| Hadiths

Bukhari Hadiths 1356
Muslim Hadiths 558

Hadith

604

It was narrated from Nafi‘ that Ibn ‘Umar used to say: When the Muslims came to Madinah, they would gather and wait for the prayer, because there was no call to prayer. One day they spoke about that, and one of them said: We should have a clapper (naqus) like that of the Christians. Others said: Rather we should have a trumpet like that of the Jews. ‘Umar said: Why don’t you send a man to call people to prayer? The Prophet (blessings and peace of Allah be upon him) said: “O Bilal, get up and call the people to prayer.”.

Commentary : The Muslims used to pray without any adhan (call to prayer) from the time when the prayer was enjoined in Makkah during the Mi‘raj (Prophet’s ascent to heaven), and the matter remained like that until they migrated to Madinah, and until they discussed this matter and the adhan was prescribed, as mentioned in this hadith. Ibn ‘Umar (may Allah be pleased with him) narrates that the Muslims, after they migrated to Madinah, used to gather and wait for the time of prayer. In other words, they would estimate its time, then they would come and gather for prayer in the mosque. At that time, the adhan had not yet been prescribed. Then one day they spoke about that, wanting to have a signal by means of which they could know that it was time for them to gather for prayer. The Prophet (blessings and peace of Allah be upon him) began to consult them and listen to their views, and see how they could work out the best method, based on the general principles of Islam. Some of them suggested a clapper (naqus), which is like the bells that are found in the churches of the Christians. Others suggested a trumpet, like that of the Jews, which they blow into and it makes a sound; those trumpets were made from the horns of animals. Then ‘Umar ibn al-Khattab (may Allah be pleased with him) said: Why don’t you send a man to call people to prayer? This was an example of ‘Umar’s wisdom, virtue and smartness. The Messenger of Allah (blessings and peace of Allah be upon him) adopted his suggestion, and said to Bilal (may Allah be pleased with him): “O Bilal, get up and call the people to prayer.” There are other hadiths which state that the words of the adhan came to ‘Abdullah ibn Zayd (may Allah be pleased with him) in a dream, and he told the Prophet (blessings and peace of Allah be upon him) about that, so the Prophet (blessings and peace of Allah be upon him) instructed Bilal to get up and call people to prayer with these words that had come to ‘Abdullah ibn Zayd (may Allah be pleased with him) in a dream. These are the words of the adhan until today. In Sunan Abi Dawud and elsewhere, it was narrated that the adhan was shown to ‘Abdullah ibn Zayd in a dream, and the next day he went to the Prophet (blessings and peace of Allah be upon him) and told him about that. He said to him: O Messenger of Allah, whilst I was between sleep and wakefulness, someone came to me and told me about the adhan. ‘Umar ibn al-Khattab (may Allah be pleased with him) had seen that in a dream before that, but he had withheld the news for twenty days. Then he told the Prophet (blessings and peace of Allah be upon him) about it, and he said to him: “What kept you from telling me?” He said: ‘Abdullah ibn Zayd beat me to it, and I felt shy. Then the Messenger of Allah (blessings and peace of Allah be upon him) said: “O Bilal, get up and see what ‘Abdullah ibn Zayd instructs you to do, then do it.”
This hadith constitutes strong proof for one of the basic principles of fiqh, which is the view that one may use an analogy (qiyas) to work out matters of religion, in the process that is known as ijtihad.
It also indicates that there is divine wisdom in the fact that the adhan came from one of the believers, someone other than the Prophet, because the adhan contains praise from Allah for His slave (meaning the Prophet (blessings and peace of Allah be upon him)) and highlighting his high status. Allah (may He be exalted) says: {And raised high for you your repute} [al-Sharh 94:4].
It highlights the high calibre of ‘Umar ibn al-Khattab and his wisdom..

606

It was narrated that Anas ibn Malik said: When the number of people increased, they began to discuss how they could know that it was time to pray by means of something they could recognize. They thought of lighting a fire, or beating a clapper. And [the Prophet (blessings and peace of Allah be upon him)] instructed Bilal to repeat the phrases of the adhan twice, and the phrases of the iqamah once..

608

It was narrated from Abu Hurayrah that the Messenger of Allah (blessings and peace of Allah be upon him) said: “When the call to prayer is given, the Shaytan runs away, breaking wind loudly so that he will not hear the call. When the call ends, he comes back, then when the iqamah for prayer is given, he runs away again. Then when the iqamah ends, he comes back, until he comes between a man and his thoughts, and says: Remember such and such, remember such and such – mentioning things that he had not remembered, until the man becomes unsure of how much he has prayed.”.

Commentary : Since Allah cast him out from His mercy, Iblis has been trying to mislead humankind, but when he hears the adhan and iqamah – as is mentioned in this hadith – he runs away and flees, breaking wind loudly so that he will not hear the calls to prayer, because he is so afraid when he runs away. Then when the adhan ends, the Shaytan comes back to the person to whisper to him and distract him from doing acts of worship. Then when the iqamah is given for the prayer, he runs away again. He only runs away because of what he hears of the testimony of Allah’s oneness (Tawhid) and what he sees of the teachings of Islam being followed, as he does on the Day of ‘Arafah, and because of what he sees of everyone coming together to testify to the oneness of Allah (may He be exalted), and of mercy coming down to them, for he despairs of ever making them give up what they have proclaimed, and he is certain that he will fail because of what Allah bestows upon them of reward for that. Hence he comes back, after the adhan and iqamah have ended, to whisper to the worshipper whilst he is praying, saying to him: “Remember such and such, remember such and such,” seeking to remind him of worldly matters that he is not usually concerned about when he is not praying. The Shaytan keeps whispering to the worshipper until he makes him confused about his prayer, and he does not know how much he has prayed; what is meant is that he forgets the number of rak‘ahs he has prayed and other parts of his prayer, so he adds something to it or omit something, because he is distracted by the whispers of the Shaytan.
This hadith highlights the virtue of the adhan and iqamah, and the impact that they have, as they cause the Shaytan to flee and keep him and his whispers away from the Muslim.
It also points out to the worshipper that he should focus and show humility in his prayer, and avert the whispers of the Shaytan from himself, and that he should show devotion to Allah (may He be glorified and exalted) whilst praying..

609

It was narrated from ‘Abd al-Rahman ibn ‘Abdillah ibn ‘Abd al-Rahman ibn Abi Sa‘sa‘ah al-Ansari al-Mazini, from his father, that he told him that Abu Sa‘id al-Khudri said to him: I see that you love sheep and the wilderness. When you are with your sheep or in your wilderness, and you give the call to prayer, raise your voice when you give the call, for no jinn, human or anything else hears the voice of the mu’adhdhin but he will testify in his favour on the Day of Resurrection..

Commentary : The adhan and the mu’adhdhin have many virtues, one of which is what Abu Sa‘id al-Khudri (may Allah be pleased with him) spoke of in this hadith, when he said to the Tabi‘i ‘Abdullah ibn ‘Abd al-Rahman ibn Abi Sa‘sa‘ah, who had sheep which he tended: I see that you love sheep and the wilderness. In other words, you love to tend sheep in the desert – which indicates that he would be on his own when the time for prayer came. So he (may Allah be pleased with him) instructed him, if the time for prayer came when he was in that situation, to raise his voice with the adhan. Then he told him a hadith of the Messenger of Allah (blessings and peace of Allah be upon him) in which it says that no jinn, human or anything else hears this call but he will testify on the Day of Resurrection that the mu’adhdhin did that. He only instructed him to raise his voice when giving the call so that whoever is far away from him could hear it, and thus he would have more witnesses to speak in his favour on the Day of Resurrection. Thus on the Day of Resurrection, he will become famous among those who testify to his virtue and high status. Just as Allah (may He be exalted) will humiliate some people and expose them to shame on the basis of the testimony given by witnesses, by the same token He will honour others, perfect their happiness and bring joy to their hearts.
This hadith highlights the virtue of practicing sunnahs and religious matters openly, even in the wilderness..

611

It was narrated from Abu Sa‘id al-Khudri that the Messenger of Allah (blessings and peace of Allah be upon him) said: “When you hear the call [to prayer], say what the mu’adhdhin says.”.

Commentary : The adhan and the mu’adhdhin have many virtues and are matters of high status before Allah (may He be exalted). In order that the listener will not be deprived of this reward, he is instructed to repeat after the mu’adhdhin, as mentioned in this hadith, in which the Prophet (blessings and peace of Allah be upon him) says: “When you hear the call [to prayer]”; this refers to the call for the five obligatory prayers. “say what the mu’adhdhin says.” So the listener should say the word of the adhan as the mu’adhdhin does. The Prophet (blessings and peace of Allah be upon him) told us how to do that. In Sahih Muslim, it is narrated that the Prophet (blessings and peace of Allah be upon him) said: “When the muezzin says, ‘Allahu akbar, Allahu akbar (Allah is most great, Allah is most great),’ and one of you says, ‘Allahu akbar, Allahu akbar’; then he says, ‘Ashhadu an la ilaha illa Allah (I bear witness that there is no god worthy of worship except Allah),’ and you say, ‘Ashhadu an la ilaha illa Allah’; then he says, ‘Ashhadu anna Muhammadan rasulullah (I bear witness that Muhammad is the Messenger of Allah),’ and you say, ‘Ashhadu anna Muhammadan rasulullah’; then he says, ‘Hayya ‘ala’l-salah (Come to prayer),’ and you say, ‘La hawla wa la quwwata illa Billah (there is no power and no strength except with Allah)’; then he says, ‘Hayya ‘ala’l-falah (Come to prosperity),’ and you say, ‘La hawla wa la quwwata illa Billah’; then he says, ‘Allahu akbar, Allahu akbar,’ and you say, ‘Allahu akbar, Allahu akbar’; then he says, ‘La ilaha illa Allah,’ and you say, ‘La ilaha ill-Allah,’ sincerely from the heart, you will enter Paradise.” Thus it is clear that the reward for repeating the adhan after the mu’adhdhin is a means of admittance to Paradise..

613

It was narrated from Mu‘awiyah ibn Abi Sufyan (may Allah be pleased with him) that when he [the mu’adhdhin] said Hayya ‘ala al-salah, he said: La hawla wa la quwwata illa Billah; and he said: This is what we heard your Prophet (blessings and peace of Allah be upon him) saying..

Commentary : The adhan and the mu’adhdhin have many virtues and are matters of high status before Allah (may He be exalted). In order that the listener will not be deprived of this reward, he is instructed to repeat after the mu’adhdhin. Our Prophet (blessings and peace of Allah be upon him) has taught us how to repeat the adhan after the mu’adhdhin. This hadith explains some of that, as the Tabi‘i Yahya ibn Abi Kathir narrates from Mu‘awiyah ibn Abi Sufyan (may Allah be pleased with him) that when he heard the mu’adhdhin say Hayya ‘ala al-salah, Mu‘awiyah said: La hawla wa la quwwata illa Billah, and stated that he did that as he had heard it from the Prophet (blessings and peace of Allah be upon him). Hence this is the Sunnah of repeating after the mu’adhdhin and responding to his words in the case of the two phrases “Hayya ‘ala al-salah” and “Hayya ‘ala al-falah.” When the mu’adhdhin says these two phrases, the listener should respond by saying: La hawla wa la quwwata illa Billah. That is because in the case of phrases other than “Hayya ‘ala al-salah” and “Hayya ‘ala al-falah”, both the listener and the mu’adhdhin share in the reward – such as when saying “Allahu akbar” and “La ilaha illa Allah”, and the other phrases of the adhan – because they are a kind of dhikr. However, with regard to the phrases “Hayya ‘ala al-salah” and “Hayya ‘ala al-falah”, the aim is to call the people to prayer, because these phrases effectively mean: Come to prayer, come to strive. This is what the mu’adhdhin is doing when he says these words. Therefore Allah compensates the listener for what he misses out on of the reward for that, with the reward for saying La hawla wa la quwwata illa Billah. And it was said that the listener says La hawla wa la quwwata illa Billah at this point because the meaning of the phrases “Hayya ‘ala al-salah” and “Hayya ‘ala al-falah” is: Come with your devotion and clean heart to guidance in the immediate moment, and come to great success later on. So it is appropriate for him to say: This is a momentous matter that I cannot do with the weakness that is inherent in me, unless Allah helps me with His power and strength.
This hadith highlights Mu‘awiyah’s knowledge and keenness to follow the Sunnah of the Prophet (blessings and peace of Allah be upon him)..

614

It was narrated from Jabir ibn ‘Abdillah that the Messenger of Allah (blessings and peace of Allah be upon him) said: “Whoever says when he hears the call to prayer, ‘Allahumma Rabba hadhihi’l-da‘wat il-tammati wa’l-salat il-qa’imah, ati Muhammadan al-wasilata wa’l-fadilah, wab‘athhu maqaman mahmudan alladhi wa’adtahu (O Allah, Lord of this perfect call and the prayer that will always be offered, grant Muhammad the privilege and also the eminence, and resurrect him to the praised position that You have promised him),’ will be granted my intercession on the Day of Resurrection.”.

Commentary : Du‘a’ (supplication) is one of the best acts of worship and a means of drawing closer to Allah, and it is a means of attaining good things and blessings. The Prophet (blessings and peace of Allah be upon him) has taught us many blessed supplications, and has recommended them at certain times and in certain circumstances; he has also highlighted the immense reward that they bring. In this hadith, the Prophet (blessings and peace of Allah be upon him) told us that whoever says, after hearing the adhan and after the mu’adhdhin has finished giving the call to prayer: “‘Allahumma Rabba hadhihi’l-da‘wat il-tammah (O Allah, Lord of this perfect call)” that is, the phrases of the adhan with which people are called to worship Allah (may He be exalted). What is meant by perfect is that they are complete, with no change or alteration; rather they will remain as they are until the Day of Resurrection. “wa’l-salat il-qa’imah (and the prayer that will always be offered)” – which is constantly offered. Give Muhammad al-wasilah (the privilege)” – this refers to a lofty status in Paradise that no one will attain except him (blessings and peace of Allah be upon him); and also al-fadilah (the eminence)” – this refers to a higher status than all other created beings; it may be understood that al-fadilah is a second lofty status. And resurrect the Prophet (blessings and peace of Allah be upon him) to the praised position” – this refers to a position on the Day of Resurrection for which all those who are standing on the Day of Resurrection will praise him; it is the position of great intercession. “alladhi wa’adtahu (that You have promised him)” – that is the status that You have mentioned in Your Book, where You say: {it is expected that your Lord will resurrect you to a praised station} [al-Isra’ 17:79].
Then the Prophet (blessings and peace of Allah be upon him) mentioned the reward for the one who recites this supplication: it is that he will be entitled to and deserve the intercession of the Prophet (blessings and peace of Allah be upon him) on the Day of Resurrection. His intercession will be for the sinners (to be forgiven), or for others to be admitted to Paradise without being brought to account, or for others to be raised in status on the Day of Resurrection – each according to his situation.
This hadith highlights the virtue of reciting this dhikr after the adhan, and encourages the Muslim to offer supplication at the times of prayer, when the gates of heaven are open for mercy.
It also affirms the great intercession of the Prophet (blessings and peace of Allah be upon him)..

616

It was narrated that ‘Abdullah ibn al-Harith said: Ibn ‘Abbas addressed us on a muddy day, and when the mu’adhdhin reached the words “Hayya ‘ala al-salah”, he instructed him to call out “Al-salatu fi’l-rihal (Pray where you are).” The people looked at one another, then he said: One who was better than him did this, and this prayer is an obligatory prayer..

Commentary : The teachings of Islam are easy-going and seek to make things easy for people. One example of that is that despite the importance of prayer in congregation in the mosque, Islam takes into consideration people’s circumstances at difficult times, when going to the mosque is hard, such as in the event of high winds, rain, fear, and so on.
In this hadith, the Tabi‘i ‘Abdullah ibn al-Harith narrates that whilst Ibn ‘Abbas (may Allah be pleased with him) was addressing the Muslims on a muddy day, when there was a great deal of mud because of rain, he instructed the mu’adhdhin to say, when he reached the words “Hayya ‘ala al-salah” to say: “Al-salatu fi’l-rihal (Pray where you are)” – meaning in their houses and homes. Giving the call in this manner is a concession to allow people to pray at home, and not to pray in congregation, so that no one will encounter difficulty in coming to the mosque. When he instructed the mu’adhdhin to do that, those who were present questioned his doing that, and they looked at one another in astonishment, finding that odd, because they had never seen such a concession before that from any of the other Sahabah (may Allah be pleased with them all). When Ibn ‘Abbas (may Allah be pleased with him) saw their reaction, he said: One who was better than me did that – meaning the Prophet (blessings and peace of Allah be upon him). Then he (may Allah be pleased with him) explained to them that this was not something new that had been introduced into the adhan, and nothing had changed; what he instructed the mu’adhdhin to do was something that the Prophet himself (blessings and peace of Allah be upon him) had done. This indicates that on a rainy or muddy day, the mu’adhdhin may say in the adhan: “Sallu fi rihalikum (pray in your houses).” Thus it becomes clear to the people that it is permissible to pray in their houses on rainy and muddy days. This is what is meant by the words of Ibn ‘Abbas (may Allah be pleased with him), “and this prayer is an obligatory prayer”: Jumu‘ah prayer is an obligatory prayer. According to another report, he said: Indeed Jumu‘ah is an obligatory prayer, and I did not like to make you come out and walk in the mud. That was because they would be reluctant to stay away from Jumu‘ah prayer, and would put up with hardship in order to go there in the mud. Hence he instructed the mu’adhdhin to say “Sallu fi rihaalikum” so that they would know that doing so was permissible, and they would not be upset about it.
This hadith highlights the easy nature of Islamic teachings, and that the teachings of Islam seek to spare the Muslims hardship by granting concessions allowing them not to pray in congregation in the event of rain, hail and disasters.
It also highlights the knowledge of Ibn ‘Abbas (may Allah be pleased with him) and his keenness to follow the Sunnah of the Prophet (blessings and peace of Allah be upon him)..

617

It was narrated from Salim ibn ‘Abdillah, from his father, that the Messenger of Allah (blessings and peace of Allah be upon him) said: “Bilal gives the adhan at night, so [continue to eat and drink] until Ibn Umm Maktum gives the call to prayer.” Then he said: “He is a blind man; he does not give the call to prayer until he is told: Dawn has broken, dawn has broken.”.

618

It was narrated that ‘Abdullah ibn ‘Umar said: Hafsah told me that when the mu’adhdhin started to watch out for the break of dawn, and when the time of Fajr had begun, the Messenger of Allah (blessings and peace of Allah be upon him) would pray two brief rak‘ahs before the iqamah was given for the prayer..

Commentary : The supererogatory prayers make up for any shortcomings that occur in the obligatory prayers, and they are like an arena in which people may compete to earn hasanat (rewards for good deeds) and attain high status before Allah (may He be glorified and exalted). The Prophet (blessings and peace of Allah be upon him) was keen to offer the sunnah prayers and explain them to the people in word and deed. The sunnah prayer of Fajr is one of the sunnah prayers that the Prophet (blessings and peace of Allah be upon him) upheld most assiduously.
In this hadith, the Mother of the Believers Hafsah (may Allah be pleased with her) narrates that when the mu’adhdhin started to watch out for the break of dawn – it was said: perhaps what is meant by watching out was that he would sit and wait for the break of dawn, and remain there for that purpose, or that when the mu’adhdhin stood up, ready to give the adhan; that is explained in other reports. In al-Sahihayn, it says: when the mu’adhdhin had finished giving the adhan for Fajr prayer. Al-Bukhari narrated from Hafsah (may Allah be pleased with her): When the mu’adhdhin had given the adhan for Fajr. What we may understand from the variation in these reports is that when the Prophet (blessings and peace of Allah be upon him) became certain that the adhan for Fajr would be given soon, and the light of dawn began to appear – which is what confirms that the time for Fajr has begun – at that time, the Prophet (blessings and peace of Allah be upon him) would stand up and offer two brief sunnah rak‘ahs before standing up to offer the obligatory prayer of Fajr.
This hadith indicates that the sunnah prayer of Fajr is two brief rak‘ahs, which are to be done after the adhan and before the iqamah for the (obligatory) prayer..

621

It was narrated from ‘Abdullah ibn Mas‘ud that the Prophet (blessings and peace of Allah be upon him) said: “No one of you should stop eating suhur when he hears the adhan of Bilal, for he gives the adhan – or he gives the call to prayer – at night, so that the one who is praying qiyam may rest, and the one who is sleeping may wake up. And one should not think that the dawn has come – and he gestured with his fingers, up and down – until it is like this – and Zuhayr (one of the narrators) gestured with his two fingers, holding one above the other, then pulling them apart, right and left..

Commentary : The practice of the Messenger of Allah (blessings and peace of Allah be upon him) was to have two adhans for Fajr prayer. The first was an adhan given at night, allowing enough time before the time for the prayer began so that one who was sleeping could wake up, and one who was praying qiyam could rest, and one who wanted to fast could eat sahur. The second was an adhan given when the time for Fajr began; this is the time when people stop eating and drinking, and begin the fast.
This hadith confirms that, as the Prophet (blessings and peace of Allah be upon him) explained, the adhan that Bilal ibn Rabah (may Allah be pleased with him) gave for Fajr prayer was given before the time for the prayer began, so this adhan should not make anyone stop eating sahur. The word sahur refers to what is eaten, and suhur refers to the action of eating food before the time of Fajr begins, for the one who intends to fast. The reason why he should not stop eating sahur when hearing the adhan of Bilal was that he only gave the adhan at night, before the time for the prayer had begun, in order to alert the one who was praying qiyam al-layl that dawn was approaching, so that he could go back and sleep a little, and thus be able to get up refreshed to pray Fajr, or so that the one who needed to eat sahur could get up and eat sahur, and so that the one who was asleep could get up and get ready to pray.
The Prophet (blessings and peace of Allah be upon him) explained the difference between the false dawn and the true dawn. The false dawn is of no significance, so the one who wants to fast should not stop eating when he sees it, and the people should not pray Fajr when they see it. The way in which it may be recognized is that it is a vertical line of light that appears in the sky; hence the Prophet (blessings and peace of Allah be upon him) gestured with his fingers, moving them up and down, to explain with this gesture that the vertical light that appears from top to bottom of the sky is not dawn. Rather the true dawn is that which, when people see it, means that the one who wants to fast should stop eating, and it marks the beginning of the time for prayer. This is the light that appears along the horizon, and is explained in the hadith by the words “until it is like this”, meaning: until the dawn appears like this, referring to the width of the sky. Zuhayr ibn Mu‘awiyah al-Ju‘fi [one of the narrators of the hadith] described the gesture of the Messenger of Allah (blessings and peace of Allah be upon him) by gesturing with his forefingers, holding one above the other, then pulling them apart, right and left, to demonstrate that the true dawn is the light that appears along the horizon in the east, extending south and north.
This hadith indicates that further clarification may be done with gestures in order to make clear what is being taught.
It highlights the difference between the true dawn and the false dawn.
It indicates that the time for Fajr prayer begins and the time for suhur ends after the true dawn has broken..

624

It was narrated from ‘Abdullah ibn Mughaffal al-Muzani that the Messenger of Allah (blessings and peace of Allah be upon him) said: “Between the two calls there is prayer – three times – for whoever wishes.”.

Commentary : One of the wisdoms behind the supererogatory and sunnah prayers is that they make up for any shortcomings that occur in the obligatory prayers, and they are like an arena in which people may compete to earn hasanat (rewards for good deeds) and attain high status before Allah (may He be glorified and exalted). The Prophet (blessings and peace of Allah be upon him) was keen to offer the sunnah prayers and explain them to the people in word and deed.
In this hadith, the Messenger of Allah (blessings and peace of Allah be upon him) explains a supererogatory and sunnah prayer that is connected to an obligatory prayer, as he says: “Between the two calls there is prayer.” What is meant by the two calls here is the original adhan before any obligatory prayer, and the second call is the iqamah which comes just before the prayer. The Prophet (blessings and peace of Allah be upon him) said this three times, to make sure that everyone understood it and to emphasize the importance of what he was saying. And so that no one would think that this prayer was obligatory, after the third time, he (blessings and peace of Allah be upon him) said: “for whoever wishes”; that is, for whoever wishes to pray between the adhan and iqamah. Thus he explained that the matter was broad in scope and based on individual choice and that it was for the purpose of doing more acts of worship and attaining more reward, but it was not obligatory.
This hadith encourages the Muslim to offer the voluntary prayer between the adhan and iqamah.
It also indicates that there should be a pause between the adhan and iqamah, even if it is only short..

625

It was narrated that Anas ibn Malik said: When the mu’adhdhin gave the adhan, some of the companions of the Prophet (blessings and peace of Allah be upon him) stood up and rushed towards the pillars, until the Prophet (blessings and peace of Allah be upon him) came out whilst they were like that, praying two rak‘ahs before Maghrib, and there was hardly any time between the adhan and iqamah. ‘Uthman ibn Jabalah and Abu Dawud narrated from Shu‘bah: There was only a short time between them..

Commentary : The Sahabah (may Allah be pleased with them) were very keen to do anything that would bring them closer to Allah (may He be glorified and exalted). That included offering supererogatory and sunnah prayers before and after the [obligatory] prayers.
In this hadith, Anas ibn Malik says that when the mu’adhdhin gave the adhan for Maghrib, some of the companions of the Prophet (blessings and peace of Allah be upon him) got up and rushed towards the pillars that held up the roof of the mosque. The purpose behind rushing to the pillars was so that they could use them as sutrahs to screen them from those who were walking in front of them, so that they could pray individually before Maghrib prayer, until the Prophet (blessings and peace of Allah be upon him) came out of his apartment to pray Maghrib whilst they were like that, rushing and hastening to pray two rak‘ahs before Maghrib prayer. A report narrated by Muslim from Anas ibn Malik (may Allah be pleased with him) adds: A stranger would come and think that the prayer had already been offered, because of the large numbers of people who were praying these two [voluntary] rak‘ahs.
This is indicative of the large numbers of people who did these two rak‘ahs. Anas ibn Malik (may Allah be pleased with him) said: And there was hardly any time between the adhan and iqamah; in other words, there was not much time, so they would pray those two rak‘ahs within a brief period of time. This is what was explained and affirmed by Shu‘bah ibn al-Hajjaj al-Wasiti, one of the narrators of this hadith, when he said: There was only a short time between them.
This hadith indicates that it is prescribed to pray two supererogatory rak‘ahs before Maghrib.
It also indicates that the one who is praying on his own should have a sutrah (screen)..

632

It was narrated that Nafi‘ said: Ibn ‘Umar gave the adhan on a cold night in Dajnan, then he said: Pray where you are staying. Then he told us that the Messenger of Allah (blessings and peace of Allah be upon him) would instruct a mu’adhdhin to give the call to prayer, then say immediately afterwards: Ala sallu fi’l-rihal (Attention! Pray where you are), on a cold or very rainy night, when travelling..

Commentary : Islam urges the Muslim to regularly pray in congregation in the mosques, but if it is difficult to attend the prayer in congregation, then Islam grants a concession allowing the Muslim not to pray in congregation. The types of excuses allowing that include severe cold and rain.
This hadith highlights that, as Nafi‘, the freed slave of Ibn ‘Umar, narrates that Ibn ‘Umar gave the call to prayer on an extremely cold night in Dajnan, which is a mountain in Tihamah, twenty-five miles from Makkah. Then Ibn ‘Umar (may Allah be pleased with him) said, straight after giving the adhan: Pray where you are; that is, in the places where you are staying and your tents. And he told him that this was the practice of the Messenger of Allah (blessings and peace of Allah be upon him), as he would instruct a mu’adhdhin to give the adhan, then say straight after finishing the adhan: Ala sallu fi’l-rihal (Attention! Pray where you are). That would be on a cold or very rainy night, whilst travelling. The apparent meaning of the report is that this concession is only for travel, but the scholars stated that this concession is general and also applies to anyone who is not travelling but could find it difficult to attend the prayer in congregation.
This report states that when this phrase, “Sallu fi rihalikum (pray where you are)” is to be said is immediately after finishing the adhan. In al-Sahihayn it is narrated in the hadith of Ibn ‘Abbas that it is to be said in place of the phrases Hayya ‘ala al-salah and Hayya ‘ala al-falah. Whichever of the two options the caller chooses, there is nothing wrong with it.
This hadith highlights the kindness of Allah (may He be glorified and exalted), and how He makes things easy for His slaves.
It also indicates that it is prescribed to stay away from attending prayers in congregation when there is fear of harm that could result from that..

633

It was narrated from ‘Awn ibn Abi Juhayfah that his father said: I saw the Messenger of Allah (blessings and peace of Allah be upon him) in al-Abtah, when Bilal came to him and told him that it was time to pray. Then Bilal brought out a long stick and set it up in front of the Messenger of Allah (blessings and peace of Allah be upon him) in al-Abtah, then he gave the iqamah for prayer..

Commentary : The Sahabah showed a great deal of etiquette with the Messenger of Allah (blessings and peace of Allah be upon him), and that they (may Allah be pleased with them) were very keen to follow his guidance and practice in all things, and to transmit it to those who came after them, especially with regard to prayer, which is the foundation of faith.
In this hadith, Abu Juhayfah Wahb ibn ‘Abdillah al-Suwa’i (may Allah be pleased with him) narrates something that the Prophet (blessings and peace of Allah be upon him) used to do in prayer, as he says: I saw the Messenger of Allah (blessings and peace of Allah be upon him) in al-Abtah, which is a place outside Makkah al-Mukarramah; it was originally a watercourse that runs through the valley of Makkah. It is located south of the Haram, in front of Jabal Thawr. Bilal ibn Rabah (may Allah be pleased with him) came to him and told him that the time for prayer had begun, then Bilal came out with a long stick and set it up in front of the Messenger of Allah (blessings and peace of Allah be upon him) to be a sutrah for him and to mark the place where he would be praying, so that no one would pass in front of him. He used to do that on his journeys, because the traveller usually cannot find a wall to use as a sutrah, and he usually prays in open ground. However, if he prays in the mosque, or behind a wall or fence, that forms a natural sutrah.
Then Bilal gave the iqamah for prayer. That happened during the Farewell Pilgrimage. This report clearly refers to the iqamah without an adhan, but in another report, al-Bukhari mentions the adhan.
This hadith highlights the great respect that the Sahabah showed to the Prophet (blessings and peace of Allah be upon him).
It also refers to giving the adhan and iqamah whilst travelling.
It also indicates that the one who wants to pray should set up a sutrah if he fears that people will pass directly in front of him..

833

‘Ā’ishah reported: 'Umar made a mistake. The Messenger of Allah (may Allah's peace and blessings be upon him) has only forbidden seeking the rising of the sun and its setting..

Commentary : The five obligatory prayers have definite times; however, the supererogatory and voluntary prayer is permissible at any time except that the Prophet (may Allah's peace and blessings be upon him) has forbidden praying at certain times. Out of their extreme keenness to carry out obligations and the acts of Sunnah, avoid prohibitions, and maintain the trust of reporting the Shariah, the Companions (may Allah be pleased with them) used to correct each other's mistakes and comment on one another.
In this Hadīth, ‘Ā’ishah (may Allah be pleased with her) says: "'Umar made a mistake," referring to 'Umar ibn al-Khattāb (may Allah be pleased with him) in reporting the absolute prohibition of prayer after 'Asr. She reported that the Messenger of Allah (may Allah's peace and blessings be upon him) had only forbidden "seeking the rising of the sun and its setting." i.e., he forbade intentionally and deliberately praying when the sun rises or sets but did not forbid praying in general after dawn or after ‘Asr. It is said: Rather, the prohibition of prayer during these two times is not a mistake, and ‘Ā’ishah's opinion was based on her own deduction and interpretation. As for the Hadīth text narrated by ‘Umar (may Allah be pleased with him), others from the Companions also narrated it, and more than one understood it the way ‘Umar (may Allah be pleased with him) understood it.
The reason behind the prohibition of prayer during these two times is that the sun rises and sets along with the devil's horn and because some of the disbelievers used to prostrate to the sun and offer prayer to it during these two times. Hence, he forbade praying during them to oppose those disbelievers. Other narrations were reported about permitting prayer at sunrise and sunset, as mentioned in the Two Sahīh Collections: "Whoever catches up with one Rak'ah before the sun rises, he has caught up with the Morning prayer..." When combined with this Hadīth, it is understood that the prohibition refers to the voluntary and supererogatory prayer during such times. As for the one who could not catch up with the prayer at the beginning of its time for a valid excuse, he is permitted to pray at the end of its time and to catch up with the prayer before sunrise and before sunset. Or perhaps the prohibition refers to the act of seeking the rising and setting of the sun on purpose, as for the one who does not do this on purpose - like the one who wakes up from his sleep or the one who remembers after being forgetful - it is permissible for him to pray and there is no blame on him.
The Hadīth warns against keenness on praying at the time when the sun rises and sets..

835

Abu Salamah reported that he asked 'Ā’ishah about the two prostrations that the Messenger of Allah (may Allah's peace and blessings be upon him) used to pray after 'Asr, she said: "He used to pray them before 'Asr, but then he got distracted or forgot them, so he prayed them after 'Asr; then, he continued observing them, for whenever he offered a prayer, he would stick to observing it.".

Commentary : Prayer is the best matter, and a Muslim is allowed to offer voluntary prayer at any time of night or day except for the times in which the Prophet (may Allah's peace and blessings be upon him) prohibited voluntary prayer, namely after dawn until sunrise and after 'Asr until sunset.
In this Hadīth, the Tābi'i Abu Salamah ibn' Abdur-Rahmān ibn' Awf reports that he asked the Mother of the Believers, 'Ā’ishah (may Allah be pleased with her), about the two Rak'ahs (unit of prayer) that the Messenger of Allah (may Allah's peace and blessings be upon him) used to pray after 'Asr, and why he prayed them, or whether the Prophet (may Allah's peace and blessings be upon him) performed them regularly or not. Thereupon, 'Ā’ishah (may Allah be pleased with her) said: "He used to pray them before 'Asr," i.e., as a supererogatory and Sunnah Qabliyyah (before the obligatory prayer) of the 'Asr prayer. "Then, he got distracted from them or forgot them," being doubtful about the reason why he did not pray them before 'Asr that time. "Then, he continued observing them" after that, "as whenever he offered a prayer, he would continue observing it" regularly.
In the Two Sahīh Collections, the reason why he did not pray the two Rak'ahs before 'Asr is mentioned, as the Prophet (may Allah's peace and blessings be upon him) said while talking to' Umm Salamah (may Allah be pleased with her): "O Daughter of Abu' Umayyah, you asked about the two Rak'ahs after 'Asr. Some people of 'Abdul-Qays came to me and distracted me from the two Rak'ahs after Zhuhr, so those are the two (Rak'ahs I was praying)." This indicates that the two Rak‘ahs were offered to make up for the missed Sunnah Ba‘diyyah (after the obligatory prayer) of Zhuhr and not to make up for the missed two Rak‘ahs before ‘Asr..

836

Mukhtār ibn Fulful reported: I asked Anas ibn Mālik about the voluntary prayer after ‘Asr, and he said: "'Umar used to strike hands for a prayer (offered) after 'Asr, and we used to offer two Rak'ahs after sunset before the Maghrib prayer during the time of the Prophet (may Allah's peace and blessings be upon him)." I asked him, "Did the Messenger of Allah (may Allah's peace and blessings be upon him) observe them?" He said: "He used to see us observing them, but he neither commanded nor forbade us.".

Commentary : Prayer is one of the best acts that bring closeness to Allah Almighty; hence, the Companions (may Allah be pleased with them) were keen on it as a means of drawing closer to Allah Almighty.
This Hadīth emphasizes the Muslims' keenness to learn the religion. The Tābi‘i Mukhtār ibn Fulful narrates that he asked Anas ibn Mālik (may Allah be pleased with him) about offering voluntary prayer after the ‘Asr prayer. Anas informed him that during the Caliphate of 'Umar (may Allah be pleased with him), he used to strike hands for praying after 'Asr, which is an indirect reference to his prohibition of such a prayer because he did not see the Prophet (may Allah's peace and blessings be upon him) doing this. The Companions (may Allah be pleased with him) used to follow the Prophet's example in everything; so, whenever he did something, they would race to do it, and whenever he abandoned something, they would leave it. ‘Umar (may Allah be pleased with him) used to forbid praying after ‘Asr for fear of offering a prayer during the prohibited time, namely at sunset. Then, Anas (may Allah be pleased with him) said: And we used to offer two Rak‘ahs after sunset before the Maghrib prayer during the time of the Prophet (may Allah's peace and blessings be upon him), i.e., between the Adhān (call to prayer) and the Iqāmah (second call to prayer). Mukhtār ibn Fulful asked him: Did the Messenger of Allah (may Allah's peace and blessings be upon him) observe them? Anas (may Allah be pleased with him) replied saying: He used to see us observing them, but he neither commanded nor forbade us, which denotes his approval of the permissibility of this voluntary prayer.
The Hadīth encourages the act of offering supererogatory prayers.
It also points out the Prophet's approval of offering prayer before Maghrib..

840

Jābir ibn ‘Abdullāh reported: I witnessed the prayer of fear with the Messenger of Allah (may Allah's peace and blessings be upon him). We stood in two rows behind the Messenger of Allah (may Allah's peace and blessings be upon him) and the enemy was between us and the Qiblah. The Prophet (may Allah's peace and blessings be upon him) said takbīr and we all did. He then bowed and we all bowed. He then raised his head from bowing, and we all did. He then prostrated with the row behind him, while the back row stood in the face of the enemy. When the Prophet (may Allah's peace and blessings be upon him) completed the prostration and the row behind him stood, the back row prostrated and then stood up. Then, the back row moved to the front and the front row moved to the back. Then, the Prophet (may Allah's peace and blessings be upon him) bowed and we all bowed. He then raised his head from bowing, and we also raised our heads. Then, he and the row behind him, which was back in the first Rak‘ah, prostrated, whereas the back row stood in the face of the enemy. When the Prophet (may Allah's peace and blessings be upon him) and the row behind him finished the prostration, the back row prostrated. Then, the Prophet (may Allah's peace and blessings be upon him) ended the prayer with taslīm and we all did the same. Jābir said: ''As those guards of yours do with their leaders.'.

Commentary : The prayer of fear is the prayer whose time comes when the Muslims are engaged in fighting the enemy. Since prayer is the greatest among the practical pillars of Islam, it does not cease to be due under any condition, even during war.
In this Hadīth, Jābir ibn ‘Abdullāh (may Allah be pleased with him) reports on one of the ways of performing the prayer of fear during war, as he witnessed the prayer of fear with the Messenger of Allah (may Allah's peace and blessings be upon him). The entire army was lined up behind him in two successive rows, with the enemy standing between them and the Qiblah. This indicates that everyone will face the enemy, whether those who stand for prayer or those who stand for guarding. The Prophet (may Allah's peace and blessings be upon him) commenced the prayer and said the takbīr of ihrām, and the whole army said takbīr with him. Then, the Messenger of Allah (may Allah's peace and blessings be upon him) bowed after the recitation, and they all bowed. Then, he raised his head from Rukū‘, and they all raised their heads. Then, he (may Allah's peace and blessings be upon him) prostrated, and the row behind him prostrated, whereas the back row remained standing to guard those who were prostrating in front of them. They stood in the face of the enemy and opposite them, lest the enemy might attack while they were prostrating. When the Prophet (may Allah's peace and blessings be upon him) finished the two prostrations, and the row behind him, that prostrated the first time, stood up, the back row came down to prostrate. Then, when they finished the prostration, they stood up. Then, the back row stepped forward and stood in the place of the first row—after becoming equal to them in terms of standing behind the Prophet (may Allah's peace and blessings be upon him) in the second Rak'ah—and the first row stepped back. Then, the Prophet (may Allah's peace and blessings be upon him) bowed after the standing and recitation, and the entire army bowed. Then he raised his head from Rukū‘, and the entire army raised their heads. Then he came down to prostrate, and so did the row behind him, who stood in the back in the first Rak'ah, whereas the back row got up and stood in the face of the enemy to guard those who were prostrating. When the Prophet (may Allah's peace and blessings be upon him) and the row behind him finished the prostration, the back row came down to prostrate, and after they finished the prostration and tashahhud, the Prophet (may Allah's peace and blessings be upon him) made taslīm, and all worshipers made taslīm after him, for they completed their prayer.
Then, Jābir (may Allah be pleased with him) said to those around him: ''As those guards of yours have a certain protocol with their leaders," i.e., the servants of the ruler who are assigned to protect and guard him, their prayer is like the prayer the Prophet (may Allah's peace and blessings be upon him) when he faced the enemy.
Numerous ways are reported for performing the prayer of fear, and this is one of the versions about the Prophet (may Allah's peace and blessings be upon him) in this regard. He performed it on different days and in diverse ways in which he sought what is more cautious for prayer and more effective for guarding. This prayer has different forms, but they are all consistent in intent.
In the Hadīth: Demonstrating the manner and form of the prayer of fear
And in it: Demonstrating the significance of congregational prayer, as its performance was prescribed in the state of fear. So, it is more appropriate for a person who is safe and secure to observe it.
And in it: Taking precautions against the enemy at the time of the battle by all means
And in it: The religion enjoins the acts of worship that preserve a person before Allah in the Hereafter and enjoins the pursuit of means that preserve a person in worldly life
And in it: It shows the ease of the Shariah for those accountable to perform prayer.

853

Abu Burdah ibn Abu Mūsa al-Ash‘ari related: ‘Abdullāh ibn ‘Umar said to me: "Did you hear your father narrating from the Messenger of Allah (may Allah's peace and blessings be upon him) regarding the hour on Friday?" I said: "Yes, I heard him say: 'I heard the Messenger of Allah (may Allah's peace and blessings be upon him) say: 'It is between the time when the Imām sits down and the end of the prayer.''".

Commentary : Out of His wisdom, Allah Almighty favored some creatures over others and favored some places over others, like favoring Makkah over all other places; and He favored some times over others, like favoring Friday over other days of the week.
In this Hadīth, the Tābi‘i Abu Burdah ibn Abi Mūsa al-Ash‘ari informs that ‘Abdullāh ibn ‘Umar (may Allah be pleased with him) asked him: Did you hear your father - that is Abu Mūsa al-Ash‘ari (may Allah be pleased with him) - narrating from the Messenger of Allah (may Allah's peace and blessings be upon him) regarding the hour of Friday. By this, he meant the hour when supplications are answered - about which Al-Bukhāri and Muslim narrated a Hadīth - Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "There is a time on Friday at which no Muslim asks Allah for what is good except that He will grant it to him." So, Allah responds to he who supplicates and asks of Him by granting him his request or better than that, averting affliction or evil from him, or keeping it in store for him until the Day of Judgment. Ibn ‘Umar (may Allah be pleased with him) meant to ask about its specific time, as to which part of the day it is exactly. In response, Abu Burdah told him that he heard a Hadīth regarding this from his father (may Allah be pleased with him), in which he said: I heard the Messenger of Allah (may Allah's peace and blessings be upon him) say: "It is between the time when the Imām sits down" on the pulpit after ascending it. And it was said: When he sits down between the two sermons - until the Friday prayer is finished.
There is a difference of opinion over the specification of this hour, with numerous views involved. The strongest among these views are two: First: What is mentioned in the Hadīth: It is between the time when the Imām sits down and the end of the prayer. Second: It is from after the ‘Asr until sunset, in the latter time of Friday.
In the Hadīth: Demonstrating the time of the hour of answered supplications on Friday
And in it: We are urged to look for the time of answered supplications on Friday and utilize them..

854

Abu Hurayrah (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "The best day the sun has risen upon is Friday: on it Adam was created, on it he was admitted into Paradise, and on it he was driven out of it. The Hour will not come except on Friday.".

Commentary : Out of His wisdom, Allah Almighty favored some of His creations over others. This includes favoring some days over others, like the day of ‘Arafah, the Night of Decree, and Friday; each time of them has a different merit than others.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) says that the best day among the days of the week upon which the sun rises is Friday. One of the characteristics of this day is that Allah Almighty created Adam, the father of humanity (peace be upon him). Allah Almighty made him dwell in Paradise, and on this day, Adam and his wife were driven out of Paradise, and he descended to earth for viceregency thereon. His departure from it is the departure of someone who will return to it, for Paradise is originally his dwelling, as Allah Almighty says: {Dwell in Paradise, you, and your wife.} [Surat al-Baqarah: 35] The day Adam (peace be upon him) came out of Paradise is the day he assumed viceregency on earth and came down to it. The Hour - i.e., the Day of Judgment - will not come except on Friday between dawn and sunrise.
It was said that the mention of these important events and these few issues, which took place on Friday, is not meant for mentioning the merit of this day, since what happened on Friday, like driving Adam out and the coming of the hour, is not regarded as meritorious; rather, this is intended to highlight the significance of the events that took place on it, like the beginning and end of creation. It was also said: Rather, these are merits because the departure of Adam from Paradise is a reason for producing these progeny and huge descendants and the existence of the messengers, the prophets, and the pious people. Also, the events of the Hour enjoy great significance, for they constitute a reason for Allah to hasten His promise to the believers and His threat to the disbelievers, the appearance of the recompense of the prophets, the people of the truth, the pious persons, and others, and the display of their honor and noble statue. On the Day of Judgment, the banners of the Muslims will go high in confirmation of their Imān (faith).
In the Hadīth: The superiority of Friday to the other days.

856

Abu Hurayrah and Hudhayfah reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "Allah diverted from Friday those who were before us. For the Jews there was Saturday, and for the Christians there was Sunday. And Allah brought us and guided us to Friday. He made Friday, Saturday, and Sunday, and they, likewise, will come after us on the Day of Judgment. We are the last among the people in this world and the first ones on the Day of Judgment for whom judgment will be passed before all creation." In a version: among whom judgment will be passed. [And in a version]: We were guided to Friday, and Allah diverted from it those who were before us..

Commentary : Out of His wisdom, Allah Almighty favored some of His creation over others. This includes favoring some days over others, like the day of ‘Arafah, the Night of Decree, and Friday; each time of them has a different merit than the others.
In this Hadīth, the Messenger of Allah (may Allah's peace and blessings be upon him) says that Allah Almighty diverted from Friday and from holding it in high regard to the nations who came before us. This was because they opposed their prophets. The Jews chose Saturday, claiming that Allah had finished the creation on Saturday. And the Christians chose Sunday, claiming that Allah Almighty began the creation on it. Then, Allah brought the Ummah of the Prophet (may Allah's peace and blessings be upon him), who believed in him and acknowledged his message, so Allah guided us to Friday and directed us, out of His bounty and mercy, to extolling and worshiping Him on it. "So He made Friday" an Eid for the Muslims, "Saturday" an Eid for the Jews, "and Sunday" an Eid for the Christians.
Then, the Prophet (may Allah's peace and blessings be upon him) mentioned that the Jews and the Christians will come after this Ummah of Muhammad on the Day of Judgment, as they came after them in the order of days. So, they will be after them in terms of the reckoning, the judgment, and entering Paradise. Although this Ummah existed in this world later than the previous communities, they will be ahead of them in the Hereafter, in that they will be the first to be resurrected and reckoned and the first to be judged among the people, to enter Paradise. In a version: "among whom judgment will be passed" instead of "for whom judgment will be passed," i.e., judgment will be passed among them with regard to their rights.
In the Hadīth: Allah Almighty honored this Ummah and preferred it over the other nations that came before it..

857

Abu Hurayrah (may Allah be pleased with him) reported: The Prophet (may Allah's peace and blessings be upon him) said: "Whoever takes a bath and then comes to the Friday prayer, and then prays as much as is written for him, and then keeps silent until the Imām finishes the sermon, and then prays along with him, his sins between that time and the next Friday will be forgiven, with an addition of three days.".

Commentary : Friday is a momentous day, and it is the best of the days of the week. On it, the Muslims gather for the prayer. The Prophet (may Allah's peace and blessings be upon him) urged us to purify ourselves and beautify our appearance on this day, especially at the time of the Friday prayer.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) says that if a person takes a bath, pouring water all over his body - the bath on Friday is affirmed regarding every male adult Muslim who is obligated to perform the Friday prayer - and then goes to the mosque and attends it early before the Imām ascends the pulpit, and he offers supererogatory prayers as much as is predestined for him and as Allah wills him to pray, performing two Rak‘ahs at a time, as reported about the Prophet (may Allah's peace and blessings be upon him) regarding the supererogatory prayer; and then he keeps silent until the Imām finishes the sermon, and then prays the two-Rak‘ah Friday prayer with him, his reward will be that Allah will forgive his sins from this time in which he performs the Friday prayer to the similar time the next Friday, in addition to three days. Thus, a good deed is multiplied ten times, as Friday becomes equivalent to ten days.
The intended meaning here is that Allah forgives the minor sins; as for the major sins, they require full repentance. In Sahīh Muslim Collection, Abu Hurayrah (may Allah be pleased with him) reported: The Prophet (may Allah's peace and blessings be upon him) said: "The five prayers, and the Friday prayer to the next Friday prayer, and Ramadan to the next Ramadan are expiations of the sins committed in between them, so long as major sins are avoided."
The etiquettes reported in the Sunnah in relation to Friday include applying perfume, wearing the best clothes for the Friday prayer, going to the mosque early, and not passing through the rows.
In the Hadīth: The merit of taking a bath on Friday
And in it: Urging the performance of supererogatory prayers before the Imām ascends the pulpit on Friday
And in it: We are urged to listen to the sermon.

858

Jābir ibn ‘Abdullah reported: We used to pray with the Messenger of Allah (may Allah's peace and blessings be upon him), then return and give rest to our Nawādih (camels used for carrying water). Hasan said: I said to Ja'far: What time was that? He replied: At the sun's decline, its zenith..

Commentary : Allah Almighty has set an appointed time for prayer; thus, a Muslim is not allowed to offer the prayer before or delay it after its time except with a valid excuse.
In this Hadīth, Jābir ibn ‘Abdullah (may Allah be pleased with him and his father) reports that people used to pray - referring to the Friday prayer as clarified by another version of Muslim - with the Messenger of Allah (may Allah's peace and blessings be upon him). Then, after finishing the prayer, they would return from the mosque to their houses, where they would rest and give rest to their Nawādih, the plural of Nādih, which is the camel used for carrying water. It is said: "Rawāh" (from which "nurīh" (give rest) is derived) means returning with the livestock from the pasture.
Then, Hasan ibn' Ayyāsh - one of the Hadīth narrators - reported that he asked his Shaykh, Ja'far ibn Muhammad, about this hour when the Prophet (may Allah's peace and blessings be upon him) used to offer the Friday prayer. Ja‘far informed him that the time of prayer was the time of the sun's decline, which is the time when the sun moves from the middle of the sky, and it is a sign of the beginning of the Zhuhr prayer or the Friday prayer. It is possible that his question was about the time of their return, and in this case, their prayer would be before the sun's decline.
The Hadīth indicates exaggeration in hastening the Friday prayer and that they used to delay their lunch and siesta on that day until after the Friday prayer because they were recommended to go early to this prayer. So, if they got distracted by anything of this before the Friday prayer, they would fear missing it or missing the chance of going there early..

860

Salamah ibn al-Akwa‘ reported: We used to perform the Friday prayer with the Messenger of Allah (may Allah's peace and blessings be upon him) after the sun had passed the meridian, and then we would return and try to find "al-Fay'' (the shadow)..

Commentary : The Friday sermon is one of the rites of religion and it has a profound impact on the lives of Muslims, as everyone, young and old, attends it, listens to the preacher, and learns the matters of their religion.
In this Hadīth, Salamah ibn al-Akwa‘(may Allah be pleased with him) says that they used to perform the Friday prayer with the Messenger of Allah (may Allah's peace and blessings be upon him) "after the sun had passed the meridian," which happens when the sun moves from the middle of the sky. Then, they would return and try to find "al-Fay,’'' the place on which the sun ray falls and then goes away and leaves behind a shadow.
In a version of the Two Sahīh Collections it is reported by Salamah ibn al-Akwa‘ (may Allah be pleased with him), and the wording here is by Muslim: "When the walls had no shadow for us to take shelter in it." This is because they used to go for Friday prayer early and return before the walls had shadows in which they could take shelter, as the heat was severe in Madīnah and they would look for places having shadows to sit there and take rest.
In the Hadīth: The keenness to perform prayer at its earliest time.

862

Jābir ibn Samurah reported: The Messenger of Allah (may Allah's peace and blessings be upon him) used to deliver the Khutbah (sermon) while standing. He would then sit down, stand up, and give the Khutbah while standing. Whoever informs you that he used to deliver the Khutbah while sitting has, indeed, lied. By Allah, I prayed more than two thousand prayers with him..

Commentary : The Friday Khutbah is one of the religion's rituals, and it greatly impacts Muslims' lives. It is attended by the young and the old, who all listen to the Khatīb (preacher) and learn the affairs of their religion.
In this Hadīth, Jābir ibn Samurah (may Allah be pleased with him) reports that he used to offer the Friday prayer with the Messenger of Allah (may Allah's peace and blessings be upon him). He used to see him delivering the Friday Khutbah while standing on the pulpit. After the first Khutbah, he would then sit for a short while on the pulpit. Then, he would get up and deliver the Khutbah while standing, preaching to people and teaching them their religion. Jābir ibn Samurah, then, said to the Tābi‘i Simāk ibn Harb: "Whoever informs you that he used to deliver the Khutbah while sitting has, indeed, lied," i.e., made a mistake, as the Arabs used to say to the one who made a mistake: He lied. "By Allah, I prayed with him more than two thousand prayers," which confirms the great extent of his knowledge and memorization of the manner adopted by the Prophet (may Allah's peace and blessings be upon him) in his prayers and sermons, including delivering his Khutbah on Friday while standing.
The Hadīth clarifies the Prophet's guidance in delivering the Friday sermon..

864

Ka‘b ibn ‘Ujrah reported: He entered the mosque while ‘Abdur-Rahmān ibn ’Umm al-Hakam was delivering a Khutbah (sermon) while sitting, so he said: Look at this deceitful person; he is delivering a sermon while sitting, whereas Allah Almighty says: {When they see some merchandise or amusement, they rush towards it and leave you standing.} [Surat al-Jumu‘ah: 11].

Commentary : Enjoining good and forbidding evil are the characteristics of the Islamic nation and among its best merits and causes of its superiority over other nations. The most entitled among people to this, and the first ones addressed with this in the Qur’an and the Sunnah, are the Companions (may Allah be pleased with them).
In this Hadīth, the Tābi‘i Abu ‘Ubaydah ‘Āmir ibn ‘Abdullah ibn Mas‘ūd narrates that Ka‘b ibn ‘Ujrah (may Allah be pleased with him) entered the mosque, referring to the mosque of Kūfah, a city in Iraq, to offer the Friday prayer. He found ‘Abdur-Rahmān ibn ’Umm al-Hakam - nephew of Mu‘āwiyah ibn Abi Sufyān ibn Harb whom Mu‘āwiyah (may Allah be pleased with him) assigned as the ruler of Kūfah in 58 AH, then after a year or more, he was dismissed - preaching to people while sitting on the pulpit, not standing as known in the Friday sermon. Ka‘b (may Allah be pleased with him) condemned this saying: "Look at this deceitful person," because he was angry at the one who had violated the Prophet's Sunnah, "he is preaching while sitting," not doing what the Prophet (may Allah's peace and blessings be upon him) did and not following his example, although the Prophet (may Allah's peace and blessings be upon him) adopted this practice persistently. Allah Almighty says: {Indeed, you have an excellent example in the Messenger of Allah.} [Surat al-Ahzāb: 21] Allah Almighty also says: {Whatever the Messenger gives you, accept it.} [Surat al-Hashr: 7] Moreover, the Prophet (may Allah's peace and blessings be upon him) said: "Pray as you saw me pray." [Narrated by Al-Bukhāri] Hence, his example should be followed when it comes to prayer and the delivery of the Friday sermon.
Then, he supported his words with a verse from Allah's Book, in which Allah Almighty says: {When they see some merchandise or amusement, they rush towards it and leave you standing.} [Surat al-Jumu‘ah: 11] Here, Allah mentioned that His Prophet was standing while delivering the Friday sermon.
The Hadīth draws the preacher's attention to standing while delivering the Khutbah.
It also calls the scholars' attention to enjoining good and forbidding evil.
The Hadīth sheds light on how the Companions (may Allah be pleased with them) used to intensely get angry with whoever violated the Sunnah, even if it was someone who must be obeyed and respected from among the rulers, for no obedience is due to a creature when it comes to disobeying the Creator..

865

‘Abdullāh ibn ‘Umar and Abu Hurayrah reported that they heard the Messenger of Allah (may Allah's peace and blessings be upon him) say: "Either some people stop abandoning the Friday prayers, or Allah will seal their hearts and then they will be among the heedless.".

Commentary : The Friday prayer is of great significance in Islam. Allah Almighty made it obligatory for non-traveling men to go out for it when the Muezzin makes the Adhān, calling for it, and He urged them to attend this prayer and warned against neglecting it. An example is this Hadīth in which the Prophet (may Allah's peace and blessings be upon him) said: "Either some people stop abandoning the Friday prayers," i.e., they abandon and fail to perform it out of negligence and laziness, without an excuse. If they do not comply and attend the Friday prayer, Allah will seal their hearts, by putting a seal and cover over them, and deny them His grace and bounty and place in them ignorance, roughness, and hardness. "and then they will be among the heedless" away from doing the deeds that benefit them and leaving what harms them. Thus, they will be among those overtaken by heedlessness, as they forgot Allah, and so He forgot them. This serves as a strong deterrent against the abandonment and neglect of the Friday prayer..

866

Jābir ibn Samurah reported: I used to perform the prayers with the Prophet (may Allah's peace and blessings be upon him), and his prayer was moderate in length and his sermon was moderate in length..

Commentary : The Prophet (may Allah's peace and blessings be upon him) used to enjoin the facilitation of worship and not going into hardship in performing it, and he would set an example of this through his own practice, so that every Muslim would imitate him.
In this Hadīth, Jābir ibn Samurah (may Allah be pleased with him) says that he would persistently perform the obligatory prayers - the five prayers and the Friday prayer - with the Prophet (may Allah's peace and blessings be upon him), and his prayer was moderate in length, suitable for the young and old and not hard for anyone. He would do that to avoid making the prayer too long for people.
As for the Muslim-narrated Hadīth in which ‘Ammār ibn Yāsir (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "The lengthiness of a man’s prayer and the shortness of his sermon are a sign of his proper understanding; so, make the prayer long and the sermon short." The intended meaning here is that prayer should be long compared to the sermon, not so long in a way that proves hard for the worshipers.
In the Hadīth: We are urged not to prolong the sermon and the five prayers..

867

Jābir ibn ‘Abdullāh reported: When the Messenger of Allah (may Allah's peace and blessings be upon him) delivered a sermon, his eyes would turn red, his voice would become louder, and his anger would become more intense, as if he were warning of an army, saying: "They will attack you in the morning, or they will attack you in the evening." And he would say: "I and the Hour have been sent like these two," holding his index and middle fingers. Then, he would say: "To proceed: Indeed, the best speech is the Book of Allah; the best guidance is the guidance of Muhammad; the evilest matters are those that are newly invented; and every innovation is misguidance." He would then say: "I am nearer to every believer than himself. So, whoever leaves behind some wealth, it is for his family, and whoever leaves behind a debt or dependent children, then they are both my responsibility." [In a version]: In the Prophet's sermon on Friday, he would praise Allah, laud Him, and then he would subsequently speak, as his voice went loud; then, he narrated the same Hadīth..

Commentary : The Prophet (may Allah's peace and blessings be upon him) was an eloquent preacher, and he would say what moves people, admonishes them, gives them glad tidings, and warns them. He would also use the tools of rhetorical effects, such as raising and lowering the voice and using the movement of the hand and the body, as well as other things in which preachers should follow his example.
In this Hadīth, Jābir ibn ‘Abdullāh (may Allah be pleased with him) informs about what the Prophet (may Allah's peace and blessings be upon him) used to do in the Friday sermon. He says that when he delivered a sermon to the people and reminded them of the promise and warning, and the commands and prohibitions, "his eyes would turn red," i.e., their redness would become greater than usual. "his voice would become louder, and his anger would become more intense," which means that he would interact with the topic of the sermon; hence, this would happen to him. By intense anger, he meant to describe his condition as a person in anger, and this was probably because some of them were found to disobey his commands and prohibitions, and some were neglectful of their duties. This is how a preacher's condition should be - consistent with the topic he speaks about. He should not enjoin something while his outward appearance denotes the opposite. "as if he were warning of an army," alluding to the loudness of his voice (may Allah's peace and blessings be upon him) among them. The warner of an army is a person who watches the enemy and informs the people about their condition so that they can get prepared. So, the Prophet's admonition was given in this manner, due to his care about the people and his desire to warn them of the Hereafter and their lack of preparedness for it. Thus, it was as if he was warning them of the emergence of an attacking army that would come to them in the morning or in the evening.
One of the statements the Prophet (may Allah's peace and blessings be upon him) used to make in his sermons: "I have been sent and the Hour is like these two," joining his two fingers: the forefinger and the middle finger, i.e., the period between the Prophet's time and the coming of the Day of Judgment is short like the distance between the forefinger and the middle finger. He is the last Prophet before the Hour. So, he (may Allah's peace and blessings be upon him) is one of the signs of the imminence of the Hour. After his mission, the time remaining for the coming of the Hour is less than the time that passed.
At the start of the sermon, he used to say: "To proceed;" is a phrase to separate between parts of speech when the speaker wants to shift from one topic to another. The meaning: I say after the previous testimony of faith and praise of Allah Almighty. "Indeed, the best speech is the Book of Allah;" there is no speech except that the speech of Allah is better than that. The speech of Allah means the noble Qur'an. "the best guidance is the guidance of Muhammad;" guidance is the way of life and manner. There is no way and path except that the path of the Prophet is better than that. So, his path, way of life, and manner - including Tawhīd, rulings, and acts of worship - should be followed. "the most evil matters," i.e., the ugliest religious matters, not the worldly ones. "are those that are newly invented," i.e., inventions and innovations that have no basis in the Shariah that attests to their validity and permissibility. These are called Bida‘ (innovations). "and every innovation is misguidance," i.e., and every invention in the religion in a way not done by the Prophet (may Allah's peace and blessings be upon him) and his Companions is misguidance and deviation and departure from the Prophet's path; it is not part of the guidance and the right course he came with.
In one of the Prophet's statements in his sermons, he said: "I am nearer to every believer than himself," i.e., I am the most entitled among people to him regarding all matters of worldly life and the Hereafter. As Allah Almighty says: {The Prophet has a greater claim over the believers than their own selves.} [Surat al-Ahzāb: 6] He is the most compassionate of all people towards them. Their souls call them to ruin, while he (may Allah's peace and blessings be upon him) calls them to salvation.
He (may Allah's peace and blessings be upon him) informed that if any Muslim dies and leaves behind some wealth, his inheritors and relatives - i.e., his inheriting relatives - are more entitled to this wealth, which they take as an inheritance; and if anyone leaves behind a debt or dependents - children, wife, and those who cannot provide for themselves - the Prophet (may Allah's peace and blessings be upon him) has a greater claim to him, repaying his debt and supporting those children and women he left behind. This stems from the Prophet's good character, his support of the Muslims, and his keenness that they should not be neglected.
And in a version: "In the Prophet's sermon on Friday, he would praise Allah and laud Him," i.e., he would begin it with praise and laudation. Part of what was reported from the Prophet (may Allah's peace and blessings be upon him) in Khutbat al-Hājah (the sermon of need) which the Prophet (may Allah's peace and blessings be upon him) taught his Companions is to say: "Praise be to Allah. We praise Him and seek His help. Whoever Allah guides, none can lead astray, and whoever Allah leads astray, none can guide. I testify that there is no god but Allah, alone, with no partner, and that Muhammad is His slave and Messenger." This praise and laudation is valid to say at the start of every sermon.
In the Hadīth: We are urged to follow the Prophet's guidance in the sermon.
And in it: A preacher should interact with the topic while addressing the sermon to influence the people.
And in it: Beginning the sermon with praise and lauding Allah.

Book of Hadith