2021

Narrated Ibn ‘Abbaas (may Allah be pleased with him):
The Prophet ﷺ said, "Seek the Night of Al-Qadr in the last ten nights of Ramadan,' on the night when nine or seven or five nights remain out of the last ten nights of Ramadan (i.e., the 21st, the 23rd, and the 25th nights respectively).”.

Commentary : The Night of Al-Qadr is one of the blessed nights of Ramadan; it is a great and blessed night, in which Allah, Exalted is He, states that the Quran was revealed. It has been highly praised and venerated by Allah, Exalted is He, given the fact that it abounds in great bounties and yields abundant rewards, which are described as being equal to those earned by devoting oneself to worship for a thousand months. During that blessed night, many angels descend, and countless bounties and blessings are conferred upon people, and it is free of harm and evil.
In this hadeeth, the Messenger of Allah ﷺ commanded us to seek the Night of Al-Qadr, and strive in worship. He ﷺ underlined that we should seek it inon the night when nine nights remain out of the last ten nights of the month, i.e., the 21st night; when seven nights remain, i.e., the 23rd night; or when five nights remain, namely, the 25th night. The meaning is to seek the Night of Al-Qadr in the odd-numbered nights among the last ten nights of the month, such as: the 21st, the 23rd, and the 25th nights.

It was called the Night of Al-Qadr because of its abundant virtues and great honor, or because the performance of worshipful acts on it yields greater reward.
The wisdom of Allah entailed that its exact date should be hidden from people so that they should strive and keenly devote themselves to worship throughout the last ten nights, and thus perform more worshipful acts and gain greater benefits (rewards).
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2022

Narrated Ibn ‘Abbaas (may Allah be pleased with him):
Allah's Messenger ﷺ said, “The Night of Al-Qadr is in the last ten nights of the month (Ramadan), either on the first nine or in the last (remaining) seven nights (of Ramadan).” Ibn ‘Abbaas (may Allah be pleased with them) added, “Seek it on the twenty-fourth night (of Ramadan).”
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Commentary :
The Night of Al-Qadr is one of the great and blessed nights of Ramadan, in which the Quran was revealed. It has been highly praised and venerated by Allah, Exalted is He, given the fact that it abounds in great bounties and yields abundant rewards, which are described as being equal to those earned by devoting oneself to worship for one thousand months. During that blessed night, many angels descend, and countless bounties and blessings are conferred upon people, and it is free of harm and evil.
In this hadeeth, the Messenger of Allah ﷺ informed us that the Night of Al-Qadr falls in the last ten days of Ramadan, and that we should seek it when nine nights remain out of the last ten nights of Ramadan, i.e., the 29th night; or when seven nights remain, i.e., the 23rd night; or it is unspecified and could be any night of the last seven nights of Ramadan.
It was called the Night of Al-Qadr because of its abundant virtues and great honor, or because the performance of worshipful acts on it yields greater reward.
The wisdom of Allah entailed that its exact date should be hidden from people so that they should strive and keenly devote themselves to worship throughout the last ten nights, and thus perform more worshipful acts and gain greater benefits (rewards).
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2024

‘Narrated Aa’ishah (may Allah be pleased with her):
With the start of the last ten days of Ramadan, the Prophet ﷺ used to tighten his waist belt and used to devote his whole night to worship, and used to wake up his family for the prayers..

Commentary :
The last ten days of Ramadan are the best nights of the whole year and they include the Night of Al-Qadr, which is better (and more rewardable) than one thousand months, as Allah, Exalted is He, states in the Quran. This is why the Prophet ﷺ performed worshipful acts very diligently in these nights, and he urged his family to do the same.
In this hadeeth, ‘Aa’ishah (may Allah be pleased with her) explained the situation of the Prophet ﷺ during these ten days, in terms of his diligence in worship and urging his family to follow his example. She (may Allah be pleased with her) said: “In the last ten days of Ramadan,” i.e., starting from the 21st night. Her phrase, “tighten his waist belt,” is a metaphor for keeping away from his wives (i.e., abstaining from sexual relations) and occupying himself with worship. He ﷺused to “devote his whole night to worship, and used to wake up his family for the prayers,” at night, and this is the enjoined encouragement of one’s family to perform voluntary acts of worship, and to exert their utmost in worship at this blessed time.
It is deduced from the hadeeth that maximizing one’s benefit from the blessed times (by devoting oneself to worship) requires resolve, patience, and self-discipline.
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2026

‘Aa’ishah (may Allah be pleased with her), the wife of the Prophet ﷺ, said: “The Prophet ﷺ used to observe I‘tikaaf (i.e., spiritual retreat in the mosque to devote oneself exclusively to worship Allah) in the last ten days of Ramadan till he died and then his wives used to observe I‘tikaaf after him..

Commentary :
The Prophet ﷺ used to strive hard in worship to draw closer to Allah, Exalted is He, all the time, and one such time was the last ten days of Ramadan when he ﷺ used to observe I’tikaaf (i.e., a spiritual retreat in the mosque to devote oneself exclusively to worship), to dedicate himself exclusively to observing fasting, performing prayer, reciting Dhikr (remembrance of Allah), and other worshipful acts, and to seek the Night of Al-Qadr.
In this hadeeth, the Mother of the Believers, ‘Aa’ishah (may Allah be pleased with her) used to observe I‘tikaaf in the last ten nights of Ramadan, starting from the 21st night till the end of the month. I‘tikaaf means a spiritual retreat in the mosque to draw closer to Allah, Exalted is He, (by devoting oneself exclusively to worship). The Prophet ﷺ used to observe I‘tikaaf during the last ten nights of Ramadan and did not neglect it until he died. After his death, his wives (may Allah be pleased with them) used to observe I‘tikaaf at the mosque in the last ten days of Ramadan. It was narrated in Saheeh Al-Bukhaaree on the authority of ‘Aa’ishah (may Allah be pleased with her) that the Prophet ﷺ used to observe I‘tikaaf along with some of his wives. They used to observe I‘tikaaf during his lifetime and after his death. At first, the Prophet ﷺ used to observe I‘tikaaf in the first ten nights of Ramadan, and later on observed it in the middle ten nights of Ramadan. Near the end of his life, he ﷺ observed I‘tikaaf in the last ten nights of Ramadan, seeking the Night of the Qadr.
It is deduced from the hadeeth that it is allowable for women to observe I‘tikaaf at the mosque provided that the due requirements set by the Laws of Islam are met..

2033

‘Amrah narrated:
‘Aa’ishah (may Allah be pleased with her) said, "The Prophet ﷺ used to practice I‘tikaaf in the last ten days of Ramadan and I used to pitch a tent for him, and after offering the morning prayer, he used to enter the tent." Hafsah asked the permission of ‘Aa’ishah (may Allah be pleased with them) to pitch a tent for her and she allowed her and she pitched her tent. When Zaynab bint Jahsh (may Allah be pleased with her) saw it, she pitched another tent. In the morning the Prophet ﷺ noticed the tents. He said, 'What is this?" He was told of the whole situation. Then the Prophet ﷺ said, "Do you think that they intended to do righteousness by doing this?" He ﷺ therefore abandoned I‘tikaaf in that month and observe I‘tikaaf only for ten days in the month of Shawwaal.".

Commentary :
The Prophet ﷺ used to show diligence in worship to draw closer to Allah, Exalted is He, and a manifestation of such diligence was observing I‘tikaaf in the last ten days of Ramadan, to devote himself exclusively to worship, observing fasting, performing prayer, reciting Dhikr, and other worshipful acts. In this hadeeth, ‘Narrated Aa’ishah (may Allah be pleased with her) that the Prophet ﷺ used to observe I’tikaaf in the last ten days of Ramadan. I‘tikaaf means a spiritual retreat in the mosque to draw closer to Allah, Exalted is He, (by devoting oneself exclusively to worship) during daytime or night. ‘Aa’ishah (may Allah be pleased with her) used to pitch a small woolen tent for the Prophet ﷺ were he ﷺ observed I’tikaaf. He ﷺ would perform Fajr prayer with the people and then go into the tent. Hafsah asked ‘Aa’ishah (may Allah be pleased with them) to seek the permission of the Prophet for her to pitch a tent to observe I‘tikaaf and he ﷺ gave her the permission. When Zaynab bint Jahsh (may Allah be pleased with her) saw her tent, she did the same. In the morning, the Prophet ﷺ saw many tents pitched in the mosque: one for him and three for his wives (‘Aa’ishah, Hafsah, and Zaynab (may Allah be pleased with them), as clarified in other narrations cited in Saheeh Al-Bukhaaree). The Prophet ﷺ said, addressing the people who were with him, "Do you think that they intended to do righteousness by doing this?"
It seems that he ﷺ feared that their motive or drive for doing so was rivalry and blameworthy competitiveness triggered by jealousy to be near him, or feared that the rest of women would do the same, overcrowding the mosque so much that it would not accommodate the worshipers, or that their presence in the mosque would be as if he ﷺwas staying in his house rather than the mosque, and that they may preoccupy him from devoting himself exclusively to worship, and thus undermine the very purpose of I‘tikaaf. It is also possible that he ﷺ was jealous over them and disliked their stay in the mosque, given the fact that it accommodated all Muslims, including the Bedouins and hypocrites, and the Prophet’s wives would need to go in and out of their houses, and this would be inconvenient for them. All these reasons would undermine the very essence of I‘tikaaf.
On that occasion, the Prophet ﷺ left his tent and did not observe I‘tikaaf in the last ten nights of Ramadan, so that they would do the same; he ﷺ used to teach His Companions (may Allah be pleased with them) by example. He ﷺ observed I‘tikaaf that year in Shawwaal, making up for the I‘tikaaf that he ﷺwas going to observe in Ramadan.
It is deduced from the hadeeth that it is allowable to pitch a tent for a worshipper in the mosque to observe I‘tikaaf therein.
It is also inferred that it is permissible for women to observe I‘tikaaf.
The permissibility of cancelling the I‘tikaaf after commencing it is also deduced from the hadeeth, and also that I‘tikaaf does not become obligatory upon holding the intention to observe it or commencing it.
It is also inferred therefrom that it is allowable to give up what is more favorable and better if it secures a benefit or an interest.
It is also deduced that it is permissible to allocate a specific place in the mosque to observe I‘tikaaf, as long as it does not involve overcrowding the mosque and making it difficult for the other worshippers therein.
It is also inferred that when women observe I‘tikaaf, their places should be covered by some sort of cover, to protect their privacy.
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2042

‘AbdullahNarrated Ibn ‘Umar (may Allah be pleased with him):
‘Umar ibn Al-Khattaab said, "O Allah's Messenger ﷺ! I vowed in the pre-Islamic period to perform I‘tikaaf in Al-Masjid Al-Haraam for one night." The Prophet ﷺ said, "Fulfill your vow." So, he (may Allah be pleased with him) observed I‘tikaaf there for one night..

Commentary :
A vow is an act of worship and a good deed by means of which one draws closer to Allah, Exalted is He, and it must be devoted exclusively to Him. In the Quran, Allah, Exalted is He, lauded His righteous servants, and promised them reward, making mention of the fulfillment of vows as one of their good qualities. He Says (what means): {They [are those who] fulfill [their] vows.} [Quran 76:7].
In this hadeeth, ‘Umar ibn Al-Khattaab (may Allah be pleased with him) narrated that he once told the Prophet ﷺ that he had vowed before his conversion to Islam to observe I’tikaaf in Al-Masjid Al-Haraam, the Sacred Mosque in Makkah. I‘tikaaf means a spiritual retreat in the mosque to draw closer to Allah, Exalted is He, (by devoting oneself exclusively to worship) during daytime or night. The Prophet ﷺ commanded him to fulfil his vow and ‘Umar (may Allah be pleased with him) complied and observed I’tikaaf. The Prophet ﷺ commanded ‘Umar (may Allah be pleased with him) to fulfill a vow that he had made before his conversion to Islam in the pre-Islamic time, because he (may Allah be pleased with him) had vowed to do a righteous and prescribed act that does not conflict with the Laws of Islam. However, if someone vows to do something that contravenes Islam, it is impermissible to fulfill such a vow.
It is deduced from the hadeeth that it is permissible to observe I’tikaaf at night, and it is not conditional upon fasting.
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2047

Narrated Aboo Hurayrah (may Allah be pleased with him)
You people say that Aboo Hurayrah relates many narrations from Allah's Messenger ﷺ and you also wonder why the emigrants and Ansaar do not narrate from Allah's Messenger ﷺ as much as Aboo Hurayrah does. My emigrant brothers were busy in the marketplaces while I used to keep the company of Allah's Messenger ﷺ, content with what satisfied my hunger; so, I used to be present when they were absent and I used to remember when they used to forget, and my brothers from the Ansaar used to be busy with their property and I was one of the poor people of Suffah (i.e., homeless men who were sheltered in a place annexed to the Prophet’s Mosque). I used to remember the narrations when they used to forget. No doubt, Allah's Messenger ﷺ once said, "Whoever spreads his garment till I have finished my present speech and then gathers it to himself, will remember whatever I will say." So, I spread my colored garment which I was wearing till Allah's Messenger ﷺ had finished his saying, and then I gathered it to my chest. So, I did not forget any of his narrations!.

Commentary :
The transmission of the Sunnah and narrating the hadeeths of the Messenger of Allah ﷺ are solemn and serious responsibilities, and the Companions (may Allah be pleased with them) were remarkably meticulous regarding narration of the hadeeths and the verification of their authenticity. Some Companions (may Allah be pleased with them) related numerous hadeeths and reports while others narrated only few, according to the time during which they kept the company of the Messenger of Allah ﷺ. Aboo Hurayrah (may Allah be pleased with him) used to keep the company of the Prophet ﷺ more often and narrated more hadeeths than other Companions (may Allah be pleased with them). When Aboo Hurayrah (may Allah be pleased with him) realized the bewilderment of some of them and their questions about his ability to narrate so many hadeeths on the authority of the Prophet ﷺ, he (may Allah be pleased with him) clarified the reasons for them. He (may Allah be pleased with him) highlighted that he was able to narrate more hadeeths compared to the emigrants and Ansaar, meaning all the Companions (may Allah be pleased with them), because his fellow brothers from the emigrants were busy with trade in the marketplaces, while he (may Allah be pleased with him) kept the company of the Prophet ﷺ longer and settled for having enough food to satisfy his hunger and keep him alive! This is why he (may Allah be pleased with him) was present with the Prophet ﷺ most of the time. He (may Allah be pleased with him) used to be present when they were absent and used to remember when they used to forget, because he kept the company of the Prophet ﷺ longer.
On the other hand, the Ansaar were also preoccupied with tending to their property, farms and the like, while he was a poor man, who belonged to the People of Suffah (i.e., homeless men who were sheltered in a place annexed to the Prophet’s Mosque) who did not engage in trade nor had any property to keep him busy. The word Suffah means a shaded place annexed to the Prophet’s Mosque which was home to the strangers and poor homeless Companions (may Allah be pleased with them). Therefore, he (may Allah be pleased with him) was always near the Prophet ﷺ and conveniently listened to the discussions of many knowledge-related issues and the hadeeths of the Prophet ﷺ. This is why he (may Allah be pleased with him) used to remember and memorize the hadeeths that they missed out on. Afterward, he (may Allah be pleased with him) stated that the Prophet ﷺ said: “Whoever spreads his garment till I have finished my present speech and then gathers it to himself, will remember whatever I will say,” meaning that he would be able to memorize whatever he ﷺ said. Aboo Hurayrah (may Allah be pleased with him) hastened to spread his garment, which was a striped or colored garment, and kept it spread till Allah's Messenger ﷺ had finished his saying, and then gathered it to his chest. Thus, he (may Allah be pleased with him) did not forget any of his hadeeths or statements in that gathering!
Perhaps one blessing of the Prophet’s ﷺsupplication for him manifested in the fact that he (may Allah be pleased with him) memorized everything he had learned and heard from the Prophet ﷺ during his long stay with him.
The hadeeth highlights an apparent miracle exercised by the Prophet ﷺ.
It also underlines the virtues and merits of Aboo Hurayrah (may Allah be pleased with him).
It is deduced from the hadeeth that a Muslim is urged to seek knowledge.
It is also inferred therefrom that it is allowable for a person to proclaim his good qualities and virtues to dismiss suspicions about himself, and not to praise himself.
It is also deduced therefrom that senior Companions (may Allah be pleased with them) engaged in trade and worked to earn their living..

2048

Ibraaheem ibn Sa‘d narrated on the authority of his father narrating on the authority of his grandfather:
‘Abdul-Rahmaan ibn ‘Awf said, "When we came to Al-Madeenah as emigrants, Allah's Messenger ﷺ established a bond of brotherhood between me and Sa‘d ibn Al-Rabee‘, who said (to me), 'I am the richest among the Ansaar, so I will give you half of my wealth and you may look at my two wives and whichever of the two you may choose I will divorce her, and when she has completed the prescribed period (before marriage) you may marry her!' ‘Abdul-Rahmaan replied, "I am not in need of all that. Is there any marketplace where trade is practiced?' He (may Allah be pleased with him) replied, "The marketplace of Qaynuqaa‘." ‘Abdul-Rahmaan went to that market on the following day and brought some dried buttermilk (yogurt) and butter, and then continued to go there regularly. Few days later, ‘Abdul-Rahmaan came having traces of yellow (scent) on his body. Allah's Messenger ﷺ asked him whether he had got married. He replied in the affirmative. The Prophet ﷺ said, 'Whom have you married?' He replied, 'A woman from the Ansaar.' Thereupon, the Prophet ﷺ asked, 'How much did you pay her (as dower)?' He (may Allah be pleased with him) replied, '(I gave her) a gold piece equal in weigh to a date stone (or a date stone of gold)! The Prophet ﷺ said, 'Throw a wedding banquet even if with one sheep.'".

Commentary :
The Islamic Laws of Islam urges Muslims to seek self-sufficiency, work to earn their living, and refrain from begging others for money or relying on their charity, because a Muslim is enjoined to preserve his dignity and save face.
In this hadeeth, ‘Abdul-Rahmaan ibn ‘Awf (may Allah be pleased with him) stated that when he migrated to Al-Madeenah, the Prophet ﷺ established a bond of brotherhood between him and Sa‘d ibn Al-Rabee‘ Al-Ansaaree Al-Khazrajee (may Allah be pleased with him), who was one of the leaders chosen during the pledge of Al-‘Aqabah. A bond of brotherhood was a contract between two men (one from the emigrants and the other from the Ansaar) to support and show solidarity to one another just as two blood brothers would do.
Sa‘d offered his brother, ‘Abdul-Rahmaan ibn ‘Awf (may Allah be pleased with them), half his wealth and asked him to choose one of his wives, so that he would divorce her, and after her ‘Iddah expired he could marry her. However, ‘Abdul-Rahmaan ibn ‘Awf (may Allah be pleased with him) rejected the (exceptionally) generous offer and said: “I am not in need of all that. Is there any marketplace where trade is practiced?” He guided him to the marketplace of Qaynuqaa‘, which was named after one of the Jewish tribes in Al-Madeenah.
‘Abdul-Rahmaan ibn ‘Awf (may Allah be pleased with him) frequently visited the marketplace and engaged in the trade of dried buttermilk (yogurt) and butter, and continued to work until he earned money. Afterward, he (may Allah be pleased with him) came to the Prophet ﷺ having traces of yellow (scent) on his body (i.e., customarily applied to the groom in wedding ceremonies). The Prophet ﷺasked him whether he had got married, and he (may Allah be pleased with him) replied in the affirmative. The Prophet ﷺ said, 'Whom have you married?' He (may Allah be pleased with him) replied, 'A woman from the Ansaar.' He (may Allah be pleased with him) married the daughter of Anas ibn Raafi‘, from Banee ‘Abd Al-Ashhal. The Prophet ﷺ asked, 'How much did you pay her (as dower)?' He (may Allah be pleased with him) replied, '(I gave her) a gold piece equal in weight to a date stone (or a date stone of gold)! This was equivalent to the weight of three Dirhams and one third.
The Prophet ﷺ commanded him to throw a wedding banquet even with one sheep. A wedding banquet is thrown on the occasion of marriage and may be done with one sheep or more, according to one’s financial ability. If someone cannot afford it, there is no harm in that. The Prophet ﷺ threw a wedding banquet with Saweeq (i.e., a liquid meal made of wheat and barley) and dates for some of his wives.
It was said the establishment of brotherhood bonds between the emigrants and the Ansaar (after the migration to Makkah) had two reasons. First, it conformed with the common practice of forming alliances in the pre-Islamic times with which they were familiar. The Arabs even used to establish inheritance rights based on their alliances. However, the Prophet ﷺ said: “There is no alliance in Islam!” Islam cancelled the practice of forming such alliances, but retained the practice of establishing ‘brotherhood bonds’ because human beings tend to develop an aversion when asked to give up the familiar all of a sudden.
Second, the emigrants came to Al-Madeenah while being in dire need of wealth and accommodation (as they left everything behind). They were graciously hosted by their fellow Muslim brothers from the Ansaar, and therefore Islam confirmed this manifestation of (the enjoined) solidarity by establishing brotherhood bonds between them. After the Battle of Badr, the practice of establishing ‘brotherhood bonds’ was no longer needed, because Muslims started gaining spoils of war.
It is deduced from the hadeeth that it is permissible to engage in trade, and that it is one of the noblest means of earning lawful wealth.
The hadeeth highlights the incomparable affection, love, and altruism embodied by the emigrants and the Ansaar during the lifetime of the Prophet ﷺ.
It is also inferred from the hadeeth that a Muslim is urged to throw a wedding banquet on the occasion of marriage.
It is also deduced that it is allowable for a Muslim man to wear perfume at his wedding ceremony.
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2055

Narrated Anas (may Allah be pleased with him):
The Prophet ﷺ passed by a fallen date and said, "Were it not for my doubt that this might have been given in charity, I would have eaten it." It was narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) the Prophet ﷺ said, "I found a date fruit fallen on my bed.".

Commentary :
Allah, Exalted is He, deemed it prohibited for His Prophet ﷺ or his household to avail themselves of charity, even an insignificant amount.
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) stated that the Prophet ﷺpassed by a fallen date once, and he ﷺ did not know its source or owner. He ﷺ said that he would have eaten it had not he any doubt that it may have been given in charity. Therefore, he ﷺ refrained from eating it to avoid such doubts.
Another version of the hadeeth reads: "I found a date fruit fallen on my bed," meaning he ﷺ refrained from eating a date fruit fallen in his own home lest it was given in charity, because he ﷺ used to distribute the dates offered in charity to the poor; it was possible that some date fruits could have clung to his garment and fallen on his bed or the like, or that he ﷺ was collecting dates given in charity in his house to distribute them and feared that this date belonged to them. Therefore, he ﷺ refrained from eating the it out of his mindfulness of Allah, lest it was given in charity.He would not eat it unless he ﷺ verified that it belonged to the household supply.
The hadeeth highlights the enjoined mindfulness of Allah and abandoning doubtful matters.
It is deduced from it that it is permissible to eat food that is thrown away by the road, because the Prophet ﷺ refrained from eating that date fruit only out of his mindfulness of Allah, lest it was given in charity.
It is also inferred therefrom that a Muslim’s wealth and property that only declared unlawful and inviolable to his fellow Muslims (as per the laws of Islam) is that which has a value.
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2057

‘Narrated Aa’ishah (may Allah be pleased with her):
Some people said, "O Allah's Messenger ﷺ! Meat is brought to us by some people and we are not sure whether the Name of Allah has been mentioned on it or not (at the time of slaughtering the animals)." Allah's Messenger ﷺ said (to them), "Mention the Name of Allah and eat it.".

Commentary :
The Prophet ﷺclarified for us the laws and rulings of religion and made clear the precise divine texts and the broadly indicative ones. He ﷺ detailed the rulings regarding food and beveragesand clarified the situations in which one is urged to avoid obsessiveness and doubts lest people should fall into hardship.
In this hadeeth, ‘Narrated Aa’ishah (may Allah be pleased with her) that a group of the Companions (may Allah be pleased with them) asked the Prophet ﷺ about the ruling on eating the meat of an animal when they were not sure whether or not the Name of Allah had been mentioned when it was being slaughtered, because the one who slaughtered it was a recent convert, as stated in the version cited in Saheeh Al-Bukhaaree, reading: “…a recent convert to Islam.” Another version reads: “… recent converts from polytheism.”
The Prophet ﷺ clarified to them that there was no harm in eating such meat and that they should simply presume that the Name of Allah had been mentioned upon it during the slaughter. He ﷺ instructed them to mention the Name of Allah upon eating it, as is prescribed when eating any food.
It is deduced from the hadeeth that a Muslim is urged to have good expectations of his fellow Muslims.
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2059

Narrated Aboo Hurayrah (may Allah be pleased with him)
The Prophet ﷺ said, "A time will come when one will not care much how he gains his wealth, lawfully or unlawfully!".

Commentary :
Islam urges Muslims to seek lawful provision and ensure that they obtain wealth from lawful sources only. It underlines the reward for that act, and also warns against availing oneself of what is unlawful, in all its forms and in all facets of life.
In this hadeeth, the Prophet ﷺ foretold that the Muslims’ situation would change and there would come a time when religiosity would be weakened, consciences and inner moral characters would be corrupted, and people would greedily vie with one another to accumulate more wealth, caring less about its sources, whether it was acquired through lawful or unlawful means! They would not bother ensuring that their wealth was acquired from lawful means only, such as permissible sales or working and earning a living. They would not mind gaining wealth from unlawful means such as theft, embezzlement, Ribaa (i.e., interest, usury), gambling, bribery, etc. Their ultimate aim and sole purpose would be acquiring wealth and raising money without verifying the lawfulness of the means of its acquisition.
The hadeeth includes a stern warning against acquiring wealth from unlawful means.
It also highlights the Prophet’s forecast of people’s situation at the end of time, and this falls under the category of disapproval, admonition, and warning. The hadeeth also underlines one of the Prophet’s miracles, foretelling future events..

2060

Aboo Al-Minhaal narrated:
I used to practice money exchange, and I asked Al-Baraa’ ibn ‘Aazib and Zayd ibn Arqam about it, and they said: “We engaged in trade during the lifetime of the Prophet ﷺ and we asked about practicing money exchange (currency trading). He ﷺ replied, 'If the exchange is hand to hand, there is no harm in it; otherwise, it is not permissible.’".

Commentary :
Islam warns against falling into Ribaa (i.e., interest-based-loans, usury, etc.) in all its forms, because it involves devouring people's money unlawfully, and wipes out the blessing of one’s wealth.
In this hadeeth, the Taabi‘ee Aboo Al-Minhaal ‘Abdul-Rahmaan ibn Mut‘im Al-Bunaanee stated that he asked Al-Baraa’ ibn ‘Aazib and Zayd ibn Arqam about the ruling on money exchange, like exchanging gold or Dinars for silver or Dirhams, and vice versa, or selling gold for gold, or silver for silver. They told him that they had engaged in trade during the lifetime of the Prophet ﷺ, encountered such transactions, and asked him about the ruling on money exchange or currency trading. He ﷺ clarified that if the exchange is done hand to hand, there is no harm in that, as long as the Taqaabudh requirement (i.e., reciprocal taking possession of the purchased commodity and its monetary equivalent by the buyer and seller respectively in the contracting session) is fulfilled. However, if the exchange or receipt when selling one currency for another currency or gold is delayed, it is prohibited (i.e., the exchange must be hand to hand).
It is deduced from the hadeeth that the Companions (may Allah be pleased with them) used to work in trade and earn their living.
The hadeeth also urges Muslims to keenly investigate the lawfulness and unlawfulness of work dealings and business transactions.
It is also deduced that Taqaabudh (or immediate hand-to-hand exchange) is required in transactions that involve Ribaa Al-Fadhl (i.e., exchange or sale transactions in trade which effectively result in the charging of ‘interest’ through the exchange of the same commodity, but of a different quality or quantity).
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2062

‘Ubayd ibn ‘Umayr narrated: Aboo Moosaa sought permission to enter ‘Umar’s house, but was not given permission, because ‘Umar was busy, and therefore Aboo Moosaa left. When ‘Umar finished his task he said, "Did not I hear the voice of ‘Abdullah ibn Qays? Let him come in." ‘Umar was told that he had left. So, he sent for him and on his arrival, he (Aboo Moosaa) said, "We were ordered to do so (i.e., to leave if not admitted after seeking permission thrice). ‘Umar told him, "Bring a witness to prove your statement!" Aboo Moosaa went to the Ansaar's meeting places and asked them. They said, "None amongst us will witness to this except the youngest of us, Aboo Sa’eed Al-Khudree. Aboo Moosaa then took Aboo Sa’eed Al-Khudree (to ‘Umar) and ‘Umar said, surprisingly, "Has this command of Allah's Messenger ﷺ been hidden from me?" (Then he (may Allah be pleased with him) added), "I was preoccupied with trading in marketplaces!".

Commentary :
The Companions (may Allah be pleased with them) used to comply with the Prophet’s ﷺcommands and adhere to the Islamic etiquettes, and they (may Allah be pleased with them) left the most wonderful legacy attesting that.
In this hadeeth, the Tabi’ee (Follower) ‘Ubayd ibn ‘Umayr stated that Aboo Moosaa, ‘Abdullah ibn Qays Al-Ash’aree (may Allah be pleased with him) sought permission thrice to enter ‘Umar’s house, as recorded in Saheeh Al-Bukhaaree and Saheeh Muslim. However, the Caliph ‘Umar (may Allah be pleased with him) was busy and did not give him permission to enter, and therefore he left. When ‘Umar (may Allah be pleased with him) finished his task, he ordered that Aboo Moosaa (may Allah be pleased with him) should be given permission to enter, but he was told that he had left. ‘Umar summoned Aboo Moosaa (may Allah be pleased with them) and inquired about his reason for leaving instead of waiting to be given permission to enter. Aboo Moosaa told him that he was acting upon the command of the Prophet ﷺ in this regard. It has been narrated in Saheeh Al-Bukhaaree and Saheeh Muslim that the Prophet ﷺ said: “When one of you seeks permission thrice to enter and it is not granted to him, he should go back.” Upon hearing the hadeeth, ‘Umar (may Allah be pleased with him) was shocked that such etiquette should have missed him, while he (may Allah be pleased with him) accompanied the Prophet ﷺ in residence and travel! He (may Allah be pleased with him) feared that Aboo Moosaa (may Allah be pleased with him) might have been confused and therefore asked him to bring a witness to testify to the authenticity of this act of Sunnah so that people would not take lightly the attribution of a statement or an act to the Prophet ﷺ. Aboo Moosaa (may Allah be pleased with him) went to the Ansaar’s meeting place and asked them to testify with him that this hadeeth was authentically attributed to the Prophet ﷺ. Since this matter was well-known and quite common among the Ansaar, they sent with Aboo Moosaa a young Companion Aboo Sa’eed Al-Khudree to ‘Umar (may Allah be pleased with them), and he testified as to the authenticity of the relevant hadeeth. Upon knowing that and learning of the authentic hadeeth on that act of Sunnah, ‘Umar (may Allah be pleased with him) attributed the reason for his lack of knowledge of it to his preoccupation with trade and spending a lot of time in the marketplaces. The Arabic word ‘Safq’ used in the hadeeth means handshakes upon concluding sales transactions.
It is deduced from the hadeeth that Muslims are required to investigate the authenticity of any statement before attributing it to the Prophet ﷺ.
It is also inferred that when a Companion (may Allah be pleased with him) said: “We were commanded”, it meant that the Prophet ﷺ commanded them.
The hadeeth also highlights that senior Companions (may Allah be pleased with them) engaged in trade and worked to earn their living.
It is also deduced from the hadeeth that the Companions (may Allah be pleased with them) complied with the Prophet’s command and accepted it upon verifying its authenticity.
It is also inferred therefrom that even a knowledgeable scholar (like ‘Umar) may be ignorant of some knowledge issues that may be known to someone else who is less knowledgeable!
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2066

Narrated Aboo Hurayrah (may Allah be pleased with him)
The Prophet ﷺ said, "If a woman spends something (i.e., in charity) from her husband's earnings without his permission, he will get half the reward.".

Commentary :
In this hadeeth, the Messenger of Allah ﷺ highly praised spending in charity and emphasized its reward, urging Muslims to spend more in charity. He ﷺ also underlined the reward earned by both the husband and wife when she spends in charity from her husband's earnings without his explicit consent, while knowing his tacit approval of such disposal of his wealth; or in the case that such act of disposal is customarily pardoned and approved. An example is when she offers in charity an insignificant amount of food or money. However, if she spends a significant amount of food or money in charity without his explicit consent and such an act is not customarily pardoned and approved, she earns no reward for her act and rather bears a sin for it.
If she spends in charity seeking to earn the pleasure of Allah, Exalted is He, the husband is credited with half the reward. She would earn the reward for spending in charity, and her husband would be credited with the reward for earning this money. It has also been said that the hadeeth rather means that the husband gets an equal share in the reward of spending charity; each gets half the reward, since whoever guides someone to a good deed receives a reward similar to that of its doer (i.e.,without his reward being diminished in any respect), and this entails having equal shares of the reward.
It is said that the money spent in charity, for which a husband gets half the reward when his wife spends, should be surplus to the enjoined maintenance on one’s household and children, after fulfilling their needs without extravagance or squandering.
It has also been said that the hadeeth refers to the case when a husband gives an allowance to his wife to provide for herself and her household. If she spends from such money without his knowledge, the reward is shared by them both; she gets the reward of spending in charity and he gets the reward for earning this money, and because he is also rewarded for the money he spends on his family in general. The wife gets the reward because this money was taken from the enjoined maintenance for her (and her household).
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2067

Narrated Anas ibn Maalik (may Allah be pleased with him):
I heard Allah's Messenger ﷺ saying, "Whoever desires to have his Rizq (i.e., provisions) and life span expanded (i.e., blessed), should uphold ties of kinship.".

Commentary :
Upholding ties of kinship is one of the best acts of worship by means of which a person draws closer to his Lord, who commanded it, and warned against cutting it off. He even deems severing ties of kinship a cause to incur His punishment, and its upholding as a good deed warranting reward.
In this hadeeth, the Prophet ﷺ stated the virtues and merits of upholding ties of kinship in this worldly life. The reference to ties of kinship incorporates all one’s relatives bonded by kinship ties, whether they are heirs or non-heirs, and the obligation of upholding ties of kinship is further emphasized the closer in kinship a relative.
He ﷺ stated that upholding ties of kinship is rewarded with having one’s Rizq (provision) blessed, and whoever wishes to earn such reward should uphold ties of kinship. He ﷺ also stated that such a good deed is rewarded with having one’s lifespan blessed, meaning to guide him to acts of worship and obedience, preoccupying his time with what benefits him in the Hereafter, and guarding him against wasting his life in other futile activities. It could also mean that his good remembrance would live longer after his death. It has also been said that there are two ends to one’s life on earth; one end is unconditional and only known to Allah and the second is conditional. Allah, Exalted is He, commands an angel to write down the lifespan of a given person, and it is said that he also writes: “If he upholds ties of kinship, he shall live until such-and-such time!” The angel does not have knowledge of whether or not this person’s lifespan shall be extended; this is only Known to Allah, Exalted is He.
Muslims are urged to uphold ties of kinship in countless religious texts. Upholding ties of kinship can be done by visiting one’s relatives when they are sick, checking in on them, paying them visits, talking nicely to them, helping them do what is good and righteous, spending in charity for the poor among them, offering gifts to the rich ones, and the like of what is customarily considered a means to uphold ties of kinship. It is noteworthy that ties of kinship are not merely upheld with those who uphold ties of kinship with us. The Prophet ﷺ said: “A person who perfectly upholds ties of kinship is not the one who does it to reciprocate or recompense those relatives (for being kind and good to them), but the one who truly upholds ties of kinship is the one who persistently upholds them even though such relatives have severed ties of kinship with him.” [Al-Bukhaaree].
It is deduced from the hadeeth that some good deeds may have lasting impacts and keep the doer’s good memory alive after his death, and may cause his lifespan to be blessed, beyond his actual lifespan..

763

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

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

765

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

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

766

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

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

767

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

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

768

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

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

770

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

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

771

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

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

772

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

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

778

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

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

779

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

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

780

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

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

787

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

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

802

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

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

803

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

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

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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..

Book of Hadith

| Hadiths

Narrated Ibn ‘Abbaas (may Allah be pleased with him):
The Prophet ﷺ said, "Seek the Night of Al-Qadr in the last ten nights of Ramadan,' on the night when nine or seven or five nights remain out of the last ten nights of Ramadan (i.e., the 21st, the 23rd, and the 25th nights respectively).”.

‘Narrated Aa’ishah (may Allah be pleased with her):
With the start of the last ten days of Ramadan, the Prophet ﷺ used to tighten his waist belt and used to devote his whole night to worship, and used to wake up his family for the prayers..

Narrated Aboo Hurayrah (may Allah be pleased with him)
The Prophet ﷺ said, "A time will come when one will not care much how he gains his wealth, lawfully or unlawfully!".

Narrated Aboo Hurayrah (may Allah be pleased with him)
The Prophet ﷺ said, "If a woman spends something (i.e., in charity) from her husband's earnings without his permission, he will get half the reward.".

Narrated Anas ibn Maalik (may Allah be pleased with him):
I heard Allah's Messenger ﷺ saying, "Whoever desires to have his Rizq (i.e., provisions) and life span expanded (i.e., blessed), should uphold ties of kinship.".

‘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..

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.".

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.".

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.".

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.".

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.".

Book of Hadith

| Hadiths

Narrated Ibn ‘Abbaas (may Allah be pleased with him): The Prophet ﷺ said, "Seek the Night of Al-Qadr in the last ten nights of Ramadan,' on the night when nine or seven or five nights remain out of the last ten nights of Ramadan (i.e., the 21st, the 23rd, and the 25th nights respectively).”.

‘Narrated Aa’ishah (may Allah be pleased with her): With the start of the last ten days of Ramadan, the Prophet ﷺ used to tighten his waist belt and used to devote his whole night to worship, and used to wake up his family for the prayers..

Narrated Aboo Hurayrah (may Allah be pleased with him) The Prophet ﷺ said, "A time will come when one will not care much how he gains his wealth, lawfully or unlawfully!".

Narrated Aboo Hurayrah (may Allah be pleased with him) The Prophet ﷺ said, "If a woman spends something (i.e., in charity) from her husband's earnings without his permission, he will get half the reward.".

Narrated Anas ibn Maalik (may Allah be pleased with him): I heard Allah's Messenger ﷺ saying, "Whoever desires to have his Rizq (i.e., provisions) and life span expanded (i.e., blessed), should uphold ties of kinship.".

‘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..

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.".

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.".

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.".

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.".

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.".

Narrated Ibn ‘Abbaas (may Allah be pleased with him):
The Prophet ﷺ said, "Seek the Night of Al-Qadr in the last ten nights of Ramadan,' on the night when nine or seven or five nights remain out of the last ten nights of Ramadan (i.e., the 21st, the 23rd, and the 25th nights respectively).”.

‘Narrated Aa’ishah (may Allah be pleased with her):
With the start of the last ten days of Ramadan, the Prophet ﷺ used to tighten his waist belt and used to devote his whole night to worship, and used to wake up his family for the prayers..

Narrated Aboo Hurayrah (may Allah be pleased with him)
The Prophet ﷺ said, "A time will come when one will not care much how he gains his wealth, lawfully or unlawfully!".

Narrated Aboo Hurayrah (may Allah be pleased with him)
The Prophet ﷺ said, "If a woman spends something (i.e., in charity) from her husband's earnings without his permission, he will get half the reward.".

Narrated Anas ibn Maalik (may Allah be pleased with him):
I heard Allah's Messenger ﷺ saying, "Whoever desires to have his Rizq (i.e., provisions) and life span expanded (i.e., blessed), should uphold ties of kinship.".