Narrated ‘Aaishah (raa): I was menstruating when I reached Makkah; thus, I neither performed Tawaaf round the Ka`bah nor the Tawaaf between al-Safaa and al-Marwah. I informed Allah's Messenger (ﷺ) about it, and he replied, "Perform all the rites of Hajj like the other pilgrims, but do not perform Tawaaf round the Ka`bah till you get clean (from your menses)."
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Commentary : The Prophet ﷺexplained the rulings pertaining to Hajj and ‘Umrah in words and action. The Companions (ras) transmitted all that to us, including the rulings related to women like menses.
In this hadeeth, ‘Aaishah (raa), the Mother of the Believers, reports that she was menstruating during the Farewell Hajj, which occurred in the 10th year of Hijrah. For that reason, she refrained from performing Tawaaf round the Ka’bah and between al-Safaa and al-Marwah and did not perform ‘Umrah or Hajj just like the rest of people. She raised her issue to the Prophet ﷺwho ordered her to perform all the rites of Hajj like the other pilgrims, like standing on the mountain of ‘Arafaat, Muzdalifah and spending the night in Minaa) and to refrain from performing Tawaaf round the Ka`bah till she gets clean from your menses.
According to a narration in Saheeh al-Bukhaaree and Saheeh Muslim, she (raa) said after completing Hajj, “O Messenger of Allah! All of you are returning with the Hajj and `Umrah, but I am returning after performing Hajj only." So, the Prophet (ﷺ) ordered `Abd al-Rahmaan bin Aboo Bakr (ra) to accompany her to Tan’eem and thus she performed the `Umrah after the Hajj.
From the benefits that can be concluded from this hadeeth is learning about how Islam eases the rulings of Hajj for menstruating women and allowing her to delay the Tawaaf until she becomes clean..

1651

Narrated Jaabir ibn ‘Abdullah (ra): The Prophet (ﷺ) and his Companions assumed Ihraam for Hajj and none except the Prophet ﷺand Talhah had the Hady (sacrificial animal) with them. `Alee arrived from Yemen and had his Hady with him. `Alee said, "I have assumed Ihraam for what the Prophet (ﷺ) has done." The Prophet (ﷺ) ordered his Companions to perform the `Umrah with the lhraam which they had assumed, and after finishing Tawaaf (of Ka`bah, al-Safaa and al-Marwah) to cut short their hair, and to finish their lhraam except those who had Hady with them. They (the people) said, "How can we proceed to Minaa (for Hajj) after having sexual relations with our wives?" When that news reached the Prophet (ﷺ), he said, "If I had formerly known what I came to know lately, I would not have brought the Hady with me. Had there been no Hady with me, I would have finished the state of lhraam." `Aaishah (raa) got her menses, so she performed all the ceremonies of Hajj except Tawaaf of the Ka`bah, and when she got clean (from her menses), she performed Tawaaf of the Ka`bah. She said, "O Allah's Messenger (ﷺ)! (All of you) are returning with the Hajj and `Umrah, but I am returning after performing Hajj only." So, the Prophet (ﷺ) ordered `Abd al-Rahmaan bin Aboo Bakr (ra) to accompany her to Tan`eem and thus she performed the `Umrah after the Hajj..

Commentary : There are three ways for performing Hajj: (1) Tamattu’: It is when the pilgrim enters the state of Ihraam with the intention to perform ‘Umrah during the months of Hajj, namely Shawwaal, Dhu al-Qa’dah, and Dhu al-Hijjah. And after completing the ‘Umrah, he exits his Ihraam and then enters the Ihraam again in the same year to perform Hajj. (2) Al-Qiraan: It is when the pilgrim enters the Ihraam with the intention to perform both ‘Umrah and Hajj together. (3) Al-Ifraad: It is when the pilgrim enters the Ihraam with the intention to perform Hajj only.
In this hadeeth, Jaabir ib ‘Abdullah (ra) reports that the Prophet ﷺand his Companions assumed Ihraam for Hajj in the Farewell Hajj, which was in the 10th year of Hijrah. None of them had Hady with him except the Prophet ﷺand Talhah ibn ‘Ubaydillah (ra). The Hady is the name of the animals that pilgrims bring along with them to slaughter in the Haram as sacrificial animals, which include camels, cows, sheep and goats.
At that time, ‘Alee ibn Abee Taalib (ra) was in Yemen because the Prophet ﷺsent him to serve there as a judge and to collect the zakat. So, he travelled to Makkah to perform Hajj with the Prophet ﷺ, and he brought with him Hady. He (ra) assumed Ihraam on his way to Makkah so the Prophet ﷺasked him about the intention of his Ihraam. His answer was that he assumed Ihraam with an intention as that of the Prophet ﷺ. It happened that the Prophet ﷺwas one of the pilgrims who had Hady with them; thus, he entered the Ihraam with the intention to perform ‘Umrah and Hajj together. The Prophet ﷺordered those who did not bring along Hady with them to exit Ihraam after completing the ‘Umrah and enter a new Ihraam for Hajj on the 8th of Dhu al-Hijjah.
This made some of the Companions (ras) feel uneasy that they exit Ihraam while the Prophet ﷺkeep his Ihraam, and they wondered how it is possible to exit Ihraam and then assume Ihraam for Hajj on the Day of Tarwiyah! Upon knowing this, the Prophet ﷺsaid to them: “Had there been no Hady with me, I would have finished the state of lhraam” i.e., If I came to know about this from the beginning, I would have not brought with me the Hady so I could exit Ihraam after ‘Umrah and then enter a new Ihraam for Hajj. By this, the Prophet ﷺexplained to them that if he did not have the Hady, he would have done the same.
Upon entering Makkah, ‘Aaishah (raa) menstruated, and so she followed the instructions of the Prophet ﷺto perform the rites of Hajj except the Tawaaf round the Ka’bah. And after she became clean from menses, she performed Tawaaf round the Ka’bah. However, as the Muslims are preparing to depart Makkah, she said to the Prophet ﷺ: “(All of you) are returning with the Hajj and `Umrah, but I am returning after performing Hajj only” So, the Prophet ﷺordered her brother, `Abd al-Rahmaan bin Aboo Bakr (ra), to accompany her to Tan`eem, which is situated about 6 km from Makkah and the closest point to enter Ihraam for those who are in Makkah – although people may enter Ihraam from any of the designated places.
This hadeeth highlights the permissibility of performing ‘Umrah in the months of Hajj.
From the benefits that can be concluded from this hadeeth is learning about how Islam eases the rulings of Hajj for menstruating women and allowing her to delay the Tawaaf until she becomes clean. And it shows the mercy and compassion of the Prophet ﷺtowards women and his kind treatment with them.
The hadeeth shows that if a person is in Makkah and wants to enter Ihraam, he should go to the point of Ihraam outside Makkah and enter Ihraam for ‘Umrah from there.
It also shows that a woman may not travel except with one of her Mahram men..

1652

Narrated Hafsah: 'We used to forbid the ‘Awaatiq (young women) to go out for the two `Eid prayers. A woman came and stayed at the palace of Banee Khalaf, and she narrated about her sister whose husband took part in twelve battles along with the Prophet (ﷺ) and her sister was with her husband in six (out of these twelve). She (the woman's sister) said, "We used to treat the wounded, look after the patients and once I asked the Prophet (ﷺ), 'Is there any harm for any of us to stay at home if she does not have a veil?' He said, 'She should cover herself with the veil of her female companion and should participate in the good deeds and in the religious gathering of the Muslims.' When Umm `Atiyyah (raa) came, I asked her whether she had heard it from the Prophet (ﷺ). She replied, "Yes. May my father be sacrificed for him (the Prophet)! (Whenever she mentioned the Prophet (ﷺ) she used to say, 'May my father be sacrificed for him) I have heard the Prophet (ﷺ) saying, 'The ‘Awaatiq and the girls who stay often screened or the ‘Awaatiq who often stay screened and the menstruating women should come out and participate in the good deeds as well as the religious gathering of the believers but the menstruating women should keep away from the Musallaa (praying place).' " Hafsah (raa) asked Umm `Atiyyah surprisingly, "Do you say the menstruating women?" She replied, "Does not a menstruating woman attend `Arafaat (Hajj) and such and such (other deeds)?".

Commentary : Islam has honoured women and made them a natural partner to men. It has defined their rights and responsibilities, and the rulings pertaining to them like menses, post-partum blooding, seclusion with the opposite gender, attending public gatherings, and so on.
In this hadeeth, Hafsah bintSeereen mentions that they used to forbid young women from attending the two ‘Eid prayers. The Arabic word used in the narration to describe the young women is ‘Awaatiq (lit. freed). It means females who have just reached puberty but are not yet married and still live at their family’s house. The relevance of the name to their condition is that at such age she can depend on herself, and her parent no longer needs to serve her and fulfil her needs outside the house. Another possible meaning is that it refers to the young girl that is so loved by her parents. Hafsah further says that a woman came to al-Basrah and stayed at the palace of Banee Khalaf, the grandfather of Talhah al-Talhaat, and she narrated about her sister (i.e., Umm Atiyyah) whose husband took part in twelve battles along with the Prophet (ﷺ), and her sister was with her husband in six out of these twelve. Then she mentioned that her sister said that they used to treat the wounded, look after the patients. And one time, she asked the Prophet ﷺif it is sinful for a woman to stay at home, and does not attend these gatherings, because she does not have a veil to wear when she goes out. The Prophet ﷺtold her that in this case, she should borrow a veil from her friend to cover herself and participate in the good deeds and in the religious gathering of the Muslims like the ‘Eid prayer.
Hafsah then mentioned that people inquired from Umm ‘Atiyyah (raa) about the hadeeth she related so she confirmed that she heard it directly from the Prophet ﷺand said: “May my father be sacrificed for him” and added that he ﷺstated that let out the ‘Awaatiq (plural of ‘Aatiq) which is the young girl who reached puberty or is about to reach puberty or in an age suitable for marriage or the one who is highly valued by her parents or who is freed from fulfilling the needs of the family outside the house. It appears that they used to forbid these young girls from leaving the house because of the corruption that was present at their time. The Companions (ras) however held the view that the ruling that was practised during the lifetime of the Prophet ﷺshould not change despite all that.
The Prophet ﷺordered that even unmarried virgin girls who stay in the house far from the eyes of people should go out to attend the ‘Eid prayer. The order to attend the religious gatherings of Muslims included menstruating women, but they have to keep away from the place where the ‘Eid prayer is established. Upon hearing this, Umm ‘Atiyyah was surprised that menstruating women should attend too! The Prophet ﷺexplained to her that she can and reminded that menstruating women attend ‘Arafaat and the other rites of Hajj.
From the benefits that can be concluded from this hadeeth is learning that menstruating women can attend all the rites of Hajj except Tawaaf.
The hadeeth shows that woman can treat the wounded, look after the patients in times of war.
It shows us that the Companions (ras) used to correct the misconceptions and mistakes of the Taab’ieen..

1653

Narrated ‘Abd al-‘Azeez ibn Rufay’: I asked Anas ibn Maalik (ra), "Tell me what you remember from Allah's Messenger (ﷺ) (regarding these questions): Where did he offer the Thuhr and `Asr prayers on the day of Tarwiyah (8th day of Dhoo al- Hijjah)?" He replied: "He (ﷺ) offered these prayers at Minaa." I asked, "Where did he offer the `Asr prayer on the day of Nafr (i.e., departure from Mina on the 12th or 13th of Dhu al-Hijjah)?" He replied, "At Al- Abtah," and then added, "You should do as your chiefs do.".

Commentary : Hajj is an act of worship that cannot be sanctioned except on the basis of textual evidence from the Quran or the Sunnah to that effect. The Prophet ﷺclarified the rulings pertaining to Hajj and explained that which is allowed and that which is not, and which actions can be delayed or in advance, and what can be open and flexible. The Companions (ras) transmitted all that to the next generation who in their turn transmitted to the people after them and so on. They even offered advice to people about what to do when some rulers make changes to the time and place of certain actions, which are considered flexible in such sense.
In this hadeeth, the Taabi’ee ‘Abd al-‘Azeez ibn Rufay’ reports that he asked Anas ibn Maalik (ra) to narrate to him from the Prophet ﷺsomething he understood and comprehended. He asked him about the place where the Prophet ﷺprayed Thuhr and ‘Asr on the 8th day of Dhu al-Hijjah, a.k.a. the Day of Tarwiyah which is named as such because pilgrims drink and take their water supplied on that day preparing for standing at ‘Arafah. Anas ibn Maalik (ra) replied that he ﷺoffered the prayers in Minaa, which is a valley surrounded by mountains, located in the east of Makkah between Makkah and ‘Arafah and is about 6 km from the Sacred Mosque. It is the place where the rite of throwing the stones in Hajj.
Then, he asked about the place where the Prophet ﷺprayed in the Day of Nafr, which is the day on which pilgrims return from Minaa to Makkah, which happens on the 3rd day of Tashreed. Anas ibn Maalik (ra) replied that he prayed in al-Abtah, alias al-Muhassib, a place that is known for its small pebbles, and is originally the valley of Makkah, in the south of the Haram, in front of the mountain of Thawr, which is a part of Minaa.
Then, Anas ibn Maalik (ra) ordered him to do like his rulers do and pray where they pray, which indicates that the rulers at that time did not pray Thuhr at a particular place and that it is an open matter so people can pray where they like and leave whenever they want. This also indicates that what he (ra) reported from the Prophet ﷺis not considered one of the rites of Hajj that pilgrims are obliged to do, and it is said that it is one of the rites.
The reason he (ra) ordered him not to oppose the rulers in order to avoid division and possible corruption..

1654

Narrated ‘Abd al-‘Azeez ibn Rufay’: I went to Minaa on the Day of Tarwiyah, so I met Anas ibn Maalik (ra) mounting his donkey. I asked him about the place where the Prophet (ﷺ) prayed Thuhr on this day. He said, look where your rulers pray and pray there for it is better..

Commentary : The Hajj is an act of worship that cannot be sanctioned except on the basis of textual evidence from the Quran or the Sunnah to that effect. The Prophet ﷺclarified the rulings pertaining to Hajj and explained that which is allowed and that which is not, and which actions can be delayed or in advance, and what can be open and flexible. The Companions (ras) transmitted all that to the next generation who in their turn transmitted to the people after them and so on. They even offered advice to people about what to do when some rulers make changes to the time and place of certain actions, which are considered flexible in such sense.
In this hadeeth, the Taabi’ee ‘Abd al-‘Azeez ibn Rufay’ reports that he went to Minaa on the Day of Tarwiyah, which is the 8th of Thoo al-Hijjah. On his way to Minaa, he met Anas ibn Maalik (ra) riding his donkey and heading also to Minaa. He asked him about the place where the Prophet ﷺprayed on the 8th of Thoo al-Hijjah, so he answered him that he should pray where his rulers pray. His statement was to show that it is permissible to pray it anywhere and that it is an open matter so people can pray in any place that is more convenient to them. While it is better and more recommended to pray where the Prophet ﷺoffered the Thuhr and ‘Asr prayers, but he (ra) wanted to show that it is not obligatory..

1655

Narrated ‘Abdullah ibn ‘Umar (ra): Allah's Messenger (ﷺ) offered a two-units prayer at Minaa. Abu Bakr, `Umar, and `Uthmaan (ras), (during the early years of his caliphate) followed the same practice..

1656

Narrated Haaritha ibn Wahb al-Khuzaa’ee (ra): The Prophet (ﷺ) led us in a two-units prayer at Minaa, although our number was more than ever and we were in better security than ever..

1657

Narrated ‘Abdullah ibn ‘Umar (ra): I offered two units’ prayer with the Prophet ﷺ (at Minaa), and similarly with Aboo Bakr and with `Umar (ras), and then you differed in opinions. I wish that I would be lucky enough to have two of the four units accepted (by Allah)..

Commentary : The Hajj has its own rulings and some of which are so unique that it gives pilgrims concessions in certain acts of worship like shortening the prayer, and it lifts hardship by allowing certain rites to be shifted to perform them before other rites, and so on.
‘Abdullah bin Mas’ood (ra) reports that he was with the Prophet ﷺin the Farewell Hajj and that he prayed behind him in Minaa the four-units prayers, namely Thuhr, ‘Asr, and ‘Ishaa. He (ra) adds that he ﷺshortened them and offered each one of them as a two units prayer. Minaa is a valley surrounded by mountains, located in the east of Makkah on the road between Makkah and Mount of ‘Arafah, about 6 km away from the Sacred Mosque, and it is the site where the rite of throwing stones is performed. He continued to explain that he prayed behind Abu Bakr and ‘Umar (ras) and they did the same i.e., they shortened the four-units prayers.
His statement: "Then you differed in opinions" refers to what ‘Uthmaan ibn ‘Afaan (ra) did in the second half of his ruling, when he stopped shortening the four-units prayers in Minaa.
It is said that ‘Uthmaan (ra) opted for offering the four-units prayers without shortening them because he decided to live in the Taaif. By this, he considered him a resident hence cannot benefit from the concession of shortening prayers as he held the view that the concession of shortening prayers in Minaa is only for the travelling pilgrims. It is also said that he did not take the concession and insisted on offering the four units prayers without shortening them for the public good i.e., at that time he noticed that the number of Muslims had dramatically increased after the large groups of people entering Islam and many of the pilgrims were new Muslims who did not know well the rulings and laws of Islam. He feared that the ignorant ones among them would think that the four units prayers consist of two units.
As for the statement of Ibn Mas’ood (ra) said: "Wish that I would be lucky enough to have two of the four units accepted (by Allah)", it is intended to mean that ‘Uthmaan (ra) should have shortened the prayer and followed the way of Aboo Bakr and ‘Umar (ras) because it agrees with the practice of the Prophet ﷺ. While Ibn Mas’ood, (ra) held the view that it is better to shorten the prayer, he held the view that it is permissible not offer the four units prayer without shortening it in Minaa. This is evident because he prayed behind ‘Uthmaan (ras) and if he held the view that shortening the prayer is obligatory, he would have refused to offer the four units prayer behind ‘Uthaman without shortening it.
From the benefits that can be concluded from this hadeeth is learning about the eagerness and insistence of the Companions (ras) to follow the Sunnah of the Messenger of Allah ﷺ.
This hadeeth shows that little work that corresponds to the Sunnah is more likely to be accepted. .

1684

Narrated 'Amr ibn Maymoon: I saw `Umar (may Allah be pleased with him) offering the Fajr prayer at Jam'; then he got up and said, "The polytheists did not use to depart (from Jam') till the sun had risen, and they used to say, 'Let the sun to shine on Thabeer (a mountain).' However, the Prophet ﷺ contradicted them and departed from Jam' before sunrise."
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Commentary : Opposing the polytheists is a religious requirement, which the Prophet ﷺused to emphasize and encourage. All the Companions (may Allah be pleased with them) followed his guidance concerning that.
In this hadeeth, the Taabi'ee, 'Amr ibn Maymoon, reports that he witnessed 'Umar ibn al-Khattaab (may Allah be pleased with him) while he was in Hajj offering the Fajr prayer at al-Muzdalifah. Al-Muzdalifah is the name for a place where the pilgrims encamp for the night after departing from 'Arafaat and spend the night of the tenth of Thoo al-Hijjah there. The site contains the al-Mash'ar al-Haraam, and it is about 12 km away from 'Arafah and is next to the monument of Minaa. Al-Muzdalifah is also known as Jam' (combining) because two prayers, Maghrib and 'Ishaa, are combined therein. It is said that it has been given that name due to the action of its [temporary] residents because they congregate therein and they "Yazdalifoon" (get closer) to their Lord; meaning, they draw closer to Him by remaining therein [for His sake]. It was also said that the reason to name it as thus was something else.
Then, 'Umar ibn al-Khattaab (may Allah be pleased with him) clarified to the people that the polytheists did not use to march out of al-Muzalifah to Minaa until the sunrise and they would utter, "Brighten up, Thabeer!" Thabeer is a mountain in al-Muzdalifah toward the left of the path going to Minaa and towards the right path going to 'Arafaat. The meaning of this utterance: Let the sun rise upon you, O Thabeer! So that we can pour out from Muzdalifah to Minaa. Thus, the Prophet ﷺopposed them concerning this practice and he departed from 'Arafaat when the morning had tuned golden and the daylight had appeared, however, before the sunrise.
This hadeeth denotes the time to move out of Muzdalifah and march on to Minaa which is during the golden hour of the morning [before the sunrise]..

1685

Narrated Ibn' Abbaas (may Allah be pleased with him): The Prophet ﷺ made Al-Fadl ride behind him, and Al-Fadl informed that he ﷺ kept on reciting Talbiyah till he did the rite of throwing of the pebbles.
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Commentary : Reciting the 'Talbiyah' is among the manifested rites of Hajj, which should be pronounced loudly as a demonstration of such a significant rite. It contains the announcement of Tawheed being reserved for Allah Only, the Mighty and Majestic. And when a Muslim recites it, then the plants and unanimated objects would recite it along with him.
In this hadeeth, 'Abdullah ibn 'Abbaas (may Allah be pleased with him) relates that the Prophet ﷺmade al-Fadl ibn al-‘Abbaas ride behind him on the same animal. This happened after he had offered the Fajr prayer at Muzdalifah on the morning of the Day of Sacrifice (The Day of Nahr), the tenth day of Thoo al-Hijjah. He remained there until the morning turned golden, before the sunrise, then he mounted his ride heading towards Minaa. Al-Fadl ibn al-‘Abbaas (may Allah be pleased with him) informed him that the Messenger ﷺkept on reciting Labbayka until he performed the stoning rite of Jamarah al-‘Aqabah, this is a big stone pillar in the western side of Minaa adjacent to Makkah. The wording of the Talbiyah is: Labbayka, Allahumma Labbayka. Labbayka Laa Shareeka Laka Labbayka. Innal Hamda wan Ni’matah Laka wal Mulk. Laa Shareek Lak. [At Your service, O Allah, I am at Your service. I am at Your service, You have no partner, I am at Your service. Verily, all praises and bounties belong to You and also the dominion, You have no partner]. The pronouncement of the Talbiyah starts from the time of adorning [and making intention of] the Ihraam.
This hadeeth demonstrates the humbleness of the Prophet ﷺ and shows that it is permissible for two people to mount an animal at the same time if it is able to take that load..

1688

Narrated Aboo Jamrah: I asked Ibn `Abbaas (may Allah be pleased with him) about Hajj-at-Tamattu`. He ordered me to perform it. I asked him about the Hady (sacrificial animal of pilgrims). He said, "You have to slaughter a camel, a cow or a sheep, or you may share the Hady with the others." It seemed that some people disliked it (Hajj-at-Tamattu`). I slept and dreamt as if a person was announcing: "Hajj Mabroor and accepted Mut'ah (Hajj-at-Tamattu`)." I went to Ibn `Abbaas and narrated it to him. He said, "Allah is Greater. (That was) the tradition of Aboo Al-Qaasim (i.e.the Prophetﷺ).
According to another narration the call in the dream was. "An accepted `Umrah and Hajj-Mabroor."
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1689

Narrated Aboo Hurayrah (may Allah be pleased with him): Allah's Messenger ﷺ saw a man driving his Badanah (sacrificial camel). He said, "Ride on it." The man said, "It is a Badanah." The Prophet ﷺ said, "Ride on it." He (the man) said, "It is a Badanah." The Prophet said, "Ride on it." Furthermore, on the second or the third time he (the Prophet ﷺ ) added, "Woe to you."
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Commentary : Allah Almighty sent His Prophet, Muhammad ﷺas a mercy for the world and made adherence to his commands and refraining from all that which he prohibited a means of salvation in this world and the hereafter. His method was to make the acts of worship and people's lives easy to handle.
In this hadeeth, Aboo Hurayrah (may Allah be pleased with him) reports that the Messenger of Allah ﷺsaw a man walking on his feet and he was driving a "badanah" which he took to the Sacred House in order to sacrifice and get closer thereby to Allah. A Badanah is an animal, especially from the camels. It was said: "Budun" [plural of badanah] can be used for both the camels and cows. The Messenger of Allah ﷺordered him to ride it so he can rest from the tiredness he got from the hardship of walking. The man informed him that the animal was a badanah that he had driven to the Ka'bah and to express that he should not ride it. However, the Prophet ﷺtold him the second or the third time, "Ride on it, woe unto you! The real meaning of the Arabic word Wayl (lit. Woe] severe punishment; however, that is not what is meant here. The Prophet ﷺintended to be verbally harsh on him so that he rides it.
This hadeeth shows that it is permissible to ride the Hady, and it encourages us to hasten to uphold the commandments of Allah and His Messenger, and it contains a reprimand and rebuke against the one who does not hasten towards adhering them..

1691

Narrated Ibn ‘Umar (may Allah be pleased with him): During the last Hajj of Allah's Messenger ﷺ, he performed `Umrah and Hajj together in one Ihraam [Hajj al-Tamattu']. He ﷺdrove his Hady along with him from Thoo al-Hulayfah. Allah's Messenger ﷺ started by assuming Ihraam for `Umrah and then for Hajj. And the people, too, performed the `Umrah and then Hajj along with the Prophet ﷺ. Some of them brought the Hady and drove it along with them, while the others did not. So, when the Prophet ﷺ arrived at Makkah, he said to the people, "Whoever among you has driven the Hady, should not finish his Ihraam till he completes his Hajj. And whoever among you has not (driven) the Hady with him, should perform Tawaaf of the Ka'bah and the Tawaaf between Al-Safaa and Al-Marwah, then cut short his hair and finish his Ihraam. And he should later assume Ihraam for Hajj, but he must offer a Hady (sacrifice); if anyone cannot afford a Hady, he should fast for three days during the Hajj and seven days when he returns home. The Prophet ﷺ performed Tawaaf of the Ka'bah on his arrival (at Makkah); he touched the (Black Stone) corner first of all, and then walked with a high pace during the first three rounds of Tawaaf around the Ka'bah, and during the last four rounds, he walked with normal pace. After finishing Tawaaf around the Ka'bah, he offered a two units prayer at the Maqaam of Ibraaheem, and after finishing the prayer he went to Al-Safaa and Al-Marwah and walked seven rounds between them and did not do any deed forbidden because of Ihraam, till he finished all the ceremonies of his Hajj and sacrificed his Hady on the Day of Nahr (10th day of Thoo al-Hijjah). He then hastened onwards (to Makkah) and performed Tawaaf of the Ka'bah and then everything that was forbidden because of Ihraam became permissible. Those who took and drove the Hady with them did the same as Allah's Messenger ﷺ.
Narrated 'Urwah: 'Aaishah (may Allah be pleased with her) told him that the Prophet ﷺ did Hajj al-Tamattu' and so did the people who were with him too, just like the narration that Saalim reported from Ibn' Umar (may Allah be pleased with him) from the Prophet ﷺ.
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Commentary : The Hajj is the fifth pillar among the pillars of Islam, and the Prophet ﷺhas explained all the rites and rituals of Hajj both verbally and practically. The Companions (may Allah be pleased with them) transmitted them to us as they learned them from the Prophet ﷺ.
In this hadeeth, 'Abdullah ibn 'Umar (may Allah be pleased with him) relates a part of the guidance of the Prophet ﷺin the Farewell Hajj, which happened in the tenth year of the Hijrah. He explains that the Messenger of Allah ﷺperformed Hajj al-Tamattu' during the Farewell Hajj by incorporating the 'Umrah into the Hajj, while it is well known that the Messenger of Allah ﷺperformed Hajj al-Qiraan, that is, that he combined the Hajj and 'Umrah within one Ihraam. Thus, based on that, the word Tamattu' used here is the linguistic meaning of Tamattu'. The meaning of it is that the Prophet ﷺinitially entered the Ihraam for Hajj only but afterwards, he intended to perform 'Umrah too; thus, he ﷺbecame the performer of the Qiraan-type of Hajj. The Qiraan in this case entails the linguistic meaning of Tamattu' (i.e. enjoying benefit) and the technical meaning in religion because he is incorporating 'Umrah into the actions of Hajj in the sense that he enjoyed the unison of the Meeqaat [the boundary from which the Ihraam is adorned for pilgrimage], Ihraam and rituals. This explicitly indicates that the Prophet ﷺwas a Qaarin and that the meaning of Tamattu' in this context is Qiraan. The proof on this is his statement: "Anyone among you who has driven the sacrificial animal, then he is not allowed to do anything that has been prohibited for him [due to being in the state of Ihraam] until he completes his Hajj,". He ﷺsaid it while he ﷺwas among those who had driven the sacrificial animals to the Haram of Makkah.
Ibn' Umar (may Allah be pleased with him) informs that the Prophet ﷺdrove with him the Hady – a name given to the animal that is presented and sacrificed at the Haram of Makkah among the camels, cows, sheep and goats – from Thoo al-Hulayfah. Altogether, there were sixty-four sacrificial animals. Thoo al-Hulayfah is the boundary [Meeqaat] of the people of Al-Madeenah and also those outsiders who are in transit therefrom. Now, the place is known as Aabaar' Alee, a well-known location right at the onset of the road of Al-Madeenah that takes one to Makkah. The distance between it and Al-Madeenah is about 13 km and between it and Makkah is approximately 408 km, and it is the farthest of all the boundaries from Makkah.
The statement of Ibn' Umar (may Allah be pleased with him), "Allah’s Messenger ﷺ started by assuming Ihraam for `Umrah and then for Hajj” is understood to mean reciting Talbiyah during the Ihraam. It is reported on the authority of Anas (may Allah be pleased with him) that he said: “I heard the Messenger of Allah ﷺ say, “Labbayka for the ‘Umrah and Hajj.” [Saheeh Muslim]. This however does not mean that he assumed the Ihraam for ‘Umrah first, then he entered the Ihraam for ‘Umrah later.
His statement, “And the people, too, performed the `Umrah and then Hajj along with the Prophet ﷺ” means, later on, many or most of them had assumed the state of Ihraam for Hajj only at first, then they changed that intention by intending the ‘Umrah instead and then assumed Ihraam separately for Hajj. These people were the pilgrims who did not drive Hady along with them.
Hence, when the Prophet ﷺentered Makkah, he ﷺproclaimed to the people that whoever among them has driven the sacrificial animal with him, then he cannot enjoy any part of what is prohibited for him among the sanctions of Ihraam, thus, he remains in his full Ihraam until he completes his Hajj. That is due to the Statement of Allah, {Do not shave your heads until the sacrificial animal reaches its destination of slaughter.} [Al-Baqarah, 2:196]. As for those who have not driven the sacrificial animal, they need to perform Tawaaf as part of the rites of the ‘Umrah and perform the ritual walking between the Safaa and al-Marwah and then cut their hair short to exit from the Ihraam thereby. Thereupon, it will be permissible for them to do whatever was previously prohibited in the state of Ihraam, such as using fragrances, wearing normal clothes [for men], intimately approaching wives, hunting and so on. The Prophet ﷺordered them to shorten their hair rather than to shave it all off, whereas, shaving the head is better, so that some hair is left to shave it all off when exiting their Ihraam for the Hajj.
The Prophet’s statement, “and should later assume Ihraam for Hajj” means that they should assume Ihraam for Hajj on the Day of Quenching Thirst on the eighth day of Thoo al-Hijjah. It does not mean that they should assume Ihraam for Hajj straight after exiting the Ihraam of ‘Umrah.
As for the one who does not find a sacrificial animal, or its value or its value has increased above the value of the similar animal or that its owner does not want to sell it, then in that instance, let him fast for three days in the Hajj after assuming its Ihraam and for seven days after returning to his family in his city or to the place where he resides.
Ibn ‘Umar (may Allah be pleased with him) informs that the Messenger of Allah ﷺperformed the Tawaaf when he came to Makkah, known as the Circumambulation of Arrival (Tawaaf al-Qudoom) and performed the Istilaam of the Rukn right in the beginning, that is, the Black Stone. Istilaam means to touch the stone and kiss it. That happened straight as he arrived before doing anything else. Then, he ﷺwalked fast and hastened in the first three rounds and walked normally in the last four rounds of Tawaaf. After completing the Tawaaf, he ﷺoffered a two-units prayer at the standing place (Maqaam) of Ibraaheem (peace be upon him). After completing the prayer, he moved from his place and headed to perform the ritual walking between the Safaa and al-Marwah seven times, starting his first circuit from the Safaa and finishing at the Marwah. The second circuit is the opposite of the first one, which goes from the Marwah to the Safaa. The third circuit is like the first one, and thus until the circuit is complete during the seventh circuit.
The Prophet ﷺremained in the state of Ihraam until he completed his Hajj. He sacrificed the animal on the day of ‘Eid, and he performed the Tawaaf of Ifaadah, that is because he drove the sacrificial animal with him; otherwise, he ﷺwould have exited from the Ihraam of ‘Umrah just as he ordered his Companions to do. Everyone who drove their sacrificial animals did exactly as the Prophet ﷺdid, i.e. they did not temporarily cancel their Ihraam of Hajj by completing the ‘Umrah and then wait to Hajj time. As a result, the Prophet ﷺalongside some other people performed Qiraan, while the other group performed Tamattu’ instead.
One of the benefits of this hadeeth as well is that it reveals the legality of performing Hajj in the forms of either Qiraan or Tamattu’ and intending Tamattu’ for the one who has performed Hajj in the Qiraan form or Ifraad form.
It also reveals the legality of walking fast in the three first circuits of the Tawaaf aaround the Ka’bah..

1694

Narrated al-Maysoor ibn Makhramah and Marwaan: The Prophet ﷺ set out from Al-Madeenah with over one thousand of his Companions (at the time of the Treaty of Hudaybiyyah) and when they reached Thoo al-Hulayfah, the Prophet ﷺ garlanded his Hady and marked it and assumed Ihraam for `Umrah.
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Commentary : The Prophet ﷺexplained the rulings pertaining to Hajj and ‘Umrah and their recommended acts and etiquettes both verbally and practically. And the Companions (may Allah be pleased with them) transmitted all that they heard and witnessed from him ﷺconcerning this.
In this hadeeth, al-Miswar ibn Makhramah (may Allah be pleased with him) and the Taabi’ee, Marwaan ibn al-Hakam report that the Prophet ﷺleft Al-Madeenah during the year of al-Hudaibiyyah – the sixth year of the Hijrah – intending to perform ‘Umrah and not to fight. He ﷺwas accompanied by over ten hundred [, i.e. over a thousand] of his Companions. The Arabic word Bid’ used in the hadeeth to indicate their number encompasses the number from three to nine. [Hence, here, the word Bid’ (over) could mean anywhere between thirteen hundred to nineteen hundred]. Jaabir (may Allah be pleased with him)mentioned that they were a thousand and three hundred (thirteen hundred) in number; and the other time, he stated that they were fourteen hundred; and again, the third time, he stated that they were fifteen hundred [Saheeh Al-Bukhaaree and Saheeh Muslim]. When they reached Thoo al-Hulayfah - now, it is known as Aabaar ‘Alee, a well-known location right at the onset of the road of Al-Madeenah that takes one to Makkah. The distance between it and Al-Madeenah is about 13 km and between it and Makkah is approximately 408 km, it is the farthest of all the boundaries from Makkah. It is the boundary [Meeqaat] of the people of Al-Madeenah and those who go for Hajj or ‘Umrah and pass by Al-Madeenah. The Prophet ﷺgarlanded the sacrificial animal and marked it [for identification]. The Arabic root word Taqleed [used in the hadeeth]: means to place garlands on the necks of the sacrificial animals so they are identified from others. Those garlands could be made from [a strip of] leather or socks and so on. The Arabic word Ish’aar [also used in the hadeeth]: means that the hump [or the back] of the big animal is slightly stabbed with a knife or any other [sharp] object until its blood flows. The benefit of performing Ish’aar: is to notify that it has now become a sacrificial animal, thus the poor who need it [its meat] may follow it and if it is intermixed with other animals, it can be distinguished or if it is lost, it can be located and besides this. It also indicates the veneration of the religious rites and encouragement to others to adopt them.
On this occasion, the Prophet ﷺhad assumed the Ihraam for ‘Umrah, however, the polytheists prevented him from performing it. Then, the treaty of al-Hudaybiyyah took place and the Prophet ﷺsettled this ‘Umrah of his in the following year (the seventh year of the Hijrah), hence, it was named as ‘Umrah al-Qadaa’. In Saheeh al-Bukhaaree, Ibn ‘Abbaas (may Allah be pleased with him) narrates that “The Prophet ﷺwas blockaded [from advancing further], hence he shaved his head, had sexual intercourse with his wives, sacrificed the sacrificial animals, and then he performed the ‘Umrah in the following year.”
This hadeeth highlights the legality of garlanding the sacrificial animals and marking them, for the purpose of identification.
It shows that it is permissible to assume Ihraam for the ‘Umrah alone..

1700

Narrated `Amrah bint `Abd al-Rahmaan had told him, “Ziaad ibn Aboo Sufyaan wrote to `’Aaishah (may Allah be pleased with her) that `Abdullah ibn `Abbaas (may Allah be pleased with him) had stated, ‘Whoever drives Hady (to the Ka’bah), all the things which are illegal for a (pilgrim) become illegal for that person till he slaughters it (i.e. till the 10th of Thoo al-Hijjah).’ “`Amrah added, `’Aaishah (may Allah be pleased with her) commented, ‘It is not like what Ibn `Abbaas (may Allah be pleased with him) had said: I twisted the garlands of the Hady of Allah’s Messenger ﷺ with my own hands. Then Allah’s Messenger ﷺ put them around their necks with his own hands, sending them with my father; yet nothing permitted by Allah was considered illegal for Allah’s Messenger till he slaughtered the Hady.’“
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Commentary : The Companions (may Allah be pleased with them) were very keen to follow the guidance of the Prophet ﷺin all his statements and actions. Some of them would correct others concerning that.
In this hadeeth, ‘Amrah bint ‘Abdur al-Rahmaan reports that Ziyaad ibn Abee Sufyaan, a.k.a. Ziyaad ibn Abeeh wrote to ‘Aaishah (may Allah be pleased with her) that ‘Abdullah ibn ‘Abbaas (may Allah be pleased with him) advocates that if a person drives the sacrificial animal, be it from the camels, cows, sheep and goats, to the Sacred house, in order for them to be sacrificed in the Hajj, without him assuming the Ihraam for Hajj and travelling for such purpose; then, all that is prohibited for the pilgrim will be prohibited for him too. With that said, such a person should not wear perfume, have intercourse with his wives, or do other things among the prohibited things of Ihraam. He must remain in that state until his sacrificial animal is slaughtered. However, when the Mother of the Believers, ‘Aaishah (may Allah be pleased with her) heard of the view of Ibn ‘Abbaas (may Allah be pleased with him), she responded to this fatwa stating that it contravened what the Messenger of Allah ﷺdid. She explained that she used to make the garlands – collars – which were placed aaround the necks of the sacrificial animals of the Prophet ﷺwhich he would send forth, while he was not intending Hajj or assuming the Ihraam for Hajj. The Prophet ﷺwould place the garlands on the sacrificial animals with his noble hands, and then send them with Aboo Bakr (may Allah be pleased with him) to the Hajj in the year nine of the Hijrah when the latter performed the Hajj with the people. On the other hand, the Prophet ﷺremained at home and did not commit to the obligations that are imposed upon the person who is in the state of Ihraam and enjoyed all that which is allowed for other besides the one who enters into the state of Ihraam either for the Hajj or ‘Umrah.
This hadeeth shows the legality of sending the sacrificial animals to the Sacred Mosque by the person who has not gone there to perform Hajj or ‘Umrah.
It shows that a high-status person should serve himself by himself, even if there are others who will take care of his needs.
It illustrates the reality of some scholars correcting and responding to other scholars [with proofs]..

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

| Hadiths

Narrated ‘Abd al-‘Azeez ibn Rufay’: I went to Minaa on the Day of Tarwiyah, so I met Anas ibn Maalik (ra) mounting his donkey. I asked him about the place where the Prophet (ﷺ) prayed Thuhr on this day. He said, look where your rulers pray and pray there for it is better..

Narrated ‘Abdullah ibn ‘Umar (ra): Allah's Messenger (ﷺ) offered a two-units prayer at Minaa. Abu Bakr, `Umar, and `Uthmaan (ras), (during the early years of his caliphate) followed the same practice..

Narrated Haaritha ibn Wahb al-Khuzaa’ee (ra): The Prophet (ﷺ) led us in a two-units prayer at Minaa, although our number was more than ever and we were in better security than ever..

Narrated ‘Abdullah ibn ‘Umar (ra): I offered two units’ prayer with the Prophet ﷺ (at Minaa), and similarly with Aboo Bakr and with `Umar (ras), and then you differed in opinions. I wish that I would be lucky enough to have two of the four units accepted (by Allah)..

Narrated Ibn' Abbaas (may Allah be pleased with him): The Prophet ﷺ made Al-Fadl ride behind him, and Al-Fadl informed that he ﷺ kept on reciting Talbiyah till he did the rite of throwing of the pebbles.
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Narrated al-Maysoor ibn Makhramah and Marwaan: The Prophet ﷺ set out from Al-Madeenah with over one thousand of his Companions (at the time of the Treaty of Hudaybiyyah) and when they reached Thoo al-Hulayfah, the Prophet ﷺ garlanded his Hady and marked it and assumed Ihraam for `Umrah.
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‘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..

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..

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)..

‘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.".

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..

Book of Hadith

| Hadiths

Narrated ‘Abd al-‘Azeez ibn Rufay’: I went to Minaa on the Day of Tarwiyah, so I met Anas ibn Maalik (ra) mounting his donkey. I asked him about the place where the Prophet (ﷺ) prayed Thuhr on this day. He said, look where your rulers pray and pray there for it is better..

Narrated ‘Abdullah ibn ‘Umar (ra): Allah's Messenger (ﷺ) offered a two-units prayer at Minaa. Abu Bakr, `Umar, and `Uthmaan (ras), (during the early years of his caliphate) followed the same practice..

Narrated Haaritha ibn Wahb al-Khuzaa’ee (ra): The Prophet (ﷺ) led us in a two-units prayer at Minaa, although our number was more than ever and we were in better security than ever..

Narrated ‘Abdullah ibn ‘Umar (ra): I offered two units’ prayer with the Prophet ﷺ (at Minaa), and similarly with Aboo Bakr and with `Umar (ras), and then you differed in opinions. I wish that I would be lucky enough to have two of the four units accepted (by Allah)..

Narrated Ibn' Abbaas (may Allah be pleased with him): The Prophet ﷺ made Al-Fadl ride behind him, and Al-Fadl informed that he ﷺ kept on reciting Talbiyah till he did the rite of throwing of the pebbles. .

Narrated al-Maysoor ibn Makhramah and Marwaan: The Prophet ﷺ set out from Al-Madeenah with over one thousand of his Companions (at the time of the Treaty of Hudaybiyyah) and when they reached Thoo al-Hulayfah, the Prophet ﷺ garlanded his Hady and marked it and assumed Ihraam for `Umrah. .

‘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..

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..

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)..

‘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.".

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..

Narrated Ibn' Abbaas (may Allah be pleased with him): The Prophet ﷺ made Al-Fadl ride behind him, and Al-Fadl informed that he ﷺ kept on reciting Talbiyah till he did the rite of throwing of the pebbles.
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Narrated al-Maysoor ibn Makhramah and Marwaan: The Prophet ﷺ set out from Al-Madeenah with over one thousand of his Companions (at the time of the Treaty of Hudaybiyyah) and when they reached Thoo al-Hulayfah, the Prophet ﷺ garlanded his Hady and marked it and assumed Ihraam for `Umrah.
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