supplicating to Allah, the Mighty and Majestic, lifting his hands up in supplication. Then, he would pelt the middle Jamrah. Then, he would head towards its north and would descend to the plain surface of the belly of the valley, meaning: the middle of it as he did for the first Jamrah. He would stand for a long time, facing towards the Qiblah, at a place where pelting does not reach him, supplicating to Allah, the Mighty and Majestic, lifting his hands up. After this, he would pelt Jamarah al-‘Aqabah away from the belly of the valley. It is also known as al-al-Jamarah al-Kubraa. It is situated at the last part of Minaa in the direction of Makkah. It is not inside [the boundaries of] Minaa. Ibn ‘Umar (may Allah be pleased with him) would leave after pelting it and would not stand up to supplicate there unlike what he did at the two former Jamaraat. Then, he informed that he previously saw the Messenger of Allah ﷺdoing exactly what he did.
This hadeeth demonstrates the legality of pronouncing Takbeer during pelting the pebbles.
It also shows the permissibility of lifting the hands in prayer after pelting the two pillars, the small and the middle ones..

1754
Narrated ‘Aaishah (may Allah be pleased with her): 'I perfumed Allah's Messenger ﷺ with my own hands before finishing his Ihraam while yet he has not performed Tawaaf-al- Ifaadah.' She spread her hands (while saying so.)"
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Commentary : The Prophet ﷺexplained the rulings pertaining to Hajj and ‘Umrah and their recommended acts and etiquettes both verbally and practically. And the Companions (may Allah be pleased with them) transmitted all that they heard and witnessed from him ﷺconcerning this. The Messenger ﷺloved perfume and used it excessively at all times, as it was from the things that was made beloved to him of the worldly matters.
In this hadeeth, ‘Aaishah, the Mother of the Believers (may Allah be pleased with her) reports that she applied the fragrance with her hands on the Prophet ﷺwhen he assumed the Ihraam, meaning she applied fragrance on him before entering the state of Ihraam and after exiting from his Ihraam in Hajj before performing Tawaaf al-Ifaadah. This refers to the first exit from one’s Ihraam after pelting Jamarah al-‘Aqabah and shaving the hair or shortening the hair.
The narrator of the hadeeth says – describing the act of ‘Aaishah (may Allah be pleased with her), “She spread her hands,” as if she was relating what she did by practically demonstrating it. It was said: she did that to exaggerate the happening as a refutation against those who negated that because Ibn ‘Umar (may Allah be pleased with him) used to criticise the application of perfume before the Ihraam.
This hadeeth teaches us that wearing perfume is among the prohibited things of Ihraam. However, it is permitted to use it before entering into the state of Ihraam even if its effects remain after the entrance into the state of Ihraam..

1756
Narrated Qataadah: The Prophet ﷺ offered the Thuhr, `Asr, Maghrib, and the `Isha' prayers and slept for a while at a place called Al-Muhassab and then rode his mount and headed to the Ka’bah and performed Tawaaf around it.
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Commentary : Hajj is the fifth pillar of Islam, which the Messenger of Allah ﷺhas explained its rites by his statements and actions. His honourable Companions (may Allah be pleased with them) transmitted them to us just as they learned them directly from the Prophet ﷺ.
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) reports a part of the guidance of the Messenger of Allah ﷺin the Farewell Hajj, which was in the tenth year of the Hijrah. He mentioned that the Prophet ﷺoffered the Thuhr and ‘Asr prayers and Maghrib and ‘Ishaa at al-Muhassab, which is an open and wide area between Makkah and Minaa and it is called Khayf Banee Kinaanah. It is now found in the outer boundaries of Makkah at a place as Qasr al-Saqqaaf.
After, the prophet ﷺslept for a short time after pelting the pebbles and moving out of Minaa. Then, he mounted his ride and headed from al-Muhassab towards the Ka’bah and performed the Farewell Tawaaf around it. This is the last Tawaaf that is performed by the pilgrim before his departure from Makkah.
There are different opinions conceding the halting of the Prophet ﷺat al-Muhassab. It was said: he halted there because it is an act connected to the rites of pilgrimage, and it is a Sunnah, which is the view of ‘Abdullah ibn ‘Umar (may Allah be pleased with him). Aboo Dawood recorded a hadeeth– whose original source is found in the two Saheeh Books – that ‘Aaishah (may Allah be pleased with her) said, “The Messenger of Allah ﷺonly alighted at al-Muhassab so that it might be easier for him to proceed (to Medina). It is not a Sunnah. Anyone who desires may alight there, and anyone who does not want may not alight.”.

1758
Narrated ‘Ikrimah: The people of Al-Madeenah asked Ibn `Abbaas (may Allah be pleased with him) about a woman who got her menses after performing Tawaaf al-Ifaadah. He said, "She could depart (from Makkah)." They said, "We will not act on your verdict and ignore the verdict of Zayd." Ibn `Abbaas said, "When you reach Al-Madeenah, inquire about it." So, when they reached Al-Madeenah, they asked (about that). One of those whom they asked was Umm Sulaym. She told them the narration of Safiyyah.
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Commentary : Allah Almighty states, {Allah intends ease for you and does not intend hardship for you.} [Al-Baqarah: 185]. And Allah also states, {He laid upon you no hardship in religion.}  [Al-Hajj: 78]. This was explicitly demonstrated in the rites of Hajj in terms of making their actions and rites easier upon the people and uplifting hardship from them.
In this hadeeth, ‘Ikrimah, the freed slave of Ibn ‘Abbaas, reports that some of the people of All-Madeenah asked ‘Abdullah ibn ‘Abbaas (may Allah be pleased with him) about a woman who has performed Tawaaf al-Ifaadah on the Day of Sacrifice, and then she menstruated after that. What should she do?   He replied to them, “She could depart,” meaning, she can depart Makkah and return to her country without performing the Farewell Tawaaf. They informed him that they will not follow his statement and forgo the statement of Zayd ibn Thaabit (may Allah be pleased with him) whose view was that she should not leave. Rather, she should wait until she is pure so that she can perform the Farewell Tawaaf.
Ibn ‘Abbaas (may Allah be pleased with him) responded to them, “When you return to Al-Madeenah, ask its citizens concerning this issue.”  When they returned, they asked them. Umm Sulaym bint Milhaan – she is the mother of Anas ibn Malik (may Allah be pleased with him) - was amongst those who were asked. She mentioned to them the hadeeth of Safiyyah, the wife of the Prophet ﷺ, when she also menstruated. This hadeeth is recorded in Saheeh  al-Bukhaaree and Saheeh Muslim – and the wordings here are of Muslim - wherein ‘Aaishah (may Allah be pleased with her) said, “Safiyyah bint Huyayy menstruated after performing Tawaaf al-Ifaadah. I made a mention of her menses to Allah's Messenger ﷺ, whereupon Allah's Messenger ﷺ remarked: Well, then she will detain us. I said: O Messenger of Allah! She has performed Tawaaf al-Ifaadah and circumambulated the House, and it was after this that she entered the period of menses. Thereupon Allah's Messenger ﷺ said: (If it is so), then proceed forth.” So, the Prophet ﷺpermitted her to depart without performing the farewell Tawaaf.
It is reported on the authority of Taawoos that he said: I was in the company of Ibn Abbaas when Zayd ibn Thaabit said: Do you give the verdict that the woman who is in menses is allowed to go without performing the last circumambulation of the House? Ibn 'Abbaas (may Allah be pleased with him) said to him: Ask so-and-so – who was a woman of the Ansaar - to see if Allah's Messenger ﷺ had commanded her to do it. Zayd ibn Thaabit (went to that woman and after getting this verdict attested by her) came back to Ibn Abbaas (may Allah be pleased with him) laughing and said: I did not find you but telling the truth.” Thereupon, Zayd ibn Thaabit (may Allah be pleased with him) retracted from his fatwa.
This hadeeth shows that some of the rulings may not be known to some of the scholars..

1760
Narrated Ibn ‘Abbaas (may Allah be pleased with him): “A menstruating woman was allowed to leave Makkah if she had done Tawaaf-al-Ifaadah.”
Tawoos (a sub-narrator) said, "I heard Ibn `Umar saying that she should not depart. Then later I heard him saying that the Prophet ﷺ had allowed them (menstruating women) to depart."
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Commentary : Allah Almighty states, {Allah intends ease for you and does not intend hardship for you.}  [Al-Baqarah: 185].   And Allah also states, {He laid upon you no hardship in religion.}  [Al-Hajj: 78]. This was explicitly demonstrated in the rites of Hajj in terms of making their actions and rites easier upon the people and uplifting hardship from them.
In this hadeeth, ‘Abdullah ibn ‘Abbaas (may Allah be pleased with him) reports that menstruating women who performed Tawaaf al-Ifaadah to depart Makkah and return to their city without performing the Farewell Tawaaf. In a different version of the hadeeth, it reads: “The Messenger of Allah ﷺhas allowed…” [Sunan al-Nasaa’iee]
After relating this hadeeth, the Taabi’ee, Taawoos ibn Kaisaan related that ‘Abdullah ibn ‘Umar (may Allah be pleased with him), in the beginning, opined that when a woman menstruates after she has performed Tawaaf al-Ifaadah on the Day of Sacrifice, she is not allowed to return to her city until she attains the purity and then she performs the Farewell Tawaaf. However, afterwards, he retracted from that position after learning that the Prophet ﷺhad granted them the permission to travel without performing the Farewell Tawaaf. 
It is reported on the authority of Taawoos al-Yamaanee that he heard ‘Abdullah ibn ‘Umar (may Allah be pleased with him) while he was being asked about not allowing the women to perform Tawaaf if they menstruate after they have already performed Tawaaf al-Ifaadah on the Day of Sacrifice. He answered: ‘Aaishah (may Allah be pleased with her) used to mention the permission given by the Messenger of Allah ﷺfor the women. And this incident happened a year before the demise of ‘Abdullah ibn ‘Umar (may Allah be pleased with him).” [Sunan al-Nasaa’iee al-Kubraa and others]. This narration clarifies the retraction of Ibn ‘Umar (may Allah be pleased with him) from his previous fatwa.
This hadeeth shows that sometimes some rulings may not be known to some scholars.
It highlights the keenness of Ibn ‘Umar (may Allah be pleased with him) to follow the Sunnah and to return to the truth..

1762
Narrated ‘Aaishah (may Allah be pleased with her): We set out with the Prophet ﷺ with the intention of performing Hajj only. The Prophet ﷺ reached Makkah and performed Tawaaf around the Ka’bah and between Al-Safaa and Al-Marwah and did not exit his Ihraam, because he had the Hady with him. His Companions and his wives performed Tawaaf (around the Ka’bah and between Al-Safaa and Al-Marwah), while those who had no Hady with them finished their Ihraam. I had my menses and performed all the rites of Hajj. On the Night of Hasba (night of departure), I said, "O Allah's Messenger! All your Companions are returning with Hajj and `Umrah except me." He asked me, "Didn't you perform Tawaaf around the Ka’bah (‘Umrah) when you reached Makkah?" I said, "No." He said, "Go to Tan`eem with your brother `Abd al-Rahmaan and assume Ihraam for `Umrah and I will wait for you at such and such a place." So, I went with `Abd al-Rahmaan to the Tan`eem and assumed Ihraam for `Umrah from there. Then Safiyyah bint Huyay got her menses. The Prophet ﷺ said, " 'Aqra Halqa! You will detain us! Did not you perform Tawaaf-al-Ifaadah on the Day of Nahr?" She said, "Yes, I did." He said, "Then there is no harm, you can depart." So, I met the Prophet ﷺ when he was ascending the heights towards Makkah and I was descending, or vice-versa.
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Commentary : Hajj is the fifth pillar of Islam, which the Messenger of Allah ﷺhas explained its rites by his statements and actions. His honourable Companions (may Allah be pleased with them) transmitted them to us just as they learned them directly from the Prophet ﷺ.
In this hadeeth, the Mother of the Believers, ‘Aaishah (may Allah be pleased with her) reports that the Companions (may Allah be pleased with them) travelled with the Prophet ﷺto partake in the Farewell Hajj, which occurred in the tenth year of the Hijrah, and that they only intended to perform Hajj. The reason she did not mention the ‘Umrah is because of the common belief at that time that ‘Umrah may not be performed during the months of Hajj. When they reached Makkah, the Prophet ﷺ, his wives and Companions performed the Tawaaf of ‘Umrah and performed the ritual walking between the Safaa and Marwah. However, ‘Aaishah (may Allah be pleased with her) did not perform the Tawaaf of ‘Umrah due to her menstruation. The Prophet ﷺordered those who had not brought the sacrificial animal from outside Makkah to exit their Ihraam after completing the rites of ‘Umrah and wait until the rites of Hajj start (i.e. Hajj al-Tamattu’). His wives had not driven the sacrificial animals with them; hence, they exited their Ihraam, and ‘Aaishah (may Allah be pleased with her) was among them. However, the fact that she menstruated on the night she entered Makkah prevented her from exiting the Ihraam. As she was in the state of Ihraam of the ‘Umrah, she added Hajj to it, thus, the type of Hajj she intended was Hajj al-Qiraan.
Her menstruation commenced at Sarif just before entering Makkah – Sarif is the name of a piece of land situated ten miles away from Makkah. As a result, she did not perform Tawaaf al-‘Umrah due to the impediment caused by the menstruation. As for Tawaaf al-Ifaadah, she had performed it on the Day of Sacrifice.  And they all performed the acts of Hajj completely.
The statement of ‘Aaishah (may Allah be pleased with her): “When it was the night of al-Hasbah” refers to the night when they halted at al-Muhassab, which is the place where they stopped at after departing from Minaa to the outside of Makkah. It is a wide area between Makkah and Al-Madeenah, between the two hills towards the cemetery.  It is known as al-Muhassab (plural of hasbah, which means pebble) due to the congregation of gravel caused by the floods that carry it there. It is also known as al-Abatah, and today, it is called al-Ja’fariyyah, which is part of the region of al-Jummayzah. She complained to the Prophet ﷺabout how people will return with an ‘Umrah completely independent from the Hajj, while she will return with a Hajj only without an ‘Umrah. This was because she was keen of doing it, to increase the good deeds like the rest of the mothers of the believers and the Companions who changed their Ihraam for Hajj to become for ‘Umrah and after completing the ‘Umrah exited their Ihraam on the Day of Tarwiyah. After, they assumed the Ihraam of Hajj on the Day of Tarwiyah from Makkah. They acquired thereby an independent Hajj as well as an independent ‘Umrah. As for ‘Aaishah (may Allah be pleased with her), she obtained an ‘Umrah inserted into Hajj , i.e. Hajj al-Qiraan, all the while, she desired to perform an independent ‘Umrah like the rest of people.
As a result, the Prophet ﷺ ordered ‘Aaishah to go with her brother ‘Abd al-Rahmaan ibn Abee Bakr (may Allah be pleased with them) to al-Tan’eem in order to enter the Ihraam of ‘Umrah, to comfort her. The Tan’eem is a place that is three or four miles away from Makkah, the closest outer boundary to the House. It is known as al-Tan’eem because to its right lies the mount of Nu’aym and to its left, Mount Naa’im, and the valley is known as Na’maan. He ﷺmade their return to al-Muhassab as the agreed place to meet after completing her ‘Umrah.
The Mother of the Believers, ‘Aaishah (may Allah be pleased with her), relates that Safiyyah bint Huyyay (may Allah be pleased with her) menstruated and that was after performing Tawaaf al-Ifaadah. However, the Prophet ﷺthought that she menstruated before Tawaaf al-Ifaadah. Thereupon, he ﷺsaid, “’Aqra Halqa.” The literal meaning of which is: May God infest her with a wound and may she have pain in her throat. However, it is used as an idiom that Arabs use without intending its literal meaning or intending it as a supplication. It is just a phrase concerning which the Arabs have been accommodative and they use it whilst not intending its real meaning. This is like their other statement, “Taribat Yadaah,” [may his hands become soiled] and so on. Whence the Prophet ﷺquestioned saying, “is she going to hold us?” Meaning: Are we going to be forced to stay until she has purified and performed Tawaaf al-Ifaadah? He was told, “Safiyyah has already performed Tawaaf al-Ifaadah or ‘Aaishah (may Allah be pleased with her) notified him that she had performed the Tawaaf with them. When he ﷺlearned about that, then what he was worried about concerning the stay until she purifies so as to perform Tawaaf al-Ifaadah was removed from him.  He permitted them to travel and granted permission to the mother of the believers, Safiyyah (may Allah be pleased with her), to forgo the Farewell Tawaaf. 
Then, ‘Aaishah (may Allah be pleased with her) related that after she had completed the rites of ‘Umrah, the Prophet ﷺmet her at al-Muhassab while he had started walking from Makkah. At that point of time, she met him while she was descending to it or she was ascending, and he was descending to it.
This hadeeth shows that menstruating women are waived from the Farewell Tawaaf.
It shows the permissibility of performing ‘Umrah in the months of Hajj. 
It also infers to the precondition of being in the state of purity for the performance of Tawaaf. Hence, a menstruating woman is not permitted to perform the Tawaaf around the Ka’bah until she attains purity..

1765
Narrated ‘Aaishah (may Allah be pleased with her): It (i.e. Al-Abtah) was a place where the Prophet ﷺ used to camp so that it might be easier for him to depart.
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Commentary : The noble Companions (may Allah be pleased with them) have accompanied the Messenger of Allah ﷺin the journey to perform the Farewell Hajj back and forth, and they transmitted to us all his actions. They explained all that constituted as part of the rituals of Hajj and what did not constitute as thus.
In this hadeeth, the Mother of the Believers (may Allah be pleased with her) reports the Prophet’s stay at al-Muhassab after his departure from Minaa on the thirteenth of Thoo al-Hijjah, the third day of the days of Tashreeq. Al-Muhassab or al-Abtah is a wide valley between Makkah and Minaa, between the two hills towards the cemeteries. It has been given that name due to the accumulation of gravel therein carried by the floodwater that flows towards it. In the current time, it is known as al-Ja’fariyyah, and it is part of the al-Jummayzah district. 
‘Aaishah (may Allah be pleased with her) mentioned that the stay at this valley was not part of the rites of Hajj. It was a halting-place where the Prophet ﷺstayed at because it would be easier for him to depart to Al-Madeenah, so that people can assemble therein and those who are of slow and moderate pace can be on the same level and spend the night there and wake up at early morning so they can all depart together to Al-Madeenah..

1766
Narrated Ibn ‘Abbaas (may Allah be pleased with him): Staying at Al-Mahassab is not one of the rites of Hajj, but Al-Mahassab is a place where Allah's Messenger ﷺ camped.
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Commentary : The noble Companions (may Allah be pleased with them) have accompanied the Messenger of Allah ﷺin the journey to perform the Farewell Hajj back and forth, and they transmitted to us all his actions. They explained all that which constituted as part of the rituals of Hajj and what did not constitute as thus.
In this hadeeth, Ibn ‘Abbaas (may Allah be pleased with him) reports that staying at night at al-Muhassab is not part of the rites of Hajj at all. Al-Muhassab is also known as al-Abtah, which is a spacious valley between Makkah and Minaa, between the two hills towards the cemeteries. It has been given that name due to the accumulation of gravel therein carried by the floodwater that flows towards it. Now, it is known as al-Ja’fariyyah and it is part of the al-Jummaizah district. The Prophet ﷺstayed there on the last day of leaving Minaa – that is the third day of the days of Tashreeq – in order to allow people to assemble therein and those who are of slow and moderate pace can be on the same level and spend the night there and wake up at early morning so they can all depart together to Al-Madeenah..

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.

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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.

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‘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..

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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..