Anas ibn Seereen reported: “We set out to receive Anas ibn Maalik when he returned from Shaam at a place known as 'Ayn-al-Tamr. I saw him praying on the back of his donkey with his face turned in that direction. (Hammam one of the narrators) pointed towards the left of Qiblah, so I said to him: I saw you praying while you are towards the side other than that of Qiblah. Upon this he said: Had I not seen the Messenger of Allah ﷺ doing like this, I would not have done so at all..

Commentary : The Companion’s (may Allah be pleased with them) eagerness towards following the sunnah of the Prophet ﷺwas remarkable; thus, none of them would do an action or deed if the Prophet ﷺ had not done it or encouraged it; especially the prayer whose actions are fixed, and the Prophet ﷺ stipulated them by his words and actions.

In this hadeeth, the taabiʿee, Anas ibn Seereen reports that they had [set out] to receive Anas ibn Maalik (may Allah be pleased with him), who was returning from the region of Shaam; and they met him near ʿAyn al-Tamr - which is a town to the west in the governorate of Anbaar, [which is] the biggest of the governorates in Iraq.

When they saw him, he was praying while he atop of a donkey; and he was facing towards the left of the Qiblah, and not in the direction of the Qiblah [itself]. Upon seeing this, Anas ibn Seereen asked him in a state of awe: ‘I saw you performing the prayer facing in a direction other than the Qiblah?!’ Then, Anas ibn Maalik responded to him by saying: ‘If I had not seen the Messenger of Allah ﷺ praying on top of his mount towards [a direction] other than the Qiblah, I would not have done so. Rather, the Prophet ﷺ would do that for the supererogatory and sunnah - and not for the obligatory prayers; like what is established in Saheeh al-Bukhaaree, on the authority of Ibn ʿUmar (may Allah be pleased with them).

Some of the other benefits that we can conclude from this hadeeth is knowing the permissibility of performing supererogatory prayers on [any] means of transportation, even if we are [facing in] a direction other than that of the Qiblah.

This narration also elucidates the ease that we have in our acts of worship, especially when it comes to the prayer.
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1101

Narrated Hafs ibn `Asim: Ibn `Umar went on a journey and said, "I accompanied the Prophet ﷺ and he did not offer optional prayers during the journey, and Allah says: {Verily! In Allah's Messenger ﷺ you have a good example to follow.'} (Quran 33.21).

Commentary : The ease and removal of difficulty are some of the characteristics of Islam. The greater the hardship [appears], the greater the alleviation is [in actuality], and the burden is removed. Therefore, Allah, The Mighty and Majestic prescribed the dispensation of shortening the prayers which contain four units while traveling; and the Prophet ﷺ left out the sunnah prayers that are tied and performed either before or after the five obligatory ones while traveling - thus confirming the alleviation [discussed above].

In this hadeeth, the taabiʿee :Hafs ibn ʿAsim ibn ʿUmar ibn al-al-Khaṭṭaab reports that ʿAbdullah ibn ʿUmar (may Allah be pleased with them) had travelled with his companions, and said: ‘I travelled with the Prophet ﷺ and his Companions during their journey, and I did not see him perform the sunnah prayers that are tied and performed either before or after the five obligatory ones - while traveling.’ Ibn ʿUmar (may Allah be pleased with them) said this – as documented in Saheeh Muslim - when he saw some of his companions performing supererogatory prayers after Dhuhr while traveling.

Then, ʿAbdullah ibn ʿUmar (may Allah be pleased with them) said: ‘Allah, The Mighty and Majestic says: {Indeed, in the Messenger of Allah, you have an excellent example.}- and he recited [the word in the aforementioned ayah]: iswah (example) in Arabic is pronounced with a kasrah[at the beginning of the word], and this is the qiraa’ah [i.e. mode of recitation] of the ten [verified] reciters, except for ʿAsim; he recited it with a dammah : [as] uswah. The meaning here an instruction to follow the sunnah of the Prophet ﷺ, for it is the perfect example in everything, thus, follow his way and act in accordance with his traditions.

The Prophet ﷺdid not offer the sunnah prayers that are tied and performed either before or after the five obligatory prayersfor all of the prayers while traveling, except the two-unit prayerof Fajr. The Messenger of Allah ﷺ did not leave them on his travels, and even made them up when he had slept until the sun rose upon him and his Companions during one of his travels; as per the report mentioned in Saheeh Muslim, from a hadeeth narrated by Abu Hurayrah(may Allah be pleased with him). As for the Witr prayer, the Messenger of Allah ﷺ would perform the Witr prayer atop [his] camel while traveling – as mentioned in Saheehal-Bukhaaree and Saheeh Muslim, from a hadeeth narrated byʿAbdullah ibn ʿUmar (may Allah have pleased with them).

This hadeeth shows the keen eagerness of the Companions (may Allah be pleased with them) to emulate and follow the example of the Prophet ﷺ.
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1102

Narrated Ibn ‘Umar: I accompanied God's Messenger, and he prayed two units and nothing more while on a journey. I also accompanied Abu Bakr, ‘Umar and ‘Uthman, and they did the same.".

Commentary : Since Islam is a magnanimous religion that embraces tolerance, it is not isolated from alleviating and making ease for the people over matters of the religion and world. One of the many examples of its easiness and accommodation is the dispensation; [which] is a gift from Allah, The Mighty and Majestic - for the purpose of facilitating the performance of the obligatory that Allah has made incumbent upon His servants.

In this hadeeth, ʿAbdullah ibn ʿUmar (may Allah be pleased with them) reports that he had accompanied the Messenger of Allah ﷺ. During his time in his company, he observed that he ﷺ would offer no more than a two-units prayer on the journey. That is to say, heﷺ would shorten the prayers that consist of four units- [which are] Dhuhr, ʿAsr, and ʿIshaa’ - and perform a two-unit prayer [instead]. As for Maghrib, he would perform it like it [always] is done: three units; and did not perform the sunnah prayers that are tied and performed either before or after the five obligatory prayers. Likewise, so did: Abu Bakr, ʿUmar, and ʿUthmaan(may Allah be pleased with them) - each during the time of their caliphate - [all] following the sunnah of the Prophet ﷺ while shortening the prayers during [their] travels - and did no more than that.

In a narration in Saheehal-Bukhaaree and SaheehMuslim, Ibn ʿUmar mentioned [the following] about ʿUthmaan(may Allah be pleased with them): ‘[that] he prayed two unitsat the beginning of his caliphate, then performed the full prayers of four prayer units later.’ It has been said that: perhaps Ibn ʿUmar (may Allah be pleased with f them) intended in this narration [that it was] the rest of ʿUthmaan’s travels (may Allah be pleased with him), other than at Minaa, because he completed the prayers with four prayer units in their entirety at Minaa. And it has [also] been said that: he completed the prayers in their entirety if he was lodgingat a place, and if he was traveling, he would shorten them.

Excluded from this generalisation are the two-units prayer that precedes Fajr. The Messenger of Allah ﷺdid not leave them during his travels and would even make them up when they had slept until the sun rose upon them during one of his travels; like what is mentioned in Saheeh Muslim, from a hadeeth narrated by Abu Hurayrah(may Allah be pleased with him). As well as the Witr prayer, [where] The Messenger of Allah ﷺ would perform the Witr prayer atop [his] camel while traveling - like what is mentioned in Saheeh al-Bukhaaree and SaheehMusim, from a hadeeth narrated byʿAbdullah ibn ʿUmar (May Allah have pleased with them).

From the benefits that we can conclude from this hadeeth is the eagerness of the Companions (may Allah be pleased with them) to emulate the Prophet ﷺ.
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1105

Ibn `Umar (may Allah be pleased with them) related that Allah's Messenger ﷺ used to perform supererogatory prayers on the back of his mount by head nodding facing any direction." Ibn `Umar used to do the same..

Commentary : The Companions of the Prophet ﷺ were always eager to follow his guidance and way, especially with regards to the prayer, as it is fixed in its description and the manner in which it is performed.

This hadeeth elucidates on the permissibility of performing voluntary prayers on top of one’s riding animal (vehicle), excluding the obligatory prayers. Ibn ʿUmar (may Allah be pleased with them) reports that the Messenger of Allah ﷺ used to perform the sunnah and supererogatory prayers- on the back of his ride - which is the camel that he would ride during his travels, and in other instances [as well] - however it was facing. It was not necessary to turn towards the Qiblah. On the contrary, the Qiblah [in this situation] is wherever his riding camel is walking towards. Excluded from that ruling is if one is traveling via a means of transportation where they can turn towards the Qiblah during the journey without much difficulty, like a ship for example. So [in this instance] it would be necessary for him to turn towards the Qiblah.

Ibn ʿUmar described how the Messenger of Allah’s ﷺ bowed and prostratedwhile he was on top of the animal: that he would motion with his head [to perform the bowing and prostration], meaning: lowering it a bit for when the bowing[occurs in the prayer], and he would perform the prostrationlower [than the one done for the bowing] - and it is [done to a] lesser [extent] than the form of the complete prostration.

Then, Saalim ibn ʿAbdullah ibn ʿUmar reported that his father (may Allah be pleased with him) would perform voluntary prayers atop his riding animal, emulating the Prophet ﷺ.

As for the narration in Saheeh al-Bukhaaree where Ibn ʿUmar (may Allah be pleased with them) reports: “I accompanied the Prophet ﷺ and I did not see him perform any supererogatory prayers while traveling.” It refers to the sunnah prayers that are tied and performed either before or after the five obligatory ones. The Messenger of Allah ﷺ would not adhere to performing while traveling - excluding the two-units sunnah prayer performed before Fajr, and the Witr prayer.

This narration also elucidates the ease that we have in our acts of worship, especially when it comes to the prayer.
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1106

It was narrated from Ibn 'Umar that if the Messenger of Allah ﷺ was in a hurry to travel, he would combine Maghrib and 'Ishaa'..

Commentary : Combining two prayers while traveling is one of the dispensations which Allah has permitted for His believing servants - to grant ease for them and remove any difficulty that may be caused by the incumbency of performing every obligatory prayer within its time.

In this hadeeth, ʿAbdullah ibn ʿUmar (may Allah be pleased with them) reports that the Messenger of Allah ﷺ would join Maghrib and ʿIshaa’ if the trip was important, and he wanted to hasten the journey. The Prophet ﷺpermitted for the traveller to combine Dhuhr and ʿAsr, and Maghrib and ʿIshaa’ [together] at the time of either of them; and to do the accompanying prayer with it – as mentioned in [the following] hadeeth narrated by Muslim, on the authority of Muʿaadh ibn Jabal (may Allah be pleased with him): “The Messenger of Allah ﷺ joined the Dhuhr and ʿAsr prayers, as well as Maghrib and ʿIshaa’ during the expedition of Tabuk.”

There are two ways to join between two consecutive prayers, depending on what is easier [at the time and situation at hand:

First - Combining by bringing the [second] prayer forward: It is to perform the ʿAsr prayer with Dhuhr, during the time of afternoon prayer (Dhuhr); and ʿIshaa’ with Maghrib during the time for the sunset prayer (Maghrib).

Second - Combining by delaying the [first] prayer: It is to perform the Dhuhr prayer with ʿAsr, during the time of the mid-afternoon prayer (ʿAsr); and Maghrib with ʿIshaa’, during the time for the night prayer (ʿIshaa’).

This is all with shortening the prayers that consist of four units to two while traveling. So, the prayer is shortened and combined, while Maghrib is not shortened, and Fajr is performed separately, and is not joined with any of the others. Likewise, there is no joining between ʿAsr and Maghrib. Whoever combines two prayers, it is necessary for him to not have a long period of time separating the performance of the two prayers, respectively. If there is a long separation between the two, he does not join them, and must pray the [second] prayer during its own time.

From the other benefits that we can conclude from this hadeeth is noting the easiness that the Islamic Law makes for Muslims in their acts of worship..

1108

Narrated Anas ibn Maalik (may Allah be pleased with him): “Allah's Messenger ﷺ used to combine the Maghrib and the `Ishaa' while travelling.” Alee ibn al-Mubaarak and Harb narrated it too from Yahya from Hafs from Anas..

Commentary : The Prophet ﷺ taught us to take the dispensations which Allah has granted us, including the combining and shortening of the prayers while traveling.

In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) reports that the Messenger of Allah ﷺ used to join the Maghrib and ʿIshaa’ prayers while traveling; so he ﷺ would perform one of the prayers subsequently after the other, with an iqaamahseparating the two prayers.

There are two ways to join between two consecutive prayers, depending on what is easier [at the time and situation at hand:

First - Combining by bringing the [second] prayer forward: It is to perform the ʿAsr prayer with Dhuhr, during the time of afternoon prayer (Dhuhr); and ʿIshaa’ with Maghrib during the time for the sunset prayer (Maghrib).

Second - Combining by delaying the [first] prayer: It is to perform the Dhuhr prayer with ʿAsr, during the time of the mid-afternoon prayer (ʿAsr); and Maghrib with ʿIshaa’, during the time for the night prayer (ʿIshaa’).

This is all with shortening the prayers that consist of four units to two while traveling. So, the prayer is shortened and combined, while Maghrib is not shortened, and Fajr is performed separately, and is not joined with any of the others. Likewise, there is no joining between ʿAsr and Maghrib. Whoever combines two prayers, it is necessary for him to not have a long period of time separating the performance of the two prayers, respectively. If there is a long separation between the two, he does not join them, and must pray the [second] prayer during its own time.

From the other benefits that we can conclude from this hadeeth is noting the easiness that the Islamic Law makes for Muslims in their acts of worship..

1111

Narrated Anas ibn Maalik (may Allah be pleased with him): “Allah's Messenger ﷺ would delay the Dhuhr prayer till the time of the 'Asr prayer, and then alight and combine the two prayers, if he wanted to travel before the sun reached its zenith. However, if the sun reached its zenith before he ﷺ moved off, he ﷺ would offer the Dhuhr prayer and then travel.”.

Commentary : Facilitation and easiness are obvious and evident in the Islamic law. Not only is Islam the final religion that Allah has sent for the good of humanity, but also considers the different abilities and natures of human beings; and one of the forms of this easiness is the permissibility of joining the prayers while traveling.

In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) reports that whenever the Prophet ﷺ departed his place, i.e., when he began traveling, or he ﷺ intended to depart during the journey before “the sun reached its zenith” - which is when the sun begins to descend from its apogee in the sky, moving westward, meaning: before the time of Dhuhr began – he ﷺ would delay the Dhuhr prayer until the time for the ‘Asr prayer had entered. Then, he would combine the Dhuhr and ʿAsr prayers during the time for the ‘Asr prayer.

As for Anas’ statement: “[The sun] had begun its decline from its zenith” - meaning: the time for Dhuhr had entered; and he ﷺ performed Dhuhr, then he climbed atop his mount [and continued on the journey]. The apparent meaning of the narration [at this point] indicates that the Prophet ﷺ did not combine the prayer with ʿAsr. However, in a hadeeth narrated by Abu Daawood, on the authority of Muʿaadh ibn Jabal (may Allah be pleased with him), he reports: “If he departed after the sun began to decline from its zenith, he would combine Dhuhr and ʿAsr, and then resume traveling.”.

There are two ways to join between two consecutive prayers, depending on what is easier [at the time and situation at hand:

First - Combining by bringing the [second] prayer forward: It is to perform the ʿAsr prayer with Dhuhr, during the time of afternoon prayer (Dhuhr); and ʿIshaa’ with Maghrib during the time for the sunset prayer (Maghrib).

Second - Combining by delaying the [first] prayer: It is to perform the Dhuhr prayer with ʿAsr, during the time of the mid-afternoon prayer (ʿAsr); and Maghrib with ʿIshaa’, during the time for the night prayer (ʿIshaa’).

This is all with shortening the prayers that consist of four units to two while traveling. So, the prayer is shortened and combined, while Maghrib is not shortened, and Fajr is performed separately, and is not joined with any of the others. Likewise, there is no joining between ʿAsr and Maghrib. Whoever combines two prayers, it is necessary for him to not have a long period of time separating the performance of the two prayers, respectively. If there is a long separation between the two, he does not join them, and must pray the [second] prayer during its own time.
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1116

Narrated ʿImraanibn Husayn(may Allah be pleased with him): “I asked The Prophet ﷺ about the prayer of a man who performs it while sitting, [but has the ability to stand], so he answered: “The prayer of who prays standing is better; and the reward of who prays sitting is half of that of the one who stands in prayer. The reward of the one who prays while laying down is half of that of the one who prays sitting.”.

Commentary : Standing for those with the ability to do so is one of the pillars of the obligatory prayers. As for the supererogatory prayers, standing is not one of its pillars. It is permissible for the Muslim to perform the supererogatory prayer while sitting, however a person will have a reward commensurate with his hardship [one is enduring when doing so]. Whoever performs any voluntary prayers sitting [while] capable of standing, will have less reward [for doing so] than for the one who prays standing - like what is expounded on in this hadeeth, [when] ʿImraanibn Husayn(may Allah be pleased with him) asked the Prophet ﷺ about the prayer of a man who performs the sunnahand supererogatory prayers while sitting, [but] can stand.

The Prophet ﷺ explained to him that whoever prays standing is better; because standing is more demanding - thus it is greater in reward, and that whoever prays while sitting, his reward is half of that of the one who stands in prayer.

Whoever prays while laying down - meaning being situated on their side on the ground [or other surface] - then their reward is half of that of the one who prays while sitting. This ruling is applicable to the one who is able to perform the prayer while standing, but still choose to pray sitting down or by laying on his side. In this case, he will decrease his reward by doing so. As for the one incapable of standing, it suffices him to sit or lay on their side [while praying] - and their reward is complete [with no decrease].

From the other benefits that we can conclude from this hadeeth is noting the easiness that the Islamic Law makes for Muslims in their acts of worship, and the preference of standing over sitting when performing any supererogatory prayers; and [likewise] the preference of sitting over laying down - if one is capable of doing so.
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1340

Narrated Ibn `Abbaas (may Allah be pleased with him):The Prophetﷺ offered the funeral prayer of a man one night after he was buried, he and his Companions stood up (for the prayer). He had asked them about him before standing, saying, "Who is this?" They said, "He is so and so and was buried last night." So, all of them offered the funeral prayer..

Commentary : The Prophetﷺwas always eager to convey the good to his Companions and heﷺ would follow and advise them; and continued to wish for them to have guidance and goodness.

In this hadeeth, ʿAbdullah ibn ‘Abbaas (may Allah be pleased with him and his father) reports that the Prophet ﷺ offered the funeral prayer for a man after he was buried the night before because he did not know about his passing until after he was buried. He ﷺ asked about the man, and said: “Who is this?” And they responded: “He is so-and-so who was buried last night. After, he ﷺ stood up, while his Companions lined up behind him, then they prayed over him after he was buried.

It has been narrated by al-Bukhaaree, on the authority of Ibn ‘Abbaas (may Allah be pleased with both of them) that the Messenger of Allah ﷺ passed by a grave which was buried at night. He ﷺ asked: “When was this buried?” And they said: “Last night.” To which, he ﷺ said: “And you did not inform me?!”, that is to say: And you did not let me know? And that was because he ﷺprays for the deceased as a mercy, as it is proven in the authentic hadeeth as well. They said: “We buried himin the depths of the night because we dislike waking you up. Then, he ﷺ stood up and we lined up behind him. Ibn ‘Abbaas said: “I was among them.” Then he ﷺ performed the funeral prayer over him. Ibn ‘Abbaas was young at the time, and [the fact that] he prayed with them is an indication of the training the youth had in the precepts of the Sacred Law and being present with the congregations [for communal events]; so that they may become familiar with it and become a habit for them when it becomes necessary for them to implement it.

From the other benefits that we can conclude from this hadeeth is it highlights that the Prophetﷺtook good care of his Companions even after their death.

It shows the permissibility of offering the funeral prayer over the deceased after they have been buried, as well as performing it near a grave.

And lastly, it demonstrates that it is permissible to bury the dead at night.
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1341

Narrated ‘Aishah (may Allah be pleased with her): When the Prophet ﷺ became ill, some of his wives talked about a church which they had seen in Abyssinia, and it was called Maariyah. Um Salmah and Um Habeebah (may Allah be pleased with them) had been to Abyssinia, and both of them narrated its (the Church's) beauty and the pictures it contained. The Prophet ﷺ raised his head and said, "Those are the people who, whenever a pious man dies amongst them, make a place of worship at his grave and then they make those pictures in it. Those are the worst creatures in the Sight of Allah..

Commentary : The Prophet ﷺ had ordered some of his Companions to migrate to Abyssinia; fleeing [from the oppression of Quraysh] due to their religion while spreading the call of truth [i.e., the Message of Islam]; because the King of Abyssinia, al-Najaashee, was a just man. Umm Salamah and Umm Habeebah (may Allah be pleased with both of them) were among those who had migrated to that region.

In this hadeeth, the Mother of the Believers, ʿA’ishah (may Allah be pleased with her) expounds on what some of the wives of the Prophet ﷺ had witnessed there. The instruction of the Prophet ﷺ to immigrate to that land was so that the honor of Islam is protected. She reports that when the Prophet ﷺ was ill and became sick with the disease which he ﷺ would eventually die from, some of the women spoke about a a church, - which is a place of worship for the Christians - that they had seen in Abyssinia. It was called Maariyah; which is a name attributed to Lady Maryam (peace be upon her) and known name for the church.

Umm Salamah and Umm Habeebah (may Allah be pleased with both of them) spoke about what they had seen of its beauty, and the pictures it contained. Then he ﷺ rose his head and said: ‘Those are the people who, if a righteous man dies among them, will build a place of worship at his grave. Then, they will draw pictures of those who have passed away [and display them] there.’ Rather, they depicted the righteous for the purpose of becoming familiar with them. They mentioned their righteous deeds so that they can strive as they have strived, and they worshipped Allah near their graves. Then, a group of people who came after them were ignorant of what they had intended [by doing the aforementioned actions]. The Shaytan whispered [to them, stating] that their predecessors used to worship these images. So, the Prophet ﷺ warned of things like that, to block the pretext which leads to associating partners with Allah (polytheism). Then he ﷺ relates that those who do this are the worst of creation according to Allah, The Almighty due to what they have done; because it leads to the greatest sin - which is associating partners with Allah, The Almighty.

From the benefits that we can conclude from this hadeeth is that it highlights the prohibition against having pictures [of living creatures] in places of worship.

It shows the proscription against building mosques over the graves of the deceased.

It entails the permissibility of relating the wonders and unusual events and matters that one has witnessed.

And lastly, it condemns the one who engages in that which is forbidden.
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1343

Narrated Jaabir ibn ‘Abdillah (may Allah be pleased with him): The Prophet ﷺcollected every two martyrs of Uhud in one piece of cloth, then he would ask, "Which of them had (knew) more of the Quran?" When one of them was pointed out for him, heﷺ would put that one first in the grave and say, "I will be a witness on these on the Day of Resurrection." And then he ﷺwould order them to be buried with their blood on their bodies and they were neither washed nor was a funeral prayer offered for them..

Commentary : The Battle of Uhud - which is one of the well-known mountains of al-Madeenah - occurred in the third year after Hijrah and during which very significant events occurred. It was a great test from Allah, The Almighty for His Prophetﷺand the believers.

This hadeeth elaborates on some of the events that happened during the battle, along with some of their legal rulings; as Jaabir ibn ʿAbdullah (may Allah be pleased with both of them) reports that when the Prophet ﷺ wanted to shroud those Companions (may Allah be pleased with them) who were martyred in the Battle of Uhud, there was not enough clothes to shroud every one of them in a garment which covered their entire body. He ﷺ would jointwo men in one garment; and this was due to the large number of casualties, and the paucity of garments [available] to shroud them in. To overcome this issue, he ﷺ cut the garments and divided it amongst them. After, they remained in their clothes which they were killed in and were not to be stripped and have their skin touched. It is also possible that what is meant here is that he ﷺ gathered the two of them in one grave.

There are several narrations in which the Prophet ﷺ said that the martyrs to be shrouded in the garments which they were killed in, as it is related by Ahmad in a report that ʿAbdullah ibn Thaʿlabah ibn Suʿayr (may Allah be pleased with him) narrates that the Messenger of Allah ﷺ said on the Day of Uhud: “Wrap them in their garments.” The reconciliation between the two hadeeths is that whoever is stripped off by the enemy or has been repeatedly stabbed such that his clothes have been cut off, causing some of his body be exposed, then he should be shrouded. As for the martyrs whose clothes remained intact on their bodies, they should be buried with them without being shrouded.

Heﷺwould ask about who was the greatest of them in [their knowledge of] the Quran, so when one of them was pointed out to him, he could put him first into the lahd, which is an opening that is made on the side of the grave, and it is [dug at] an incline from the middle of the grave to its side so that the dead can accommodated and placed into it. And then broken up pieces of clay [are laid down to] cover up the deceased.

The Messenger of Allah ﷺ ordered for them to be buried in their blood, and they were not washed, nor prayed over. He ﷺ said: “I will be a witness for these [martyrs] on the Day of Resurrection.” He ﷺ will be an intercessor for these people, and a witness to testify that they fulfilled what they promised Allah due to their faith and struggle for His sake and being obedient to Him and His Messenger ﷺ till they died for it.

It has been mentioned in other hadeeths that the Prophet ﷺ offered the funeral prayer for all of the martyrs of Uhud, as what is related in Saheehal-Bukhaaree and Saheeh Muslim, where ʿUqbah ibn ʿAamir (may Allah be pleased with him) narrates that the Prophet ﷺ went out one day, and prayed over the people of Uhud, [like] he would for the dead.” The reconciliation between these two hadeeth is: that his prayer was to indicate that offering the funeral prayers over them is permissible. It has been said that this occurrence was specifically for the martyrs of Uhud, and not a general ruling that is applicable to other cases. It has been established that he ﷺ did not pray over the martyrs who were killed in the battle according to the hadeeth of Jaabir ibn ʿAbdullah (may Allah be pleased with both of them). Also, the funeral prayer over the dead is an act of intercession for him, and only sinners can be interceded for. The martyrs have all their sins forgiven due to martyrdom, and thus they all come to the Honor, Mercy, and Paradise of Allah. So, their status is too high for them to be prayed over as one would pray over the rest of the deceased Muslims.

From the other benefits that we can conclude from this hadeeth is that it shows the apparent virtue for the one who recites the Quran, and the people of fiqh (jurisprudence), zuhd(asceticism), and all other virtue follow him.

It highlights the merits and virtues for the martyrs of Uhud, and it shows the state of poverty that the Honorable Companions [endured], and the steadfastness they exhibited in spite of that, out of a desire to spread the call of Islam.

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1344

Narrated ‘Uqbah ibn ‘Aamir (may Allah be pleased with him): The Prophet ﷺ once came out and offered the funeral prayer for the martyrs of Uhud, and proceeded to the pulpit and said, "I will precede you, and I will bea witness for you, and I am really looking at my Lake now, and no doubt, I have been given the keys of the treasures of the world. By Allah, I am not afraid that you will worship others along with Allah, but I am afraid that you will envy and fight one another for worldly fortunes.".

Commentary : The Messenger of Allahﷺcame to the people with guidance and the religion of truth as a herald and warner, calling to whom Allah chooses, and a radiant lamp. His Lord provided himﷺ with splendid miracles and clear signs which affirm his truthfulness. He ﷺwas benevolent and merciful to the believers.

In this hadeeth, ʿUqbah ibn ʿAamir (may Allah be pleased with him) reports that the Prophetﷺwent out one day and offered the funeral prayer for the people of Uhud, like what he performed for others who have died. And what is meant by them [i.e., the people of Uhud] are the martyrs from the Battle of Uhud, which occurred during the month of Shawwaal in the third year after Hijrah. Uhud is one of the well-known mountains of al-Madeenah. According to Abu Dawood, this was after “eight years [had passed] like a man who bids farewell to the living and dead.”

Then, heﷺwent to his pulpit, ascended it, and addressed the people, saying: ‘I will precede you”: that is to say: ‘I will precede you and be the first to arrive at the Lake (al-hawḍ) on the Day of Resurrection’

“And I will be a witness for you”, what is meant by this is that he I will precede you will bear witness over our deeds, and it is not restricted to martyrdom during battles alone. The attestation of the Prophet ﷺ includes every Muslim - the first and last; so, it's as if he ﷺ remains with all Muslims and did not precede them. Rather, he ﷺ remains after them until he bears witness to the deeds of the last of the believers - for, he ﷺ isupholding their affair in the two abodes [i.e., in this world and the Hereafter] in his life and death.

Then heﷺsaid: “I have been given the keys to the earth’s treasures - or the keys to the earth” - by this, heﷺreferred to the expansion of the Islamic empire, its many conquests, and the outpouring of wealth to it; because whoever conquers a land, it is as if he obtains the keys to its treasures and acquires its riches and wealth.

Then, he ﷺtold the people that he did not fear that they would associate partners with Allah after him. However, heﷺdid fear that the competition for wealth and status would cause them to quarrel amongst themselves, which will lead them to enmity, hatred, and fighting with one another over the world and its blessings - and will a cause of their death and weakness. This is a warning of what is going to occur and what has happened as what The Messenger of Allahﷺrelated; because this world was opened up after him and granted [to its inhabitants], [but] envy, strife, and other matters are known to confirm the truthfulness of his ﷺreport.

His prayer over the dead addressed in this hadeeth could imply that praying for them is permissible. It was said: this occurrence was specifically for the martyrs of Uhud, and not in general. It has been established that he ﷺ didn’t pray over the martyr who was killed in the battle because of what is reported in Saheeh al-Bukhaaree, where Jaabir ibn ʿAbdullah (may Allah be pleased with both of them) narrates [that he ﷺ ] “ordered for them to be buried with their blood [on their bodies], and were not washed, nor prayed over.” Also, the prayer over the dead is an act of intercession for him, and only sinners can be interceded for. The martyrs have their sins forgiven, and they all come to the Honor, Mercy, and Paradise of Allah. So, their status is too high for them to be prayed over as one would pray over the rest of the deceased Muslims.

From the other benefits that we can conclude from this hadeeth is that it warns against advancing in the world, along with its trials, and dangers.

It mentions an apparent sign that testifies to the truthfulness of hisProphethood.

It confirms the Lakeof the Prophetﷺ,which he will be at on the Day of Resurrection.

And lastly, it highlights that heﷺ did not fear that his nation would commit polytheism, but rather he ﷺfeared that they would quarrel among themselves, and what forms of envy and miserliness would come as a result.
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1346

Narrated Jaabir ibn ‘Abdllah (may Allah be pleased with him): The Prophet ﷺ said: burry them [i.e., the martyers] as they are with their blood on – on the Day of Uhud. And he ﷺ did not wash them..

Commentary : Martyrdom for the sake of Allah has a great standing in Islam. The martyr has several merits; and martyrs who have died in battle have some special legal rulings.

In this hadeeth, some of them are explained, as Jaabir ibn ʿAbdullah (may Allah be pleased with both of them) reports that the Prophet ﷺ ordered that the martyrs be buried in their garments with their blood [on them] and did not wash them; in order to preserve the sign of martyrdom on them. The traces of the battle and the blood that occurred therein remained on them. This happened in the Battle of Uhud - which is one of the well-known mountains of al-Madeenah - and that battle happened during the month of Shawwaal in the third year after Hijrah.

It can be inferred from this hadeeth that the martyr is not washed, and that their blood is pure while it remains on them; because if it was considered impure, heﷺwould have ordered that it be removed from the body of the dead before burying them.
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1350

Narrated Jaabir ibn ‘Abdillah (may Allah be pleased with him): Allah's Messenger ﷺ came to `Abdullah ibn Ubay (a hypocrite) after his death and he has been laid in his grave. He ﷺ ordered that he be taken out of the grave, and he was taken out. Then he ﷺ placed him on his knees and threw some of his saliva on him and clothed him in his (the Prophet's) own garment (Qamees). Allah knows better why he did so. `Abdullah bin Ubai had given his garment to al-Abbaas to wear. Abu Haroon said, "Allah's Messenger ﷺ at that time had two shirts and the son of `Abdullah bin Ubai said to him, 'O Allah's Messenger ﷺ! Clothe my father in your shirt which has been in contact with your skin.' Sufyaan added, "Thus people think that the Prophet ﷺ clothed `Abdullah bin Tubal in his shirt in lieu of what he (Abdullah) had done (for Al `Abbaas, the Prophet's uncle.)".

Commentary : ʿAbdullah ibn Ubayy ibn Salool was the chief of the hypocrites in al-Madeenah, and he would harborenmity against the Prophetﷺand the Muslims. However, that did not prevent the Prophetﷺfrom rewarding him for some matters.

In this hadeeth, Jaabir ibn ʿAbdullah (may Allah be pleased withboth of them) reports that the Prophet ﷺordered for ʿAbdullah ibn Ubayy, after he had been buried, to be exhumed from his grave. Then heﷺ sat him up on his two knees, dressed him in one of his ﷺgarments, and blew some of his saliva on him.

Jaabir ibn ʿAbdullah (may Allah be pleased with both of them) then says: ‘Allah knows best as to why the Messenger of Allahﷺ had dressed him in his garment. So, either, he ﷺ did that because Ibn Salool was a hypocrite who had clothed al-Abbaas (may Allah be pleased with him) - who was the paternal uncle of the Prophet ﷺ -with a garment when he was taken as a prisoner on the day of Badr. So, the Messenger of Allah ﷺ gave him a garment in place of it; lest it remain that he ﷺ would be obliged to owe a disbeliever a favor. With this [in mind], Sufyaan ibn ‘Uyaynah - the narrator of the hadeeth - told that they thought it more likely that the Prophet ﷺ dressed ʿAbdullah in his garment, as a requital for him for when he clothed al-Abbaas (may Allah be pleased with him) with his own garment.

[Or] perhaps he ﷺ did that because ʿAbdullah, the son of ʿAbdullah ibn Ubayy was a good Muslim; and had requested of the Prophet ﷺ to clothe his dead father with his garment, which had touched his ﷺ skin; so that it would be a mercy for his father. The Prophet ﷺ granted his request in honor of him. And the Prophet ﷺ did this before the [following ayah] was revealed by Allah, The Almighty, [as] He says: {And do not pray [the funeral prayer, O Muḥammad], over any of them who has died - ever - or stand at his grave. Indeed, they disbelieved in Allah and His Messenger and died while they were defiantly disobedient.} [Quran 9:84]. In Saheehal-Bukhaaree and Muslim, it is reported that this ayah with this prohibition was revealed after the Prophet ﷺprayed over ʿAbdullah ibn Ubayy. It is reported in Saheeh al-Bukhaaree says: On the authority of Ibn ʿUmar (may Allah be pleased with both of them) that when ʿAbdullah ibn Ubayy passed away, his son came to the Prophet ﷺ and said: ‘O Messenger of Allah! Please give your garment to shroud him in it, offer his funeral prayer, and ask for Allah’s forgiveness for him.’ Then, the Prophet ﷺ gave him his garment, and said: ‘Inform me when to prayer for him [i.e., the funeral prayer].’ Later, he informed him ﷺ, and when The Prophet ﷺ intended to pray for him, ʿUmar (may Allah be pleased with him) took him by the hand and said: ‘Has Allah not forbid you to pray for the hypocrites?’ To which, he ﷺ responded: ‘I have two choices [i.e., either to ask for forgiveness or not], and Allah says: {Ask forgiveness for them, [O Muḥammad], or do not ask forgiveness for them. If you should ask forgiveness for them seventy times - never will Allah forgive them.} [Quran 9:80].Then he ﷺ performed the funeral prayer over him, and [the following ayah] was revealed afterwards: {And do not pray [the funeral prayer, O Muḥammad], over any of them who has died - ever - or stand at his grave. Indeed, they disbelieved in Allah and His Messenger and died while they were defiantly disobedient.} [Quran 9:84].

From the other benefits that we can conclude from this hadeeth is that it highlights the permissibility of exhuming the deceased [from their graves] after they have been buried, for a legitimate reason.

It also shows the permissibility of shrouding the deceased in a garment (Qamees).
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1351

Narrated Jaabir (may Allah be pleased with him): When the time of the Battle of Uhud approached, my father called me at night and said, "I think that I will be the first amongst the Companions of the Prophet ﷺ to be martyred. I do not leave anyone after me dearer to me than you, except Allah's Messenger's soul and I owe some debt and you should repay it and treat your sisters favorably (nicely and politely)." So, in the morning he was the first to be martyred and was buried along with another (martyr). I did not like to leave him with the other (martyr), so I took him out of the grave after six months of his burial and he was in the same condition as he was on the day of burial, except a slight change near his ear..

Commentary : Martyrs have a lofty standing with Allah, May He be Exalted; and the ones of Uhud had a great position in the hearts of The Prophet ﷺand Muslims, and held great honors with Allah, The Almighty after their death[s].

In this hadeeth, Jaabir ibn ʿAbdullah (may Allah be pleased with both of them) reports that when the time for the Battle of Uhud drew near - which was during the month of Shawwaal in the third year after Hijrah and Uhud is one of the well-known mountains of al-Madeenah- his father, ʿAbdullah ibn ʿAmr ibn Haraam (may Allah be pleased with him) summoned him at night and said: ‘I think that I will be amongst the first of the Prophet’s Companions to be martyred.’ It was said: that the reason he thought that was because he had seen it in his dreams. ‘And I do not leave [anyone] after me more precious to me than you, except for the soul of the Messenger of Allah ﷺ.’ This is a preference for the Prophet ﷺ,as his love for him was greater than for wealth or children. Then, he informed and urged him to take care of the debts he owed and ordered him to repay it for him. This is from the habit of the righteous, so it is necessary for whoever feels that their life is near an end to make known what rights people have over him and prescribe that they be made up. Then, he urged his son to take care of his sisters, [treat them well], and ensure that their needs are met. It was said: that Jaabir (may Allah be pleased with him) had nine sisters. It has been said that he had more sisters than that.

Jaabir said: “We woke up in the morning”, [here] he is referring to [waking up] on the day of the battle. And ʿAbdullah ibn Haraam was the first to be killed in the Battle of Uhud. He was buried with another man in a single grave [thereafter]. It was said that the other individual [buried with him] was ʿAmr ibn al-Jamooh (may Allah be pleased with him), who was a friend of his father. However, Jaabir’s soul was not content, and his heart was not settled knowing that his father was buried with others in a single grave. So, he removed him from his grave after six months [had passed]. His [father’s] exhumation from his grave was done with the Prophet’s knowledge and permission, and Jaabir didn’t find any change to the body of his father, ʿAbdullah, after six months had passed since his burial, other than a small place near his ear that had changed [a bit]. This is one of the great honors that Allah has given him.

From the other benefits that we can conclude from this hadeeth is that it highlights the strength of ʿAbdullah ibn Haraam’s faith and demonstrates the intensity of his love for the Prophetﷺ; because he did not give preference to anyone over his love for him ﷺ, even if it was his own son.

It shows the permissibility of putting two [dead] men together in a single grave.

It highlights the permissibility of exhuming the deceased from their graves after they have been buried, if there is a legitimate reason [to do so]

And lastly, it shows some of the great honorsʿAbdullah ibn Haraam (may Allah be pleased with him) had, and that Allah preserved his body even after his death.
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805

An-Nawwās ibn Sam‘ān al-Kilābi reported: I heard the Prophet (may Allah's peace and blessings be upon him) say: "The Qur'an and its people who used to act upon it will be brought forth on the Day of Judgment, preceded by Surat al-Baqarah and Surat Āl ‘Imrān. The Messenger of Allah (may Allah's peace and blessings be upon him) likened them to three things, which I did not forget afterward. He said: "As if they were two clouds, or two black canopies with 'sharq' (light) between them, or as if they were two flocks of birds in ranks pleading for their companion.".

Commentary : Recitation of the Qur'an brings goodness and blessing for those who recite it and act upon it, for it is the extended rope of Allah, and it leads to salvation on the Day of Judgment, particularly Surat al-Baqarah and Surat Āl ‘Imrān, given their great status.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) informs us that "The Qur'an and its people who used to act upon it will be brought forth," i.e., those who recite the Qur'an, have faith in its information and believe it, and act upon its rulings. The Qur'an will be an argument for those people on the Day of Judgment. Excluded from this are those who do not believe in its information or establish its limits; the Qur'an will be an argument against them. This is because the Prophet (may Allah's peace and blessings be upon him) said in a Hadīth narrated by Muslim: "The Qur'an is an argument for you or against you." This is supported by the verse that reads: {This is a blessed Book that We have sent down to you [O Prophet] so that they may reflect upon its verses, and so that people of understanding may take heed.} [Surat Sād: 29]
And by the Prophet's words: "preceded by Surat al-Baqarah and Surat Āl ‘Imrān," i.e., they come ahead of the Qur'an. The Prophet (may Allah's peace and blessings be upon him) likened Surat al-Baqarah and Surat Āl ‘Imrān to three things, saying: "As if they were two clouds"; in Arabic "Ghamamatān", which means two clouds or two white clouds. A cloud is called such because it clouds the sky and conceals it. "or two canopies," i.e., two clouds that shade their companion from the heat of this situation of standing. He described these two clouds as 'black' because they are thick and piled upon each other. "with 'sharq' between them," i.e., light. The light of 'sharq' is the sun. This indicates that they, albeit thick, do not conceal light. It was said: Sharq means rift, i.e., a gap and break between them. This is like separating every two Surahs in the Mus'haf (copy of the Qur'an) with Basmalah (mentioning Allah's name). "or as if they were two flocks," i.e., two herds or two groups. "of birds in ranks," i.e., extending their wings and being linked to one another. The intended meaning is that they will protect their reciter from the heat of this situation of standing and the distress of the Day of Judgment. 'pleading' i.e., pushing against Hellfire and its keepers or pleading for him in intercession or when he is questioned, when his tongue keeps silent, his lips are distraught, and his arguments are lost. Their companion means: He who acts upon them and what they contain, of rulings and legislations, whether he is a memorizer or a reciter of them.
In the Hadīth: Urging the recitation of the Qur'an and acting upon it; and the merit of Surat al-Baqarah and Surat Āl ‘Imrān..

806

Ibn ‘Abbās reported: As Gabriel (Jibrīl) was sitting in the presence of the Prophet (may Allah's peace and blessings be upon him), he heard a creak from above. So, he raised his head and said: "That is a gate in the heavens that was opened today; it had never been opened before today." An angel descended from it. He said: "That is an angel that descended to earth; he had never descended before this day." He gave the greeting of peace and said: "Have glad tidings with two lights that have been given to you, which none of the prophets were given before you: Surat al-Fātihah and the concluding verses of Surat al-Baqarah. You will not read one letter of them except that you will be given it.".

Commentary : What a great religion Islam is! And how great its numerous glad tidings which Allah Almighty gave to His Prophet Muhammad (may Allah's peace and blessings be upon him) and his Ummah are. He, Exalted be He, revealed to him the Reminder, the Qur'an, and made its recitation greatly rewardable; each letter is credited with one good deed, and the virtuous deeds are multiplied. And He, Exalted be He, endowed some Surahs and verses with an additional merit for those who recite them, to urge and encourage their recitation.
In this Hadīth a divine gift is mentioned for those who recite Surat al-Fātihah and the concluding verses of Surat al-Baqarah. ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) relates that Gabriel (peace be upon him), the angel in charge of the revelation, was sitting in the presence of the Prophet (may Allah's peace and blessings be upon him). In the version by An-Nasā’i: "As the Messenger of Allah (may Allah's peace and blessings be upon him) was sitting and Gabriel (peace be upon him) was with him." This means that the Prophet (may Allah's peace and blessings be upon him) told his Companions (may Allah be pleased with them), including Ibn ‘Abbās (may Allah be pleased with him), about Gabriel (peace be upon him) sitting with him. "he heard" refers to Gabriel (peace be upon him), and it is also probable the Prophet (may Allah's peace and blessings be upon him) was the one who "heard a creak from above," i.e., in heaven. A creak is a sound released because of the movement of something. Gabriel (peace be upon him) - or the Prophet (may Allah's peace and blessings be upon him) - raised his head to look at the source of this sound. Gabriel (peace be upon him) said that this is a gate in the heaven of the world, which was opened today and had never been opened except today; and an angel descended from it to the earth, and he had never descended before today. This is all to prepare for something great. Indeed, the opening of one of the gates of the heaven for the first time and the descent of an angel other than Gabriel to the Prophet (may Allah's peace and blessings be upon him) for the first time points to the significance of the matter for which he was sent. When the angel descended, he greeted the Prophet (may Allah's peace and blessings be upon him) and said to him: "Have glad tidings" - glad tidings are only given about good things - "with two lights that have been given to you, which none of the prophets were given before you: Surat al-Fātihah and the concluding verses of Surat al-Baqarah," i.e., their special reward of their recitation was not given beforehand; otherwise, the entire Qur'an was not given to any prophet before him. Surat al-Fātihah was endowed with this particular merit because it summarizes all the meanings of Imān (faith), Islam, and Ihsān (excellence). It comprises the fundamentals of the Fiqhi rules and knowledge principles. And the concluding verses of Surat al-Baqarah, beginning from {The Messenger believes in what has been sent down to him from his Lord, as do the believers...} to the end of the Surah, are endowed with this particular merit because they contain praise for the Prophet (may Allah's peace and blessings be upon him) and his Companions (may Allah be pleased with them). This is because they comply with their content and submit to their meanings and for their supplication to Allah Almighty and return to Him in all their affairs; and also, because those verses contain the response to their supplications after they were taught to them and they said them, and so He made things easier for them and forgave and supported them.
Then, the angel said: "You will not read one letter of them except that you will be given it." This stems from the great bounty of Allah towards His Prophet and his Ummah. He called them two lights because the recitation of each verse in them brings light to the reciter that illuminates his way and leads him to the right path and the true course, given the sublime meanings contained therein, which include acknowledgment of the Lordship and absolute resort to Allah with the great supplication using their words.
In the Hadīth: Demonstrating the great status of Surat al-Fātihah and the concluding verses of Surat al-Baqarah and urging their recitation.
And in it: Pointing out that there are angel messengers to the prophets other than Gabriel
And in it: Showing the honorable status of the Prophet (may Allah's peace and blessings be upon him) with his Lord, as He honored him with such things that He did not honor the previous prophets with, giving him these two lights
And in it: Affirming the existence of the gates of heaven, that they are opened and closed, and that some angels do not descend to earth except for such glad tidings.

809

Abu ad-Dardā’ (may Allah be pleased with him) reported: The Prophet (may Allah's peace and blessings be upon him) said: "Whoever memorizes ten verses from the beginning of Surat al-Kahf will be guarded against the Dajjāl (Anti-Christ).".

Commentary : Recitation of the Qur’an brings goodness and blessing for those who recite it, as it is the extended rope of Allah, causing tranquility of the soul and an abundance of rewards, and it protects a servant from the distresses and trials of worldly life and the horrors and hardships on the Day of Judgment.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) says that whoever memorizes ten verses from the beginning of Surat al-Kahf, Allah will guard, protect, and preserve him from the trial of the Dajjāl, who will emerge at the end of time and claim to be God. The Dajjāl originally refers to someone who often engages in lying and deception. His emergence is one of the major signs of the Day of Judgment, and his trial is the gravest on earth from the creation of Adam to the coming of the Hour, as Allah Almighty will enable him to perform some miracles whereby he will mislead his followers. Verily, the memorization of these verses is a cause of protection against the Dajjāl. It was said: This is due to the wonders and miracles existing in these verses. So, whoever knows them will not wonder at the matter of the Dajjāl or be misled by him; and he will patiently endure the trials of the Dajjāl and his apparent bliss and punishment; or that the protection from the Dajjāl is granted by Allah to those who memorize these verses.
Also, there are means of protection against the trial of the Dajjāl, which are not mentioned in this Hadīth, but are authentically reported from the Messenger of Allah (may Allah's peace and blessings be upon him) in other Hadīths: Knowing the names and attributes of Allah, which makes one know that the Dajjāl is a human being who eats and drinks, and Allah is far Exalted above that; the Dajjāl is one-eyed, whereas Allah is not one-eyed; and no one sees his Lord until he dies, whereas the people, including the believers and disbelievers, will see the Dajjāl when he emerges. It also includes the pursuit of Allah's refuge from the trial of the Dajjāl, particularly in prayer, as reported in a Hadīth by ‘Ā’ishah (may Allah be pleased with her) in the Two Sahīh Collections that the Prophet (may Allah's peace and blessings be upon him) used to supplicate in prayer: "O Allah, I seek refuge with You from the punishment of the grave, and I seek refuge with You from the trial of the Dajjāl." And it also includes fleeing and turning away from the Dajjāl, for those who will be present at his time, given the suspicions and amazing supernatural incidents that appear with him and by which a person might be tempted.
In the Hadīth: The merit of the ten verses at the beginning of Surat al-Kahf.
And in it: Clarifying that the trial of the Dajjāl is so severe that protection against him is needed.

810

’Ubayy ibn Ka‘b reported: The Messenger of Allah (may Allah’s peace and blessings be upon him) said: "O Abu al-Mundhir, do you know which verse of Allah's Book that you have is the greatest?" I said: "Allah and His Messenger know best." He said: "O Abu al-Mundhir, do you know which verse of Allah's Book that you have is the greatest?" I said: {Allah: none has the right to be worshiped except Him, the Ever-Living, All-Sustaining} [Surat al-Baqarah: 255]. Thereupon, he struck me on the chest and said: "May knowledge be pleasant for you, O Abu al-Mundhir!".

Commentary : The glorious Qur'an is the strong rope of Allah and His straight path. Its recitation brings goodness and blessing and affords tranquility of the soul and abundance of reward. Allah endowed some of its Surahs and verses with a special merit.
In this Hadīth, ’Ubayy ibn Ka‘b (may Allah be pleased with him) relates that the Messenger of Allah (may Allah's peace and blessings be upon him) one day asked him: "O Abu al-Mundhir", a surname for ’Ubayy ibn Ka‘b (may Allah be pleased with him). "Do you know which verse of Allah's Book that you have is the greatest?" i.e., in terms of the reward and benefit for its reciter in this world and the Hereafter. ’Ubayy (may Allah be pleased with him) said: "I said: Allah and His Messenger know best." This stems from the Companions' politeness towards the Prophet (may Allah's peace and blessings be upon him). It was said: ’Ubayy knew which verse was the greatest when the Messenger of Allah (may Allah's peace and blessings be upon him) asked him about it, but he did not reply out of respect, modesty, and politeness towards him (may Allah's peace and blessings be upon him). If he had answered him the first time he asked him, he would have thus displayed his knowledge. He also probably did not give the answer because he expected that the Messenger of Allah (may Allah's peace and blessings be upon him) would probably tell him that another verse is greater than that or inform him of some other benefit. When the Prophet (may Allah's peace and blessings be upon him) repeated the question, he knew that the Prophet (may Allah's peace and blessings be upon him) wanted him to answer and wanted to test his memorization and information. Thereupon, he answered him that the greatest verse - as far as he knew - is the one that reads: {Allah: none has the right to be worshiped except Him, the Ever-Living, All-Sustaining. Neither drowsiness overtakes Him nor sleep. To Him belongs all that is in the heavens and all that is on earth. Who is there that can intercede with Him except with His permission? He knows what was before them and what will be after them, while they encompass nothing of His knowledge, except what He wills. His Kursī [footstool] extends over the heavens and earth, and safeguarding of both does not weary Him, for He is the Most High, the Most Great.} [Surat al-Baqarah: 255] It is called the verse of Kursī. So, the Prophet (may Allah's peace and blessings be upon him) approved his answer and accepted it as correct, and he struck with his honorable hand on the chest of ’Ubayy (may Allah be pleased with him). This behavior on the Prophet's part was done by way of gentleness, given his approval and acceptance of this answer and his admiration of the answerer. He said to him: "May knowledge be pleasant for you, O Abu al-Mundhir," i.e., may knowledge be blissful for you. This is meant as a supplication for him to find knowledge easily and be versed therein.
The verse of Kursī is the greatest verse in the Qur'an because it combines such fundamental divine names and attributes that are not combined in any other verse. In it, Allah Almighty describes Himself as the worshiped God other than Whom none is truly worthy of worship. He alone is worthy of worship, out of love and exaltation for Him, given the perfection of His attributes. To Him belongs the complete life, which was not preceded by non-existence, will not be followed by an end, and entails all attributes of perfection. He is Self-Sustaining and does not need anyone, and He undertakes the affairs of His creation, including sustenance and other things. All creatures stand in need of Him and cannot exist without Him. His support of their existence entails all actions of perfection. Part of the perfection of His life and sustainability is that He does not suffer drowsiness or get overcome by sleep, and He is the sole Possessor of all that is in the universe. No one dares to intercede with Him unless He gives him permission. He is the One Who knows all the affairs of His creation; past, present, and future, and all else do not possess anything of Allah's knowledge whatsoever except what He taught them, by His will. His Kursī - the place of His feet - encompassed the heavens and the earth, despite their vastness and greatness, and their preservation is not heavy or hard for Him; rather, this is something easy and simple for Him, Exalted be He. He is the Possessor of absolute exaltedness above all His creation. He is Exalted by His Essence above His Throne and High above His creation by His absolute power and perfect attributes. He is the Possessor of absolute greatness in His Essence, attributes, and authority, and all other than Him are humble before Him and so little next to Him. Nothing is greater than Him, Exalted, Glorified, and Blessed be He.
In the Hadīth: A great merit for ’Ubayy ibn Ka‘b (may Allah be pleased with him).
And in it: Praising a person to his face, if it serves a good purpose and if self-admiration is not feared, and so on
And in it: The knowledgeable person's great respect for his virtuous companions.

811

Abu ad-Dardā’ reported: The Prophet (may Allah's peace and blessings be upon him) said: "Is any of you incapable of reciting a third of the Qur'an in a night?" They said: "How does one recite a third of the Qur'an? He said: "{Say: 'He is Allah, the One} equals a third of the Qur'an.".

Commentary : Recitation of the Qur'an brings goodness and blessing, as it is the strong rope of Allah, and it affords tranquility of the soul and abundant reward. Allah Almighty has particularly endowed Surat al-Ikhlās with great merit.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) asks his Companions, by way of teaching them: "Is any of you incapable of reciting a third of the Qur'an in a night?" Since this is hard to do, the Companions (may Allah be pleased with them) wondered and asked him (may Allah's peace and blessings be upon him): How does one recite one-third of the Qur'an in a night?! In response to them, the Prophet (may Allah's peace and blessings be upon him) said that the recitation of Surat al-Ikhlās {Say: 'He is Allah, the One} equals the recitation of one-third of the Qur'an. So, its reciter obtains the reward for reciting a third of the Qur'an. And it is equal to one-third of the Qur'an based on the consideration of its meanings, as the Qur'an contains rulings, information, and Tawhīd (monotheism), and knowing the names and attributes of Allah Almighty falls under Tawhīd. And this Surah comprises the third category (Tawhīd); so, it equals one-third based on this consideration. In a version of the Sahīh Muslim Collection, it reads: "Indeed, Allah divided the Qur'an into three parts, and He made {Say: 'He is Allah, the One'} one of the parts of the Qur'an." This is because it contains two of Allah's names, which comprise all the attributes of perfection, and they do not exist in any other Surah of the Qur'an. These two names are: "Al-Ahad" (the One) and "As-Samad" (the Eternal Refuge). They point to the Essence of Allah that possesses all the attributes of perfection. To explain that: "The One" gives a feeling about His particular existence, which none shares with Him, and "the Eternal Refuge" gives a feeling about all the attributes of perfection, for He is the One Whose sovereignty reached the pinnacle of sublimity and perfection, and all creatures need Him, whereas He, Exalted be He, does not need anyone.
In the Hadīth: Demonstrating the merit of Surat al-Ikhlās
And in it: The vast bounty of Allah Almighty towards His servants, as He made the recitation of a short Surah equivalent to one-third of the Qur'an.

811

Abu ad-Dardā’ reported: The Prophet (may Allah's peace and blessings be upon him) said: "Indeed, Allah divided the Qur'an into three parts, and He made Surat {Say: 'He is Allah, the One'} as one of the parts of the Qur'an.".

812

Abu Hurayrah (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "Gather together, for I will recite to you one-third of the Qur'an." So, there gathered those who gathered. Then, the Prophet of Allah (may Allah's peace and blessings be upon him) came out and recited {Say: "He is Allah, the One"}. Then, he went back in. We said to one another: "I think this is a revelation that came to him from heaven. That is why he went in." Then, the Prophet of Allah (may Allah's peace and blessings be upon him) came out and said: "Indeed, I said to you that I would recite to you one-third of the Qur'an, and it is indeed equal to one-third of the Qur'an.".

Commentary : Surat al-Ikhlās is a great surah despite its few words, as it contains great and sublime meanings. In it, the meaning of Tawhīd (monotheism) for Allah is refined, worship is solely devoted to Him, and refuge is sought with Him alone, and the son and father are negated from Him, Exalted be He. This is one of the fundamental topics to which the Qur'an refers.
In this Hadīth, Abu Hurayrah (may Allah be pleased with him) relates that the Messenger of Allah (may Allah's peace and blessings be upon him) said to his Companions: 'Gather together' i.e., come together. This command indicates that he will inform them about something important, namely that he will really recite to them one-third of the Qur'an, or what equals its third in terms of the meaning and reward. So, there gathered those who gathered from among the people. Then, the Prophet (may Allah's peace and blessings be upon him) came out and recited to them Surat al-Ikhlās only: {Say: "He is Allah, the One"}. Then, he entered his room. When they saw that the Prophet (may Allah's peace and blessings be upon him) recited nothing but this Surah and did not recite one-third of the Qur'an in terms of the amount and the number of verses, they thought that he entered because the revelation was coming down to him and that he would thereafter come out and recite to them the rest of the third of the Qur'an. Then, when the Prophet (may Allah's peace and blessings be upon him) came out, it was as if the Prophet (may Allah's peace and blessings be upon him) knew what they were thinking about and that they were waiting to hear from him the rest of the third of the Qur'an. So, he informed them that Surat al-Ikhlās equals one-third of the Qur'an in terms of the reward. Thus, its reciter obtains the reward for reciting a third of the Qur'an. And it is equal to one-third of the Qur'an based on the consideration of its meanings, as the Qur'an contains rulings, information, and Tawhīd, and knowing the names and attributes of Allah Almighty falls under Tawhīd. And this Surah comprises the third category (Tawhīd); so, it equals one third based on this consideration. In a version in the Sahīh Muslim Collection, it reads: "Indeed, Allah divided the Qur'an into three parts, and He made {Say: 'He is Allah, the One'} one of the parts of the Qur'an." This is because it contains two of Allah's names, which comprise all the attributes of perfection, and they do not exist in any other Surah of the Qur'an. These two names are: "Al-Ahad" (the One) and "As-Samad" (the Eternal Refuge). They point to the Essence of Allah that possesses all the attributes of perfection. To explain that: "The One" gives a feeling about His particular existence, which none shares with Him, and "the Eternal Refuge" gives a feeling about all the attributes of perfection, for He is the One Whose sovereignty reached the pinnacle of sublimity and perfection, and all creatures need Him, whereas He, Exalted be He, does not need anyone.
In the Hadīth: The good way in which the Prophet (may Allah's peace and blessings be upon him) taught his Companions, and the Companions' politeness towards him
And in it: Demonstrating the merit of Surat al-Ikhlās and that it equals one-third of the Qur'an in terms of the reward and recompense.

814

‘Uqbah ibn ‘Āmir reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "Have you not seen that some verses were revealed tonight the like of which has never been seen before?! They are: {Say: I seek refuge with the Lord of the daybreak} and {Say: I seek refuge with the Lord of mankind.}".

Commentary : What a great religion Islam is! And how great its numerous glad tidings which Allah Almighty gave to His Prophet Muhammad (may Allah's peace and blessings be upon him) and his Ummah are. He, Exalted be He, revealed to him the Reminder, the Qur'an, and made its recitation greatly rewardable; each letter is credited with one good deed, and the virtuous deeds are multiplied. And He, Exalted be He, endowed some Surahs and verses with an additional merit for those who recite them, to urge and encourage their recitation.
In this Hadīth, ‘Uqbah ibn ‘Āmir (may Allah be pleased with him) says that the Prophet (may Allah's peace and blessings be upon him) said: "Have you not seen that some verses were revealed tonight the like of which has never been seen before?!" This is an exclamatory question, as the Prophet (may Allah's peace and blessings be upon him) wondered at the great merit of these verses, the like of whose meanings and blessings were not revealed in other Surahs to him before. Then, he identified those verses, saying that they are the two Surahs: "{Say: I seek refuge with the Lord of the daybreak} and {Say: I seek refuge with the Lord of mankind.}" They are the two refuge-seeking Surahs. They mention the pursuit of refuge, resorting, and asking for protection from Allah, the Lord of creation and the Lord of mankind. The Prophet (may Allah's peace and blessings be upon him) used these two Surahs in seeking refuge with Allah Almighty and performing Ruqyah (faith healing) for himself.
Surat al-Falaq contains the verses that read: {Say: "I seek refuge with the Lord of the daybreak, from the harm of all what He has created; from the harm of the darkening night when it spreads around, from the harm of the sorceresses who blow on knots, and from the harm of the envier when he envies."} The meaning is: Say, O you, the Messenger—I resort to the Lord of the Morning. The Surah begins by describing the One with whom refuge is sought as the Lord of the Daybreak, for this is the time for the outpouring of lights and the descent of goodness and blessings. I seek refuge in this Lord, Who possesses this description, from what is harmful among the creatures. He solely attributes to the One with Whom refuge is sought what He created. He begins with the general words: {from the harm of all what He has created}, i.e., from the evil of His creation, the evil committed by the accountable servants in the form of sins and mutual harm among themselves, and what is done by unaccountable creatures of animals, such as the predatory beasts and insects, by eating, nipping, stinging, and biting, and the different kinds of harm Allah caused to exist in other than animals, like burning in the fire and killing by poison.
Then, He follows it with that whose harm is more hidden in terms of time, and it is the opposite of the break of the day, namely the coming of darkness, with His words: {from the harm of darkening [night] when it spreads around.} This is because harm spreads more easily at this time and getting rid of it becomes more difficult.
He particularly mentions the time in which wickedness is hidden, like the sorceresses who blow on knots and the enviers, and He links the envier with the conditional {when he envies}, because when an envier displays his envy, his evil and harm becomes more effective. Allah combines the evils in this Surah and concludes them with envy, so that it should be known that it is the meanest trait.
And Surat an-Nis is the verses that reads: {Say: "I seek refuge with the Lord of mankind, the Sovereign of mankind, the God of mankind, from the harm of the lurking whisperer, who whispers into the hearts of mankind, from among jinn and mankind."} [Surat an-Nās: 1-6] The meaning: Say - O you the Messenger -: I resort to the Lord of mankind and seek refuge in Him. He is the Sovereign of mankind and does whatever He wills to them. There is no other sovereign for them but Him and no true deity for them but Him. I seek refuge in Him from the evil of the devil who throws his whisperings to man if he fails to remember Allah and he goes backwards if he remembers Him. He throws his whisperings into the hearts of people. Such a whisperer could be among humankind and jinns alike.
In the Hadīth: Demonstrating the great significance of the two refuge-seeking Surahs
And in it: Pointing out that there is nothing in the Qur’an like the two refuge-seeking Surahs in terms of the meanings, blessings, and pursuit of Allah's refuge through them.

817

‘Āmir ibn Wāthila reported: Nāfi‘ ibn ‘Abdul-Hārith met ‘Umar at ‘Usfān, and ‘Umar had employed him as a governor of Makkah. He said: "Whom have you appointed as a governor over the people of the valley?" He said: "Ibn Abza." He said: "Who is Ibn Abza?" He said: "He is one of our freed slaves." He said: "Have you appointed a freed slave as a governor over them?!" He said: "He is a reciter of the Book of Allah Almighty and he is knowledgeable about the laws of inheritance." ‘Umar said: "Indeed, your Prophet (may Allah's peace and blessings be upon him) said: Indeed, Allah elevates by this Book some people and degrades others.'".

Commentary : The Commander of the Faithful ‘Umar ibn al-Khattāb (may Allah be pleased with him) was keen that the rulings of Islam should be applied in all corners of the state. Therefore, he used to ask the governors about their conditions and how they acted in different situations, correcting their errors and holding them accountable for them. He would put in a high status the knowledgeable people of the Qur'an, the Sunnah, and the Shar‘i rulings, in compliance with the principles of the honorable Shariah.
In this Hadīth, ‘Āmir ibn Wāthila (may Allah be pleased with him) says that the Companion Nāfi‘ ibn ‘Abd al-Hārith (may Allah be pleased with him), was one of those who embraced Islam at the time of the Conquest of Makkah and was approved by ‘Umar (may Allah be pleased with him) during his caliphate as a ruler and governor of Makkah, and stayed there until he died. Nāfi‘ met ‘Umar ibn al-Khattāb (may Allah be pleased with him), who stopped at ‘Usfān on the way to Hajj. He called him for a meeting, and he met him in ‘Usfān, a village 80km north of Makkah on the way to Madīnah. When they met, ‘Umar (may Allah be pleased with him) asked him: Whom have you appointed as a governor over the people of Makkah in your place for the period of your absence as you meet the Commander of the Faithful? The valley here refers to the valley of Makkah and Tā’if. He informed him that he had appointed Abdur-Rahmān ibn Abza (may Allah be pleased with him), as a governor over them, a freed slave of Nāfi‘ ibn al-Hārith. He embraced Islam during the Prophet's lifetime and lived in Kufa. ‘Ali ibn Abi Tālib (may Allah be pleased with him) appointed him as a governor of Khorasan.
‘Umar said to him, disapprovingly: "Have you appointed a freed slave as a governor over them?!" i.e., have you appointed a freed slave as a governor over the people of Makkah, the people of the Sacred City, and the people of nobility and high status?! It was said: ‘Umar's disapproval of his appointment as a governor over them was not because he belittled or disdained him, but because of the non-fulfillment of the purpose behind such an appointment, namely to set people's affairs in order and manage them, which requires the governor appointed over them to be a man of awe, greatness, and noble status in the hearts of the general public. To this end, he should be free and of noble descent and high standing; otherwise, people would disrespect and disobey him. Thus, the objective of such a post would fail.
Clarifying the reason behind appointing him over them, Nafi‘(may Allah be pleased with him) said: "He is a reciter of the Book of Allah Almighty," i.e., he is a memorizer of it and knowledgeable about its rulings. "And he is knowledgeable about the laws of inheritance," i.e., about the division of inheritance according to the Book of Allah and the Sunnah of His Prophet (may Allah's peace and blessings be upon him). In other words, Allah Almighty elevated this governor over them by virtue of these things, and they know him to be like that, so they would respect and revere him and obey his command; thus, their affairs would be set aright, and their conditions would become stable. Hence, ‘Umar (may Allah be pleased with him), liked what he heard about the traits of Ibn Abza and approved the action of Nafi‘ ibn al-Hārith (may Allah be pleased with him), and thereupon said: "Indeed, your Prophet (may Allah's peace and blessings be upon him) said: Indeed, Allah elevates by this Book" the noble Qur'an "some people." Allah elevates those who believe in it, recite it, and sincerely act according to it. He elevates them in this world, by making them lead a good life, and in the Hereafter, by making them among the people of high ranks along with those upon whom Allah bestowed His favor. "and degrades others,", lowering their status; those are the people who do not believe in it, or believe in it yet neglect it and abandon its application. So, He causes them to live in misery and straits in this world and makes them the lowest of the low in the Hereafter.
In the Hadīth: Putting a freed slave in authority over free people if he is knowledgeable about the laws of inheritance
And in it: Knowledge and the Qur'an redress the deficiency in one's lineage
And in it: The merit of knowledge
And in it: The approach of ‘Umar (may Allah be pleased with him) as he used to follow up on his governors and observe how they ruled their subjects, lest they might neglect their rights, and thus, he would be the one to blame, for he was the chief caretaker.
And in it: The merit and honor of the knowledge of inheritance, for it is the knowledge to which Allah Almighty gave high status, as He Himself undertook the division of inheritance in His glorious Book and did not leave it to anyone..

820

’Ubayy ibn Ka‘b reported: As I was in the mosque, a man entered, prayed, and recited in a manner that I found to be strange. Afterward, a man entered and recited in a manner different from the other. When we finished the prayer, we all went to the Messenger of Allah (may Allah's peace and blessings be upon him), and I said: "This man recited in a manner that I found to be strange, and another man entered and recited in a manner different from his recitation." The Messenger of Allah (may Allah's peace and blessings be upon him) commanded them to recite, and when they did so, he expressed approval of both. This made me inclined to disbelieve in him, even to an extent I had never reached in Jāhiliyyah (the pre-Islamic period of ignorance). When the Messenger of Allah (may Allah's peace and blessings be upon him) noticed how I was affected, he gave me a pat on the chest. Thereupon, I broke into a sweat and was filled with fear as though I were looking at Allah Almighty. He said to me: "O ’Ubayy, a message was sent to me: Recite the Qur'an in one mode, but I replied to Him: Make matters easy for my Ummah. So, He sent me the second message: Recite it in two modes. I replied to Him: Make matters easy for my Ummah. So, He sent me the third message: Recite it in seven modes. And you may ask Me for something in return for each reply I sent to you. I said: O Allah, forgive my Ummah; O Allah, forgive my Ummah. And I delayed the third request until the Day when all humankind, even including Abraham (Ibrāhīm) (peace be upon him), will seek my intercession. [In a version]: ’Ubayy ibn Ka‘b told me that he was sitting in the mosque when a man entered, prayed, and recited in a manner... and he related a similar Hadīth..

Commentary : The Prophet (may Allah's peace and blessings be upon him) used to teach his Companions the Qur'an to perfection, and he would recite it to them in modes and manners that suited various dialects, all of which belong to Arabic, to make things easy and simple for the Muslims.
In this Hadīth, ’Ubayy ibn Ka‘b (may Allah be pleased with him) relates that he was sitting in the Prophet's Mosque, and the Messenger of Allah (may Allah's peace and blessings be upon him) was not present at the time - and ’Ubayy (may Allah be pleased with him) was one of the memorizers of the Book of Allah Almighty - as a man entered and prayed. ’Ubayy (may Allah be pleased with him) heard him recite the Qur'an in a way he found to be strange, i.e., ’Ubayy (may Allah be pleased with him) did not know this way of recitation and did not hear it from the Messenger of Allah (may Allah's peace and blessings be upon him). Then, another man entered and recited in a way different from the recitation of the earlier man. When they all finished the prayer, they went to the Prophet (may Allah's peace and blessings be upon him) in one of his rooms. ’Ubayy (may Allah be pleased with him) said to the Prophet (may Allah's peace and blessings be upon him): This man recited in a way I found to be strange, as his recitation differed from that of mine. And another man entered and recited in a way different from the recitation of the earlier one. So, the Messenger of Allah (may Allah's peace and blessings be upon him) ordered both men to recite so that he could hear their recitation and make sure whether it was correct or wrong. The two men recited, and he expressed approval of the recitation of both and said that both were good, or he said to each of them: You have done well. When ’Ubayy ibn Ka‘b (may Allah be pleased with him) heard the Prophet (may Allah's peace and blessings be upon him) express approval of their recitation, he thought about denying the Prophet (may Allah's peace and blessings be upon him) and felt confused and surprised in a way he could not describe and the like of which he had not experienced during Jāhiliyyah, when he was in misguidance and disbelief, which are worthier of this kind of denial. Jāhiliyyah: It is the period during which people were polytheists before the Prophet's mission, and it was called as such because of the prevalence of their ignorance.
When the Prophet (may Allah's peace and blessings be upon him) perceived that ’Ubayy (may Allah be pleased with him) experienced the whisperings and promptings of Satan, he (may Allah's peace and blessings be upon him) struck him with his noble hand on his chest, to reassure him. As a result, sweat flowed from all over the body of ’Ubayy (may Allah be pleased with him), as if he were looking at Allah out of fear and embarrassment about the devil's whispering that influenced him. This indicates that it was a prompting from the devil, which disappeared immediately after the Prophet (may Allah's peace and blessings be upon him) struck with his hand on ’Ubayy's chest, and the sweat overflowed from him.
At this point, the Prophet (may Allah's peace and blessings be upon him) informed ’Ubayy - by way of reassuring him and making things clear to him - that Allah Almighty revealed to him that he should recite the Qur'an in one mode, i.e., in one way. "but I replied to Him," i.e., to Allah Almighty through Gabriel (Jibrīl) (peace be upon him), the angel in charge of the revelation. "Make matters easy," i.e., he asked Him, Exalted be He, to make the recitation of the Qur'an simple and easy for the Muslim Ummah. So, the Prophet (may Allah's peace and blessings be upon him) was going back to his Almighty Lord to ask Him to facilitate things for his Ummah, as he is reported to have done regarding prayer. Allah Almighty replied to His Prophet (may Allah's peace and blessings be upon him) on the second time: "Recite it in two modes," and on the third time Allah facilitated the matter for the Ummah by its recitation in seven modes. In other words, the Qur'an was revealed in seven ways or seven dialects, intended to make the matter simple and easy. It was said: The Qur'an was first revealed in the language of the Quraysh tribe and the surrounding eloquent Arabs. Then, it was made permissible for the Arabs to recite it in their own languages which they habitually used, along with their different words and rules of parsing. He did not oblige any of them to shift from their language to another because it involved difficulty. This was also for their tribalism and their need for facilitation, so that they could understand the intended meanings. This mentioned permissibility was not granted based on personal inclinations such that everyone could change any word to its equivalent in his language. Rather, the criterion in this regard was to hear it from the Prophet (may Allah's peace and blessings be upon him).
Then, the Almighty Lord said to His Prophet (may Allah's peace and blessings be upon him): "In return for each reply I sent to you," i.e., in return for each time you came back to Me to ask for facilitation and ease for your Ummah and I replied to you, "you may ask Me for something," i.e., an answered supplication, which you should make, and you will not be disappointed or rejected regarding it. Thereupon, the Messenger of Allah (may Allah's peace and blessings be upon him) said: "O Allah, forgive my Ummah; O Allah, forgive my Ummah" twice. And the Prophet (may Allah's peace and blessings be upon him) delayed the third request until the Day of Judgment. It is the Grand Intercession. All humankind will need his intercession, when everyone will say "myself, myself," even Prophet Abraham (peace be upon him).
In the Hadīth: Allah's facilitation of things for the Ummah and His mercy towards them
And in it: The Prophet (may Allah's peace and blessings be upon him) is the best among the prophets and all humankind.
And in it: The superiority of Abraham (peace be upon him) over all the other prophets, except for our Prophet (may Allah's peace and blessings be upon him)
And in it: The Prophet's compassion towards his Ummah
And in it: It shows how much the Companions cared about the Qur'an, defended it, and preserved it and its words as they had heard it, without deviation from it.
And in it: Pointing out that the Qur'an was revealed in seven modes
And in it: Pardoning people for the devil's promptings and not holding them accountable for them
And in it: Showing the noble status of Ubayy (may Allah be pleased with him), for the devil did not gain control over him and so he could not allure him as he allured many others who were predestined by Allah to suffer misery by persisting in denial. Rather, Allah Almighty inspired him to repent through the Prophet's striking on his chest and his supplication for him.
And in it: Establishing the intercession for the Prophet (may Allah's peace and blessings be upon him).

821

’Ubayy ibn Ka‘b reported: The Prophet (may Allah's peace and blessings be upon him) was by a pond belonging to Banu Ghifār when Jibrīl (Gabriel) (peace be upon him) came to him and said: "Allah Commands you to make your Ummah recite the Qur'an in one letter." He said: "I ask Allah for His protection and forgiveness, verily, my Ummah cannot bear that." He then came to him for the second time and said: "Allah commands you to make your Ummah recite the Qur'an in two letters." He (the Prophet) said: "I ask Allah for His protection and forgiveness, verily, my Ummah cannot bear that." Then, he came to him for the third time and said: "Allah commands you to make your Ummah recite the Qur'an in three letters." He (the Prophet) said: "I ask Allah for His protection and forgiveness, verily, my Ummah cannot bear that." Then, he came to him for the fourth time and said: "Allah commands you to make your Ummah recite the Qur'an in seven letters, and in whichever letter they recite, they will be right.".

Commentary : The Noble Qur’an is the speech of Allah Almighty revealed to His Prophet Muhammad (may Allah's peace and blessings be upon him). Allah has made its recitation easy for people so that they reflect upon its verses. A form of this facilitation and flexibility is that Allah has permitted its recitation in seven letters and in Qirā’āt (modes of recitation) that He taught to His Prophet (may Allah's peace and blessings be upon him), who taught them to his Companions (may Allah be pleased with them), who reported these Qirā’at to those who succeeded them.
In this Hadīth, ’Ubayy ibn Ka‘b (may Allah be pleased with him) reports that the Prophet (may Allah's peace and blessings be upon him) was by "Adā’ah (pond) belonging to Banu Ghifār." Adā’ah: still water. It is said that it is a place in Makkah, as Ghifār was a tribe from Kinānah, and their location was near Makkah. It is also said that it is a place in Madīnah attributed to Banu Ghifār because they settled therein.
Gabriel (peace be upon him) - the angel entrusted with the revelation - came to him and said: "Allah Almighty commands you to recite the Qur'an to your Ummah," referring to the Ummah that responded to his call, "in one letter," i.e. in one manner. So, the Prophet (may Allah's peace and blessings be upon him) said: "I ask Allah for His protection and forgiveness," i.e. I ask Allah Almighty for His ease, facilitation, and forgiveness for them. The Prophet's request for forgiveness was out of fear of negligence committed on their side regarding how they must recite. Then, the Prophet (may Allah's peace and blessings be upon him) said: "Verily, my Ummah cannot bear that," i.e., they cannot stand to agree on one letter given their different dialects. So, uniting them into one dialect is hard for them and challenging for their tongues. Then, Gabriel (peace be upon him) came to him for the second time and informed him that Allah Almighty commands him to make his Ummah recite the Qur’an in two letters. The Prophet (may Allah's peace and blessings be upon him) said the same thing he said the first time. Then, Gabriel came to him for the third time and informed him that Allah commands him to make his Ummah recite in three letters. And the Prophet (may Allah's peace and blessings be upon him) said what he had said in the two previous times. Then for the fourth time, Gabriel (peace be upon him) came to him and said: "Allah commands you to make your Ummah recite the Qur’an in seven letters," thus, each one could recite in the manner that suits him, and that is easy for him, "and in whichever letter they recite, they will be right" and correct and their recitation will be sufficient and valid. His saying: "seven letters", means It was revealed in seven manners or seven dialects, which refers to facilitation and ease. It is said that the Qur'an was first revealed in the language of Quraysh and those who lived next to them from among the eloquent Arabs. Then, the Arabs were allowed to recite it in their usual languages despite the difference between them in words and grammatical rules. None of them was asked to leave his language for another one, given the difficulty involved and the pride they had and to make it easy for them to understand the intended meaning. This mentioned permissibility was not granted based on personal inclinations in such a way that everyone would change any word to its equivalent in his language; instead, the criterion here was to hear it from the Prophet (may Allah's peace and blessings be upon him).
The Hadīth reflects the Prophet's keenness in facilitating and making things easy for his Ummah.
It also sheds light on the mercy of Allah Almighty towards His slaves by lightening their burden and revealing the Qur’an in seven letters..

822

Abu Wā’il reported: A man called Nahīk ibn Sinān came to ‘Abdullah and said: "O Abu ‘Abdur-Rahmān, how do you recite this letter? Do you recite it as 'alif' (first letter of the Arabic alphabet) or as 'yā’' (last letter of the Arabic alphabet) {min mā’in ghayri āsin (of fresh water)} [Surat Muhammad: 15] or: min mā’in ghayri yāsin?" He said: 'Abdullah replied, "And have you memorized the whole Qur'an except for this?!" He said: "Indeed, I do recite the Mufassal (from Surat Qāf till the end of the Qur'an) in one Rak'ah (unit of prayer)." 'Abdullah said: "Like the hasty recitation of poetry! Verily, there are people who recite the Qur'an, but it does not go beyond their collarbones. But if it were to reach the heart and settle therein, then it would be of benefit. The best (acts) of prayer are Rukū' (bowing) and Sujūd (prostration). I am well-acquainted with the Nazhā’ir (pairs of similar Surahs) which the Messenger of Allah (may Allah's peace and blessings be upon him) used to combine two Surahs in every Rak'ah." Then, 'Abdullah stood up and 'Alqamah followed him; he came out and said: "He informed me about them." [Another version reads]: A man from Banu Bajīlah came to ‘Abdullah, and he did not say: Nahīk ibn Sinān. [Another version reads]: 'Alqamah came to enter upon him, so we said: "Ask him about the Nazhā’ir that the Messenger of Allah (may Allah's peace and blessings be upon him) used to recite in one Rak'ah." So, he entered upon him and asked him, then, he came out and said: "Twenty Surahs of the Mufassal according to the order (of the Surahs) set by 'Abdullah.".

Commentary : Allah Almighty commanded reflection upon the Qur’an, as He says: {This is a blessed Book that We have sent down to you [O Prophet] so that they may reflect upon its verses, and so that people of understanding may take heed.} [Surat Sād: 29] Allah Almighty also says: {Do they not then ponder on the Qur’an?} [Surat an-Nisā’: 82] This is the purpose of its recitation, not just the mere recitation of its letters without understanding or reflection.
In this Hadīth, the Tābi'i Abu Wā’il, brother of Ibn Salamah, reports that a man - and in another version: "from Banu Bajīlah" - called Nahīk ibn Sinān came to 'Abdullah ibn Mas‘ūd (may Allah be pleased with him) and said: "O Abu' Abdur-Rahmān, how do you recite this letter?" i.e., how do you recite this verse in the Qur'an? "Do you recite it as 'alif' or 'yā"? {{min mā’in ghayri āsin} or (min mā’in ghayri yāsin)?" This means: Does the word start with an alif or a yā'? "Āsin" water is water that has a changed taste and color, whereas "Yāsin" water is smelly and stinking water that affects whoever goes in it with its steam. Thereupon, ‘Abdullah (may Allah be pleased with him) asked him: "And have you memorized the whole Qur'an except for this?!" i.e. Have you memorized the whole Qur'an and perfected its words except for this verse and the word you are asking about?! As if he was shocked and rebuking him. Nahīk ibn Sinān gave him an answer denoting how he believed that he had perfected the recitation of the whole Qur’an, as he informed him that he used to recite the Mufassal (short Surahs) in one single Rak‘ah, which indicates the great extent of his memorization and perfection. It is said: The Mufassal starts from Surat Muhammad, and it is said: Surat Qāf, until the end of the Noble Qur’an. It was called so because of the frequent separation between its Surahs with the line "Bismillāh ar-Rahmān ar-Rahīm" (In the Name of Allah, the Most Compassionate, the Most Merciful). ‘Abdullah ibn Mas‘ūd (may Allah be pleased with him) did not answer his question because he got the impression that he was not seeking guidance; rather, he said to him: "Like the hasty recitation of poetry?!" "Hadhdh" (hasty recitation) means excessive hastiness and extreme speed, i.e., do you recite the Qur’an hastily without reflecting upon it as if you are reciting poetry?! As if Ibn Mas‘ūd was criticizing him for reciting the Mufassal in one single Rak‘ah without reflecting upon and contemplating the verses.
Then, Ibn Mas‘ūd (may Allah be pleased with him) said: "Verily, there are people who recite the Qur'an, but it does not go beyond their collarbones," which is an indirect reference to incomprehension, i.e., there are people who recite the Qur'an without reflecting upon its verses or contemplating its meanings. Hence, it does not reach their hearts through contemplation and humility, and it does not ascend to heaven, and they do not, thus, receive a reward for it. "Turquwah" (collarbone): It is the protruding upper chest bone from the beginning of the shoulder to the bottom of the neck.
Then, ‘Abdullah ibn Mas‘ūd (may Allah be pleased with him) informed him that when the Qur’an is recited in a reflective and contemplative manner, and the heart consequently grasps its meanings and understands its lessons, it becomes of benefit to its reciter, and this is what is required of a Muslim and is the objective of reciting the Qur’an. Then, he clarified to him that the acts of prayer that have a better and bigger reward are more Rukū‘ and Sujūd, not the lengthy recitation in which the reciter does not reflect upon the meanings of the verses.
Then, he taught him, saying: I am well-acquainted with the Surahs, which are called "Nazhā’ir" and which are the Surahs that have similar meanings or have a similar length, that the Prophet (may Allah's peace and blessings be upon him) used to combine in his Rak'ahs during prayer reciting two of them in every Rak'ah.
Ibn Mas‘ūd then stood up and entered his house, followed by the Tābi'i' Alqamah ibn Qays, who wanted to ask him about these Surahs which the Prophet (may Allah's peace and blessings be upon him) used to combine. Then, ‘Alqamah came out and said to the people: Ibn Mas‘ūd (may Allah be pleased with him) informed me about them.
Another version reads: 'Alqamah informed them that the Nazhā’ir are "twenty Surahs from the Mufassal," i.e., twenty of the small Surahs according to the order of the Mus-haf that was arranged by 'Abdullah ibn Mas‘ūd whose order varied from that of Zayd ibn Thābit. These Surahs were mentioned by Abu Dāwūd on the authority of Ibn Mas‘ūd (may Allah be pleased with him) and they are: Ar-Rahmān and An-Najm in a Rak‘ah, Al-Qamar and Al-Hāqqah in a Rak‘ah, At-Tūr and Adh-Dhāriyāt in a Rak‘ah, Al-Wāqi‘ah and Al-Qalam in a Rak‘ah, Al-Ma‘ārij and An-Nāzi‘āt in a Rak‘ah, Al-Mutaffifīn and ‘Abasa in a Rak‘ah, Al-Muddaththir and Al-Muzzammil in a Rak‘ah, Al-Insān and Al-Qiyāmah in a Rak‘ah, An-Naba’ and Al-Mursalāt in a Rak‘ah, and Ad-Dhukhān and At-Takwīr in a Rak‘ah. If it is said Ad-Dukhān is not from the Mufassal, how did he count it from the Mufassal? The answer: It is a metaphor, as it was mentioned in a version in the Two Sahīh Collections: Eighteen Surahs from the Mufassal and two Surahs from the {Hā Mīm} family.
The Hadīth encourages reflection upon the Qur’an and abstention from reciting it hastily.
It also emphasizes the status and knowledge of Ibn Mas‘ūd (may Allah be pleased with him)..

830

Abu Basrah al-Ghifāri reported: The Messenger of Allah (may Allah's peace and blessings be upon him) led us in the ‘Asr (afternoon) prayer at Al-Mukhammas and said: "This prayer was presented to those before you, but they wasted it. So, whoever observes it will have his reward doubled, and there is no prayer after it until the Shāhid appears." Shāhid: the star..

Commentary : Prayer is the second pillar of Islam. The 'Asr prayer has a great merit. Hence, the Messenger of Allah (may Allah's peace and blessings be upon him) urges Muslims to observe it.
In this Hadīth, Abu Basrah al-Ghifāri (may Allah be pleased with him) reports that the Prophet (may Allah's peace and blessings be upon him) led some of his Companions in the ‘Asr prayer at Al-Mukhammas, which is the name of a path in Mount ‘Ayr on the way to Makkah. Then, he informed them that the 'Asr prayer was enjoined upon the preceding nations, but they did not observe it properly, not performing it in its due time, taking it lightly, and abandoning it. Then, Allah gave it to the Ummah of Islam, "so, whoever observes it will have his reward doubled"; the first reward is for observing it, unlike those who neglected it, and the second is a recompense for his deed like the rest of prayers. The Prophet (may Allah's peace and blessings be upon him) then forbade them from offering any supererogatory prayer until the sun sets and the "Shāhid", which is the star, appears. It was called "Shāhid" (witness) because it appears and is present at night and because a star does not appear and is not seen except after sunset. This does not contradict the confirmed texts that the Prophet (may Allah's peace and blessings be upon him) prayed Maghrib by sunset, as mentioned in the Two Sahīh Collections and others.
This is a prohibition of prayer at sunset because it was when those who worshipped the sun used to pray. The word "after" here is not meant in a general sense; rather, it is meant to refer to the time of sunset and what is close to it. It is said that the prohibition of prayer during this time is only meant to prohibit delaying the obligatory prayer without a valid excuse until it is performed close to sunset. This prohibition does not include performing obligatory prayers or making up for missed prayers; it is exclusive to the supererogatory prayer.
The Hadīth encourages the observance of prayer.
It also encourages the observance of prayers in their due time.
It clarifies the merit of this Ummah as it carefully maintains a prayer that was not maintained by the preceding nations.
It also points out that the reward of whoever observes the ‘Asr prayer is doubled..

831

‘Uqbah ibn ‘Āmir al-Juhani reported: The Messenger of Allah (may Allah's peace and blessings be upon him) used to forbid us from praying or burying our deceased ones at three times: when the sun begins to rise until it is fully risen; when the sun is at its highest point in the sky at noon until it passes its zenith; and when the sun starts setting until it fully sets..

Commentary : Allah Almighty sent His Prophet Muhammad (may Allah's peace and blessings be upon him) to all humankind as a guide, bringer of good news, and a warner. There is no goodness for them concerning their life or death except that he guided them to it and urged them to do it. The Prophet (may Allah's peace and blessings be upon him) was keen to preserve for the Muslims their creed. For example, he (may Allah's peace and blessings be upon him) forbade them from praying or burying their dead at three times, which are: "When the sun begins to rise;" this is at the beginning of its rise and appearance. In modern estimation, this is nearly 15 minutes after sunrise. He forbade this because it is a time in which the sun-worshipers used to pray and prostrate to it, as it is a time in which the the sun rises between the two horns the devil. The second time: "When the sun is at its highest point in the sky at noon;" this is at midday, when the sun is in the middle of the sky. This is a time when any standing object at noon no longer has a shadow towards the east or the west, and it is the time of extreme heat. He forbade this timing because Hellfire is flared up during it. The forbidden time continues until the sun passes its zenith for a little towards the west, and there comes the noon at which the time of the Zhuhr prayer comes. The third timing: "and when the sun starts setting," i.e., it moves towards setting until it completely sets, and the disc of the sun disappears. This is a time in which the sun sets between the two horns of the devil. This prohibition does not apply to the obligatory prayers that are performed within their appointed times or as missed prayers; rather,, it applies to supererogatory prayers.
In the Hadīth: The prohibition of praying at these times
And in it: The prohibition of burying the dead at these times.

832

‘Amr ibn ‘Abasah as-Sulami (may Allah be pleased with him) reported: In Jāhiliyyah (the pre-Islamic period of ignorance), I used to think that people were misguided and that they were not on the right path, as they worshipped idols. Then, I heard of a man in Makkah who was telling new things. So, I mounted my camel and went to him. I found that the Messenger of Allah (may Allah's peace and blessings be upon him) was hiding, for his people were aggressive toward him. So, I acted gently until I entered his place. I said to him: "Who are you?" He said: "I am a Prophet." I said: "What is a Prophet?" He said: "Allah sent me.'' I said: "What did He send you with?" He said: "He sent me with [a message] of maintaining kinship ties, breaking the idols, and upholding the oneness of Allah without associating anything with him." I said: "Who is with you on that?" He said: "A free man and a slave man.'' He said: At that time only Abu Bakr and Bilāl were with him. I said: "I shall follow you.'' He said: "You cannot do that today. Do you not see my situation and that of the people? However, return to your people, and when you hear that I have succeeded in my mission, come to me.'' So, I went to my people. Later, the Messenger of Allah (may Allah's peace and blessings be upon him) went to Madīnah. It was until some of my people went to Madīnah that I said: "What happened to this man who came to Madīnah?" They said: "People are hastening to him. His own people wanted to kill him, but they could not." So, I went to Madīnah and entered his place and said: "O Messenger of Allah, do you recognize me?" He said: "Yes, you are the one who met me in Makkah." I said: "O Messenger of Allah, tell me of what Allah has taught you, which I am ignorant of. Tell me about prayer." He said: "Perform the morning prayer. Then, do not pray until the sun has risen up to the height of a lance, for when it rises, it rises between two horns of a devil. It is when the disbelievers prostrate themselves to it. Then, pray, for the prayer is witnessed and attended, until the shadow of the lance shrinks. Then, do not pray, for at that time Hell is fired up. Then, pray when the shadow becomes longer, for the prayer is witnessed and attended, until you perform ‘Asr. Then, do not pray until the sun sets, for it sets between two horns of a devil. It is when the disbelievers prostrate themselves to it." I further said: "O Prophet, tell me about ablution.'' He said: "When any of you approaches his ablution water and rinses his mouth and nose, the sins of his face, his mouth, and nose will ‘fall’. Then, when he washes his face as Allah commanded him, the sins of his face fall with water from the edges of his beard. Then, when he washes his hands up to the elbows, the sins of his hands fall with water from his fingertips. Then, when he wipes over his head, the sins of his head fall with water from the ends of his hair. Then, when he washes his feet up to the ankles, the sins of his feet fall with water from his toes. Then, when he stands up for prayer, praises Allah Almighty, extols Him, glorifies Him as He deserves, and empties his heart for Allah, he becomes free from his sins as he was on the day his mother gave birth to him.'' ‘Amr ibn ‘Abasah narrated this Hadīth to Abu ’Umāmah, a Companion of the Messenger of Allah (may Allah's peace and blessings be upon him). Thereupon, Abu Umāmah said to him: "O ‘Amr ibn ‘Abasah, think about what you are saying. Will a man be getting all of this on one occasion?" ‘Amr said: "O Abu ’Umāmah, I am old in age, weak in bones, and close to death. I do not need to tell lies about Allah or the Messenger of Allah. Had I not heard this from the Messenger of Allah (may Allah's peace and blessings be upon him) only once, twice, thrice - and he counted up to seven times - I would not have narrated it. However, I heard it more than that.".

Commentary : Islam emerged in a world filled with oppression, Shirk (polytheism), and ignorance. The brightness of its teachings was strange to those who lived in complete darkness. Its earlier followers suffered severe tribulations, as they were very few and their enemies regarded them as weak and humiliated, and they would subject them to subjugation and harm, for they did not possess the means of protection either by being large in number or by strength. This was before Allah Almighty endowed them with Hijrah (emigration) to Madīnah, where He provided them with refuge, empowered them, helped them, and made them victorious over their enemies. In this Hadīth, the Companion ‘Amr ibn ‘Abasah as-Sulami (may Allah be pleased with him)—who was the half-brother of Abu Dharr from the mother's side; their mother was Ramlah, from Banu al-Waqī‘ah ibn Harām ibn Ghifār, and he was from Banu Sulaym—says that in Jāhiliyyah, people were polytheists. It was called as such due to the prevalence of their ignorance. He used to think that people were misguided and did not follow anything of the truth or the religion that would benefit them with Allah Almighty. "as they worshipped idols." An idol is anything worshiped apart from Allah, be it made of stone, wood, or trees, and whether it takes the form of a human being or not. Later, he heard about the emergence of a man - meaning the Prophet (may Allah's peace and blessings be upon him) - in Makkah who was telling new things concerning Allah Almighty, i.e., the new things related to the prophethood, the message, and the revelation of Allah to him, and the command He sent to him about Tawhīd (monotheism) and the falsity of associating partners with Allah Almighty. So, he mounted his riding animal and traveled to Makkah to learn about the affair of this Prophet. He found the Messenger of Allah (may Allah's peace and blessings be upon him) hiding from the disbelievers because they were aggressive to him. So, he searched for him in Makkah in a gentle and kind manner so that the Quraysh disbelievers would not repel him, until he found the Prophet (may Allah's peace and blessings be upon him). ‘Amr (may Allah be pleased with him) asked the Prophet (may Allah's peace and blessings be upon him): "What are you?" i.e., what about your condition and your affair? He did not say, "Who are you?" because he did not want to ask about himself but about his traits. In response, the Prophet (may Allah's peace and blessings be upon him) said to him: "I am a Prophet," one of the prophets of Allah, as Allah sent revelation to me. He asked him about the reality that distinguishes a prophet from others, and the Prophet (may Allah's peace and blessings be upon him) replied to him that Allah sent him to all humankind. He further asked him: "What did He send you with?" In reply, the Prophet (may Allah's peace and blessings be upon him) told him that He sent him with a message of upholding the ties of kinship, who are a person's relatives and all those who are related to him by blood, whether he is an inheritor of them or not. The tie becomes more affirmed if they have a closer blood relationship. The Prophet's response here was appropriate for the questioner or considering the time and condition. The upholding of kinship ties is probably singled out in consideration of the condition of the Arabs, or because other obligations had not yet been prescribed. And he informed him that Allah Almighty sent him with a message of breaking and destroying the idols, prohibiting the devotion of worship to them, and that oneness must be attributed to Allah alone and worship be devoted to Him alone, not associating any of the creation as partners with Him. ‘Amr (may Allah be pleased with him) asked the Prophet (may Allah's peace and blessings be upon him): "Who is with you on that" Tawhīd and religion? The Prophet (may Allah's peace and blessings be upon him) said: "A free man and a slave man." ‘Amr (may Allah be pleased with him) said that the Prophet (may Allah's peace and blessings be upon him) at the time had with him Abu Bakr as-Siddīq (may Allah be pleased with him), by whom he meant the free man, and Bilāl ibn Rabāh (may Allah be pleased with him), by whom he meant the slave man, among those who believed in him (may Allah's peace and blessings be upon him), believed his message, and followed his religion. ‘Amr ibn ‘Abasah as-Sulami (may Allah be pleased with him) said to the Prophet (may Allah's peace and blessings be upon him): "I shall follow you" and this religion, referring to his conversion to Islam. Hence, I shall accompany you and be with you in this position you are in. The Prophet (may Allah's peace and blessings be upon him) said to him: "You cannot do that on this day of yours," i.e., at the present time. This is due to the weakness of the Muslims. It is feared that you will be harmed by the Qurayshi disbelievers. He did not reject his conversion to Islam, but rejected the idea that he would remain with him, citing as the reason for that the few supporters of the Prophet (may Allah's peace and blessings be upon him) and the strength of the disbelievers and the severe animosity they displayed. So, he ordered him to go back to his people, remain among them, and continue to be Muslim, and when he hears about the dominance of the Prophet (may Allah's peace and blessings be upon him) and his victory over the polytheists and the spread of his call across the land, he should come to the Prophet (may Allah's peace and blessings be upon him). This is an example of the Prophet (may Allah's peace and blessings be upon him) talking about future and unseen things, and it falls under the signs of his prophethood (may Allah's peace and blessings be upon him). ‘Amr ibn ‘Abasah (may Allah be pleased with him) returned to his people Banu Sulaym. Then, after a while, the Prophet (may Allah's peace and blessings be upon him) emigrated to Madīnah after staying in Makkah as a prophet for thirteen years, calling people to Tawhīd and the abandonment of Shirk. Meanwhile, ‘Amr (may Allah be pleased with him) was living among his people. So, he began to look out for news about the Messenger of Allah (may Allah's peace and blessings be upon him) while he was in Madīnah, asking travelers who would pass him by. This continued until there came a group, between three and nine persons, from the people of Yathrib, which was the old name for Madīnah, before the Prophet (may Allah's peace and blessings be upon him) changed it to Taybah and Tābah. He asked them: "What happened to this man who came to Madīnah?" He posed the question in this way so as to conceal his condition from whom he asked, lest they might be enemies of the Prophet (may Allah's peace and blessings be upon him), and so they would not tell him the truth, if they knew he was following his religion. This reflects the good understanding, wisdom, and intelligence of ‘Amr ibn ‘Abasah (may Allah be pleased with him). They answered him: People are hastening to him to follow his religion and enter Islam. "His people wanted to," i.e., the Quraysh disbelievers wanted to "kill him" by various methods of cunning and deception, "but they could not." Rather, Allah turned their plots back on their necks and protected His Prophet from that. It was said: This is intended to refer to what the Quraysh tribe plotted against the Prophet (may Allah's peace and blessings be upon him) after his Hijrah, including the battles of Badr, ’Uhud, and Al-Ahzāb, and others. But they could not eliminate him, as Allah Almighty granted him victory over them. Also, the intended meaning is probably what Allah Almighty mentions in the verse that reads: {And [remember] when the disbelievers plotted against you to take you as captive, kill you, or expel you. They plan, and Allah also plans, but Allah is the Best of those who plan.} [Surat al-Anfāl: 30] This is when they plotted against him in these ways. So, Allah permitted him to immigrate, and after he went to Madīnah, Allah Almighty revealed to him "Surat al-Anfāl" wherein He mentions His favors upon him and the affliction he had suffered.
Then, ‘Amr (may Allah be pleased with him) said that he came to Madīnah - after the battles of Badr, ’Uhud, the Trench, and Khaybar - and entered the Prophet's place and said: "O Messenger of Allah, do you recognize me?" He replied: Yes, you are the one who met me in Makkah. So, ‘Amr (may Allah be pleased with him) asked to tell him about what Allah taught the Prophet (may Allah's peace and blessings be upon him) of which ‘Amr (may Allah be pleased with him) was ignorant. He also asked the Prophet (may Allah's peace and blessings be upon him) to tell him about the prayer and its time. In response, the Prophet (may Allah's peace and blessings be upon him) instructed him to offer the morning prayer - and its time begins with the appearance of the true dawn - and then desist from prayer until the sun appears and rises to the height with which prayer is no longer disliked; that's 15 minutes after sunrise, according to modern estimation. This demonstrates the times in which prayer was prohibited, and he explained to him the reason behind this prohibition, saying that the sun rises between two horns of a devil, and at that time the disbelievers who worship the sun prostrate themselves to it. The meaning: The devil adorned to some people the worship of the sun at this time, and he used to take sunrise between the two horns in his head and approach it, and so it would rise between his two horns. And the same happens at the time of sunset. It is as if those who prostrate to the sun do prostrate to him. So, this is meant to keep away from imitation of the disbelievers at their time of prayer. This prohibition pertains to supererogatory prayers whose performance is not associated with a specific reason. A Muslim should not offer them at these two times. As for the missed obligatory prayers, they may be performed at all times of prohibition.
Then, the Prophet (may Allah's peace and blessings be upon him) informed him that after that time he could offer as many supererogatory prayers as he wished, as related in the version by Abu Dāwūd, "for the prayer is witnessed and attended," i.e., the angels attend it to write down its reward and bear witness for those who perform it. So, it is closer to acceptance and the attainment of mercy. So, he prays "until the shadow of the lance shrinks," i.e., the shadow rises with the lance or in the lance, and nothing of it remains on the ground. This refers to the Arab martial lance, which is nine mediocre spans long. The lance was particularly mentioned because when the Arabs wanted to know the time, they would erect their lances on the ground and then look at their shadows.
When things no longer have a shadow, one should refrain from offering supererogatory prayers that are not associated with a specific reason, for this time is one in which "Hell is fired up," i.e., it is intensely kindled. "when the shadow becomes longer" towards the east, "then pray" any prayer you want to offer. "for the prayer is witnessed and attended." Continue to pray as much as you wish "until you perform ‘Asr." Then, stop offering supererogatory prayers after ‘Asr, until the sun sets, for it sets between two horns of a devil, and this is a time at which the disbelievers prostrate themselves to it, as previously mentioned.
Then, ‘Amr ibn ‘Abasah (may Allah be pleased with him) asked the Prophet (may Allah's peace and blessings be upon him) about ablution and how to perform it. So, the Prophet (may Allah's peace and blessings be upon him) said: "When any of you approaches his ablution water," i.e., brings water to perform ablution therewith. "and rinses his mouth" by moving water inside the mouth and then discharging it out. "and nose" by inserting water into the nose and then blowing it out to remove any filth inside. the sins of his face, his mouth, and nose "fall." "Then, when he washes his face as Allah commanded him," i.e., in the verse that reads: {when you rise up for prayer, wash your faces.} [Surat al-Mā’idah: 6] "the sins of his face will fall with water from the edges of his beard." He mentioned the beard in light of what is more common; yet, it also applies to those who have no beard, such as the beardless men or women. "Then, when he washes his hands up to the elbows," which are the joints in the middle of the arm, "the sins of his hands fall with water from his fingertips. Then, when he wipes over his head, the sins of his head fall with water from the ends of his hair." He mentioned hair in light of what is more common, yet it also applies to those who have no hair. "Then, when he washes his feet up to the ankles" - the two protruding bones at the joint connecting the foot and leg - "the sins of his feet fall with water from his toes." If a person performs ablution in this way and enters the prayer, praises Allah, lauds Him by the well-established attributes, lauds Him by exalting Him above what does not befit Him, and extols Him by ascribing to Him the attributes of glory, might, and honor of which He is worthy; "and empties his heart for Allah," Almighty, i.e., he empties his heart from the impurity of attachment to and reliance upon other than Allah, "he becomes free from his sins" and misdeeds and gets purified from them as he was pure from all sins "on the day his mother gave birth to him."
‘Amr ibn ‘Abasah (may Allah be pleased with him) narrated this Hadīth before Abu ’Umāmah, the Companion of the Messenger of Allah (may Allah's peace and blessings be upon him). So, Abu ’Umāmah said to him: "O ‘Amr ibn ‘Abasah, think about," i.e., consider, ponder, "what you are saying" about this abundant reward in return for this little act in one situation and one place; a man is given this great reward! The wording by An-Nasā’i: "Is all of this given in one situation?!" This does not denote suspicion by Abu ’Umāmah of ‘Amr (may Allah be pleased with both of them). It is only wonder at the immensity of Allah's bounty. ‘Amr replied: "O Abu Umāmah, I am old in age," "weak in bones," i.e., my bones have become thin and lean - a reference to his weakness. "and close to death." "I do not need" or am prompted "to tell lies about Allah" Almighty" or the Messenger of Allah" (may Allah's peace and blessings be upon him). The meaning: The usual causes of lying are non-existent in me. I am not a liar. So, "Had I not heard this from the Messenger of Allah (may Allah's peace and blessings be upon him) only once, twice, thrice - and he counted up to seven times," i.e., he said: four times, until he said: seven times. "I would not have narrated it. However, I heard it more than that." In the version by An-Nasā’i: "My ears heard it, and my heart understood it from the Messenger of Allah (may Allah's peace and blessings be upon him)." This means he was scrupulous in narrating these words about the Messenger of Allah (may Allah's peace and blessings be upon him). Besides, his heart kept it for himself, and he did not undergo forgetfulness. This is all due to keenness to ascertain the validity of the narration.
In the Hadīth: Urging the upholding of kinship ties, as Allah Almighty couples it with Tawhīd
And in it: Supererogatory prayers may be offered at any time, except for the prohibited times.
And in it: Demonstrating the time of the morning prayer
And in it: Demonstrating the times in which it is prohibited to offer non-obligatory prayers
And in it: The merit of performing ablution perfectly
And in it: The merit of Khushū‘ (humility and focus) in prayer
And in it: It is prohibited to imitate the disbelievers in their worship
And in it: Showing the merit of Abu Bakr and Bilāl (may Allah be pleased with both of them), as they embraced Islam ahead of others
And in it: Showing the merit of ‘Amr ibn ‘Abasah (may Allah be pleased with him) and his wisdom, for he realized during Jāhiliyyah that people were misguided, as they worshiped idols apart from Allah Almighty, and he embraced Islam early on.
And in it: It points out that a Muslim should ask about the best times and places in which he should seek closeness to his Lord and perform a lot of worship to Him.
And in it: News should be verified, even if the reporter is truthful, for he may undergo forgetfulness or the like..

Book of Hadith

| Hadiths