| Hadiths

Bukhari Hadiths 1356
Muslim Hadiths 558

Hadith

It was narrated that ‘Abdullah ibn Mas‘ud said: The Prophet (blessings and peace of Allah be upon him) said: “There should be no envy except in two cases: a man to whom Allah has given wealth, and he is given authority over it to spend it in appropriate ways; and a man to whom Allah has given wisdom, so he judges in accordance with it and teaches it to others.”.

Commentary : Envy (hasad) is of two types, the first of which is blameworthy envy which is prohibited according to Islamic teaching. This refers to when a man wishes that a blessing be taken away from his brother, regardless of whether the envier has it or not. The second type is permissible envy, which is positive envy (ghibtah). What this means is that a man sees a blessing that someone else has, and he wishes that he could have something similar, without wishing that it be taken away from his brother. If that positive envy concerns worldly matters such as good health, physical strength, status or children, then it is permissible. If it concerns a religious matter – such as beneficial knowledge, or wealth from lawful sources, then it is encouraged according to Islamic teachings. Here the Prophet (blessings and peace of Allah be upon him) tells us that envy cannot be praiseworthy or encouraged according to Islamic teachings except in two cases, the first of which is when there is a wealthy, pious man to whom Allah has granted halal wealth, so he spends it to benefit himself and others, and to please his Lord, on various charitable causes, so the person wishes to be like him and he envies him [ghibtah] for this blessing.
The second case is when there is a wise, knowledgeable man to whom Allah has granted beneficial knowledge that he acts upon, teaches to others and judges between people on the basis of his knowledge and wisdom, so the person wishes that he could be like him.
This hadith indicates that if a rich man fulfils the conditions of having wealth, and uses it in ways that please Allah, then he is better than a poor person.
It also highlights the virtue of knowledge and of learning it.
And it highlights the validity of competing in doing good, and indicates that we are urged to do that..

It was narrated from ‘Ubaydullah ibn ‘Abdillah from Ibn ‘Abbas from Ibn ‘Abbas that he disagreed with al-Hurr ibn Qays ibn Hisn al-Fazari about the companion of Musa. Ibn ‘Abbas said: He was Khadir. Ubayy ibn Ka‘b passed them and Ibn ‘Abbas called him over and said: This friend of mine and I are arguing about the companion of Musa, concerning whom Musa asked his Lord how he could meet him. Did you hear the Prophet (blessings and peace of Allah be upon him) say anything about him? He said: Yes, I heard the Prophet (blessings and peace of Allah be upon him) say: “Whilst Musa was with a group of Israelites, a man came to him and said: Do you know anyone more knowledgeable than you? Musa said: No. Then Allah (may He be glorified and exalted) revealed to Musa: Nay; Our slave Khadir [is more knowledgeable than you]. Musa asked how he could meet him, so Allah made the fish a sign for him. It was said to him: When you lose the fish, then retrace your steps, for you will meet him there. And he was following the path of the fish in the sea. His servant said to Musa: {Did you see when we retired to the rock? Indeed, I forgot [there] the fish. And none made me forget it except Satan - that I should mention it} [al-Kahf 18:63]. Musa said: {“That is what we were seeking.” So they returned, following their footprints} [al-Kahf 18:64]. There they found Khadir, after which the events narrated in the Qur’an took place.” .

Commentary : The Sahabah (may Allah be pleased with them) differed concerning some issues of knowledge, according to what each of them knew, whilst paying attention to proper etiquette, each of them showing due respect to others and appreciating their brothers’ knowledge. One example of this is when the two Companions, ‘Abdullah ibn ‘Abbas and al-Hurr ibn Qays (may Allah be pleased with them both) disagreed concerning the companion of Musa (peace be upon him) who is mentioned in the verse {And they found a servant from among Our servants to whom we had given mercy from us and had taught him from Us a [certain] knowledge. Moses said to him, “May I follow you on [the condition] that you teach me from what you have been taught of sound judgement?”} [al-Kahf 18:65-66]. The view of Ibn ‘Abbas (may Allah be pleased with him) was that this was al-Khadir, and this was the view in which Ubayy ibn Ka‘b supported him, based on what he had heard from the Prophet (blessings and peace of Allah be upon him) about the story of Musa and al-Khadir (peace be upon them both). So he told him that he had heard the Prophet (blessings and peace of Allah be upon him) saying that when Allah’s Prophet Musa was with a group of Israelites, a man came to him and asked him: Do you know of anyone more knowledgeable than you on earth? Based on his own opinion, Musa denied that there was anyone more knowledgeable than him, because he was a Prophet who received revelation. But Allah rebuked him for not referring the matter to Him, as is narrated in Sahih Muslim. It was said that this was a rebuke to Musa (peace be upon him) and a lesson for those who came after him, so that no one else would follow him in praising himself and being filled with self-admiration, and thus be doomed. Allah (may He be glorified and exalted) revealed to him: There is someone who is more knowledgeable than you, to whom Allah has given knowledge other than that which He revealed to you. He is a person whose name is Khadir. So Musa asked: How can I meet him? Allah made the fish a sign for him, to show him where al-Khadir was, so that he could meet him. It was said to him: When you lose the fish on the seashore, then retrace your steps, for you will meet him. That was when Musa asked how he could meet al-Khadir. Allah (may He be exalted) said: Look for him on the shore, near the rock. He said: O Lord, how can I reach him? He said: Take a fish in a basket, and where you lose it, he will be there. It was said that he took a salted fish, and said to his servant: When you lose the fish, tell me.
The phrase “And he was following the path of the fish in the sea” means: he was looking at it whilst he was on the shore, walking alongside it, until he reached al-Khadir. It does not mean that he was literally following its path in the sea. And it was said that Musa met al-Khadir on an island in the sea, and to reach that island one must travel by sea. And it was said that the pronoun in the phrase “he was following” refers to the servant of Musa, Yusha‘ ibn Nun. That was because Musa (peace be upon him) had said to him: When you lose the fish, tell me, because it was the sign of where he would meet al-Khadir.
The servant said to Musa, as Allah (may He be exalted) tells us: {Did you see when we retired to the rock? Indeed, I forgot [there] the fish. And none made me forget it except Satan - that I should mention it} [al-Kahf 18:63]. After they had rested beside the sea, the servant forgot the fish, then they travelled on for a while. When the servant remembered that, he told Musa (peace be upon him) about it, and Musa said to him: {“That is what we were seeking.” So they returned, following their footprints} [al-Kahf 18:64]. So they retraced their steps until they reached the place where they had lost the fish, and there they found Khadir, after which there happened the events of which Allah (may He be glorified and exalted) tells us in His Book, in Surat al-Kahf.
After that, it became clear to Musa how great al-Khadir’s knowledge was, which was based on what Allah had taught him of the unseen, and the events that took place by Allah’s decree, which none of the Prophets knew except what they were taught about by the Creator (may He be glorified and exalted).
In this hadith, we see that one should put up with some hardship for the sake of seeking knowledge and learning more, and acknowledge the status of the one who is more knowledgeable.
We also see that disagreeing about some issues of knowledge, if each person is seeking to learn the truth without being stubborn, is something permissible.
This hadith also indicates that in the event of disagreement, we should refer to people of knowledge, and that it is essential to show humility towards knowledge and people of knowledge.
It also indicates that one should take provisions when travelling.
And it indicates that the knowledgeable person should not become too proud of his knowledge..

It was narrated that Ibn ‘Abbas said: The Messenger of Allah (blessings and peace of Allah be upon him) embraced me and said: “O Allah, give him knowledge and understanding of the Book.”.

Commentary : Our Prophet (blessings and peace of Allah be upon him) always set the best and most sublime example of mercy, love and compassion with his relatives and companions (may Allah be pleased with them).
In this hadith, ‘Abdullah ibn ‘Abbas (may Allah be pleased with him) narrated that the Prophet (blessings and peace of Allah be upon him) embraced him and hugged him, then he prayed for him, saying: “O Allah, give him knowledge and understanding of the Book.” In other words, teach him the Qur’an and enable him to memorize it, understand it, explain it, interpret it and learn fiqh and rulings from it. Allah answered his prayer, and Ibn ‘Abbas (may Allah be pleased with him) became the most knowledgeable of the ummah, the interpreter of the Qur’an.
The reason for this dua was narrated by al-Bukhari in his Sahih: The Prophet (blessings and peace of Allah be upon him) went to relieve himself, and I brought him some water for wudu’. According to one report: When he came out, he said: “Who brought this?” and he was told who had brought it. In Sahih Muslim it is narrated that the Mother of the Believers Maymunah (may Allah be pleased with her) is the one who told him about that, and that happened in her house one night. Perhaps that was the night on which Ibn ‘Abbas stayed overnight in her house to see how the Prophet (blessings and peace of Allah be upon him) prayed. Ahmad narrated from Ibn ‘Abbas (may Allah be pleased with him) about his standing behind the Prophet (blessings and peace of Allah be upon him) during the night prayer, in which it is narrated: he said to me: “What is the matter? I put you next to me but you step back.” I said: O Messenger of Allah, is it appropriate for anyone to pray next to you, when you are the Messenger of Allah to whom Allah has given abundance? He liked that, so he prayed to Allah to increase me in knowledge and understanding.
In this hadith, we see the blessing of the dua of the Prophet (blessings and peace of Allah be upon him), and this report also highlights the virtue of ‘Abdullah ibn ‘Abbas (may Allah be pleased with him), and how he became distinct from others by virtue of this blessed dua, when Allah answered the dua of His Prophet.
This hadith also highlights the virtue of knowledge and encourages us to seek knowledge and to memorize the Qur’an, and to pray for that. .

It was narrated that ‘Abdullah ibn ‘Abbas said: I came riding on a female donkey – and at that time I was approaching the age of puberty – and the Messenger of Allah (blessings and peace of Allah be upon him) was praying in Mina with no wall in front of him. I passed in front of one of the rows, then I let the donkey go and graze, and I joined the row. And no one rebuked me for that..

Commentary : The Prophet (blessings and peace of Allah be upon him) instructed the one who is praying to have a barrier (sutrah) in front of him, so that no one will pass in front of him and interrupt his prayer. But in the case of the congregational prayer, the imam is the “barrier” for those who are praying behind him.
In this hadith, Ibn ‘Abbas (may Allah be pleased with him) narrated that he came riding on a female donkey. At that time, Ibn ‘Abbas (may Allah be pleased with him) was a boy who was approaching puberty. The Messenger of Allah (blessings and peace of Allah be upon him) was praying in Mina without a barrier such as a wall and the like. Mina is a valley near the Haram of Makkah where the pilgrims halt to stone the Jamarat. Ibn ‘Abbas (may Allah be pleased with him) passed in front of one of the rows of worshippers whilst he was riding his donkey, at the time when their imam – namely the Prophet (blessings and peace of Allah be upon him) did not have a barrier in front of him. Then he left the donkey to eat and graze, and wander among the rows, then he joined the people in the rows and prayed, and no one rebuked him for passing in front of the rows or for letting the donkey pass in front of them, and the Prophet (blessings and peace of Allah be upon him) did not interrupt the prayer.
This hadith indicates that the imam is like a barrier for those praying behind him.
It also indicates that it is valid for a young boy who has reached the age of discernment to hear a hadith and narrate it..

It was narrated that Mahmoud ibn al-Rabi‘ said: I remember the Prophet (blessings and peace of Allah be upon him) spraying water in my face from a bucket when I was five years old..

Commentary : The Prophet (blessings and peace of Allah be upon him) was the best of people in manners and attitudes, even with little children. He cared for them and would be playful with them. He would let them ride behind him, and teach them so that they would grow up to be true men.
In this hadith, the Sahabi Mahmoud ibn al-Rabi‘ (may Allah be pleased with him) narrated that he still remembered how the Messenger of Allah (blessings and peace of Allah be upon him) sprayed water from his mouth in his face; at that time Mahmoud was a small boy, five years old, but he still remembered that and conveyed it after he grew up.
Spraying water into the child’s face is an example of the Prophet’s playfulness with young children; he showed kindness to them and honoured their fathers by doing that, whilst also teaching the people that being playful with children and family does not undermine the dignity of people of prominence and authority.
The hadith also indicates that he did that so that the child would get blessing (barakah) from him.
It also indicates that it is valid for a child to narrate, if he remembers and understands what he saw and heard..

It was narrated from Abu Musa that the Prophet (blessings and peace of Allah be upon him) said: “The likeness of that with which Allah has sent me of guidance and knowledge is the likeness of abundant rain that falls on land. Some of it is pure and good land which absorbs the water and brings forth abundant vegetation and plants; some of it is solid, barren land which retains the water [in pools or ponds], so that Allah benefits the people thereby, as they drink from it, give water to their livestock and irrigate crops with it. And some of the rain falls on another type of land, which is nothing but flat, barren land which does not retain the water or produce vegetation. The first one is the likeness of one who understands issues of religion, so he benefits from that with which Allah sent me, thus he learns it and teaches others. The second is the likeness of the one who pays no attention to it and does not accept the guidance of Allah with which I was sent.”.

Commentary : The Prophet (blessings and peace of Allah be upon him) was the best educator. He often used to give simple yet eloquent likenesses through which the ideas that he wanted to convey would be transmitted and take root in people’s minds. In this hadith, he likened guidance, the ways that lead to Allah, and Islamic knowledge that is based on the Book of Allah (may He be exalted) and the Sunnah of His Prophet (blessings and peace of Allah be upon him) to abundant rain that falls on different types of land. The first type is fertile land that is free of nuisance insects and worms that destroy crops. This land receives the water and absorbs the rain, then it produces abundant vegetation. This is the likeness of the knowledgeable person who has deep understanding of the religion of Allah, acts upon what he knows, and teaches others. This is the highest level of guidance.
The second type is barren land that retains [but does not absorb] the water. This is solid land on which vegetation does not grow, so it is like huge reservoirs which collect and hold the water, and become a source for others. The people benefit from it, as they drink, give water to their livestock and irrigate fertile land with this water. Even though this land does not benefit from the rain itself, it benefits others, humans, animals and other types of land. This is the likeness of people who are able to memorize, but their minds are not sharp enough to derive meanings and rulings, and they do not strive to put what they learn into practice. Thus they memorize and preserve information until people of knowledge come along who are able to benefit from it, so they learn it from them and thus benefit others through what they convey to them. And it was said that the likeness of this land is that of the knowledgeable person who teaches others, but does not act upon his knowledge himself, so he is like a candle which gives light to others but burns itself.
The third type is the plains, which are vast tracts of flat land. It was also said that it is smooth land, or land that has no vegetation. This is what is referred to in the hadith: salt flats in which nothing grows and which do not retain water. Thus they do not benefit from the rain themselves, nor do they benefit any other land, because they are flat and have no vegetation. This is the worst type of land; it is the likeness of the ignorant Muslim, or the knowledgeable Muslim who does not act upon his knowledge or teach anyone else. This is what is meant by the words “who pays no attention to it.” Or it may refer to the disbelievers who do not enter Islam in the first place, and this is what is meant by the words “[he] does not accept the guidance of Allah.”
This hadith highlights the virtue of one who learns, acts upon his knowledge and teaches it to others.
It also indicates that it is blameworthy to turn away from knowledge..

It was narrated that Anas ibn Malik said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “One of the portents of the Hour is that knowledge will be taken away, ignorance will become widespread, much alcohol will be drunk and zina will become prevalent.”.

Commentary : The time of the onset of the Hour is not known to anyone except Allah (may He be glorified and exalted). Nevertheless, He has ordained signs which will indicate that it is close at hand, so that the Muslim may be careful and strive to prepare for that momentous Day.
In this hadith, the Prophet (blessings and peace of Allah be upon him) tells us that one of the signs of the approach of the Hour is that beneficial knowledge that is accompanied by righteous deeds will be taken away with the death of knowledgeable people, not by means of it being erased from people’s hearts. Then the people will follow ignorant leaders who will speak about religious issues on the basis of their own personal views, and they will issue fatwas that are based on ignorance. Thus ignorance will prevail and spread among the people, and that will result in people no longer having fear of Allah in their hearts. So a great deal of alcohol will be drunk, and it will become widespread among people despite the fact that it is forbidden. Allah (may He be exalted) says: {O you who have believed, indeed, intoxicants, gambling, [sacrificing on] stone altars [to other than Allah], and divining arrows are but defilement from the work of Satan, so avoid it that you may be successful } [al-Ma’idah 5:90]. The word khamr (intoxicants) comes from a root meaning to cover. It is so called because it covers the mind so that one cannot think properly, as a result of that the drinker falls into sins that lead to doom.
Another sign of the approach of the Hour is that zina (unlawful sexual relationships) and shameful deeds will become widespread, as mentioned in the report of Muslim, and they will become very clearly prevalent, even though Allah has forbidden them, as He says: {And do not approach unlawful sexual intercourse} [al-Isra’ 17:32].
It is as if these things are singled out for mention because they indicate that matters are getting out of hand, which if they are brought under control, will be a cause of well-being in this world and the hereafter. The first is religion, because the taking away of knowledge will undermine religion. The second is reason, because it is undermined by consuming intoxicants. The third is lineage, because it is undermined by zina. The undermining of these three things indicates that the world is heading towards ruin.
This hadith indicates that Allah (may He be exalted) has already decreed that the ruin of life on earth will come once mischief and corruption become prevalent and widespread.
It also indicates that we are urged to acquire knowledge, for it will not be taken away except through the death of knowledgeable people.
This hadith is one of the signs of the prophethood of the Prophet (blessings and peace of Allah be upon him). .

It was narrated from Qatadah that Anas ibn Malik said: I will surely tell you of something that no one will tell you after me. I heard the Messenger of Allah (blessings and peace of Allah be upon him) say: “One of the portents of the Hour is that knowledge will become rare and ignorance will prevail; zina will become widespread; and there will be many women and few men, to the extent that for fifty women there will be one man to look after them.”.

Commentary : No one knows exactly when the Hour will begin except Allah (may He be glorified and exalted). Nevertheless, He has ordained some signs of its approach, to alert the Muslim so that he may strive to prepare for that momentous Day.
In this hadith, the Prophet (blessings and peace of Allah be upon him) tells us that one of the signs of the approach of the Hour is that Islamic knowledge will become rare on earth, because many scholars will die. Then the people will follow ignorant leaders who will speak about religious issues on the basis of their own personal views, and they will issue fatwas that are based on ignorance. Thus ignorance will prevail among the people, and that will result in no one having fear of Allah in their hearts. Zina (unlawful sexual relationships) and shameful deeds will become widespread, as mentioned in the report of Muslim, and they will become clearly prevalent, even though Allah has forbidden them, as He says: {And do not approach unlawful sexual intercourse} [al-Isra’ 17:32].
Another of the signs that the Day of Resurrection is approaching is that the numbers of women will increase exponentially in comparison with the numbers of men, as few males will be born, whereas many females will be born, or the number of men may be reduced as a result of wars and conquests, until fifty women will only be able to find one man to be in charge of them, sponsor them and look after their affairs.
It is as if these five things are singled out for mention because they indicate that matters are getting out of hand, which if they are brought under control, will be a cause of well-being in this world and the hereafter. The first is religion, because the taking away of knowledge will undermine religion. The second is reason, because it is undermined by consuming intoxicants. The third is lineage, because it is undermined by zina. As for life and wealth, they will be undermined too, because of overwhelming trials and tribulations, and when all of these things are undermined, this indicates that the world is heading towards ruin.
This hadith indicates that Allah (may He be exalted) has already decreed that the ruin of life on earth will come once mischief and corruption become prevalent and widespread.
In this hadith, we are urged to acquire knowledge, for it will not be taken away except through the death of knowledgeable people.
This hadith is one of the signs of the prophethood of the Prophet (blessings and peace of Allah be upon him), as he foretold what will happen at the end of time..

It was narrated that Ibn ‘Umar said: I heard the Messenger of Allah (blessings and peace of Allah be upon him) say: “Whilst I was sleeping, a vessel of milk was brought to me and I drank until I saw its wetness coming out of my nails. Then I gave my leftovers to ‘Umar ibn al-Khattab.” They said, How did you interpret that, O Messenger of Allah? He said, “Knowledge.”.

Commentary : The dreams of the Prophets are true and are revelation from Allah (may He be glorified and exalted). The Prophet (blessings and peace of Allah be upon him) would give glad tidings to his companions (may Allah be pleased with them) when he saw a dream.
In this hadith, ‘Abdullah ibn ‘Umar (may Allah be pleased with him) narrates that the Prophet (blessings and peace of Allah be upon him) saw in a dream that he was given a vessel of milk, and he drank from it to the extent that his thirst was greatly quenched and the moisture of the milk started to come out from his fingers, flowing over his nails, which was an indication that his body had had its needs fully met, to the extent that the surplus came out of him. Then he gave what was left of the milk to ‘Umar ibn al-Khattab (may Allah be pleased with him) and he drank it. Then the Prophet (blessings and peace of Allah be upon him) interpreted the milk as signifying knowledge. It is as if that was glad tidings to ‘Umar (may Allah be pleased with him) that he would excel in understanding Islamic knowledge and teachings, because he drank from that milk from which the Prophet (blessings and peace of Allah be upon him) had drunk. This was an indication that ‘Umar would be singled out and distinguished because of extra knowledge that he had. And it was said that milk was interpreted as referring to knowledge because both are very beneficial, and both are a means of well-being. Milk is nourishment for children, and a means of their well-being; moreover, it is a food that maintains physical well-being, and knowledge is a means of well-being in the hereafter and in this world.
This hadith highlights the virtue, honourable status and importance of knowledge for people.
It also highlights the virtue of ‘Umar (may Allah be pleased with him)..

It was narrated from ‘Abdullah ibn ‘Amr ibn al-‘As that the Messenger of Allah (blessings and peace of Allah be upon him) halted in Mina during the Farewell Pilgrimage so that the people could ask him questions. A man came to him and said: I did not think, so I shaved my head before slaughtering the sacrifice. He said: “[Go ahead and] slaughter it; there is no problem.” Another man came to him and said: I did not think, so I slaughtered the sacrifice before stoning the Jamrah. He said: “[Go ahead and] stone the Jamrah, and there is no problem. The Prophet (blessings and peace of Allah be upon him) was not asked about anything that was brought forward or delayed but he said: “[Go ahead and] do it, and there is no problem.”.

Commentary : The Prophet (blessings and peace of Allah be upon him) performed the Farewell Pilgrimage at the end of his life, in 10 AH. During this Hajj, he explained to the people their rituals and the rulings of Hajj, and what was permissible and what was forbidden of both words and deeds during the pilgrimage.
In this hadith, ‘Abdullah ibn ‘Amr ibn al-‘Aas (may Allah be pleased with him) narrated that the Prophet (blessings and peace of Allah be upon him) halted during his pilgrimage, whilst he was riding his mount – as mentioned in a report of Muslim – in Mina, near the Jamrah, after the sun had passed its zenith on the Day of Sacrifice. Mina is a valley surrounded by mountains, located east of Makkah on the road between Makkah and Jabal ‘Arafah. It is approximately six kilometres from al-Masjid al-Haram. It is the place where pilgrims stone the Jamarat and slaughter the sacrificial animals.
On this great occasion, amidst this great crowd, the Prophet (blessings and peace of Allah be upon him) halted so that the pilgrims could ask him questions and seek advice about what they needed to know of the rulings of Hajj. That included a man who made a mistake and forgot, so he did not do the rituals in the proper order, as he shaved his head before slaughtering his sacrifice. The Prophet (blessings and peace of Allah be upon him) responded: “[Go ahead and] slaughter it; there is no problem” – so there is no sin on you and you do not have to offer a compensatory sacrifice. Another question came from a man who had slaughtered his sacrificial animal before stoning Jamrat al-‘Aqabah. The Prophet (blessings and peace of Allah be upon him) answered him: “[Go ahead and] stone it, and there is no problem.”
So the Prophet (blessings and peace of Allah be upon him) was not asked on that day about any of the actions of Hajj that was brought forward or delayed but he said to the questioner: “[Go ahead and] do it, and there is no problem.” He was not strict with them, no compensatory sacrifice was required of them, and they did not incur any sin for doing one action before another, or delaying it.
This was by way of making things easy for people, because the time of Hajj is a time of hardship, in which people encounter many difficulties and there are many necessary things that are required of the pilgrim, which may force people to do many things without following the proper order. So the Prophet (blessings and peace of Allah be upon him) did not insist that people do things in a particular order, for what matters is doing the actions of Hajj, even though it is preferable to follow his example and Sunnah in the manner he told people to do them, as was narrated from him.
This hadith highlights the compassion of the Prophet (blessings and peace of Allah be upon him) towards his ummah, as he sought to make it easy for them to do the rituals of Hajj. .

It was narrated from Ibn ‘Abbas that the Prophet (blessings and peace of Allah be upon him) was asked during his Hajj: I slaughtered my sacrifice before stoning the Jamrah, and he gestured with his hand as if to say, There is no problem. Another person said: I shaved my head before slaughtering my sacrifice, and he gestured with his hand as if to say, There is no problem..

Commentary : The Prophet (blessings and peace of Allah be upon him) performed the Farewell Pilgrimage at the end of his life, in 10 AH. During this Hajj, he explained to the people their rituals and the rulings of Hajj, and what was permissible and what was forbidden of both words and deeds during the pilgrimage.
In this hadith, ‘Abdullah ibn ‘Abbas (may Allah be pleased with him) narrated that during his Farewell Pilgrimage, when he was near the Jamrah after the sun had passed its zenith on the Day of Sacrifice, as narrated by al-Bukhari, the Prophet (blessings and peace of Allah be upon him) was asked questions. On this great occasion, amidst this great crowd, the Prophet (blessings and peace of Allah be upon him) halted so that the pilgrims could ask him questions about what they needed to know of the rulings of Hajj. That included a man who made a mistake and forgot, so he did not do the rituals in the proper order, as he slaughtered his sacrifice before stoning Jamrat al-‘Aqabah. The Prophet (blessings and peace of Allah be upon him) responded with a gesture to indicate that he approved of what he had done, or he made a gesture and said to him, “There is no problem,” so there is no sin on you and you do not have to offer a compensatory sacrifice. Someone else asked him about his having shaved his head before slaughtering the sacrifice, and the Prophet (blessings and peace of Allah be upon him) responded with a gesture to indicate that he approved of what he had done, or he made a gesture and said to him, “There is no problem,” so you have nothing to worry about and you do not have to offer a compensatory sacrifice for doing one action before another, or delaying it.
This was by way of making things easy for people, because the time of Hajj is a time of hardship, in which people encounter many difficulties and there are many necessary things that are required of the pilgrim, which may force people to do many things without following the proper order. So the Prophet (blessings and peace of Allah be upon him) did not insist that people do things in a particular order, for what matters is doing the actions of Hajj, even though it is preferable to follow his example and Sunnah in the manner he told people to do them, as was narrated from him..

It was narrated from Abu Hurayrah that the Prophet (blessings and peace of Allah be upon him) said: “Knowledge will be taken away, and ignorance and tribulations will prevail, and there will be a great deal of harj.” It was said: O Messenger of Allah, what is harj? He gestured like that with his hand, tilting it, as if he meant killing..

Commentary : No one knows exactly when the Hour will begin except Allah (may He be glorified and exalted), for He has kept that knowledge to Himself.
Nevertheless, He has ordained some signs of its approach, to alert the Muslim so that he may strive to prepare for that momentous Day.
In this hadith, the Prophet (blessings and peace of Allah be upon him) tells us that one of the signs of the approach of the Hour is that beneficial knowledge that is accompanied by righteous deeds will be taken away, and will disappear from the earth with the death of its people. It will be reduced by their death but will not be erased from people’s hearts. Then the people will follow ignorant leaders who will speak about religious issues on the basis of their own personal views, and they will issue fatwas that are based on ignorance. Thus ignorance will prevail and spread among the people, and tribulations, disputes and division will become widespread; that will result in no one having fear of Allah in their hearts, and there will be a great deal of “harj.” When the people asked what harj meant, the Prophet (blessings and peace of Allah be upon him) made a gesture with his hand, from which it could be understood that the word referred to killing and unlawful bloodshed. This explanation is clearly mentioned in al-Sahihayn, where it says: They said: O Messenger of Allah, what is that? He said: “Killing, killing.” What is meant is that there would be tribulations and disputes, and that will be the cause of a great deal of killing among the Muslims, as is mentioned in a report narrated by Ibn Majah from Abu Musa al-Ash‘ari (may Allah be pleased with him), in which it says that the Prophet (blessings and peace of Allah be upon him) said: “It will not be as a result of the polytheists killing the Muslims; rather you will kill one another, to the extent that a man will kill his neighbour, his cousin and his relative.”
This hadith indicates that Allah (may He be exalted) has already decreed that the ruin of life on earth will come once mischief and corruption become prevalent and widespread.
It also indicates that we are urged to acquire knowledge, for it will not be taken away except through the death of knowledgeable people.
This hadith is one of the signs of the prophethood of the Prophet (blessings and peace of Allah be upon him)..

It was narrated that Asma’ said: I came to ‘A’ishah when she was praying, and I said: What is the matter with the people? She pointed to the sky, and I saw that the people were standing in prayer. Then she said, Subhan-Allah. I said: Is it a sign? And she nodded to say yes. So I started to pray [with the people] until I nearly fainted, so I began to pour water on my head. The Prophet (blessings and peace of Allah be upon him) praised and glorified Allah (may He be glorified and exalted), then he said: “There is nothing that had not been shown to me before but it was shown to me [just now] whilst I was standing in prayer, even Paradise and Hell. Then it was revealed to me that you will be tested in your graves, like or close to” – I [the narrator] do not know which word Asma’ said – “the trial of the Dajjal. It will be said: What do you know about this man? As for the believer or the one who had certain faith” – I do not know which word Asma’ said – “he will say: He is Muhammad the Messenger of Allah; he came to us with clear proofs and guidance, and we responded and followed him; he is Muhammad” – three times. “Then it will be said: Rest, benefitting from your righteous deeds. We knew that you believed with certainty in him. As for the hypocrite or the one who had doubts” – I do not know which word Asma’ said – “he will say: I do not know; I heard the people saying something, so I said it too.”.

Commentary : The trial of the grave is one of the greatest trials that a person will undergo. The Prophet (blessings and peace of Allah be upon him) always sought refuge with Allah from it at the end of his prayer.
In this hadith, Asma’ bint Abi Bakr (may Allah be pleased with her) narrates that she went to the house of her sister ‘A’ishah, the Mother of the Believers (may Allah be pleased with her), and she found her praying, following the prayer of the Prophet (blessings and peace of Allah be upon him) in his mosque, as the houses of the Mothers of the Believers (may Allah be pleased with them) were attached to the mosque of the Prophet (blessings and peace of Allah be upon him), as is well known. Asma’ asked her, whilst she was praying, why the people were so scared and were praying at this time, which was not the time of the obligatory prayer. ‘A’ishah (may Allah be pleased with her) responded to her as she was praying with a gesture, pointing towards the sky, as if she wanted to make her understand that the sign of a solar eclipse in the sky was the reason for this fear and this prayer. Thus Asma’ realized that this was a sign of the might and power of Allah (may He be glorified), so she joined the people in prayer and offered a lengthy prayer with them, until she got tired and signs of exhaustion appeared on her, to the extent that she poured water on her head to revive herself and so that she would not faint. That was because the eclipse prayer is two rak‘ahs, in each of which there are two bowings (ruku‘) and two recitations, and the imam makes each recitation and bowing very long, with the bowing as long as the recitation. This lengthy procedure may be exhausting for some, but it is by way of beseeching Allah and humbling oneself before Him, so that He will relieve the people of this calamity and distress.
Then when the Prophet (blessings and peace of Allah be upon him) had finished the prayer, he addressed the people. He began by praising and glorifying Allah as He deserves, then he told the people that there was nothing that he had not seen before but he saw it whilst standing in this prayer, and he looked at it, even Paradise and Hell. He saw them both and they were both visible and displayed before him. He began to describe what he had seen, and told the people that Allah had revealed to him the trial of the grave, in which people will be questioned by the two angels. This is something very difficult, almost as difficult as the trial of the Dajjal, and the trial of the Dajjal is one of the greatest and most dangerous of trials and tribulations. The word Dajjal comes from a root meaning to cover; he is so called because he will cover the truth with his falsehood. He will be a human being, and his emergence will be one of the major signs of the Day of Resurrection. Allah will test His slaves by means of him, and He will enable him to do some things that only Allah (may He be exalted) can do, such as bringing back to life a dead person whom he killed, or bringing about prosperity and abundance in this world. He will have with him his paradise and his hell, and his two rivers, and the treasures of the earth will follow him; he will order the sky to send down rain and it will do so, and he will order the earth to bring forth vegetation and it will do so. All of that will happen by the will and decree of Allah (may He be exalted).
The trial of which the Prophet (blessings and peace of Allah be upon him) warned us will happen when a person is questioned in his grave: What do you know about this man? This is referring to the Prophet (blessings and peace of Allah be upon him). The response of the believer or the one who had certain faith will be: he is Muhammad, the Messenger of Allah, who came to us with clear proofs and guidance, and we responded and followed him. He will say that three times, as Allah will make him steadfast with the word that stands firm and will inspire him to give the right answer. The angels will affirm that what he says is correct, and will give him the glad tidings of rest and being spared suffering, and they will say to him: “Rest, benefitting from your righteous deeds. We knew that you believed with certainty in him.”
As for the hypocrite, or the one who doubted and was hesitant, he will say I do not know, I am not certain, but I heard the people saying something in the former world, so I said it too. So I was not certain that he was a Prophet; rather I went along with what the people said outwardly. He will be in a state of wretchedness and punishment, the opposite of the believer.
This hadith affirms that the believer, the hypocrite and the disbeliever will be questioned in the grave.
It indicates that Paradise and Hell are already created and they exist at present.
It also confirms the emergence and trial of the Dajjal.
It indicates that perfect faith and perfect knowledge is the knowledge of Allah and His Messenger, and knowing the proof for that.
It indicates that women may attend the eclipse prayer in congregation in the mosques.
It indicates that it is prescribed for the one who is praying to listen to what he is told by someone who is not praying.
It indicates that one who is praying may gesture with his hand and head to the one who asks him one thing after another.
It indicates that it is prescribed to pray and beseech Allah (may He be glorified and exalted) when natural phenomena occur, such as solar and lunar eclipses, and earthquakes. .

It was narrated that Abu Jamrah said: I used to translate between Ibn ‘Abbas and the people. He said: The delegation of ‘Abdul Qays came to the Prophet (blessings and peace of Allah be upon him) and he said: “Who are the delegation – or who are the people?” They said: [The tribe of] Rabi‘ah. He said: “Welcome to the people – or the delegation. You have nothing to be ashamed of and nothing to regret.” They said: We have come to you from afar, for between us and you there is this tribe of the disbelievers of Mudar, and we cannot come to you except in the sacred month. Tell us something that we can tell to those whom we left behind, by means of which we may enter Paradise. He commanded them to do four things, and forbade to them four things. He commanded them to believe in Allah (may He be glorified and exalted) alone. He said: “Do you know what believing in Allah alone means?” They said: Allah and His Messenger know best. He said: “Testifying that none has the right to be worshipped but Allah, and Muhammad is the Messenger of Allah.” [And he commanded them] to establish prayer, give zakah and fast Ramadan, and to give one fifth of the war booty. And he forbade them to use gourds, glazed pitchers, and varnished jars. Shu’bah said: And perhaps he said hollowed-out stumps. And he said: “Memorize them [these rulings] and tell them to those you left behind.”.

Commentary : 103090.

It was narrated from ‘Uqbah ibn al-Harith that he married a daughter of Abu Ihab ibn ‘Aziz. A woman came to him and said: I breast-fed ‘Uqbah and the woman whom he married. ‘Uqbah said to her: I do not know that you breast-fed me, as you never told me that before. Then he sent word to the family of Abu Ihab to ask of them, and they said: We do not know that she breast-fed our daughter. He travelled to the Prophet (blessings and peace of Allah be upon him) in Madinah and asked him, and the Messenger of Allah (blessings and peace of Allah be upon him) said: “How [could you do that] after what was said?” So he left her, and she married someone else..

Commentary : When a woman breast-feeds a child who is not hers, that results in some Islamic rulings, and what becomes mahram (forbidden for marriage) through breastfeeding is that which becomes mahram through blood ties.
In this hadith, ‘Uqbah ibn al-Harith (may Allah be pleased with him) tells us that he married the daughter of Abu Ihab ibn ‘Aziz, whose name was Ghaniyyah and her kunya was Umm Yahya. Then a woman who was a wet-nurse came to him and told him that she had breast-fed him and the woman whom he had married; in other words, the woman whom he had married was his foster sister, because she had breast-fed both of them. ‘Uqbah (may Allah be pleased with him) responded by saying: I do not know that you breast-fed me, giving the excuse that he knew nothing about that, or he denied that she had breast-fed him in the first place, as if he was accusing her of lying. ‘Uqbah also sent word to the family of Abu Ihab to ask them about that, and they said: We are not aware that she breast-fed our daughter. So they also denied that the woman who was making this claim had breast-fed the wife. In order to find out what he should do, ‘Uqbah rode from Makkah, because that was where he lived, and he went to the Messenger of Allah (blessings and peace of Allah be upon him) in Madinah, to ask him about the matter. The Prophet (blessings and peace of Allah be upon him) replied “How [could you do that] after what was said?” In other words, how could you be intimate with her when it was said that she is your foster sister? That is not appropriate for a man of dignity and piety. So he separated them, in order to avoid falling into a dubious matter, or because his marriage was invalid, because the wet-nurse had affirmed that she had breast-fed both of them, although ‘Uqbah denied it. So the Prophet (blessings and peace of Allah be upon him) accepted her word and ordered ‘Uqbah to separate from his wife, and she married someone else.
This hadith indicates that we should avoid dubious matters.
It also indicates that one who does not know about a matter cannot have any argument against the one who does know it.
It also highlights the keenness of the Sahabah to seek knowledge, and their commitment to that which would bring them closer to Allah (may He be exalted)..

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