Ibn ‘Umar (may Allah be pleased with him) said:
When the people of Khaybar dislocated ‘Abdullah ibn ‘Umar's hands and feet, ‘Umar (may Allah be pleased with him) got up delivering a speech saying, "No doubt, Allah's Messengerﷺmade a contract with the Jews concerning their properties, and said to them, 'We allow you (to stay in your land) as long as Allah, Exalted is He, allows you.' Now ‘Abdullah ibn ‘Umar went to his land and was attacked at night, and his hands and feet were dislocated, and as we have no enemies there except those Jews, they are our enemies and the only people whom we suspect, I have made up my mind to exile them." When ‘Umar (may Allah be pleased with him) decided to carry out his decision, a son of Abee Al-Huqayq came and addressed ‘Umar, "O Commander of the Believers, will you exile us although Muhammad ﷺ allowed us to stay at our places, and made a contract with us concerning our properties, and accepted the condition of our residence in our land?" ‘Umar (may Allah be pleased with him) said, "Do you think that I have forgotten the statement of Allah's Messengerﷺ, i.e., ‘What will your condition be when you are expelled from Khaybar and your camel will be carrying you night after night?’ The Jew replied, "That was a joke made by Aboo Al-Qaasim." ‘Umar (may Allah be pleased with him) said, "O the enemy of Allah! You are telling a lie!" ‘Umar (may Allah be pleased with him) then expelled them and paid them the price of their properties in the form of fruits, money, camel saddles, ropes …etc.”
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Commentary :
The Jews inside and outside Al-Madeenah continued to scheme against the Muslims and break their covenants with the Prophet ﷺ during his lifetime and with his Companions (may Allah be pleased with them) after his death. The Prophet ﷺ evacuated the Jews of Banee Al-Nadheer and Banee Qaynuqaa‘, then the Caliph ‘Umar ibn Al-Khattaab (may Allah be pleased with him) evacuated the Jews of Khaybar, as stated in this hadeeth. Khaybar is a town located north of Al-Madeenah on the route to Shaam, 95 miles (153 km) from Al-Madeenah.
The Prophet ﷺ made an agreement with the Jews of Khaybar concerning their properties, allowing them to keep them in return for paying the Jizyah (i.e., head tax on non-Muslim citizens living under the protection of Muslim rule). He ﷺ agreed for them to work in their farms in Al-Madeenah in return for a specified share of the yield. During the Caliphate of ‘Umar (may Allah be pleased with him), the people of Khaybar insidiously attacked ‘Abdullah ibn ‘Umar (may Allah be pleased with him)and dislocated his hands and feet when he went to them. ‘Umar (may Allah be pleased with him) delivered a speech and informed the people of what had happened to his son at the hands of some unknown people in Khaybar and underlined that they had no enemies there except those Jews, which made them the prime suspects. He (may Allah be pleased with him) stated that he (may Allah be pleased with him)had decided that exiling them from Al-Madeenah was the best solution. When ‘Umar (may Allah be pleased with him) decided to carry out his decision, a son of Abee Al-Huqayq, their chief and leader, came and addressed ‘Umar, "O Commander of the Believers, will you exile us although Muhammad ﷺ allowed us to stay at our places,” meaning made an agreement and covenant with us to stay in Al-Madeenah and take care of our properties, i.e., made a contract with us to stay and work in our farms. ‘Umar (may Allah be pleased with him) said, "Do you think that I have forgotten the statement of Allah's Messengerﷺ, i.e., ‘What will your condition be when you are expelled from Khaybar and your camel will be carrying you night after night?’ The Jew replied, "That was a joke made by Aboo Al-Qaasim." He (may Allah be pleased with him) meant that the Prophet ﷺ did not actually mean it and was merely joking. ‘Umar (may Allah be pleased with him) said, "O enemy of Allah! You are telling a lie." ‘Umar (may Allah be pleased with him) then expelled them out of Al-Madeenah, and paid them the price of their properties in the form of fruits, money, camel saddles, ropes, etc.
It should be noted that ‘Umar (may Allah be pleased with him) did not request the Qisaas (i.e., retribution) from the Jews for what had befallen his son, because he (may Allah be pleased with him) was attacked at night while he was sleeping, and therefore was not able to identify the attackers.
It is deduced from the hadeeth that it is permissible to conduct a Musaaqaah (i.e., a share tenancy or partnership in the yield of trees) transaction, whereby the landowner hires a worker to water his land and take care of it in return for a fixed share of the produce..

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Al-Miswar ibn Makhramah and Marwaan (whose narrations attest each other) narrated that Allah's Messengerﷺ set out on a journey, at the time of Al-Hudaybiyah (treaty), and when they proceeded for a distance, he ﷺ said, "Khaalid ibn Al-Waleed leading the cavalry of Quraysh constituting the front of the army, is at a place called Al-Ghameem, so take the way on the right." By Allah, Khaalid did not perceive the arrival of the Muslims till the dust arising from the march of the Muslim army reached him, and then he turned back hurriedly to inform Quraysh. The Prophet ﷺwent on advancing till he reached the Thaniyah (i.e., a mountainous pathway) through which one would go to them (i.e., the people of Quraysh). The she-camel of the Prophet ﷺ sat down. People tried their best to urge the she-camel to get up but in vain, so they said, "Al-Qaswaa’ (i.e., the she-camel's name) has become stubborn! Al-Qaswaa’ has become stubborn!" The Prophet ﷺ said, "Al-Qaswaa’ has not become stubborn, for stubbornness is not her habit, but she was stopped by Him Who stopped the elephant." Then he ﷺ said, "By the Name of Him in Whose Hands my soul is, if they (i.e., the polytheists of Quraysh) ask me anything which will involve horning the sanctity of Allah’s ordinances, I will grant it to them." The Prophet ﷺ then rebuked the she-camel and she got up. He ﷺchanged his way till he dismounted at the farthest end of Al-Hudaybiyah at a pit (i.e., well) containing a little water which people used in small amounts, and in a short while they used up all its water and complained to Allah's Messengerﷺ of thirst. The Prophet ﷺ took an arrow out of his arrow-case and ordered them to put the arrow in that pit. By Allah, the water started and continued sprouting out till all people quenched their thirst and returned with satisfaction. While they were still in that state, Budayl ibn Warqaa’ Al-Khuzaa‘ee came with some people from his tribe Khuzaa‘ah, and they were the advisers of Allah's Messengerﷺ who would keep no secret from him and were from the people of Tihaamah. Budayl said, "I left Ka‘b ibn Luayy and ‘Aamir ibn Luayy camping at the profuse water (i.e., well) of Al-Hudaybiyah and they had milch camels (or their women and children) with them, and will wage war against you, and will prevent you from visiting the Ka‘bah." Allah's Messengerﷺ said, "We have not come to fight anyone, but to perform ‘Umrah. No doubt, the war has weakened Quraysh and they have suffered great losses, so if they wish, I will conclude a truce with them, during which they should refrain from interfering between me and people (i.e., the Arab disbelievers from other tribes), and if I have victory over those disbelievers, Quraysh will have the option to embrace Islam as the others, if they wish; they will at least get strong enough to fight. But if they do not accept the truce, by Allah in Whose Hands my life is, I will fight them defending my cause till I get killed, but (I am sure) Allah, Exalted is He, will definitely make His Cause victorious." Budayl said, "I will inform them of what you have said." So, he set off till he reached Quraysh and said, "We have come from that man (i.e., Muhammadﷺ) whom we heard saying something which we will disclose to you if you should like." Some fools among Quraysh shouted that they were not in need of such information, but the wiser ones among them said, "Relate what you heard him saying." Budayl said, "I heard him saying such-and-such," relating what the Prophet ﷺ had told him. ‘Urwah ibn Mas‘ood got up and said, "O people! Are not you the sons? They said, "Yes." He added, "Am I not the father?" They said, "Yes." He said, "Do you mistrust me?" They said, "No." He said, "Do not you know that I invited the people of ‘Ukaadh for your help, and when they refused, I brought my relatives and children and those who obeyed me (to help you)?" They said, "Yes." He said, "Well, this man (i.e., the Prophet ﷺ) has offered you a reasonable proposal, you should better accept it and allow me to meet him." They said, "You may meet him." So, he went to the Prophet ﷺand started talking to him. The Prophet ﷺ told him almost the same as he had told Budayl. Then ‘Urwah said, "O Muhammad! Will not you feel any scruple in extirpating your own people? Have you ever heard of anyone amongst the Arabs extirpating his relatives before you? On the other hand, if the reayah should happen, (nobody will aid you, for) by Allah, I do not see (with you) dignified people, but only people from various tribes who would run away leaving you alone." Hearing that, Aboo Bakr (may Allah be pleased with him) verbally abused him and said, "Do you say that we would run and leave the Prophet ﷺ alone?" ‘Urwah said, "Who is that man?" People said, "He is Aboo Bakr." ‘Urwah said to Aboo Bakr (may Allah be pleased with him), "By Him in Whose Hands my life is, were it not for the favor which you did to me and for which I did not compensate you, I would have retorted on you!" ‘Urwah kept on talking to the Prophet ﷺ and seizing his beard as he was talking while Al-Mugheerah ibn Shu‘bah (may Allah be pleased with him) was standing near the head of the Prophet ﷺ, holding a sword and wearing a helmet. Whenever ‘Urwah stretched his hand towards the Prophet’s beard, Al-Mugheerah (may Allah be pleased with him) would hit his hand with the handle of the sword and say (to ‘Urwah), “Remove your hand from the beard of Allah's Messenger ﷺ.” ‘Urwah raised his head and asked, "Who is that?" People said, "He is Al-Mugheerah ibn Shu‘bah." ‘Urwah said, "O treacherous! Am I not doing my best to prevent evil consequences of your treachery?" Before embracing Islam, Al-Mugheerah was in the company of some people. He killed them and took their property and came (to Al-Madeenah) to embrace Islam. The Prophet ﷺ said (to him, "As regards to your Islam, I accept it, but as for the property I do not take anything of it. (As it was treacherously taken). ‘Urwah then started looking at the Companions of the Prophet ﷺ. By Allah, whenever Allah's Messengerﷺ spat, the spittle would fall in the hand of one of them (i.e., the Companions) who would rub it on his face and skin; if he ﷺordered them, they (may Allah be pleased with them)would carry his orders immediately; if he ﷺperformed ablution, they (may Allah be pleased with them)would struggle to take (a share of) the leftover water (from one another); and when they spoke to him, they would lower their voices and would not look at his face constantly out of reverence. ‘Urwah returned to his people and said, "O people! By Allah, I have been to the kings and to Caesar, Khosrau and Al-Najaashee, yet I have never seen any of them respected by his courtiers as much as Muhammad is respected by his companions. By Allah, if he spat, the spittle would fall in the hand of one of them (i.e., the Companions) who would rub it on his face and skin; if he ordered them, they would carry out his order immediately; if he performed ablution, they would struggle to take (a share of) the leftover water (from one another); and when they spoke, they would lower their voices and would not look at his face constantly out of reverence." ‘Urwah added, "No doubt, he has presented to you a good reasonable offer, so please accept it." A man from the tribe of Banee Kinaanah said, "Allow me to go to him," and they allowed him, and when he approached the Prophet ﷺ and his Companions (may Allah be pleased with them), he ﷺ said, "He is so-and-so who belongs to the tribe that highly respects the Budn (i.e., camels offered as animal sacrifices). So, bring the Budn in front of him." The Budn were brought before him and people (Muslims) received him while they were reciting Talbiyah (i.e., a devotional prayer recited by pilgrims). When he saw that scene, he said, "Glorified be Allah! It is not fair to prevent these people from visiting the Ka‘bah." When he returned to his people, he said, 'I saw the Budn garlanded (with colored knotted ropes) and marked (with stabs on their backs). I do not think it is advisable to prevent them from visiting the Ka‘bah." Another person called Mikraz ibn Hafs got up and sought their permission to go to Muhammad ﷺ, and they allowed him, too. When he approached Muslims, the Prophet ﷺsaid, "Here is Mikraz and he is a vicious man." Mikraz started talking to the Prophet ﷺ and as he was talking, Suhayl ibn ‘Amr came. When Suhayl ibn ‘Amr came, the Prophet ﷺsaid, "Now the matter has become easy." Suhayl said to the Prophet ﷺ, "Please conclude a peace treaty with us." So, the Prophet ﷺ called a scribe and said to him, "Write down: By the Name of Allah, The Entirely Merciful, The Especially Merciful." Suhayl said, "As for the ‘Entirely Merciful,' by Allah, I do not know what it means. So, write instead: ‘By Your Name, O Allah,’ as you used to write previously." Muslims said, "By Allah, we will not write except: ‘By the Name of Allah, The Entirely Merciful, The Especially Merciful.’" The Prophet ﷺsaid, "Write instead: ‘By Your Name, O Allah.’" Then he ﷺ dictated, "This is the peace treaty which Muhammad, Allah's Messengerﷺ has concluded." Suhayl said, "By Allah, if we knew that you are Allah's Messenger, we would prevent you from visiting the Ka‘bah, and would not fight you. So, write instead: "Muhammad ibn ‘Abdullah." The Prophet ﷺsaid, "By Allah! I am the Messenger of Allah even if you, people, do not believe me. Write instead: ‘Muhammad ibn ‘Abdullah.’" (Al-Zuhree said, "The Prophet ﷺ accepted all those things, as he ﷺhad already said that he would accept everything they would demand if it involves honoring the sanctity of Allah’s Ordinances (i.e., by letting him and his Companions perform ‘Umrah and abstain from fighting.)" The Prophet ﷺ said to Suhayl, "On the condition that you allow us to visit the House (i.e., Ka‘bah) so that we may perform Tawaaf (i.e., circumambulation) around it." Suhayl said, "By Allah, we will not (allow you this year), so as not to give a chance to the Arabs to say that we have yielded to you, but we will allow you next year." So, the Prophet ﷺ got that written down. Then Suhayl said, "We also stipulate that you should return to us whoever comes to you from our people, even if he had embraced your religion." Muslims said, "Glorified be Allah! How will such person be returned to the pagans after he has become a Muslim? While they were in this state Aboo Jandal ibn Suhayl ibn ‘Amr (may Allah be pleased with him) came from the valley of Makkah staggering with his fetters and fell down amongst the Muslims. Suhayl said, "O Muhammad! This is the very first term with which we make peace with you (i.e., you shall return Aboo Jandal to me)." The Prophet ﷺ said, "The peace treaty has not been written yet." Suhayl said, "I will never allow you to keep him." The Prophet ﷺ said, "Yes, you will." He said, "I will not!” Mikraz said, "We allow you (to keep him)." Aboo Jandal (may Allah be pleased with him) said, "O Muslims! Will I be returned to the pagans though I have come as a Muslim? Do not you see how much I have suffered?" Aboo Jandal (may Allah be pleased with him) had been tortured severely for the Cause of Allah (at the hands of the polytheists of Quraysh). ‘Umar ibn Al-Khattaab (may Allah be pleased with him)said, "I went to the Prophet ﷺ and said, 'Are not you truly the Messenger of Allah ﷺ?' The Prophet ﷺ said, 'Yes, indeed.' I said, 'Is not our cause just and the cause of the enemy unjust?' He ﷺ said, 'Yes.' I said, 'Then why should we compromise our religion?' He ﷺ said, 'I am Allah's Messenger and I do not disobey Him, and He will make me victorious.' I said, 'Did not you tell us that we would go to the Ka‘bah and perform Tawaaf around it?' He ﷺ said, 'Yes, but did I tell you that we would visit the Ka‘bah this year?' I said, 'No.' He ﷺ said, 'So you will visit it and perform Tawaaf around it.' ‘Umar (may Allah be pleased with him) further said, "I went to Aboo Bakr (may Allah be pleased with him) and said, 'O Aboo Bakr! Is not he truly Allah's Prophet?' He replied, 'Yes.' I said, 'Then why should we compromise our religion?' He (may Allah be pleased with him) said, 'Indeed, he is Allah's Messengerﷺ and he does not disobey his Lord, and He will make him victorious. Adhere to his commands, by Allah, he is on the right (path).' I said, 'Was he ﷺ not telling us that we would go to the Ka‘bah and perform Tawaaf around it?' He (may Allah be pleased with him) said, 'Yes, but did he ﷺ tell you that you would go to the Ka‘bah this year?' I said, 'No.' He (may Allah be pleased with him) said, "You will go to Ka‘bah and perform Tawaaf around it." (Al-Zuhree said, "In this regard, ‘Umar (may Allah be pleased with him)said, 'I performed many good deeds as expiation for the improper questions I asked them.'") When the writing of the peace treaty was concluded, Allah's Messengerﷺ said to his Companions (may Allah be pleased with them), "Get up, slaughter your sacrifices, and get your head shaved." By Allah, none of them got up, and the Prophet ﷺ repeated his order thrice. When none of them got up, he ﷺ left them and went to Umm Salamah (may Allah be pleased with her) and told her of people's attitudes towards him. Umm Salamah (may Allah be pleased with her) said, "O Messenger of Allah ﷺ! Do you want your order to be carried out? Go out and do not say a word to anybody till you have slaughtered your sacrifice and call for your barber to shave your head." So, the Prophet ﷺ went out and did not talk to anyone of them till he did that, i.e., slaughtered the animal sacrifice and called for his barber who shaved his head. Seeing that, the Companions (may Allah be pleased with them)got up, slaughtered their animal sacrifices, and started shaving the heads of one another, and there was so much rush that there was a danger of killing each other (out of distress). Then some believing women came (to the Prophet ﷺ, and Allah, Exalted is He, revealed the following ayah (which means): {O you who have believed, when the believing women come to you as emigrants, examine them. Allah is most knowing as to their faith. And if you know them to be believers, then do not return them to the disbelievers; they are not lawful [wives] for them, nor are they lawful [husbands] for them. But give the disbelievers what they have spent. And there is no blame upon you if you marry them when you have given them their due compensation. And hold not to marriage bonds with disbelieving women …} [Quran 60:10] ‘Umar (may Allah be pleased with him) then divorced two wives of his as they were disbelievers. Later on, Mu‘aawiyah ibn Abee Sufyaan married one of them, and Safwaan ibn Umayyah married the other. When the Prophet ﷺreturned to Al-Madeenah, Aboo Baseer (may Allah be pleased with him), a new Muslim convert from Quraysh came to him. The disbelievers sent in his pursuit two men who said (to the Prophet ﷺ, ‘Abide by the promise you gave us." So, the Prophet ﷺ handed him over to them. They took him out (of Al-Madeenah) till they reached Dhul-Hulayfah where they dismounted to eat some dates they had with them. Aboo Baseer (may Allah be pleased with him) said to one of them, "By Allah, O so-and-so, I see you have a fine sword." The other drew it out (of the scabbard) and said, "By Allah, it is very fine and I have tried it many times." Aboo Baseer (may Allah be pleased with him) said, "Let me have a look at it." When the other gave it to him, he hit him with it till he died, and his companion ran away till he came to Al-Madeenah and entered the Mosque running. When Allah's Messengerﷺ saw him, he said, "This man appears to have been frightened." When he reached the Prophet ﷺ, he said, "My companion has been murdered and I would be next." Aboo Baseer (may Allah be pleased with him) came and said, "O Allah's Messengerﷺ, by Allah, He has made you fulfill your obligation towards them as you returned me to them (i.e., the disbelievers of Quraysh), but Allah, Exalted is He, has saved me from them." The Prophet ﷺsaid, "Woe to his mother! What an excellent war kindler he would be, should he only have supporters!" When Aboo Baseer (may Allah be pleased with him) heard that he understood that the Prophet ﷺ would return him to them again, so he set off till he reached the seashore. Aboo Jandal ibn Suhayl got himself released from them (i.e., the disbelievers) and
oined Aboo Baseer (may Allah be pleased with them). So, whenever a man from Quraysh embraced Islam, he would follow Aboo Baseer till they formed a strong group. By Allah, whenever they heard of a caravan of Quraysh heading towards Shaam, they stopped it, attacked and killed them (i.e., the disbelievers) and took their properties. The people of Quraysh sent a message to the Prophet ﷺrequesting him, for the Sake of Allah and their kith and kin, to send for (i.e., Aboo Baseer and his companions) promising that whoever (amongst them) came to the Prophet ﷺwould be secure. So, the Prophet ﷺ sent for them and Allah, Exalted is He, revealed the following ayaat (which mean): {And it is He who withheld their hands from you and your hands from them within [the area of] Makkah after He caused you to overcome them. And ever is Allah of what you do, Seeing … When those who disbelieved had put into their hearts chauvinism - the chauvinism of the time of ignorance…} [Quran 48:24-26] Their prejudice and haughtiness were the reason they did not acknowledge (i.e., write in the treaty) that he (i.e., Muhammad ﷺ) was the Prophet of Allah and refused to write: "In the Name of Allah, The Entirely Merciful, The Especially Merciful,” and prevented them (i.e., Muslims) from visiting the House (the Ka‘bah)..

Commentary :
The Treaty of Al-Hudaybiyah was described as a conquest by Allah, Exalted is He, because it had very fruitful outcomes for Islam and Muslims, and many Laws of Islam provisions were prescribed during that period, fostering ease and facilitation for Muslims.
In this hadeeth, Al-Miswar ibn Makhramah (may Allah be pleased with him) and the Taabi’ee (a Muslim who saw at least one of the Companions) Marwaan ibn Al-Hakam narrated that Allah's Messengerﷺ and his Companions (may Allah be pleased with them) set out on a journey, at the time of Al-Hudaybiyah (treaty) in 6 A.H. When they had proceeded for a distance, he ﷺ said, "Khaalid ibn Al-Waleed,” who was then a disbeliever, “leading the cavalry of Quraysh constituting the front of the army, is at a place called Al-Ghameem,” a valley near Hijaaz between Makkah and Al-Madeenah, about (60 km) from Makkah, “so take the way on the right." Khaalid was leading the vanguard of Quraysh’s army to investigate the situation of their enemy (i.e., Muslims). The Prophet ﷺ commanded the Muslims to take the way on the right to distance themselves from the way taken by Khaalid and his soldiers. Khaalid did not perceive the arrival of the Muslims till the dust arising from the march of the Muslim army reached him, and then he turned back hurriedly to warn Quraysh that the Prophet ﷺ was approaching Makkah. The Prophet ﷺwent on advancing till he reached the Thaniyah (i.e., a mountainous pathway) through which one would reach the people of Quraysh. It was said that the Thaniyah was an area located between Makkah and Al-Madeenah on the way of Al-Hudaybiyah and it was the customarily chosen path to reach Makkah. The she-camel of the Prophet ﷺ sat down. People tried their best to urge the she-camel to get up and continue walking, but in vain. They said, "Al-Qaswaa’ (i.e., the she-camel's name) has become stubborn! Al-Qaswaa’ has become stubborn!" Meaning that the she-camel stubbornly refrained from walking. The Prophet ﷺ said, "Al-Qaswaa’ has not become stubborn, for stubbornness is not her habit, but she was stopped by Him Who stopped the elephant." The Prophet ﷺ was referring to the elephant of Abrahah Al-Habashee when he came to demolish the Ka‘bah and Allah, Exalted is He, prevented him access to Makkah by causing his elephant to stop moving, and this was exactly what happened to the she-camel.
Afterward, he ﷺ swore by Allah, Exalted is He, that he ﷺ would agree to whatever the disbelievers of Quraysh should ask for to avoid fighting them out of reverence for Makkah and the Ka‘bah, considering the sacredness of the land and gravity of violating Allah’s Ordinances. The Prophet ﷺ then rebuked the she-camel and she got up. He ﷺchanged his way (i.e., instead of marching towards Makkah, and turned) till he dismounted at the farthest end of Al-Hudaybiyah at a pit (i.e., well) containing a small quantity of water which the people used in small amounts.In a short while people used up all its water and then complained to Allah's Messengerﷺ of thirst. The Prophet ﷺ took an arrow out of his arrow-case and ordered them to put the arrow in that pit. By Allah, the water started and continued flowing out till all the people quenched their thirst and returned with satisfaction. This was one of the miracles performed by the Prophet ﷺ and the signs of his prophethood.
While people were in such a state, Budayl ibn Warqaa’ Al-Khuzaa‘ee came with some people from his tribe, Khuzaa‘ah, and they were the advisers of Allah's Messengerﷺ who would keep no secret from him.They also belonged to the people of Tihaamah, which referred to Makkah and the surrounding towns and cities. Budayl said, "I left Ka‘b ibn Luayy and ‘Aamir ibn Luayy camping at the profuse water (i.e., well) of Al-Hudaybiyah and they had milch camels (or their women and children) with them, and will wage war against you, and will prevent you from visiting the Ka‘bah." Budayl made mention of these two names as reference to the disbelievers of Quraysh in general, because all the disbelievers of Quraysh in Makkah could be traced back to these two men. He meant that they camped near the well of Al-Hudaybiyah where there was a large quantity of water. He stated that the disbelievers of Quraysh brought along their milch she-camels or their women and children, indicating their readiness to deny the Prophet ﷺ access to Makkah even if they had to fight the Muslims. Allah's Messengerﷺ clarified to him that they had merely come to perform ‘Umrah and had no intention of fighting them, and urged Quraysh to get out of their way, especially since the war had weakened them and they had suffered great losses. He ﷺ proposed that Quraysh should conclude a truce with the Muslims, during which they should refrain from interfering between the Prophet ﷺ and the Arab disbelievers from other tribes. He ﷺ said, “If I have victory over those disbelievers, Quraysh will have the option to embrace Islam as the others, if they wish;” meaning that if the Prophet ﷺ triumphed over the rest of the Arab disbelievers, Quraysh would be given the chance to follow him and embrace Islam like the others, or retain their peace treaty and truce with him, and in both cases, they would at least sparethemselves fighting and taste some relief. He ﷺ then swore by Allah, Exalted is He, that if they did not accept the truce, he ﷺ would fight them defending his cause till he ﷺ would be killed, and added, “… but (I am sure) Allah, Exalted is He, will definitely make His Cause victorious,” and inevitably grant him triumph.
Budayl ibn Warqaa’ (may Allah be pleased with him) said that he would inform Quraysh of what he ﷺ said and his offer. He set off till he reached Quraysh and informed them that he had a message from the Prophet ﷺ. He told them of the offer, but some fools among Quraysh shouted that they did not need to hear such an offer. However, the wise people among them asked him to relate what he had heard the Prophet ﷺ saying and he did. Thereupon, ‘Urwah ibn Mas‘ood got up and said, "O people! Are not you the sons? They said, "Yes." He added, "Am I not the father?" They said, "Yes." He meant to highlight his care and compassion for them, and the sincerity of his advice for them, comparing it to that of a father’s advice for his own child.
He added, "Do you mistrust me?" They said, "No." He said, "Do not you know that I invited the people of ‘Ukaadh,” a marketplace near Makkah, “for your help,” meaning to fight in support of Quraysh, “and when they refused, I brought my relatives and children and those who obeyed me (to help you)?” He was trying to urge them to accept his request to meet with the Prophet ﷺ after he liked his (reasonable) proposal related by Budayl. They allowed him to meet the Prophet ﷺ and he started talking to him. The Prophet ﷺ told him almost the same as he had told Budayl. Thereupon, ‘Urwah said, "O Muhammad! Will not you feel any scruple in extirpating your own people?” He was referring to the people of Quraysh. He added, “Have you ever heard of anyone amongst the Arabs extirpating his relatives before you? On the other hand, if the reayah should happen, (nobody will aid you, for) by Allah, I do not see (with you) dignified people, but only people from various tribes who would run away leaving you alone." He meant that were Quraysh to defeat the Muslims, they would inevitably flee and leave the Prophet ﷺ alone since they belonged to various tribes. Hearing that, Aboo Bakr (may Allah be pleased with him) verbally abused him, in response to his offensive claim that the Companions (may Allah be pleased with them) should flee and leave the Prophet ﷺ. He (may Allah be pleased with him) said, "Do you say we would flee and leave the Prophet ﷺ alone?" ‘Urwah said, "Who is that man?" People said, "He is Aboo Bakr." ‘Urwah recalled a favor that Aboo Bakr (may Allah be pleased with him) had done for him, which he had not yet reciprocated. Therefore, he refrained from retorting and abusing him back. He said to Aboo Bakr (may Allah be pleased with him), "Were it not for the favor which you did to me and for which I did not compensate you, I would have retorted to you." ‘Urwah kept on talking to the Prophet ﷺ and seizing the Prophet's beard as he was talking, and this was customarily acceptable by Arabs as a non-verbal gesture indicative of endearment. Meanwhile, Al-Mugheerah ibn Shu‘bah (may Allah be pleased with him) was standing near the head of the Prophet ﷺ, holding a sword and wearing a helmet. Whenever ‘Urwah stretched his hand towards the Prophet’s beard, Al-Mugheerah (may Allah be pleased with him) would hit his hand with the handle of the sword and say (to ‘Urwah, who could not recognize him), "Remove your hand from the beard of Allah's Messenger ﷺ.” ‘Urwah raised his head and asked, "Who is that?" People said, "He is Al-Mugheerah ibn Shu‘bah." On that, ‘Urwah recalled his treacherous act, and said "O treacherous! Am I not doing my best to prevent evil consequences of your treachery?" ‘Urwah was his paternal uncle, and Al-Mugheerah, before embracing Islam, was once in the company of some people. He killed them and took their property and went (to Al-Madeenah) to embrace Islam. His uncle continued to pay the compensation of his treacherous act to their people. The Prophet ﷺ said about Al-Mugheerah’s act, "As regards your Islam, I accept it, but as for the property I do not take anything of it. (As it was treacherously taken).” He ﷺ meant that he accepted his Islam, but rejected such usurped property that was insidiously seized by him.
‘Urwah then started looking at the Companions of the Prophet ﷺ and observed how they treated him. He listed some of his observations about the relationship between the Prophet ﷺ and his Companions (may Allah be pleased with them). For instance, whenever Allah's Messengerﷺ spat, the spittle would fall in the hand of one of the Companions (may Allah be pleased with them), who would rub it on his face and skin. Whenever he ﷺ ordered them, they (may Allah be pleased with them) would comply immediately and fulfill his needs. If he ﷺ performed ablution, the Companions (may Allah be pleased with them) would vie with one another to take the leftover water. Whenever they spoke to the Prophet ﷺ, they would lower their voices and, out of reverence, would not stare at his face constantly.
‘Urwah returned to his people and reported to them his encounter with the Prophet ﷺ and their discussions. He started his talk by expressing his deep admiration and amazement at the relationship between the Prophet ﷺ and his Companions (may Allah be pleased with them). He even stated that the Companions’ reverence to the Prophet ﷺ was much greater that the reverence shown to the kings, Caesar, Khosrau, and Al-Najaashee that he had witnessed firsthand. He then underlined the difference he observed saying, “… yet I have never seen any of them respected by his courtiers as much as Muhammad is respected by his companions.” Afterward, he related to them some of his observations, emphasized that his proposal was reasonable, and urged Quraysh to accept it. After hearing ‘Urwah out, a man from the tribe of Banee Kinaanah said, "Allow me to go to him," and they allowed him, and when he approached the Prophet ﷺ and his Companions (may Allah be pleased with them), he ﷺ said, "He is so-and-so who belongs to the tribe that highly respects the Budn (i.e., camels offered as animal sacrifices). So, bring the Budn in front of him." The Prophet ﷺ recognized the man and knew his tribe. It was said that this man was named Al-Hulays ibn ‘Alqamah Al-Haarithee. These people highly respected the sacrificial camels and cows and believed that it was unlawful to eat from their meat because they were offerings and gifts to the Sacred House. The Prophet ﷺ wanted to send these camels before them to prove to him that he ﷺ really intended to perform ‘Umrah and did not have any intention to fight. The Companions (may Allah be pleased with them) drove the Budn before him and the Muslims received him while reciting Talbiyah (i.e., a devotional prayer recited by pilgrims). When he saw that scene, he said, "Glorified be Allah! It is not fair to prevent these people from visiting the Ka‘bah," meaning that no one should deny the Prophet ﷺ and his Companions (may Allah be pleased with them) access to the Ka‘bah to perform ‘Umrah. When he returned to his people, he said, 'I saw the Budn garlanded (with colored knotted ropes) and marked (with stabs on their backs). This was customarily done to distinguish the camels offered as animal sacrifices from others.
Afterward, Mikraz ibn Hafs also sought their permission to go to Muhammad ﷺ, and they allowed him, too. When he approached the Muslims, the Prophet ﷺsaid, "Here is Mikraz and he is a vicious man." Mikraz started talking to the Prophet ﷺ and as he was talking, Suhayl ibn ‘Amr came. When Suhayl ibn ‘Amr came, the Prophet ﷺsaid, "Now the matter has become easy." Suhayl asked the Prophet ﷺ to conclude a peace treaty and truce with Quraysh. Therefore, the Prophet ﷺ called for his scribe, ‘Alee ibn Abee Taalib (may Allah be pleased with him), and said to him, "Write down: ‘By the Name of Allah, The Entirely Merciful, The Especially Merciful.’" Suhayl objected, saying, "As for the ‘Entirely Merciful,' by Allah, I do not know what it means. So, write instead: ‘By Your Name, O Allah,’ as you used to write previously." The Prophet ﷺ used to open his agreements with that phrase in the early days of Islam. The Companions (may Allah be pleased with them) objected, but the Prophet ﷺ approved it and asked his scribe to write down instead, “By Your Name, O Allah.’ Then he ﷺ dictated, "This is the peace treaty which Muhammad, Allah's Messengerﷺ has concluded." Suhayl objected again and said, "By Allah, if we knew that you are Allah's Messenger, we would not prevent you from visiting the Ka‘bah, and would not fight you. So, write instead: ‘Muhammad ibn ‘Abdullah.’” The Prophet ﷺsaid, "By Allah! I am the Messenger of Allah even if you people, do not believe me. Write instead: ‘Muhammad ibn ‘Abdullah.’" In fact, the Prophet ﷺ accepted all those things, as he ﷺ had already said that he would accept everything they would demand if it meant revering the sanctity of Allah’s Ordinances (i.e., by avoiding fighting in the sanctuary). The Prophet ﷺ said to Suhayl, "On the condition that you allow us to visit the House (i.e., Ka‘bah) so that we may perform Tawaaf (i.e., circumambulation) around it." Suhayl agreed, but stipulated that they should return to Al-Madeenah and come back the following year so as not to give a chance to the Arabs to say that Quraysh had yielded to the Prophet ﷺ and were forced into it, and the Prophet ﷺ agreed. They also stipulated that the Prophet ﷺ should return to them whoever came to him from Quraysh to embrace Islam. The Muslims objected and said, “Glorified be Allah! How will such a person be returned to the pagans after he has become a Muslim?” While they were in this state, Aboo Jandal ibn Suhayl ibn ‘Amr (may Allah be pleased with him) came from the valley of Makkah staggering with his fetters and fell down amongst the Muslims. Upon seeing him, Suhayl said, "O Muhammad! This is the very first term with which we make peace with you (i.e., you shall return Aboo Jandal to me)." The Prophet ﷺ said, "The peace treaty has not been written yet." Suhayl said, "I will never allow you to keep him." The Prophet ﷺ eventually accepted that term provided that they should exclude Aboo Jandal (may Allah be pleased with him) and asked Suhayl to exclude him, but he refused. They negotiated it and Mikraz, who attended the meeting, interfered and said, "We allow you (to keep him)." However, the following statement made by Aboo Jandal (may Allah be pleased with him) indicated that Suhayl refused and that the Prophet ﷺ returned him. Aboo Jandal (may Allah be pleased with him)exclaimed, "O Muslims! Will I be returned to the pagans though I have come as a Muslim? Do not you see how much I have suffered?" Aboo Jandal (may Allah be pleased with him) had been tortured severely for the Cause of Allah (at the hands of the polytheists of Quraysh).
‘Umar ibn Al-Khattaab (may Allah be pleased with him) exclaimed at the Prophet’s stance and such unfair terms that seemed against the interests of Muslims. He (may Allah be pleased with him) went to the Prophet ﷺ and said, “Are not you truly the Messenger of Allah ﷺ?' The Prophet ﷺ said, 'Yes, indeed.' He (may Allah be pleased with him) said, 'Is not our cause just and the cause of the enemy unjust?' He ﷺ said, 'Yes.' He (may Allah be pleased with him) said, 'Then why should we compromise our religion?' The Prophet ﷺ said, 'I am Allah's Messenger and I do not disobey Him, and He will make me victorious.' He (may Allah be pleased with him) said, 'Did not you tell us that we would go to the Ka‘bah and perform Tawaaf around it?' He ﷺ said, 'Yes, but did I tell you that we would visit the Ka‘bah this year?' He (may Allah be pleased with him) said, 'No.' He ﷺ said, 'So you will visit it and perform Tawaaf around it.' ‘Umar went to Aboo Bakr (may Allah be pleased with them) and said to him the same, and he replied, ‘Indeed, he is Allah's Messengerﷺ and he does not disobey his Lord, and He will make him victorious. Adhere to his commands, by Allah, he is on the right (path).’ He (may Allah be pleased with him) urged ‘Umar to comply with the Prophet’s command, for he ﷺ was acting incompliance with the divine revelation, and was aided by Allah, Exalted is He. ‘Umar (may Allah be pleased with him) said, “I performed many good deeds as expiation for the improper questions I asked them,” meaning to atone for his inappropriate attitude towards the Prophet ﷺ in that incident.
When the writing of the peace treaty was concluded, Allah's Messengerﷺ said to his Companions (may Allah be pleased with them), "Get up, slaughter your sacrifices, and get your head shaved." However, none of them complied, and the Prophet ﷺ repeated his order thrice. It seems that they delayed their compliance with the command, hoping that the divine revelation should come to annul this peace treaty so that they could perform the ‘Umrah.
When none of them got up, he ﷺ went to Umm Salamah (may Allah be pleased with her) and complained to her of the Companions’ attitude towards him and their refusal to comply. Umm Salamah (may Allah be pleased with her) advised the Messenger of Allah ﷺ to go out without saying a word to anybody till he had slaughtered the animal sacrifice and called for the barber to shave his head. He ﷺ approved her opinion and acted upon her advice. Seeing that, the Companions (may Allah be pleased with them)followed his example,got up, slaughtered their animal sacrifices, and started shaving the heads of one another, and there was so much rush that there was a danger of killing each other (out of distress). They (may Allah be pleased with them) were very distressed that they were denied access to the Sacred House and prevented from performing ‘Umrah, and also because seeing the Prophet ﷺ doing so meant that the command was final, and that no divine revelation was revealed to annul the peace treaty and its unfair terms.Also, they had delayed their compliance with the Prophet’s command to slaughter their animal sacrifices and shave their heads earlier.
Afterward, some believing women came (to the Prophet ﷺ, after the conclusion of the peace treaty. Allah, Exalted is He, revealed the following ayah (which means): {O you who have believed, when the believing women come to you as emigrants, examine them. Allah is most knowing as to their faith. And if you know them to be believers, then do not return them to the disbelievers; they are not lawful [wives] for them, nor are they lawful [husbands] for them. But give the disbelievers what they have spent. And there is no blame upon you if you marry them when you have given them their due compensation. And hold not to marriage bonds with disbelieving women …} [Quran 60:10]. The ayah meant that Allah, Exalted is He, commanded the Prophet ﷺ to accept the women who should come to him (to embrace Islam) after testing them to ensure their sincere intentions, and that he ﷺ must not return the believing women to the disbelievers.The believers were also enjoined to divorce their disbelieving wives. ‘Umar (may Allah be pleased with him) divorced two wives of his, for they were disbelievers. Mu‘aawiyah ibn Abee Sufyaan married one of them, and Safwaan ibn Umayyah married the other.
When the Prophet ﷺreturned to Al-Madeenah, Aboo Baseer (may Allah be pleased with him), a new Muslim convert from Quraysh came to him. The disbelievers sent in his pursuit two men who reminded the Prophet ﷺ of the agreement they had to return whoever went to join the Prophet ﷺ from Quraysh. So, the Prophet ﷺ handed him over to them. They took him out (of Al-Madeenah) till they reached Dhul-Hulayfah, where they dismounted to eat some dates they had with them. Aboo Baseer (may Allah be pleased with him) seized the opportunity and deceived them by saying to one of them, "By Allah, O so-and-so, I see you have a fine sword." The other drew it out (of the scabbard) and started praising it. Aboo Baseer (may Allah be pleased with him) said, "Let me have a look at it." When the other gave it to him, he hit him with it till he died, and his companion ran away till he came to Al-Madeenah and entered the Mosque running. When Allah's Messengerﷺ saw him, he said, "This man appears to have been frightened." When he reached the Prophet ﷺ, he said, "My companion has been murdered and I would be next." Aboo Baseer (may Allah be pleased with him) came and said, "O Allah's Messengerﷺ, by Allah, He has made you fulfill your obligation towards them as you returned me to them (i.e., the disbelievers of Quraysh), but Allah, Exalted is He, has saved me from them." Aboo Naseer (may Allah be pleased with him) said so thinking that the Prophet ﷺ would approve his act and allow him to stay, but he ﷺsaid, "Woe to his mother! What an excellent war kindler he would be, should he only have supporters!" He ﷺ exclaimed at his action and described him as a stirrer of war. When Aboo Baseer (may Allah be pleased with him) heard that he understood that the Prophet ﷺ would return him to them again, so he set off till he reached the seashore, on the route to Shaam. Aboo Jandal ibn Suhayl got himself released from them (i.e., the disbelievers) and joined Aboo Baseer (may Allah be pleased with them). So, whenever a man from Quraysh embraced Islam, he would follow Aboo Baseer till they formed a strong group, which comprised more than forty men. Whenever they heard of a caravan of Quraysh heading towards Shaam, they stopped it, attacked and killed them (i.e., the disbelievers) and took their properties. The people of Quraysh incurred serious losses because of them, so much that they sent a message to the Prophet ﷺrequesting him, for the Sake of Allah and their kith and kin, to send for Aboo Baseer and his group, commanding them to stop what they were doing, and promising security to whoever (amongst them) should come to him. So, the Prophet ﷺ sent for them and Allah, Exalted is He, revealed the following ayaat (which mean): {And it is He who withheld their hands from you and your hands from them within [the area of] Makkah after He caused you to overcome them. And ever is Allah of what you do, Seeing. * They are the ones who disbelieved and obstructed you from al-Masjid al-Haram while the offering was prevented from reaching its place of sacrifice. And if not for believing men and believing women whom you did not know - that you might trample them and there would befall you because of them dishonor without [your] knowledge - [you would have been permitted to enter Makkah]. [This was so] that Allah might admit to His mercy whom He willed. If they had been apart [from them], We would have punished those who disbelieved among them with painful punishment. * When those who disbelieved had put into their hearts chauvinism - the chauvinism of the time of ignorance…} [Quran 48:24-26]. The ayah referred to the ‘chauvinism’ of Quraysh, meaning their prejudice and haughtiness reflected in the fact that they did not acknowledge (i.e., write in the treaty) that he (i.e., Muhammad ﷺ) was the Prophet of Allah, refused to write: ‘In the Name of Allah, The Entirely Merciful, The Especially Merciful,’ and prevented Muslims from visiting the House (the Ka‘bah).
It is deduced from the hadeeth that Allah, Exalted is He, supports His religion and grants Muslims victory in ways that may seem indicative of defeat (at first glance) and that patience begets relief.
It is inferred from the hadeeth that obedience to Allah, Exalted is He, and His Messenger is obligatory regardless of knowing or investigating the wisdom behind the command or the prohibition.
It is also deduced therefrom that some (clear) matters may be missed by those endowed with intelligence and insight.
It is also inferred that Islam is founded on absolute submission to the commands of Allah, Exalted is He, and obedience to His Messenger ﷺ..

2736

It was narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that Allah's Messenger ﷺsaid, "Allah has ninety-nine Names, i.e., one-hundred minus one, and whoever knows them will go to Paradise." (Please see Hadeeth No. 419, Vol. 8)
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Commentary :
Allah, Exalted is He, Says (what means): {And to Allah belong the best names, so invoke Him by them. And leave [the company of] those who practice deviation concerning His Names. They will be recompensed for what they have been doing.} [Quran 7:180].
The Prophet ﷺ taught Muslims these Divine Names and ensured that they should clearly understand their meanings (and implications).
In this hadeeth, the Prophet ﷺstated that Allah, Exalted is He, has ninety-nine Names, and whoever knows them will enter Paradise. The Arabic verb used in the hadeeth is Ahsaa (lit., to enumerate), meaning to memorize these Names and comprehend their meanings or invoke Allah, Exalted is He, by them; He Says (what means): {… so invoke Him by them.} [Quran 7:180]. This means that we are enjoined to implore Allah, Exalted is He, by these Divine Names, saying, for example, ‘Yaa Dhaa Al-Jalaali Wal-Ikraam (i.e., O Possessor of majesty and honor)’ or ‘Yaa Hayyu yaa Qayyoom (i.e., O Ever-Living and Sustainer of [all] existence),’ and the like. It was also said that it means acting upon their meanings and worshiping Allah, Exalted is He, in light of their implications. This means that when a servant of Allah learns the Divine Name Al-Raheem (i.e., The Especially Merciful), such knowledge should urge him to seek His Mercy and work towards earning such a bestowal. Similarly, when one learns the Divine Name Al-Ghafoor (i.e., All-Forgiving), such knowledge should urge him to seek His forgiveness and work towards earning such a bestowal. In the same vein, when one learns the Divine Name Al-Samee‘ (i.e., All-Hearing), such knowledge should urge him to be mindful of what may incur His wrath. Also, when a servant of Allah learns the Divine Name ‘Al-Baseer (i.e., All-Seeing)’, such knowledge should urge him to avoid whatever displeases Him.
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2737

Narrated Ibn ‘Umar (may Allah be pleased with him) that ‘Umar ibn Al-Khattab (may Allah be pleased with him) got some land in Khaybar and he went to the Prophet ﷺ to consult him about it saying, "O Allah's Messengerﷺ, I got some land in Khaybar better than which I have never had, what do you suggest that I do with it?" The Prophet ﷺ said, "If you wish, you can give the land as endowment and give its fruits in charity." Therefore, ‘Umar (may Allah be pleased with him) endowed it on the condition that it would not be sold nor given to anybody as a present and not to be inherited, but its yield would be given in charity to the poor people, to his relatives, to fund the emancipation of slaves, to be spent in Allah's Cause, to (be given to) the wayfarers and guests; and that there would be no harm if the guardian (i.e., administrator) of the endowment ate from it according to his need with good intention, and fed others as well, without storing it for the future (i.e., as personal fortune).”.

Commentary :
The Companions (may Allah be pleased with them) were keen to spend in charity and generously make charitable contributions to help others, and they consulted the Prophet ﷺ in this regard.
In this hadeeth, ‘AbdullahIbn ‘Umar (may Allah be pleased with him) may Allah be pleased with him, narrated that his father, ‘Umar ibn Al-Khattaab (may Allah be pleased with him) obtained land in Khaybar, a village 95 miles (153 km) from Al-Madeenah on the route to Shaam. Khaybar was inhabited by Jews, and after the Prophet ﷺ conquered it in 7 A.H., he ﷺ divided some parts of the land among Muslims and ‘Umar (may Allah be pleased with him) obtained some of it. He (may Allah be pleased with him) went to the Prophet ﷺ to consult him about what he (may Allah be pleased with him) should do with his land. ‘Umar ibn Al-Khattab (may Allah be pleased with him) said to the Prophet ﷺ, "O Allah's Messengerﷺ, I got some land in Khaybar better than which I have never had, what do you suggest that I do with it?" He (may Allah be pleased with him) liked this land very much because it was the best land he had ever owned. The Prophet ﷺ advised him to donate it as an endowment and give its fruits in charity. Therefore, ‘Umar (may Allah be pleased with him) endowed it on the condition that it must not be sold nor given to anybody as a present and not to be inherited, but that its yield should be given in charity for the following beneficiaries: the poor people, his relatives, the slaves who seek Mukaatabah (i.e., a contract of manumission between a master and a slave whereby the slave is required to pay a certain sum of money during a specific time period in exchange for freedom), i.e., giving them the needed money to buy their freedom, and to be spent in Allah's Cause, meaning for the pilgrims and those who partake in Jihaad who have no wealth to complete their pursuits (i.e., perform Hajj or partake in Jihaad), giving them the needed money to complete their pursuits and return home. Other specified beneficiaries included: the wayfarers, i.e., travelers who have no money to return to their lands, and guests. He (may Allah be pleased with him) also stipulated that there would be no harm if the administrator of the endowment should reasonably avail himself of the revenue generated by the endowed property, according to his need with good intention, and he may also benefit others without storing it for the future (i.e., as a personal fortune).
It is inferred from the hadeeth that it is allowable to donate property as an endowment.
It is also deuced that Muslims are urged to uphold ties of kinship and are allowed to specify them as beneficiaries of the endowment.
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2738

‘AbdullahNarrated Ibn ‘Umar (may Allah be pleased with him) that Allah's Messengerﷺsaid, "It is not permissible for any Muslim who has something to will to stay for two nights without having his Wasiyyah (i.e., last will and testament) written and kept ready with him."
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Commentary :
Allah, Exalted is He, legislated the Wasiyyah (i.e., last will and testament) out of His kindness and mercy for His servants, allowing them to allocate a share of their wealth as a bequest to be offered in charity benefiting others and generating rewards for him or her.
In this hadeeth, the Prophet ﷺ urged Muslims to hasten to write a Wasiyyah before death should befall them abruptly. He ﷺ clarified that it is becoming of any Muslim, man or woman, who has wealth to write his Wasiyyah to clarify with regard to his dependents, the due financial rights he owes to others, and those owed by others to him, including: (unpaid) debts, expiation, and Zakaah that he had neglected. The Hadeeth underlines that it is unbecoming of a Muslim to stay for two nights without having his Wasiyyah written and kept ready with him. In execution of such a Wasiyyah, the unpaid debts specified therein must be deducted from the estate (before the division of inheritance among the eligible heirs), and any bequest made to be spent in charity should be within one-third of the estate only.
The fact that the Prophet ﷺ specifically stated that this was unbecoming of a ‘Muslim’ aims to urge all Muslims to hasten to comply, since the apparent indication of the hadeeth’s wording is that whoever fails to do so would not be qualified to be a (true) Muslim. It is also possible that it means that this is the most likely case.
Al-Daaramee and Al-Daaraqutnee narrated on the authority of Anas (may Allah be pleased with him) that he said: “People used to write their Wasiyyah as follows:
This is what so-and-so, the son of so-and-so (i.e., the deceased’s name) had willed. I bear witness that none is worthy of worship but Allah, Exalted is He, and He has no partner, and that Muhammad ﷺ is His servant and Messenger; that the Last Hour shall undoubtedly come, and that Allah, Exalted is He, shall resurrect the dead from their graves. I also urge my family and dependents to be mindful of Allah, Exalted is He, reconcile their disputes, and obey Allah, Exalted is He, and His Messenger ﷺ, if they are true believers. I also advise them with what Prophet Ibraaheem (Abraham) and Ya‘qoob (Jacob) advised their children as narrated in the ayah reading (what means): {And Ibraaheem (Abraham) instructed his sons [to do the same] and [so did] Ya‘qoob (Jacob), [saying], "O my sons, indeed Allah has chosen for you this religion, so do not die except while you are Muslims."} [Quran 2:132]. I hereby will that such-and-such should be done after my death…”
The hadeeth urges Muslims to write their Wasiyyah.
It is also deduced from the hadeeth that important matters should be documented and written, since it is better and more prudent than relying on memory.
It also urges Muslims to prepare themselves for death, and get ready before it abruptly befalls them, and then it would be too late; a person does not know when death shall befall him or her.
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2740

Talhah ibn Musaarrif said: I asked ‘Abdullah ibn Abee Awfaa (may Allah be pleased with him), "Did the Prophet ﷺwrite a Wasiyyah (i.e., last will and testament)?" He (may Allah be pleased with him) replied, "No," I asked him, "How is it then that the writing of a Wasiyyah has been enjoined on people?" He (may Allah be pleased with him) replied, "The Prophet’s Wassiyyah was the Book (i.e., Quran).”
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Commentary :
This hadeeth refutes the false claims of the Shiites that the Prophet ﷺ nominated ‘Alee ibn Abee Taalib (may Allah be pleased with him)as his successor. In this hadeeth, Talhah ibn Musaarrif stated that he asked ‘Abdullah ibn Abee Awfaa(may Allah be pleased with him) as to whether or not the Prophet ﷺwrote a Wasiyyah (i.e., last will and testament) regarding the division of his wealth or nominating his successor, and he (may Allah be pleased with him) replied in the negative, because the Prophet ﷺdid not leave behind considerable wealth entailing writing a Wasiyyah, and also because he ﷺ stated in another hadeeth, recorded in Saheeh Al-Buhkaaree and Saheeh Muslim, that whatever wealth he ﷺ should leave after his death should be given in charity. Thereupon, Talhah ibn Musaarrif inquired about the reason that the Prophet ﷺ did not write a Wasiyyah, despite the fact that Muslims are enjoined to do so; Allah, Exalted is He, Says (what means): {Prescribed for you when death approaches [any] one of you if he leaves wealth [is that he should make] a Wasiyyah for the parents and near relatives according to what is acceptable - a duty upon the righteous.} [Quran 2:180].
‘Abdullah ibn Abee ‘Awfaa(may Allah be pleased with him) replied: “The Prophet’s Wasiyyah was the Book (i.e., Quran),” meaning that his Wasiyyah for the Muslims was to adhere to the Quran and act upon it, because the Quran is the most important and fundamental asset for Muslims, and it was revealed as clarification for all things, such things being clarified either by explicit statement or through inference. Were Muslims to adhere to the Quran, this would entail compliance with the Prophet’s commands, for Allah, Exalted is He, Says (what means): {And whatever the Messenger has given you - take; and what he has forbidden you - refrain from.} [Quran 59:7].
Numerous and varied texts and narrations have been reported stating the Prophet’s commandments; some were regarding his household, the rights of the Ansaar and emigrants in particular, and others were regarding all Muslims, like this hadeeth.
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2741

Al-Aswad narrated:
In the presence of ‘Aa’ishah (may Allah be pleased with her), some people mentioned that the Prophet ﷺhad appointed ‘Alee (as his successor) in his Wasiyyah (i.e., last will and testament). She (may Allah be pleased with her) said, "When did he appoint him in his Wasiyyah? Verily, when he ﷺ died, he was resting against my chest (or said: in my lap) and he ﷺ only asked for a wash-basin and then collapsed while in that state, and I could not even perceive that he ﷺ had died, so when did he ﷺ appoint him in his Wasiyyah?”
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Commentary :
The Shiites were known for fabricating hadeeths and inauthentic reports that support their false claims, and an example of this was fabricating hadeeths suggesting that the Prophet ﷺ nominated ‘Alee ibn Aboo Taalib (may Allah be pleased with him) as his successor in his Wasiyyah. A group of the Companions (may Allah be pleased with them) and some scholars from the following generations as well refuted such claims.
In this hadeeth, the Taabi’ee (a Muslim who saw at least one of the Companions)Al-Aswad ibn Yazeed narrated that it was brought to the attention of ‘Aa’ishah (may Allah be pleased with her) that some people mentioned that the Prophet ﷺhad appointed ‘Alee (as his successor) in his Wasiyyah (i.e., last will and testament). The Arabic term Wasiyyah denotes connecting the testator’s earthly life with the afterlife (i.e., by willing what should be done after his death). She (may Allah be pleased with her) exclaimed, "When did he appoint him in his Wasiyyah?” She (may Allah be pleased with her) was shocked at their claim that he ﷺ willed that ‘Alee (may Allah be pleased with him) should be his successor or anything else regarding his private affairs or the public affairs of Muslims. She (may Allah be pleased with her) added: “Verily, when he ﷺ died, he was resting against my chest (or she said: ‘in my lap’) and he ﷺ only asked for a wash-basin and then collapsed while in that state, and I could not even perceive that he ﷺ had died.” This means that she (may Allah be pleased with her) was with him in his last moments and he ﷺ did not will that anything in particular should be done after his death at his deathbed.
It is noteworthy that she (may Allah be pleased with her) did not mean that he ﷺ generally did not will that anything in particular should be done after his death. Rather, it was authentically reported that he ﷺ willed that the polytheists should be expelled from the Arabian Peninsula, that the delegations and deputations should be (respected and) rewarded (as he ﷺ used to do), and that the Muslim army under the leadership of Usaamah (may Allah be pleased with him) should be dispatched. Rather, she (may Allah be pleased with her) merely denied that he ﷺ willed (during his fatal illness) that ‘Alee (may Allah be pleased with him) should be his successor. Her testimony in this regard is valid because she (may Allah be pleased with her) was with the Prophet ﷺ during his final days, did not leave his sight, and was present during that specified time. Moreover, were the Prophet ﷺ to nominate a successor after his death, such serious news would have been widely circulated, and such a Wasiyyah would have been proclaimed by people. The fact that it was not proclaimed and circulated proves that he ﷺ did not actually appoint ‘Alee (may Allah be pleased with him) as his successor as claimed.
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2742

Sa‘d ibn Abee Waqqaas (may Allah be pleased with him) said:
The Prophet ﷺcame visiting me while I was (sick) in Makkah, (‘Aamir, the sub-narrator said, and he (may Allah be pleased with him) disliked to die in his homeland, since he had already migrated). He (i.e., the Prophet) said, "May Allah bestow His mercy on Ibn ‘Afraa’ (i.e., Sa‘d ibn Khawlah)’ I said, "O Allah's Messengerﷺ! May I will all my property to be given in charity?" He ﷺ said, "No." I said, "Then, may I will half of it?" He ﷺ said, "No". I said, "One third?" He ﷺ said: "Yes, one third, yet even one third is too much. It is better for you to leave your inheritors wealthy than to leave them poor begging others, and whatever you spend for Allah's sake will be considered a charitable deed even the handful of food you put in your wife's mouth. May Allah bless your lifespan so that some people may benefit from you, and some others may be harmed by you." At that time, Sa‘d (may Allah be pleased with him) had only one daughter.
.

Commentary :
Islam delineated the provisions of the Wasiyyah (i.e., last will and testament) and bequests and clarified what is permissible and impermissible in this regard.
In this hadeeth, Sa‘d ibn Abee Waqqaas (may Allah be pleased with him) narrated that the Prophet ﷺvisited him when he was (sick) in Makkah in 10 A.H., during the Farewell Hajj, according to the version of the hadeeth reported by Al-Bukhaaree and Muslim. Sa‘d (may Allah be pleased with him) disliked to die in Makkah, his homeland, since he had already migrated from it. This was explicitly stated in the version recorded in Saheeh Muslim reading: “I am afraid I may die in the land from where I migrated (as Sa‘d ibn Khawlah had died).” Thereupon, the Prophet ﷺ said, "May Allah bestow His mercy on Ibn ‘Afraa’ (i.e., Sa‘d ibn Khawlah),” who had died in Makkah. The Prophet ﷺ disliked that any of the emigrants should return to Makkah or reside therein any longer after performing Hajj or ‘Umrah.
Sa‘d (may Allah be pleased with him) asked Allah's Messengerﷺ, “May I will all my property to be given in charity?” He (may Allah be pleased with him) wanted to bequest all his wealth to be given in charity after his death, but the Prophet ﷺ forbade him from doing so. He (may Allah be pleased with him) further asked whether it was allowable for him to bequest half of his wealth to be given in charity, but the Prophet ﷺ also forbade him from doing so. He (may Allah be pleased with him) asked whether he might bequest one-third of his wealth, and the Prophet ﷺ said: "Yes, one third, yet even one third is too much.” The Prophet ﷺ was urging Sa‘d (may Allah be pleased with him) to bequest less than the third of his wealth to be given in charity after his death, and then clarified for him that it was better to leave his inheritors rich, by leaving them wealth to inherit, rather than leaving them poor, begging others for money. He ﷺ also informed Sa‘d that were he to survive his illness, what he (may Allah be pleased with him)has spent for the Sake of Allah (i.e., his bequest) would count as an act of charity; he (may Allah be pleased with him) would earn the designated reward whether he lived or died. He ﷺ then explained that a person earns a reward for even the handful of food he puts in his wife's mouth. The Prophet ﷺ wanted to highlight the diversity and numerosity of the acts of charity for which the giver earns rewards, because one’s wife is his closest companion and the lawful outlet for his sexual and emotional desires.
Afterward, the Prophet ﷺ supplicated Allah, Exalted is He, in his favor, saying: “May Allah bless your lifespan so that some people may benefit from you,” meaning benefit from the spoils of war that Muslims would gain thanks to his effort in Jihaad and conquering non-Muslim lands, “and some others may be harmed by you,” meaning the disbelievers who shall be killed at his hand on the battlefield.
The narrator underlined that during that time, Sa‘d (may Allah be pleased with him) had only one daughter. This means that she (may Allah be pleased with her) was his only child or female member of his family entitled to inherit him, for Sa‘d (may Allah be pleased with him) had paternal relatives who were entitled to inherit him, because he (may Allah be pleased with him) belonged to Banee Zahrah that was a large clan. It was also said that she (may Allah be pleased with her) was the only heir who was entitled to a fixed share of his estate as per the laws of Islam, or that he named her in particular because she was the only heir from his dependents for whom he would have feared loss and poverty. It may also mean that he thought that she would inherit his whole estate, or believed that half of his wealth was too much for her alone.
The reference in the hadeeth to Ibn ‘Afraa’(may Allah be pleased with him)was a mistake by one of the narrators and should have been ‘Ibn Khawlah’ instead. It was also said that Ibn ‘Afraa’ was a nickname or another name for his mother.
It is deduced from the hadeeth that the heirs are more entitled and deserving of the deceased’s wealth than all other people.
It is also inferred that spending on one’s family counts as a good deed.
It is also deduced therefrom that when permissible acts are performed merely for the Sake of Allah, Exalted is He, they count as rewardable acts of worship.
The hadeeth also highlights a sign of his prophethood; he ﷺ foretold what happened to Sa‘d (may Allah be pleased with him). According to the Prophet’s prophecy, he (may Allah be pleased with him) lived for years after the Farewell Hajj, some people benefited from him, and others were harmed by him.
The hadeeth also urges checking upon the sick people.
It also underlines the Companions’ keenness to perform good deeds.
It encourages Muslims to hasten to write their Wasiyyah upon noticing the signs of death, such as sickness and the like.
It is also inferred from the hadeeth that one may only make a bequest of a third of one’s wealth or less.
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2747

Ibn `Abbaas (may Allah be pleased with them) said:
The custom (in old days) was that the property of the deceased person would be inherited by his children; as for the parents (of the deceased), they would inherit according to the Wasiyyah (i.e., last will and testament), meaning by means of bequest. Afterward, Allah, Exalted is He, abrogated and cancelled from that custom whatever He wished and fixed for the male double the share inherited by the female, and for each parent a sixth (of the whole estate) and for the wife an eighth or a fourth and for the husband a half or a fourth.
.

Commentary :
Allah, Exalted is He,clarified the Laws of Islam provisions pertaining to the division of inheritance, Wasiyyah (i.e., last will and testament), and bequests in the Quran, and the Prophet ﷺ delineated them in the Sunnah.
In this hadeeth, ‘Abdullah ibn ‘Abbaas (may Allah be pleased with them) said thatthe custom (in earlier days), i.e., before the ayaat about the division of the inheritance were revealed, was that the property of a deceased person would be inherited by his children, and the parents (of the deceased) would inherit according to the Wasiyyah, meaning by means of bequest. The deceased would make a bequest in favor of one or both of the parents. Afterward, Allah, Exalted is He, abrogated and cancelled whatever He wished of such customary practices and approved what He willed for His servants, by revealing the ayaat about the division of the inheritance. For instance, Allah, Exalted is He, revealed (what means): {Allah instructs you concerning your children: for the male, what is equal to the share of two females.} [Quran 4:11]. According to these ayaat, Allah, Exalted is He, decreed that a male child inherits double the share of the female, and fixed for each parent a sixth (of the whole estate), as stated in the ayah that reads (what means): {And for one's parents, to each one of them is a sixth of his estate if he left children…} [Quran 4:11]. Allah, Exalted is He, also prescribed for the wife an eighth of the estate if the husband had children (with her or with another wife) or otherwise a fourth. Similarly, a husband is entitled to half of his wife’s estate if she had no children (with him or with another husband), or a fourth if she had children (with him or with another husband). Allah, Exalted is He, Says (what means): {And for you is half of what your wives leave if they have no child. But if they have a child, for you is one fourth of what they leave, after any bequest they [may have] made or debt. And for the wives is one fourth if you leave no child. But if you leave a child, then for them is an eighth of what you leave …} [Quran 4:12]..

2756

Narrated Ibn ‘Abbaas (may Allah be pleased with him) that the mother of Sa‘d ibn ‘Ubaadah (may Allah be pleased with them) died in his absence. He (may Allah be pleased with him) said, "O Allah's Messenger ﷺ, my mother died in my absence; will it be of any benefit for her if I give Sadaqah (i.e., charity) on her behalf?" The Prophet ﷺ said, "Yes," Sa‘d (may Allah be pleased with him) said, "I make you a witness that I gave my garden called Al-Mikhraaf in charity on her behalf."
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Commentary :
A manifestation of Allah’s divine mercy and grace bestowed upon His servants is that He decreed that there should be many ways to raise their levels in Paradise and have their sins forgiven, one of which is decreeing that giving charity on behalf of the deceased should generate reward for the deceased, and benefit him or her after death.
In this hadeeth, ‘AbdullahNarrated Ibn ‘Abbaas (may Allah be pleased with him)that the mother of Sa‘d ibn ‘Ubaadah, ‘Amrah bint Mas‘ood (may Allah be pleased with them) died in his absence. When he (may Allah be pleased with him) came back, he (may Allah be pleased with him) informed the Prophet ﷺ of it and asked, “Will it be of any benefit for her if I give Sadaqah (i.e., charity) on her behalf?” The Prophet ﷺ said, "Yes," meaning that the rewards for such charity would benefit her and be added to her record of good deeds. Upon learning that, Sa‘d (may Allah be pleased with him) said, "I make you a witness that I gave my garden called Al-Mikhraaf in charity on her behalf." The name Al-Mikhraaf was either the name of the garden or a description of it, indicating fruitfulness and abundant produce. It means that he (may Allah be pleased with him) offered this garden in charity on behalf of his late mother so that she would earn the rewards, endowing it for the public benefit of Muslims. He (may Allah be pleased with him) did not specify certain beneficiaries for the endowment, and the Prophet ﷺ did not forbid such an act.
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2759

Ibn ‘Abbaas (may Allah be pleased with them) said:
Some people claim that the order in that ayah was abrogated, and, by Allah, it is not abrogated, but people have stopped acting on it! There are two kinds of guardians (i.e., who are in charge of the division of the inheritance): one who inherits; such person should give (of what he inherits to the relatives, the orphans and the needy, etc.), the other is the one who does not inherit (e.g. the guardian of the orphans): such person should speak kindly and say (to those who are present at the time of division of the inheritance), "I cannot give it to you (as the wealth belongs to the orphans).
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Commentary :
The wisdom of Allah, Exalted is He, entailed that some ayaat of the Quran may be abrogated. In Islamic terminology, Naskh (i.e., abrogation) in the Quran means to cancel and abrogate some fixed Laws of Islam rulings in the Quran and replace them with new rulings and orders revealed in ayaat afterward. Scholars held different opinions regarding the abrogation of some ayaat based on their knowledge of the dates of revelation (of the abrogated and abrogating ayaat), and the understanding of each scholar (of the relevant ayaat) as well.
In this hadeeth, the well-ayahd scholar Ibn ‘Abbaas (may Allah be pleased with him), who was known as “Turjumaan Al-Quraan” (i.e., the ayahd interpreter of the Quran), related that some people claim that the order in that ayah was abrogated, referring to the ayah that reads (what means): {And when [other] relatives and orphans and the needy are present at the [time of] division, then provide for them [something] out of the estate and speak to them words of appropriate kindness.} [Quran 4:8]. They claimed that this ayah was abrogated by the ayaat about the division of the inheritance, and accordingly none but the specified heirs are entitled to any share of the deceased’s estate, i.e., the heirs mentioned in the relevant ayaat. However, Ibn ‘Abbaas (may Allah be pleased with them) believed that the ayah was not abrogated, and that its indication does not contradict that of the ayaat about the division of the inheritance (that were revealed afterward). He (may Allah be pleased with him) believed that it was not abrogated, but people have stopped acting on it! He (may Allah be pleased with him) explained that it means that if the one dividing the estate is an heir, he or she is enjoined to give (of what he or she inherits) to these beneficiaries (i.e., the relatives, the orphans and the needy, etc.) specified in the ayah. If he or she is not an heir, e.g., an orphan’s legal guardian, he or she is enjoined to refrain from giving them and should considerately apologize to those who are present at that time of the division, as enjoined by Allah, Exalted is He. He Says (what means): {…and speak to them words of appropriate kindness.} [Quran 4:8].
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2766

It was narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that the Prophet ﷺ said, "Avoid the seven destructive sins." People enquired, "O Allah's Messengerﷺ, what are they?" He ﷺ said, 1) To associate partners with Allah, Exalted is He, in worship, 2) to practice sorcery, 3) to kill a person whose life Allah has deemed inviolable except for a just cause (i.e., according to the Islamic Laws of Islam), 4) to consume Ribaa (i.e., interest, usury), 5) to devour an orphan's wealth, 6) to flee from the battlefield at the time of fighting, 7) and to slander chaste women, who are good believers and never even think of anything undermining their chastity.”.

Commentary :
These sins are described as ‘destructive’ because they incur the doer’s destruction with the consequences of their designated punishment in this worldly life, and being thrown into Hellfire and deserving its torment in the Hereafter.
In this hadeeth, the Prophet ﷺ warned Muslims against the seven destructive sins, and commanded them to avoid them. When people inquired about them, he ﷺ said, “1) To associate partners with Allah, Exalted is He, in worship,” and there are two categories of Shirk (i.e., associating partners with Allah, Exalted is He, in worship). First, associating partners with Him in worship, including: stones, trees, and the like (of false objects of worship). Second, minor Shirk (also known as hidden Shirk) means Riyaa’ (i.e., showing off and seeking to impress others to win their praise). Riyaa’ is an act of the heart and inward character trait that none knows except the One who knows the unseen.
The second destructive sin is to practice sorcery, and it may be divided into two categories: first, sorcery by means of written spells and charms such as incantations and talismans, by which the sorcerer uses the devils to harm the affected person, but Allah, Exalted is He, Says (what means): {But they do not harm anyone through it except by permission of Allah.} [Quran 2:102]. Second, sorcery by means of medicine and drugs that affect the person’s body and mind, and influence his will and inclination, urging him to be inclined towards somethings and developing an aversion towards others.
The third destructive sin is killing a person whose life was deemed inviolable by Allah, Exalted is He, except for a just cause (i.e., according to the Islamic Laws of Islam), and this applies to those people whose lives are declared inviolable due to being Muslims or being granted protection (e.g. the non-Muslims living under the Muslim rule), or a covenant of safety or security. His saying, ‘except for a just cause,’ means as per the laws of Islam provisions, such as killing someone in implementation of Qisaas (i.e., retribution), Hadd (i.e., a corporal punishment prescribed by the Sharee`ah), or for apostasy.
The fourth destructive sin is the consumption of Ribaa (i.e., interest, usury), which means excess charged in the event of a barter of homogenous commodities without being matched by an increase of compensation in return. Ribaa involves committing an act of injustice against the other party, unlawfully devouring his wealth, and waging war against Allah, Exalted is He, and His Messenger, as stated in the Quran. The reference to ‘consumption’ (the Arabic word used in the hadeeth is Akl, lit., eating)in this context is due to the fact that eating is one of the fundamental ways of availing oneself of one’s money.
The fifth destructive sin is devouring the orphan’s wealth, which means wasting his or her wealth. The Arabic verb used in the Hadeeth is Akala, lit. to eat, and the reference to eating here is because buying sustenance is the often purpose of spending one’s money.
The sixth destructive sin is fleeing from the battlefield at the time of fighting against the disbelievers or (Muslim) aggressors, except when such a combatant flees merely for the purpose of maneuvering for battle [as a strategy or a stratagem of war] to relaunch another attack or deceive the enemy; Allah, Exalted is He, Says (what means): {…unless swerving [as a strategy] for war or joining [another] company…} [Quran 8:16].
The seventh destructive sin is slandering chaste women, who are good believers and so innocent that they would never even think of anything undermining their chastity. Slander means accusing someone of Fornication.

Listing these seven destructive sins in this hadeeth does not mean that they are the only grave sins. Rather, other textual evidence from the Quran and Sunnahhave made mention of other grave sins including false speech, committing Fornication with a neighbor’s wife, undutifulness towards parents, false oaths, violating the sanctity of the House of Allah, Exalted is He, and other grave sins that were mentioned in the texts of the Sunnah.

The fact that the Prophet ﷺ stated that there are seven destructive sins does not essentially mean that there are no other destructive sins other than those mentioned in the hadeeth. He ﷺ may have listed those seven sins on that occasion, and received the divine revelation about other ones afterward, or it may be that these seven sins in particular were the most appropriate on that specific occasion.

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2767

Naafi‘ said:
"Ibn ‘Umar (may Allah be pleased with him) never refused to be appointed as a legal guardian." The most beloved thing to Ibn Sireen concerning an orphan's wealth was that the orphan's advisors and guardians would assemble to decide what is best for him. When Taawoos was asked about something concerning an orphan's affairs, he would recite the ayah that reads (what means): {And Allah knows the corrupter from the amender.} [Quran 2:220] ‘Attaa’ said concerning some orphans, "The guardian is to provide for the young and old orphans according to their needs from their shares.".

Commentary :
The Islamic Laws of Islam assigned special care to the rights of orphans, given their weakness and helplessness. The Quran and Sunnah stipulated the preservation of these rights.
In this report, the Taabi’ee (a Muslim who saw at least one of the Companions) Naafi‘, the freed slave of Ibn ‘Umar (may Allah be pleased with him), narrated that ‘AbdullahIbn ‘Umar (may Allah be pleased with him) never refused to be appointed as a legal guardian for orphans, meaning that he (may Allah be pleased with him) did not refuse to assume guardianship of orphans whenever one appointed him to be their guardian in his Wasiyyah (i.e., last will and testament), aspiring to the abundant reward for such an act. The Prophet ﷺ said: “I will be like this in Jannah with the person who takes care of an orphan.” The Messenger of Allah ﷺ raised his forefinger and middle finger by way of illustration.” [Al-Bukhaaree].
The most beloved thing to the Taabi’ee (a Muslim who saw at least one of the Companions) Ibn Sireen concerning an orphan's wealth was that the orphan's advisors and guardians would assemble to decide what is best for him.
Moreover, the Taabi’ee (a Muslim who saw at least one of the Companions) Taawoos ibn Kaysaan used to remind the guardians of the gravity of dishonest disposal of the orphan’s wealth under their care; he would recite the ayah that reads (what means): {And Allah knows the corrupter from the amender.} [Quran 2:220]. In the same vein, the Taabi’ee (a Muslim who saw at least one of the Companions) ‘Attaa’ said that a guardian is required to provide for the orphan under his care, from his or her wealth, according to this orphan’s social (and financial) status. .

2768

Narrated Anas (may Allah be pleased with him) that when Allah's Messenger ﷺcame to Al-Madeenah, he ﷺ did not have any servant. Aboo Talhah (Anas' stepfather) (may Allah be pleased with him) took me to Allah's Messenger ﷺand said, "O Allah's Messengerﷺ! Anas is a wise boy, so let him serve you." So, I served him at home and on journeys. If I did anything, he ﷺ never asked me why I did it, and if I refrained from doing anything, he ﷺ never asked me why I refrained from doing it.
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Commentary :
The Prophet ﷺ gave us the optimal example of good treatment of one’s freed slaves and servants.
In this hadeeth, Narrated Anas (may Allah be pleased with him) that when Allah's Messenger ﷺ came to Al-Madeenah, he ﷺ did not have any servant. Therefore, Aboo Talhah Al-Ansaaree (Anas' stepfather) (may Allah be pleased with him) took Anas ibn Maalik (may Allah be pleased with him) to Allah's Messenger ﷺ and said, "O Allah's Messenger ﷺ! Anas is a wise boy,” meaning smart, “so let him serve you." The Prophet ﷺ accepted the generous offer and took Anas (may Allah be pleased with him) as his servant.
Anas (may Allah be pleased with him) stated that he served the Prophet ﷺ during residence and travel. If he (may Allah be pleased with him) did anything, the Prophet ﷺ never asked him why he did it, and if he refrained from doing anything, he ﷺ never asked him why he refrained from doing it. He ﷺ never rebuked him for anything he (may Allah be pleased with him) did or did not do. The version of the hadeeth recorded in Muslim reads: “He ﷺ never said 'Uff' (i.e., an expression of disapproval or irritation) to me.” This reflected the Prophet’s ﷺgood moral character, compassion, patience, and kindness towards his servants.

The hadeeth highlights the Prophet’s ﷺgood moral character, compassion, and kindness towards his servant. He ﷺwas the epitome of compassion and mercy, edifying the whole world on these moral values.

It is deduced from the hadeeth that one should refrain from rebuking his servants regarding worldly affairs.
It is also inferred therefrom that a Muslim is urged to treat those who are inferior to him with consideration and kindness.
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2778

Aboo ‘Abd Al-Rahmaan narrated that when ‘Uthmaan (may Allah be pleased with him) was circled (by the rebels), he (may Allah be pleased with him) looked upon them from above and said, "I adjure you by Allah, and I adjure nobody but the Companions of the Prophet ﷺ; do not you know that Allah's Messenger ﷺ said, 'Whoever will (buy and) dig the well of Rumah will be granted Paradise,' and I (bought and) dug it? Do not you know that he ﷺ said. 'Whoever equip the army of ‘Usrah (i.e., the Battle of Tabook) will be granted Paradise,' and I equipped it?" They attested whatever he (may Allah be pleased with him) said. When ‘Umar (may Allah be pleased with him) founded his endowment he said, "Its administrator can eat from it." The management of the endowment can be taken over by the founder himself or any other person, for both cases are permissible..

Commentary :
When some Muslims rebelled against the Caliph ‘Uthmaan ibn ‘Affaan (may Allah be pleased with him), they laid siege to his house in Al-Madeenah for a long period of time. He (may Allah be pleased with him) looked from the top of his house and reminded them of his merits and virtues that were particular to him, and of his giving and contributions in support of Islam and for the benefit of Muslims, aspiring only to the reward of Allah, Exalted is He. He (may Allah be pleased with him) urged the Companions (may Allah be pleased with them) who were present at that time to attest to his words, saying: “I adjure you by Allah, and I adjure nobody but the Companions of the Prophet ﷺ; do you not know that Allah's Messenger ﷺ said, 'Whoever will (buy and) dig the well of Rumah will be granted Paradise,' and I (bought and) dug it?” He (may Allah be pleased with him) bought this well and donated it as an endowment for the benefit of Muslims when the emigrants settled in Al-Madeenah and Muslims needed more water, and its previous owner used to sell them its water. He (may Allah be pleased with him) added: “Do you not know that he ﷺ said. 'Whoever equips the army of ‘Usrah (i.e., the Battle of Tabook) will be granted Paradise,' and I equipped it?” He (may Allah be pleased with him) reminded them that he (may Allah be pleased with him)had funded the Muslim army that marched to fight the Romans during the Battle of Tabook in 9 A.H. It was known as the army of ‘Usrah, meaning ‘hardship’. The Companions (may Allah be pleased with them) attested whatever he (may Allah be pleased with him) said. Some of the Companions (may Allah be pleased with them) who were present then were ‘Alee ibn Abee Taalib, Talhah, Al-Zubayr, and Sa‘d ibn Abee Waqqaas (may Allah be pleased with them).
It should be noted that his statements aimed to refute the rebels’ false accusations against him regarding the neglect of his duties as a Caliph and nepotism towards his relatives (i.e., appointing his relatives and people from his clan in positions of power).

.

763

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

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

765

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

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

766

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

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

767

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

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

768

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

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

770

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

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

771

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

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

772

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

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

778

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

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

779

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

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

780

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

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

787

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

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

802

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

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

803

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

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

804

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

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

Book of Hadith

| Hadiths

It was narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that Allah's Messenger ﷺsaid, "Allah has ninety-nine Names, i.e., one-hundred minus one, and whoever knows them will go to Paradise." (Please see Hadeeth No. 419, Vol. 8)
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‘AbdullahNarrated Ibn ‘Umar (may Allah be pleased with him) that Allah's Messengerﷺsaid, "It is not permissible for any Muslim who has something to will to stay for two nights without having his Wasiyyah (i.e., last will and testament) written and kept ready with him."
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‘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

It was narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that Allah's Messenger ﷺsaid, "Allah has ninety-nine Names, i.e., one-hundred minus one, and whoever knows them will go to Paradise." (Please see Hadeeth No. 419, Vol. 8) .

‘AbdullahNarrated Ibn ‘Umar (may Allah be pleased with him) that Allah's Messengerﷺsaid, "It is not permissible for any Muslim who has something to will to stay for two nights without having his Wasiyyah (i.e., last will and testament) written and kept ready with him." .

‘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.".

It was narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that Allah's Messenger ﷺsaid, "Allah has ninety-nine Names, i.e., one-hundred minus one, and whoever knows them will go to Paradise." (Please see Hadeeth No. 419, Vol. 8)
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‘AbdullahNarrated Ibn ‘Umar (may Allah be pleased with him) that Allah's Messengerﷺsaid, "It is not permissible for any Muslim who has something to will to stay for two nights without having his Wasiyyah (i.e., last will and testament) written and kept ready with him."
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