It was narrated that al-Aswad said: Ibn al-Zubayr said to me: ‘A’ishah used to tell many things exclusively to you; what did she tell you about the Kaaba? I said: She told me that the Prophet (blessings and peace of Allah be upon him) said: “O ‘A’ishah, were it not that your people only recently left disbelief behind, I would have demolished the Kaaba [and rebuilt it], and I would have given it two doors, a door for the people to enter and a door for them to exit.” And Ibn al-Zubayr did that..

Commentary : The Kaaba is the House of Allah on earth and the qiblah of the Muslims. Allah has honoured it, caused people to hold it in high esteem and love it, and has made it a destination for the Hajj.
In this hadith, the Tabi’i al-Aswad ibn Yazid al-Nakha‘i narrates that ‘Abdullah ibn al-Zubayr said to him: ‘A’ishah (may Allah be pleased with her) used to narrate some hadiths exclusively to you. ‘Abdullah asked him what she had told him about the Kaaba, and he told ‘Abdullah ibn al-Zubayr that she had narrated to him what the Prophet (blessings and peace of Allah be upon him) had said about demolishing and rebuilding the Kaaba. The Prophet (blessings and peace of Allah be upon him) wanted to demolish it and rebuild it, giving it two doors, a door through which the people could enter and another through which they could exit. But he did not do that, because Quraysh used to venerate the Kaaba greatly, so he was afraid that – because they had only recently left disbelief behind and entered Islam – they might think that he was changing its structure so that he could have exclusive honour and pride in that regard.
This change was in fact made by Ibn al-Zubayr (may Allah be pleased with him), meaning that he rebuilt the Kaaba in the manner that the Prophet (blessings and peace of Allah be upon him) had wanted. Then al-Hajjaj came and put it back as it had been, and those who came after him left it as it was, for fear that the people might start to tinker with the Kaaba, repeatedly demolishing it and rebuilding it, which would undermine the esteem in which people held it.
This hadith indicates that a matter that serves some interest may be abandoned lest it lead to some evil consequences.
It indicates that one may refrain from objecting to a reprehensible action lest doing so lead to something even more reprehensible.
It indicates that if, in the running of his people’s affairs, the ruler is faced with two options, he should choose that which best serves their interests, even if it is not the best option, so long as it is not haram.
It indicates that the ruler may strive to soften the hearts of his subjects so that they will not be resentful, and he should avoid what he fears could lead to them developing resentment, so long as that does not involve failing to do something that is enjoined in Islamic teachings..

127

‘Ali said: Speak to people at the level they can comprehend; do you want Allah and His Messenger to be rejected?.

Commentary : People’s ability to understand issues and make sense of them varies. Part of the scholar’s insight and proper understanding is that he should speak to each individual and group at the level that their minds can grasp and will not be put off by.
In this report, the Commander of the Faithful, ‘Ali ibn Abi Talib (may Allah be pleased with him) advises us to speak to people at their intellectual level about issues that they will be able to understand, and to refrain from talking about that which will be confusing for them and difficult to understand, lest that lead to them rejecting what Allah and His Messenger said, and not believing them. If people hear something that their minds cannot comprehend, they will quickly reject it. Hence the scholar can use various approaches to present his knowledge when speaking to people. So he should speak to ordinary people in a manner that they can understand, then speak exclusively to intelligent people and seekers of knowledge about some subtle matters, and explain them to them.
This hadith indicates that one should pay attention to the circumstances of the audience and their ability to understand.
It also indicates that we should choose a clear and straightforward approach when calling people to Islam..

128

It was narrated from Anas ibn Malik that the Prophet (blessings and peace of Allah be upon him) said, when Mu‘adh was riding behind him on his mount: “O Mu‘adh ibn Jabal!” He said: Here I am at your service, O Messenger of Allah. He said: “O Mu‘adh!” He said: Here I am at your service, O Messenger of Allah. That happened three times. He said: “There is no one who bears witness that none has the right to be worshipped but Allah and that Muhammad is the Messenger of Allah, sincerely from the heart, but Allah will forbid him to the Fire.” Mu‘adh said: Should I not tell the people about that, so that they will be of good cheer? He said: “Then they would rely on that [and not strive].” But Mu‘adh narrated it before he died, for fear of incurring sin [by withholding knowledge]..

Commentary : The testimony of Tawhid is a matter of great virtue, by means of which a person enters Islam and exits disbelief, and by virtue of it he will be saved on the Day of Resurrection from abiding forever in the Fire.
In this hadith, Anas (may Allah be pleased with him) narrates something that the Prophet (blessings and peace of Allah be upon him) told Mu‘adh ibn Jabal (may Allah be pleased with him), when he was riding behind the Prophet (blessings and peace of Allah be upon him) on his mount. The Prophet (blessings and peace of Allah be upon him) called out to Mu‘adh, repeating the call three times, to highlight the importance of what he was going to tell him. Each time, Mu‘adh (may Allah be pleased with him) responded by saying: Labbayka ya Rasulallah wa sa‘dayk (Here I am at your service, O Messenger of Allah). In other words, I respond to you, O Messenger of Allah, time after time; or, I am adhering to obedience to you time after time, seeking bliss and well-being in this world and the hereafter each time I respond to you. This means that he was responding to the Messenger of Allah (blessings and peace of Allah be upon him) and affirming his willingness to obey him in whatever instructions he gave him. As Mu‘adh (may Allah be pleased with him) responded well and listened attentively, the Prophet (blessings and peace of Allah be upon him) told him that there is no one who testifies that none has the right to be worshipped but Allah, so none is worshipped rightfully except Him, and that Muhammad is the Messenger of Allah, sincerely from the heart, but Allah will forbid him to the Fire, meaning that He will forbid him to abide therein forever. The phrase “sincerely from the heart” means that what matters is that saying and uttering the twin declaration of faith (al-shahadatayn) should be based on what one believes in the heart. This is by way of excluding the hypocrite, because the words of the twin declaration of faith will not benefit the hypocrite on the Day of Resurrection, for he did not say these words sincerely from the heart. Mu‘adh (may Allah be pleased with him) asked the Prophet (blessings and peace of Allah be upon him) to let him tell the people about this, so that they would rejoice and be of good cheer, but the Prophet (blessings and peace of Allah be upon him) was concerned lest the people rely on it, and therefore strive less and do fewer acts of worship. So Mu‘adh did not narrate it to anyone until just before he died, for fear of falling into the sin of withholding knowledge.
It was said that the apparent meaning of the report indicates that all those who utter the twin declaration of faith will not enter the Fire, because of the general and emphatic meaning of the hadith, but the definitive proof of Ahl al-Sunnah indicates that a group of believers who sinned will be punished in the Fire for the sins that they committed, then they will be brought forth from the fire through intercession.
This hadith gives great glad tidings to those who affirm the oneness of Allah that if the one who committed major sins dies affirming the oneness of Allah, he will not abide in the Fire forever.
It also indicates that there are some types of knowledge that may be told to all people, and some types that may be given only to the elite.
It highlights the humbleness of the Prophet (blessings and peace of Allah be upon him).
It highlights the high status of Mu‘adh ibn Jabal (may Allah be pleased with him) in terms of knowledge, because the Prophet (blessings and peace of Allah be upon him) told some knowledge exclusively to him.
It indicates that words may be repeated for a purpose and to make a point.
It indicates that one may respond by saying, Labbayka wa sa‘dayk (here I am at your service)..

129

It was narrated that Anas ibn Malik said: I was told that the Prophet (blessings and peace of Allah be upon him) said to Mu‘adh ibn Jabal: “Whoever meets Allah not associating anything with Him will enter Paradise.” He said: Should I not tell the people this good news? He said: “No, for I fear that they will rely on that [and stop striving].”.

Commentary : The heart cannot be sound unless it is completely free of shirk, which is contrary to Tawhid, because the worst type of wrongdoing and evil in this world is shirk or associating others with Allah, for that is the cause of a person abiding forever in the Fire.
In this hadith, Anas (may Allah be pleased with him) narrates that the Prophet (blessings and peace of Allah be upon him) told Mu‘adh (may Allah be pleased with him) that whoever dies as a believer, associating nothing with Allah, in the sense that he worships Allah alone, knowing that none is rightfully worshipped except Him, and believing this in his heart, as indicated by these reports, will enter Paradise by the grace of Allah, either straight away or after being punished, but this does not include the hypocrites. Mu‘adh (may Allah be pleased with him) asked him to let him tell the people about that so that they might rejoice and be of good cheer, but the Prophet (blessings and peace of Allah be upon him) told him not to do that, for fear that they would rely on that and would strive less and do fewer acts of worship. According to the report narrated by al-Bukhari, Mu‘adh (may Allah be pleased with him) narrated this hadith just before he died, for fear of falling into the sin of withholding knowledge.
This hadith highlights the virtue of Tawhid and the danger of shirk.
It indicates that that there are some types of knowledge that may be told to all people, and some types that may be given only to the elite.
It highlights the status and knowledge of Mu‘adh ibn Jabal (may Allah be pleased with him), because the Prophet (blessings and peace of Allah be upon him) told some knowledge exclusively to him.
It indicates that it is prescribed for the seeker of knowledge to ask about that concerning which he is not certain.
It also gives great glad tidings to those who affirm the oneness of Allah..

130

It was narrated that Umm Salamah said: Umm Sulaym came to the Messenger of Allah (blessings and peace of Allah be upon him) and said: O Messenger of Allah, Allah is not too shy to tell the truth; does a woman have to do ghusl if she has an erotic dream? The Prophet (blessings and peace of Allah be upon him) said: “[Yes], if she sees water.” Umm Salamah covered her face, and said: O Messenger of Allah, can a woman have an erotic dream? He said: “Yes, may your hands be rubbed with dust. How else would her child resemble her?”.

Commentary : All shyness (haya’) is good, for it is part of faith and is one of the praiseworthy characteristics that both men and women should seek to acquire.
In this hadith, Zaynab, the daughter of Umm Salamah (may Allah be pleased with her), narrates that Umm Sulaym – who was the mother of Anas ibn Malik and the wife of Talhah ibn ‘Ubaydillah (may Allah be pleased with them all) – came to the Messenger of Allah (blessings and peace of Allah be upon him) in the presence of Umm Salamah, the wife of the Prophet (blessings and peace of Allah be upon him). She introduced her question by saying: Allah is not too shy to tell the truth, so He would not refrain from explaining the truth and making it clear. That was because what she was going to say to the Prophet (blessings and peace of Allah be upon him) was something that women usually feel too shy to mention in the presence of men. Then she asked her question: Does a woman have to do ghusl if she has an erotic dream, and sees in her dream that a man is having intercourse with her? The Prophet (blessings and peace of Allah be upon him) responded by saying that ghusl is required of her if she sees “water”, meaning discharge, when she wakes up. If she does not see it, then she does not have to do ghusl. Umm Salamah (may Allah be pleased with her) covered her face out of embarrassment at this question, because the emission of a discharge in women is indicative of strong desire for men, and she asked the Prophet (blessings and peace of Allah be upon him) in astonishment: Can a woman have an erotic dream? In other words, can a woman see discharge and have an erotic dream like men? He answered: Yes, a woman may have an erotic dream and see discharge. Then he said to her: “May your hands be rubbed with dust,” meaning: May you become poor and left with nothing. This was a saying among the Arabs, but they did not mean it literally as a prayer against the one to whom it was addressed. Then the Prophet (blessings and peace of Allah be upon him) said: How else would her child resemble her? In other words, for what other reason would her child resemble her, if she did not emit a discharge of her own? The discharge of the man is thick and white, and the discharge of the woman is thin and yellow. It was narrated that whichever of the two discharges overwhelms the other, the child will resemble that parent.
This hadith indicates that there is no need to feel shy when seeking knowledge and asking questions about religion, because it is truth.
It highlights the fact that women emit discharge and may see erotic dreams like men, and because of this discharge the child may resemble the mother.
It also indicates that it is enjoined for the one who has an erotic dream to do ghusl if he (or she) sees “water” (discharge) after waking up.
And it indicates that the child may resemble his father or his mother..

131

It was narrated from ‘Abdullah ibn ‘Umar that the Messenger of Allah (blessings and peace of Allah be upon him) said: “Among trees, there is one tree whose leaves do not fall, and it is like the Muslim. Tell me what it is.” The people started listing the trees of the desert. ‘Abdullah said: It occurred to me that it was the palm tree, but I felt too shy to say anything. Then they said: Tell us what it is, O Messenger of Allah. He said: “It is the palm tree.” ‘Abdullah said: I told my father about what had occurred to me, and he said: If you had said it, that would have been dearer to me than such and such..

Commentary : The Prophet (blessings and peace of Allah be upon him) was a wise teacher and great educator. He used to give likenesses to the people to explain some ideas.
In this hadith, ‘Abdullah ibn ‘Umar (may Allah be pleased with him) narrates that the Prophet (blessings and peace of Allah be upon him) asked his companions about the tree whose leaves do not fall, which he likened to the Muslim. They started to think only about trees of the desert, each of them listing different types of desert trees, but the palm tree completely slipped their minds. Ibn ‘Umar (may Allah be pleased with him) thought to himself that it was the palm tree, but he was too shy to mention what he had in mind, out of respect for the senior Sahabah present, who could not give the right answer. So the Prophet (blessings and peace of Allah be upon him) gave them the answer, telling them that it was the palm tree. The palm tree is like the Muslim in the sense that it offers a great deal of goodness: it constantly offers shade (because it does not lose its leaves), it bears good fruit, and it offers many other benefits. It is full of benefits, goodness and beauty. Similarly, the believer is all good because he does many acts of worship, has good characteristics, and persists in doing righteous deeds, giving charity and doing all kinds of good deeds. So it is as if he never stops doing good, so he constantly does good deeds just as the leaves of the palm tree are always there, then it gives fruits at the right time.
Then ‘Abdullah told his father, ‘Umar ibn al-Khattab (may Allah be pleased with him) of what had occurred to him, that it was the palm tree, but he had felt too shy to mention that. His father said to him: If you had said it and told the Messenger (blessings and peace of Allah be upon him) that it is the palm tree, that would have been dearer to me than having such and such; in other words, then being given such and such, such as red camels, for example. Ibn Hibban added in his Sahih: I think he said: Red camels. ‘Umar only wished for that so that the Prophet (blessings and peace of Allah be upon him) would offer supplication for his son, and he would thus attain the blessing of his supplication, as ‘Abdullah ibn ‘Abbas (may Allah be pleased with him) did, and so that it would be clear that his son possessed smartness and understanding from an early age, and thus would become prominent when he grew up.
In this hadith we see that a knowledgeable person may ask questions of those who want to learn, in order to see how smart they are and how much they understand.
It also indicates that one should show respect to elders, as Ibn ‘Umar did. But if the elder cannot work it out, then the younger person may speak up.
This hadith also highlights the intelligence of ‘Abdullah ibn ‘Umar (may Allah be pleased with him), for Allah (may He be exalted) gifted him with intelligence.
It highlights the virtue of the palm tree and how it is like the Muslim, and how it is blessed because of what it bears of fruits.
It indicates that a man may be keen for his son to show that he has more knowledge than one who is older than him.
It indicates that a father may express happiness with the intelligence and smartness of his son..

132

It was narrated that ‘Ali ibn Abi Talib said: I was a man who emitted a great deal of madhiy, so I told al-Miqdad ibn al-Aswad to ask the Prophet (blessings and peace of Allah be upon him) about that; he asked him and he said: “Do wudu’ for it.”.

Commentary : Islam is the religion of mercy and compassion towards people, and seeks to make things easy for them. It is also the religion of purity and cleanliness. One of the things that proves this is the fact that Islam makes things easy for people and pays attention to their circumstances.
In this hadith, ‘Ali ibn Abi Talib (may Allah be pleased with him) says: I was a man who emitted a great deal of madhiy, which is a thin, white liquid that is usually emitted when desire is provoked, and when playing with one’s wife and kissing her, or looking with desire, or remembering, or after urinating. It usually precedes the omission of maniy (semen) or follows it. According to a report narrated by Abu Dawud, ‘Ali said: I began to do ghusl for it during the winter until I got cracks in the skin of my back. Thus it is clear that the reason why he asked this question was that he was doing ghusl a great deal, which had a harmful effect on his body, because he thought that this came under the heading of janabah. So he asked al-Miqdad ibn al-Aswad to ask the Prophet (blessings and peace of Allah be upon him) about the omission of madhiy and what is required of the one who experiences that. ‘Ali (may Allah be pleased with him) only felt too shy to ask the Messenger of Allah (blessings and peace of Allah be upon him) because he was the husband of Fatimah, the daughter of the Prophet (blessings and peace of Allah be upon him). This was a praiseworthy kind of shyness, because it did not prevent him from learning what he did not know and sending someone to ask in his stead.
So al-Miqdad (may Allah be pleased with him) asked the Prophet (blessings and peace of Allah be upon him) about that, and he told him, “Do wudu’ for it.” Therefore the one who emits madhiy must do wudu’ only, not ghusl. In al-Sahihayn it is narrated that the Prophet (blessings and peace of Allah be upon him) instructed him to wash his penis in addition to doing wudu’.
This hadith highlights good conduct with one’s in-laws, and that the husband should not mention anything having to do with intercourse and intimacy with women in the presence of his wife’s father, brother, son and other relatives.
It also highlights the keenness of the Sahabah (may Allah be pleased with them) to find out about issues of purification (taharah) and other Islamic rulings. .

133

It was narrated from ‘Abdullah ibn ‘Umar that a man stood up in the mosque and said: O Messenger of Allah, from where do you instruct us to enter ihram? The Messenger of Allah (blessings and peace of Allah be upon him) said: “The people of Madinah should enter ihram from Dhul Hulayfah; the people of al-Sham [Greater Syria] should enter ihram from al-Juhfah; and the people of Najd should enter ihram from Qarn.” Ibn ‘Umar said: They claim that the Messenger of Allah (blessings and peace of Allah be upon him) said: “And the people of Yemen should enter ihram from Yalamlam.” Ibn ‘Umar used to say: I did not learn this from the Messenger of Allah (blessings and peace of Allah be upon him)..

Commentary : There are miqats for Hajj, from which the pilgrim must enter ihram; there are rulings concerning them which are explained in detail in the Sunnah of the Prophet (blessings and peace of Allah be upon him).
In this hadith, ‘Abdullah ibn ‘Umar tells us that a man stood up in the Prophet’s Mosque and asked the Messenger of Allah (blessings and peace of Allah be upon him): From where do you instruct us to enter ihram? In other words, from where should we begin to recite the talbiyah, raising our voices in reciting it, with the intention of entering ihram for Hajj or ‘umrah?
The Prophet (blessings and peace of Allah be upon him) instructed the people of Madinah to enter ihram from Dhul Hulayfah, which is a place outside Madinah on the road to Makkah, it is the miqat of the people of Madinah. The distance between it and Makkah is 420 km; therefore it is the furthest of the miqats from Makkah. For the people of al-Sham and those who pass through [their land], the miqat is al-Juhfah, which is located between Makkah and Madinah, at a distance of approximately 190 km from Makkah. It is a village near Rabigh. For the people of Najd and those who pass through [their land], the miqat is Qarn, i.e., Qarn al-Manazil, which nowadays is called al-Sayl al-Kabir. Its location is 55 km north of the city of al-Ta’if; it is 75 km from Makkah. Najd is the land between the Hijaz and Iraq; Najd now forms the centre of the Arabian Peninsula; in the middle of Najd lies the city of Riyadh, the capital of the Kingdom of Saudi Arabia. Najd includes many regions, including Qasim, Sudayr, al-Aflaj, al-Yamamah, al-Washm and others.
Then Ibn ‘Umar stated that he did not know that the Prophet (blessings and peace of Allah be upon him) instructed the people of Yemen to enter ihram from Yalamlam, which is a mountain to the south of Makkah, 85 km away.
This hadith highlights the keenness of the Sahabah to convey the hadiths of the Messenger of Allah (blessings and peace of Allah be upon him) in the manner he said them, even if they did not understand some of what he said. .

134

It was narrated from Ibn ‘Umar from the Prophet (blessings and peace of Allah be upon him) that a man asked him: What may the muhrim (pilgrim in ihram) wear? He said: “He should not wear a chemise, or a turban, or trousers, or a burnouse, or any garment that has been dyed with safflower or saffron. If he cannot find sandals, then let him wear khuffs (a kind of leather footwear that covers the ankle) but let him cut them down so that they come below the ankles.”.

Commentary : Islamic teachings explain the rulings of ihram for Hajj and ‘umrah, which includes the clothing that it is prescribed for the muhrim to wear and the rulings concerning it. In this hadith, ‘Abdullah ibn ‘Umar (may Allah be pleased with him) narrated that a man asked the Prophet (blessings and peace of Allah be upon him): What may the muhrim wear? So the Prophet (blessings and peace of Allah be upon him) explained what it is not permissible for the muhrim to wear, and that he should not wear a turban, which is wrapped around the head and is the same size as the head and made to fit it, because it comes under the heading of a garment that is made to fit; or a chemise, which is what covers the upper part of the body and is made to fit its shape; or trousers, which are worn instead of the izar (waist-wrapper) to cover the lower half of the body; or a burnouse, which is a garment with a hood to cover the head, because it is made to fit the body. The guideline on these prohibited things is that any garment that is made to fit the body and may be worn without having to wrap it and tie it should not be worn by the muhrim.
He should not wear any garment that has been dyed with safflower, which is a plant that has a good fragrance, or with saffron, which is a kind of perfume. The prohibition here is on wearing garments that have been dyed with safflower or saffron. Then the Prophet (blessings and peace of Allah be upon him) stated that it is permissible for the muhrim to wear khuffs after cutting off their tops, if he cannot find any sandals, so as to leave the ankles bare. The khuff is a kind of footwear made of thin leather that covers the ankles and more.
Although the man’s question was about what the muhrim may wear, the Prophet (blessings and peace of Allah be upon him) mentioned in his answer what could be limited instead of what could not be limited, in order to be concise and brief, because the questioner asked about what may be worn, but the answer has to do with what may not be worn, since the basic principle is that things are permissible, and if he had listed what may be worn, it would have taken too long. In fact there was the fear that the one who heard that might misinterpret what he heard, and think that it applied only to the muhrim. Moreover, what matters here is what is not allowed, not what it is permissible to wear, because there is no particular type of clothing that is required; rather the muhrim is required to avoid a few specific things.
This hadith indicates that an answer may be given in more detail than the questioner asked about, if there is an interest to be served by that..

135

It was narrated that Abu Hurayrah said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “The prayer of one whose wudu’ was invalidated will not be accepted until he does wudu’.” A man from Hadramawt asked: What could invalidate wudu’, O Abu Hurayrah? He said: Breaking wind, either silently or loudly. .

Commentary : This hadith discusses what invalidates wudu. The one whose wudu’ is invalidated is not allowed to do anything for which wudu’ is required, such as praying. Purifying oneself after wudu’ has been invalidated is a condition of prayer being valid.
In this hadith, Abu Hurayrah (may Allah be pleased with him) tells us that the Prophet (blessings and peace of Allah be upon him) said: “The prayer of one whose wudu’ was invalidated will not be accepted until he does wudu’.” In other words, until he purifies himself with water. Anyone who prays when his wudu’ has been invalidated, his prayer will not be accepted and it is not valid. Abu Hurayrah (may Allah be pleased with him) explained what invalidates wudu’ in this hadith as breaking wind, either silently or loudly; in both cases, it refers to wind being expelled from the back passage. However, this is not the only thing that invalidates wudu’, as urination and defecation both invalidate wudu’ too, and they also come under the heading of minor impurity. Janabah and having intercourse also invalidate wudu’, but they come under the heading of major impurity; and there are other things that invalidate wudu’. He only mentioned one of the things that invalidate wudu’, because he was answering someone who asked him about one whose wudu’ is invalidated whilst he is praying, so he gave an answer concerning one who is praying and finds that his wudu’ is invalidated involuntarily, because urination, defecation and touching do not usually happen when praying. This is similar to the case in which the Prophet (blessings and peace of Allah be upon him) told the one who is not sure whether his wudu’ became invalid whilst he was praying: “One should not stop [praying] unless he hears a sound or notices a smell,” because this is the usual way in which a person’s wudu’ may become invalid whilst praying, and it cannot be imagined that any of the other cases would be applicable in prayer. It is as if he answered the questioner with regard to something of which he was unaware, or with regard to what he needed to know in most cases, or what often happens when praying..

136

It was narrated that Nu‘aym al-Mujmir said: I climbed up to the top of the mosque with Abu Hurayrah and he did wudu’, then he said: I heard the Prophet (blessings and peace of Allah be upon him) say: “Indeed my ummah will be called on the Day of Resurrection with bright faces and limbs, because of the traces of wudu’.” So whoever among you is able to expand the area of his face that will shine, let him do so..

Commentary : Allah (may He be exalted) has ordained for the believers characteristics and features by which they will be distinguished from others in the hereafter, and by which the Prophet (blessings and peace of Allah be upon him) will recognize his followers on the Day of Resurrection, as signs of faith and Islam, such as the traces of wudu’, which will appear in the form of light that will be visible on the parts of the body that are washed in wudu’.
In this hadith, Nu‘aym al-Mujmir narrates that he climbed up to the roof of the Prophet’s Mosque with Abu Hurayrah, who did wudu’ in a complete and thorough manner, giving each part its due share of water and washing. Then he told him that the Prophet (blessings and peace of Allah be upon him) had given the glad tidings to his ummah who responded to his call, that Allah (may He be exalted) would give them a distinct sign on the Day of Resurrection and would call them before all people with shining faces and limbs, because of the traces of wudu’. The word translated here as shining faces refers to white markings on the forehead [of a horse]; what is meant here is the light that will appear on the faces of the ummah of Muhammad (blessings and peace of Allah be upon him). The word translated here as shining limbs refers to white markings on the legs [of a horse]; what is meant here is also light, for wudu’ leaves traces on the face, legs and arms that will be white and light on the Day of Resurrection. This is something that will be unique to this ummah among all other nations. Because wudu’ leaves these traces, Abu Hurayrah (may Allah be pleased with him) advised people to expand this brightness, as he said: So whoever among you is able to expand the area of his face that will shine, let him do so. So he should expand the brightness of his face and limbs. He mentioned the brightness on the face only, because it also implies brightness on the limbs. And it was said that he mentioned the brightness on the face only, to the exclusion of the limbs, because the face is the noblest part that is washed in wudu’ and it is what is first seen and noticed in a person. However the report narrated by Muslim mentions both, as it says: “Let him expand the area of his face and limbs that will shine.”.

137

It was narrated from ‘Abbad ibn Tamim, from his paternal uncle, that a man complained to the Messenger of Allah (blessings and peace of Allah be upon him) who sometimes thought that he felt something whilst praying. He said: “One should not stop [praying] unless he hears a sound or notices a smell.”.

Commentary : This hadith forms the basis for one of the major fiqhi guidelines, which is that certainty cannot be dispelled by uncertainty. In it, it says that ‘Abdullah ibn Zayd (may Allah be pleased with him) came to the Prophet (blessings and peace of Allah be upon him) and complained to him that a man may sometimes think that he feels something whilst praying, meaning that he thinks that he has passed wind. But the Prophet (blessings and peace of Allah be upon him) responded by telling him that he should not exit his prayer unless he is certain that he has passed wind, which is when he hears a sound or notices a smell, because he is certain that he was in a state of purity [when he started praying], and that certainty cannot be dispelled because of mere uncertainty; rather he should be certain that his wudu’ has been invalidated and that he has indeed passed wind. Hearing a sound and noticing a smell are mentioned because that is what usually happens when wudu’ is invalidated whilst praying. It cannot be imagined that it would be invalidated in any other way. It is as if he answered the questioner by telling him what he needed to know in most cases, or what usually happens when praying, because urinating, defecating, touching and other things that invalidate wudu’ do not usually happen when one is praying.
It was said that what the Prophet (blessings and peace of Allah be upon him) meant is that one should be certain that wudu’ has been invalidated; he did not mean that he should literally have heard it or smelt it, because wind may come out with no sound and no smell, or there may be something wrong with his hearing or sense of smell, so he does not hear the sound or notice the smell. In that case, the person’s wudu’ is invalidated if he is certain that he has passed wind..

140

It was narrated from ‘Ata’ ibn Yasaar, from Ibn ‘Abbas, that he did wudu’ and washed his face. He scooped up a handful of water, rinsed his mouth with it and rinsed his nose, then he scooped up another handful of water and did like this; he brought up his other hand and washed his face with both hands. Then he scooped up a handful of water and washed his right forearm with it. Then he scooped up another handful of water and washed his left forearm with it. Then he wiped his head. Then he scooped up a handful of water, sprinkled it on his right foot and washed it, then he scooped up another handful of water and washed his foot with it, meaning the left foot. Then he said: This is how I saw the Messenger of Allah (blessings and peace of Allah be upon him) doing wudu’..

Commentary : The Sahabah (may Allah be pleased with them) were keen to follow the Prophet’s Sunnah and to learn it and teach it to the Muslims who came after them in both word and deed. That includes the description of how the Messenger of Allah blessings and peace of Allah be upon him) did wudu’.
In this hadith, the scholar of the ummah, ‘Abdullah ibn ‘Abbas (may Allah be pleased with him) describes the steps of wudu’ in practical terms. He began by washing his face, but what is meant by the phrase, when he said that he started with the face, is something additional to what is obligatory and what is Sunnah, based on the fact that he mentioned the face a second time, after he mentioned rinsing the mouth with a new handful of water. So he began washing his face by rinsing his mouth, which means moving the water around in the mouth, then spitting it out. Then he rinsed his nose, by sniffing water into the nose then blowing it out, to clean the inside of the nose.
Then he took a handful of water in one hand, then brought up his other hand, and washed his face with it once, using both hands, because one hand may not reach all over the face properly. The definition of the face in terms of length is from the hairline to the chin and beard, and in terms of width it is from one ear to the other. Then he took another handful of water and washed his right forearm with it, up to the elbow, then he took another handful of water and washed his left forearm with it, up to the elbow. Then he wiped his head, and wiping is less than washing. What is meant by the head here is where the hair grows. According to a report narrated by Abu Dawood: Then he took a handful of water, shook it off his hand, then wiped his head. According to another report narrated by Abu Dawood: He wiped his head and ears, inside and out.
Then he took a handful of water and sprinkled it on his right foot, meaning that he poured the water little by little, until he washed his foot. Then he took another handful of water and washed his left foot with it. He washed his feet up to the ankles, as is narrated in the reports. It was said that the reason for mentioning sprinkling, rather than washing, was to highlight how little water is used to wash a part for which it is likely that people would use too much water. This is supported by the words “until he washed it.” This is an indication that what is meant by sprinkling is washing. Then ‘Abdullah ibn ‘Abbas (may Allah be pleased with him) said, after he finished: This is how I saw the Messenger of Allah (blessings and peace of Allah be upon him) doing wudu’. So ‘Abdullah’s wudu’ was a precise imitation of the wudu’ of the Prophet (blessings and peace of Allah be upon him), and it was done to teach those around him of the Tabi‘in and others who wanted to learn the Sunnah of the Messenger of Allah (blessings and peace of Allah be upon him).
In this hadith, we see that teaching by doing is more effective than teaching by speaking alone..

142

It was narrated that Anas ibn Malik said: When the Prophet (blessings and peace of Allah be upon him) went to the outhouse, he would say: “O Allah, I seek refuge with You from al-khubthi wa’l-khaba’ith.”.

Commentary : The Prophet (blessings and peace of Allah be upon him) would teach his ummah the prescribed etiquette in all situations, which includes remembering Allah and seeking refuge with Him from the evils of the devils before entering places where people relieve themselves.
In this hadith, Anas ibn Malik (may Allah be pleased with him) narrates that when the Prophet (blessings and peace of Allah be upon him) went to the outhouse to relieve himself – and outhouse is a word used to refer to any place where people relieve themselves by urinating or defecating – he would offer supplication by saying: O Allah, I seek refuge with You – so I resort to and seek protection with Allah (may He be glorified in exalted) from al-khubthi wa’l-khaba’ith. It was said that what is meant is male and female devils; so that he is seeking refuge from their schemes and their evil, and the whispers and intrusive thoughts that they cast into people’s minds and hearts. It was also suggested that al-khubth refers to evil or disbelief, or that al-khubth refers to the devils and al-khaba’ith refers to sins..

143

It was narrated from Ibn ‘Abbas that the Prophet (blessings and peace of Allah be upon him) went to the outhouse, so I brought some water for wudu’ and placed it there for him. He said: “Who placed this here?” He was told [who had done it], and he said: “O Allah, grant him understanding of religion.”.

Commentary : This hadith highlights the virtues of Ibn ‘Abbas (may Allah be pleased with him). In it, he tells us that he brought water to the Prophet (blessings and peace of Allah be upon him) so that he could do wudu’. After he came out of the outhouse – which is a word used to describe any place where people relieve themselves, by urinating or defecating – he asked who had put the water there for him, and he was told that it was Ibn ‘Abbas (may Allah be pleased with him). The one who told him that was the maternal aunt of Ibn ‘Abbas, Maymunah (may Allah be pleased with her), because that happened in her house, as is mentioned in the report of Ahmad. The apparent meaning suggests that the Prophet (blessings and peace of Allah be upon him) did not ask for water; rather Ibn ‘Abbas (may Allah be pleased with him) took the initiative and hastened to bring the water, because he was a smart and intelligent boy and he used to follow the Messenger of Allah (blessings and peace of Allah be upon him). Hence the Prophet (blessings and peace of Allah be upon him) prayed for him and said: “O Allah, grant him understanding of religion,” that is, bless him with understanding and deep insight into matters of religion. This prayer for him to be granted understanding of religion was appropriate, because he had done the right thing, which was indicative of his intelligence. This also indicates that the Prophet (blessings and peace of Allah be upon him) was happy that he took the initiative of bringing water for him when he went to the outhouse. The blessing of this supplication was demonstrated in ‘Abdullah (may Allah be pleased with him), as his knowledge and virtue became well-known, and he was one of the Sahabah who narrated a great deal from the Prophet (blessings and peace of Allah be upon him). He narrated approximately one thousand six hundred and sixty hadiths, and ‘Umar (may Allah be pleased with him) consulted him about major issues.
This hadith indicates that one may reward a person by offering supplication for him when he does a favour, offers help or does an act of kindness.
It also indicates that it is prescribed to serve scholars and people of knowledge, and pay attention to their needs, without being instructed to do so..

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