| Hadiths

Bukhari Hadiths 1356
Muslim Hadiths 558

Hadith

2824

Narrated al-Saa'ib ibn Yazeed:I was in the company of Talhah ibn ‘Ubaydullah, Sa`d, Al-Miqdaad ibn Al-Aswad and `Abd al-Rahmaan ibn `Awf (may Allah be pleased with them)and I heard none of them narrating anything from Allah's Messengerﷺ,but Talhah was talking about the day (of the battle) of Uhud.
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Commentary : Transmitting the narrations of the Prophet ﷺ is a matter of extreme seriousness that made the Companions deal with it carefully. Some of them would avoid narrating hadeeths as much as possible, out of their fear that they may unintentionally omit or add a word to the hadeeth. Others, who trusted their memory and ability to transmit that which he had observed or heard, would narrate all that they knew, because they feared that not doing so may make them fall into the sin of keeping knowledge away from people.

In this hadeeth, al-Saa’ib ibn Yazeed ibn Sa’eed (may Allah be pleased with him) – who was one of the young Companions – reports that he was in the company of Talhah ibn ‘Ubaydullah, Sa’d ibn Abee Waqqaas, al-Miqdaad ibn al-Aswad, and ‘Abd al-Rahmaan ibn ‘Awf (may Allah be pleased with them), and that he heard none of them narrating any hadeeths from the Prophet ﷺ. This is because they feared that they may miss a word that he ﷺ said or add a word that he ﷺ did not say, which would make them fall into the sin of lying against the Prophet ﷺ. It is reported in anauthentic hadeeth that the Prophet ﷺ said: “Whoever tells a lie on me intentionally, will surely take his place in the Hell Fire.” However, he remarked that he heard Talhah ibn ‘Ubaydiulah talking about his experience in the battle of Uhud and how he remained firm and fought bravely and so on. He only disclosed such information with the intention of encouraging others to follow his lead.

The battle of Uhud took place in the month of Shawwaal in the 3rd year of Hijrah, and it was a battle between the Muslims andQuraysh. The mountain of Uhud is one of the mountains of al-Madeenah that is located in the north of the city.

From the benefits that can be concluded from this hadeeth is learning that it is permissible for one to talk about his efforts in serving the religion to raise the word of Allah, and the good deeds he did so others can follow his example..

2826

Narrated Aboo Hurayrah(may Allah be pleased with him): Allah's Messengerﷺsaid, "Allah laughs because oftwo men; one of whom kills the other and both of them enter Paradise. One fights in Allah's Cause and gets killed. Afterwards, Allah forgives the 'killer who also get martyred (In Allah's Cause)."
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2827

Narrated Aboo Hurayrah(may Allah be pleased with him): I went to Allah's Messengerﷺwhile he was at Khaybar after it had fallen in the Muslims' hands. I said, "O Allah's Messengerﷺ! Give me a share (from the land of Khaybar)."
One of the sons of Sa'eed ibn Al-'Aas said, "O Allah's Messengerﷺ! Do not give him a share." I said, "This is the murderer of Ibn Qawqal." The son of Sa’eed ibn Al-‘Aas said, "I wonder at a Wabr!He has come down to us from the grazing place of sheep blames me for killing a Muslim man whom Allah has given honour through me, and Allah did not disgrace me at his hands." (The sub-narrator said "I do not know whether the Prophetﷺgave him a share or not.”
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Commentary : The mercy of Allah, Exalted is He, is infinite, He accepts the repentance of people regardless of their sins, forgives those who disobeyed Him regardless of their disobedience, and rewards those who believe in Him and do good abundantly.

In this hadeeth, Aboo Hurayrah (may Allah be pleased with him) reports that he emigrated from Yemen to the Prophet ﷺ after he conquered Khaybar, a town which waspopulated by Jews and located about 135 km from al-Madeenah on the route to the Levant. The conquest of Khaybar happened in the 7th year of Hijrah. Aboo Hurayrah (may Allah be pleased with him) met the Prophet ﷺ before his return to al-Madeenah and he asked him for a share from the spoils the Muslims had seized from Khaybar. However, one of the sons of Sa’eed ibn al-‘Aas – Abaan ibn Sa’eed (may Allah be pleased with him) – asked the Prophet ﷺ not to give him a share. In response, Aboo Hurayrah said that Abaan was the killer of Ibn Qawqal. He was referring to the incident that happened before Abaan embraced Islam,whenhe killed a Muslim man by the name of al-Nu’maan ibn Tha’labah, a.k.a. Ibn Qawqal (may Allah be pleased with him). Upon hearing this, Abaan insulted Aboo Hurayrah (may Allah be pleased with them) and said: “I wonder at a Wabr,” i.e., he likened Aboo Hurayrah to a small animal that looks like a cat. It is said that it is a word used to describe a person of no significance,since Aboo Hurayrah had no tribe to defend him. He further added that Aboo Hurayrahwas just a man who came to al-Madeenahalong with those who came from the land of Daws, which is the homeland of Aboo Hurayrah (may Allah be pleased with him). Lastly, he said: “He blames me for killing a Muslim man whomAllah has given honourthrough me, and Allah did not disgrace me at his hands,” i.e., he blames for killing a Muslim man that Allah, Exalted is He, has blessed with martyrdom at my hand, while Allah did not disgrace me (as I wasn’t killed) at his hand at that time when I was a disbeliever, so I did not enter Hellfire. Abaan embraced Islam before Khaybar and after Hudaybiyyah. One of the sub-narrators of the hadeeth remarked that he did not know if the Prophet ﷺ gave Aboo Hurayrah(may Allah be pleased with him) a share or not.

This hadeeth shows that Islam wipes out all the sins one committed before Islam..

2828

Narrated Anas ibn Maalik(may Allah be pleased with him):Aboo Talhah(may Allah be pleased with him)used not to fast because of Jihad in the lifetime of the Prophet ﷺ. However, after the passing of the Prophetﷺ, I never saw him without fasting except on ‘Eid al-Fit and ‘Eid al-Adha.”
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Commentary : Fighting in the way of Allah is the greatest of all deeds and the best good deed to draw close to Allah, Exalted is He. Allah has ordered us to prepare for it, which includes disciplining the self, preserving its strength, and accustoming it to endure hardships and difficulties.

In this hadeeh, Anas ibn Maalik (may Allah be pleased with him) reports that Aboo Talhah, Zayd ibn Sahl al-Ansaaree (may Allah be pleased with him) would not fast any voluntary fasting in the lifetime of the Prophet ﷺ, so as to preserve his strength whenever fighting in the way of Allah was required. However, after the passing of the Prophet ﷺ, and when Islam had prevailed and Muslims had overpowered their enemies, he started to offer voluntary fasting to attain the reward of two acts of worship.He (may Allah be pleased with him) was so keen on offering voluntary fasting so much that he would only break his fast on the first day of the two ‘Eids, because it is forbidden to fast on these days. The day of ‘Eid al-Fitr is the first day of the month of Shawwaal, and the first day of ‘Eid al-Adha is the 10th of the month of Thoo al-Hijjah.

As for the hadeeths wherein the Prophet ﷺ forbids perpetual fast, as recorded in Saheeh al-Bukhaaree and Saheeh Muslim, it is said that the reason it is prohibited is because fasting the whole year causes fatigue and makes the person so weak that he would not be able to partake in fighting in the way of Allah or fulfil due rights. It is further said that if a person does not become weak or fatigued because of fasting the whole year, then he is permitted to do it.

From the benefits that can be concluded from this hadeeth is learning about the virtue of Aboo Talhah (may Allah be pleased with him), and his great understanding of religion and awareness of the different ranks of good deeds..

2830

Narrated Anas ibn Maalik(may Allah be pleased with him): The Prophetﷺsaid, "Plague is the cause of martyrdom of every Muslim (who dies because of it).
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Commentary : The mercy and favours of Allah are manifestupon Muslims in many ways. Of these, He has made martyrdom of different kinds and did not limit it to dying in His way on the battlefield.

In this hadeeth, the Prophet ﷺ informs us about one kind of martyr,i.e., one who dies because of plague, which is wounds that appear in different parts of the body, like armpits, elbows, hands and so on, andit comes with swelling and severe pain. It is said that plague is a term used to describe any type of epidemic. This kind of disease is called in Arabic Ta’oon (plague) because of its quick fatal impact. With that said, whoever dies because of plague is considered a martyr in the sense that he receives the reward of martyrdom in the Hereafter, but he is not treated as such in this life i.e., the rulings pertaining to martyrs who die on the battlefield are inapplicable to them, likethe rulings that martyrs should not be washed or shrouded, and that they should be buriedin the same clothes in which they were killed.

It is saidthat the reason dying because of plague, drowning, stomach disease, falling masonry, and that which has been mentioned in hadeeths, is considered martyrdom is due to the severity of pain resulting from them, which leads to a terrible death. For this reason, Allah rewards them, out of His mercy and generosity, by giving them the reward of martyrs. .

2834

Narrated Anas (may Allah be pleased with him): Allah's Messengerﷺwent towards the Trench and saw the Emigrants and the Ansaar digging in a very cold morning as they did not have slaves to do that for them. When he noticed their fatigue and hunger he said, "O Allah! The real life is that of the Hereafter, so forgive the Ansaar and the Emigrants." In its reply, the Emigrants and the Ansaar said, "We are those who have given a pledge of allegiance to Muhammad that we will carry on Jihaad as long as we live."
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Commentary : The Companions (may Allah be pleased with them) spared no effort or pain in serving the religion to raise the word of Allah and spread His religion, and they set the best example of sacrifice and sincerity.

In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) reports some of the sacrifices that occurred during the battle of the trench, which happened in the 5th year of Hijrah. The reason it was called the battle of the trench was because the Prophet ﷺ ordered the Muslims to dig a trench around al-Madeenah to protect it from the attacks of the disbelieving confederateswho rallied to attack the Muslims.The trench was a long, steep-sided ditch dug as a fortification, having a parapet of the excavated earth, and the Prophet ﷺ joined the Muslims from the Emigrants and Ansaar, in digging the trench on the northern side of al-Madeenah.

Anas ibn Maalik (may Allah be pleased with him) mentions that the Prophet ﷺ went out one cold morning to check on the Emigrants and Ansaar who were helping in digging the trench. He ﷺ noticed that they were exhausted because they had to dig and lift the rocks by themselves,because they had no slaves or servants to take care of the work. The Prophet ﷺ wished to lift their spirits and support them emotionally to keep them motivated andencouraged them by reminding them of the immense reward made for them in the Hereafter for their hard work. He ﷺ said: “The real life is that of the Hereafter, so forgive the Ansaar and the Emigrants,” i.e., the true life that one will live is in the Hereafter where one basks in Allah’s mercy and pleasures; and then he ﷺ asked Allah to forgive the Emigrants who left their homeland and property only for the sake of Allah and His pleasure, and to forgive the Ansaar who hosted and supported the Prophet ﷺ and the Emigrants, and shared with them their property and houses. In reply to his words, they all said: “We are those who have given a pledge of allegiance to Muhammad that we will carry on Jihaad as long as we live,” i.e., the literal meaning of the word ‘pledge’ entails compensation and exchange of property, and it is thus used in this context to indicate that it was a kind of a transaction where the Prophet ﷺ promised them reward in exchange for their endeavours and fighting in the way of Allah. They pledged to fight in the way of Allah so long there was a breath left in their bodies; and they indeed honored their pledge of allegiance. We ask Allah to forgive the Emigrants and Ansaar and to write us among their group with the Prophet ﷺ.

From the benefits that can be concluded from this hadeeth is learning about the extreme state of fear and hardship that the Muslims experienced while digging the trench.

The hadeeth highlights the compassion of the Prophet ﷺ, and his endeavours to lift the spirits of people in dark moments and hardships. This is the trait of one who calls people to the good and does not turn them away.

The supplication of the Prophet ﷺ forthe Emigrants and Ansaar highlights their virtue and status.

Another benefit is learning that it is permissible to recite poetry while working and fighting and use it to keep spirits high.
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2840

Narrated Aboo Sa’eed al-Khudree (may Allah be pleased with him): I heard the Prophetﷺsaying, "Anyone who fasts for one day in the way of Allah, Allah will keep his face away from the Hell fire for seventy autumns.
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Commentary : Allah, Exalted is He, orders us to fast, and He made immense reward for whoever fasts, whether it is obligatory or voluntary fasting.

In this hadeeth, the Prophet ﷺ highlights the abundant reward of voluntary fasting. In Islam, fasting means to abstain from food, drinks, intercourse, and all that which breaks the fast, from the beginning of Fajr to sunset, while intending it for the sake of Allah. It is said that his statement “in the way of Allah” means fasting while fighting in the way of Allah. This is recommended unless he fears fasting will weaken him when encountering the enemy; hence, breaking the fast is more recommended so he can preserve and save his strength. It is also said that it means to fast sincerely for the pleasure of Allah even if it is not during fighting in the way of Allah. The Prophet ﷺfurther explainsthat the rewardof this will be keeping his face away from the Hell fire for a distance covered by a journey of seventy autumns, i.e., seventy years, to show that the one fighting in the way of Allah while fasting, or the one who fasts only for the pleasure of Allah will be so far away from Hellfire.

This hadeeth encourages us to offer voluntary fasting. .

2842

Narrated Aboo Sa’eed Al-Khudree (may Allah be pleased with him): Allah's Messengerﷺascended the pulpit and said, "Nothing worries me as to what will happen to you after me, except the temptation of worldly blessings which will be conferred on you." Then he mentioned the flowers of this worldly life(i.e., pleasures). He started with the one and took up the other (i.e., the pleasures). A man got up saying, "O Allah's Messengerﷺ! Can the good bring about evil?" The Prophetﷺremained silent, and we thought that he was receiving revelation, so all the people kept silent with awe. Then the Prophetﷺwiped the sweat off his face and asked, "Where is the present questioner?" "Do you think wealth is good?" he repeated thrice, adding, "No doubt, good produces nothing but good. Indeed, it is like what grows in spring which either kills or nearly kills the grazing animals because of gluttony except the vegetation-eating animal which eats till both its flanks are full (i.e., till it gets satisfied) and then stands in the sun and defecates and urinates and again starts grazing. This worldly property is sweet vegetation. How excellent the wealth of the Muslim is, if it is collected through legal means and is spent in Allah's Cause and on orphans, poor people and travelers. But he who does not take it legally is like an eater who is never satisfied, and his wealth will be a witness against him on the Day of Resurrection."
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Commentary : Allah has predestined with His infinite wisdom this worldly life to be a place of tests and trials. On one hand, there are those who fall prey to its adornment and compete in acquiring its pleasures, while on the other thereareothers who are aware of its true colours. The latter thus detach themselves from its mortal pleasures and offerings,keeping their focus on the Hereafter, hoping for that which Allah has prepared for His believing servants. They utilise this worldly life and all its pleasures tohelp them attain the eternal pleasures of the Hereafter.

In this hadeeth, the Prophet ﷺ warns his Companions (may Allah be pleased with them) of the temptations and desires of this worldly life. In this regard, Aboo Sa’eed al-Khudree (may Allah be pleased with him) reports that the Prophet ﷺascended the pulpit and addressed his Companions by saying: "Nothing worries me as to what will happen to you after me, except the temptation of worldly blessings which will be conferred on you,” i.e., he ﷺ feared that when they had access to the pleasures of this worldly life, they may distract them from Allah and take them away from His path. Then, he ﷺ mentioned a number of the pleasures and blessings of the earth like money, property, and so on. The Prophet ﷺ likened the worldly pleasures to a flower to indicate that as the flower has a short lifespan and changes from one condition to another quickly, such is this worldly life. Then, one man got up and asked the Prophet ﷺ whether the good can bring about evil as he could not understand how the blessings and pleasures of this life could turn into a curse and evil that leads to Allah’s punishment. The Prophet ﷺremained silent, and the people understood that he was receiving revelation, thus, all of them kept silent with awe. After the revelation ended, the Prophetﷺwiped the sweat off his face, because every time he received revelation, he would sweat a lot, even if it was a very cold day. The Prophet looked for the man who had posed the question, which indicates that he approved his question and found it a good question. He ﷺ then asked him "Do you think wealth is good?" He repeated the question three times. The purpose of the question,however, was only to indirectly object to the presumption that wealth per se is good. Then, he ﷺ added: "No doubt, good produces nothing but good,” i.e., that which is truly good in itself, like Islam, can only produce good, but there are other types of good that may lead to evil, like wealth. It is true that wealth is good, but it may bring forth evil to its owner if it is earned unlawfully or spent wrongly. The statement of the Prophet ﷺexplains to us that the pleasures of this life and the treasures of this earth are not truly good in the ultimate sense because, oftentimes, they are a cause of temptation, and distract people from completely focusing on attaining Allah’s reward and pleasure. After, the Prophet ﷺ gave a parable to illustrate how the blessings and pleasures of this life can be harmful. He likened them to an animaleating what grows in spring – and it is said that the word spring here means the banks of a stream- which either kills or nearly kills the grazing animals because of gluttony. This is an example of that which is not purely good and becomes harmful when a person does not deal with it wisely.

The Prophet ﷺ added that only the vegetation-eating animal which eats till both its flanks are full will survive. This is because cattle eat green grass slowly and gradually until they become full. And then, they stand in the sun to bask in its warmth, and roam around,then defecate and urinate with ease and comfort to keep inside that which nurtures them.Later, when they are hungry, they start grazing again. This example is given about those who are moderate in their efforts to earn money from lawful sources and spend it in lawful ways. After, the Prophet ﷺexplained that wealth is desired and wanted, and human nature is inclined to love it and collect it just like it is naturally inclined to sweet fresh fruits.

He who is given wealth and pays its zakat to those who are entitled to it, like the poor and needy, and spends it on orphans and wayfarerswho do not have enough money to travel back to their homeland, is the best possessor of wealth,and his wealth will testify to his goodness. And whoever earns his wealth unlawfully, Allah will devoid it of His blessings and he will be in pursuit of more wealth as he never feels satisfied, regardless of how much wealth he possesses; thus, he always belittles his wealth and aspires to earn more. He is like a glutton who never feels satiated; the more he consumes, the more food he craves. The wealth of such a person will testify against him on the Day of Judgment and expose his unlawful earning, spending and collection of wealth.

From the benefits that can be concluded from this hadeeth is learning that the Imaam can sit on his pulpit while people are sitting around him listening to his sermon.

The hadeeth shows that parables are useful to help people understand the intended message and meaning, and that one can blame others when asking and objection is disliked or not called for.
It shows that wealth earned through unlawful sources is devoid of Allah’s blessings; and that the scholar may warn whoever sits with him of the temptation of money and worldly pleasures and bring their attention to the aspects of temptation.

This hadeeth encourages us to give away in charity and refrain from withholding money from good causes, and that we should be moderate with wealth..

2843

Narrated Zayd ibn Khaalid (may Allah be pleased with him): Allah's Messengerﷺsaid, " He who prepares a fighter going in Allah's Cause is given a reward equal to that of a fighter; and he who looks after properly the dependents of a fighter going in Allah's Cause is (given a reward equal to that of) fighter."
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Commentary : Allah has facilitated for His servants the means to earn good deeds and reward; thus, He warrants that each person helping a believer to do a good deed will receive the same reward of the one who did the good deed.

In this hadeeth, the Prophet ﷺ informs us that whoeverhelps a person who is going to fight in the way of Allah, financially so he can partake in the expedition,it will beas if he himself participated in the expedition, andhe will be given a reward equal to that of a fighter without affecting the reward of the fighter. All that because had he not covered the financial aspects, the fighter would not have been able to partake in the expedition. The reward of him who funds expeditions personally is more than one who just helps them without spending from his own money. Likewise, he who looks after the dependents of a fighter going in Allah's Cause is given a reward equal to that of the fighter. This is because without him looking after the household, the fighter would not have been able to travel and join the expedition.

This hadeeth encourages us to collaborate in good deeds..

2844

Narrated Anas(may Allah be pleased with him): The Prophetﷺused not to enter any house in Al-Madeenah except the house of Umm Sulaym(may Allah be pleased with her) besides those of his wives when he was asked why, he said, "I take pity on her as her brother was killed in my company. "
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Commentary : The Prophet ﷺ was the most loyal person to his Companions due to his noble character and good conduct, as he ﷺ always appreciated their sacrifice and efforts to support the religion of Allah, Exalted is He.

In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) reports that the Prophet ﷺ would not frequently enter a house in al-Madeenah - other than his own houses - except the house of Umm Sulaym (may Allah be pleased with her), the mother of Anas ibn Maalik (may Allah be pleased with him) – the narrator of this hadeeth. Her name was Sahlah, and it was also said that her name was Rumaylah or al-Ghumaysaa’. The Prophet ﷺ would not visit a house of a woman other than his wives except hers. The Companions (may Allah be pleased with them) asked the Prophet ﷺ about the reason that he would often visit Umm Sulaym in particular, so he ﷺ replied that he sympathized with her and took pity on her because her brother, Haraam ib Milhaan (may Allah be pleased with him), was killed in the expedition of the well of Ma’oonah. The Prophet ﷺ mentioned “in my company” to mean that he was killed while being one of his soldiers, who was on a mission that he ﷺ commissioned, because the Prophet ﷺ did not witness the battle.

The Messenger of Allah ﷺendeavoured to look out for her after the passing of her brother who attained martyrdom. Indeed, offering consolationand solaceis a good deed, and it is even more effective when it comes from the Prophet ﷺ, the best of mankind.

It is noteworthy to mention that Umm Sulaym and her sister, Umm Haraam bint Milhaan (may Allah be pleased with them) were the maternal aunts of the Prophet ﷺ through breastfeeding or blood; thus, it was allowed for him to be alone with them..

2845

Narrated Ibn `Awn:Once Moosa ibn Anas while describing the battle of Yamaamah, said, "Anas ibn Maalik(may Allah be pleased with him) went to Thaabit ibn Qays, who had lifted his clothes from his thighs and was applying perfume to his body. Anas asked, 'O Uncle! What is holding you back (from the battle)?' He replied, 'O my nephew! I am coming just now,' and went on perfuming himself, then he came and sat (in the row). Anas then mentioned that the people fled from the battlefield. On that Thaabit said, 'Clear the way for me to fight the enemy. We would never do so (i.e., flee) in the company of Allah's Messengerﷺ. How bad the habits you have accustomed your enemies!"
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Commentary : The Companions (may Allah be pleased with him) were known for their bravery and heroismon the battlefield; they fought in the way of Allah,and death was more beloved to them than life as they only wanted the pleasure of Allah and His reward in the Hereafter.

In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) mentions an incident that occurred between him and Thaabit ibn Qays (may Allah be pleased with him) - one of thebrave men who was well trained in arms and chivalry. He reports that he entered upon him and found him applying perfume to his body while his thigh is uncovered. Anas addressed him by the title “uncle” out of respect because he was older than him in age and both were from the same tribe of al-Khazraj. He asked him about what was holding him back from joining the Muslim army that was heading to fight Musaylamah the Falsifier and his followers, may Allah curse them. This battle occurredat al-Yamaamah during the rule of Aboo Bakr (may Allah be pleased with him), and it is known by the name of the Battle of al-Yamaamah, which is an area lying in the Najd region of modern-day Saudi Arabia. Thaabit ibn Qays (may Allah be pleased with him) assured Anas that he was definitely joining the fight, so he finished applying the perfume to his body and headed to join the Muslim army. Then, Anas mentioned that at some point in the battle the Muslims were overpowered, and it appeared as if the Muslims were about to be defeated; thus, some Muslims retreated from their positions. Thereupon, Thaabit stepped forward and addressed those who had retreated to give him room to enable him to fight the enemy, while admonishing them for retreating, saying that the Companions (may Allah be pleased with them) never left their positions or retreated while fighting along with the Prophet ﷺ. Then he said: “How bad are the habits to which you have accustomed your enemies,” i.e., your enemy is used to you fleeing from the battle such that they have become confident that they will overpower you. Thaabit (may Allah be pleased with him) fought courageously and dauntlessly in the battle until he was martyred on the battlefield.

This hadeeth highlights the sincerity, courage, and heroism of Thaabit ibn Qays (may Allah be pleased with him) and admonishes those who flee the battle.

It shows the courage and firmness of the Companions (may Allah be pleased with them) in times of war.
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2846

Narrated Jaabir (may Allah be pleased with him): The Prophetﷺsaid, "Who will bring me the information about the enemy on the day (of the battle) of Al-Ahzaab (i.e., Clans)?" Al-Zubayr said, "I will." The Prophetﷺsaid again, "Who will bring me the information about the enemy?" Al-Zubayr said again, "I will." The Prophetﷺsaid, "Every Prophet had a disciple, and my disciple is Al-Zubayr. "
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Commentary : The Battle of the Trench was one of the toughest battles that the Muslims ever experienced, after Quraysh and other disbelieving Arab tribes along with the Jews from Banoo Quraythah allied to fight the Muslims.

In this hadeeth, Jaabir ibn ‘Abdullah (may Allah be pleased with him) reports one of the incidents that highlights the extreme courage of the Companions (may Allah be pleased with them). The Battle of the Trench was different from other battles because it was the Muslims against all the disbelieving tribes of Arabia (supported by the Jews of Banoo Quraythah after they betrayed the Muslims). So, the Prophet ﷺ asked who was willing to secretly collect information about Banoo Quraythah, as reported in Musnad Ahmad. The person who actually went out to secretly obtain information about Quraysh and its allies was Huthayfah ibn al-Yamaan (may Allah be pleased with him), as reported in Saheeh Muslim. Upon hearing the Prophet ﷺ, al-Zubayr (may Allah be pleased with him) stepped forward and expressed his interest in the mission. The Prophet ﷺ repeated his request and again al-Zubayr stepped forward to take the mission. Thereupon, the Prophet ﷺ remarked:“Every prophet had a disciple, and my disciple is Al-Zubayr.” The intended meaning of disciple (Hawaary) is a supporter just like the disciples of Prophet Jesus (peace be upon him). It is said that they were given that name because they used to wash clothes and whiten them – and the word Hawaary is derived from such a meaning.

This hadeeth highlights the virtue of al-Zubayr ibn al-‘Awwaam (may Allah be pleased with him) and shows that Muslims should send secret agents to collect information about the enemy.
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2852

Narrated `Urwahibn al-Ja’d (may Allah be pleased with him): The Prophetﷺsaid, "Goodnessremains in the foreheads of horses till the Day of Resurrection, for they bring about either a reward or booty.”
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Commentary : Fighting in the way of Allah is the noblest of deeds and is indeed the pinnacle of Islam for which life and wealth are sacrificed. Allah has made horses a symbol of power and strength in battles and wars, and whoever prepares them well for such purposes will surely attain abundant goodness in this life and the Hereafter.

In this hadeeth, the Prophet ﷺ explains that goodness is permanently connectedto horses, just like forelockis attached to their foreheads. The reward mentioned in the hadeeth refers to the reward of Allah in the Hereafter, and the booty refers to the booty of wars in this worldly life. The horses mentioned in the hadeeth refer to the horses allocated by their owners for use in war.

This hadeeth shows that fighting in the way of Allah will never cease to exist, and it encourages us in using horses for Jihaad..

2853

Narrated Aboo Hurayrah(may Allah be pleased with him): The Prophet ﷺ said, "If somebody keeps a horse in Allah's Cause motivated by his faith in Allah and his belief in His Promise, then he will be rewarded on the Day of Resurrection for what the horse has eaten or drunk and for its dung and urine.".

Commentary : Fighting in the way of Allah is the noblest of deeds and is indeed the pinnacle of Islam for which life and wealth are sacrificed. Allah has made horses a symbol of power and strength in battles and wars, and whoever prepares them well for such purposes will surely attain abundant goodness in this life and the Hereafter.

In this hadeeth, the Prophet ﷺ clarifies the immense reward made for whoever dedicates something to be used for fighting in the way of Allah (Jihaad) i.e., if a person dedicates a horse that the Muslims can use to defend Muslims and fight their enemies while believing in Allah and being certain of Allah’s reward for this good deed, then he will be rewarded in the Hereafter for all the actions of the horse, including the water and food it eats, and its urination and defecating.

This hadeeth shows the immense favors of Allah upon His servants, and it encourages us to fight in the way of Allah and hope for its reward.

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2855

Narrated Sahl ibn Sa’d al-Saa’idee (may Allah be pleased with him): In our garden there was a horse belonging to the Prophetﷺcalled Al-Luhayf.
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Commentary : Fighting in the way of Allah is the noblest of deeds and is indeed the pinnacle of Islam for which life and wealth are sacrificed. Allah has made horses a symbol of power and strength in battles and wars, and whoever prepares them well for such purposes will surely attain abundant goodness in this life and the Hereafter.

In this hadeeth, Sahl ibn Sa’d (may Allah be pleased with him) reports that the Prophet ﷺ had a horse that he kept in their garden. The horse was known by the name al-Luhayf due to its long tail. The horse in Arabic is called Faras, which is derived from the word Furoosiyyah,meaningequestrian.

This hadeeth indicates that one should give a name to animals (like horses) or objects (like swords) that are intended for a particular purpose..

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..

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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 Anas ibn Maalik(may Allah be pleased with him):Aboo Talhah(may Allah be pleased with him)used not to fast because of Jihad in the lifetime of the Prophet ﷺ. However, after the passing of the Prophetﷺ, I never saw him without fasting except on ‘Eid al-Fit and ‘Eid al-Adha.” .

Narrated Anas ibn Maalik(may Allah be pleased with him): The Prophetﷺsaid, "Plague is the cause of martyrdom of every Muslim (who dies because of it). .

Narrated Aboo Sa’eed al-Khudree (may Allah be pleased with him): I heard the Prophetﷺsaying, "Anyone who fasts for one day in the way of Allah, Allah will keep his face away from the Hell fire for seventy autumns. .

Narrated Anas(may Allah be pleased with him): The Prophetﷺused not to enter any house in Al-Madeenah except the house of Umm Sulaym(may Allah be pleased with her) besides those of his wives when he was asked why, he said, "I take pity on her as her brother was killed in my company. " .

Narrated `Urwahibn al-Ja’d (may Allah be pleased with him): The Prophetﷺsaid, "Goodnessremains in the foreheads of horses till the Day of Resurrection, for they bring about either a reward or booty.” .

Narrated Sahl ibn Sa’d al-Saa’idee (may Allah be pleased with him): In our garden there was a horse belonging to the Prophetﷺcalled Al-Luhayf. .