| Hadiths

Bukhari Hadiths 1356
Muslim Hadiths 558

Hadith

1623

Narrated ‘Amr: “We asked Ibn ‘Umar (ra), ‘What do you say concerning a man who has sexual intercourse with his wife in ‘Umrah before doing the rite of brisk walking between al-Safaa and al-Marwah?’” He replied, “The Messenger of Allah ﷺcame to perform ‘Umrah and performed the seven rounds of Tawaaf, thereafter, he performed two units of prayer behind the standing-place (Maqaam) of Ibraaheem (peace be upon him), and then he performed “Tawaaf” (i.e., Sa’ee) between al-Safaa and al-Marwah.” Thereafter, he (ra) said, “(Verily, you have an excellent example to follow in the Messenger of Allah).” ‘Amr says, “I asked Jaabir bin ‘Abdullah (ra) about this, he answered, ‘He may not approach his wife [for sexual intercourse] until he has completed “Tawaaf” (i.e., brisk walking) between al-Safaa and Marwah.’”
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Commentary : The Taabi’oon (the generation of Muslims who followed the Companions) used to inquire from the Companions (ras) about that which they did not understand from religion and acts of worship. They were the most eager among the people to know and learn the Sunnah of the Messenger of Allah ﷺ.
In this hadeeth, the Taabi’ee ‘Amr bin Deenaar reports that some people asked 'Abdullah bin Umar (ra) whether it is permissible for a man to have intercourse with his wife while performing ‘Umrah, before performing the rite of brisk walking between al-Safaa and al-Marwah? The basic principle states that sexual intercourse not only is among the prohibited actions during the state of Ihraam, but also among the severest of them. Only after completing all the rites of ‘Umrah and existing Ihraam, one can have intercourse with wife and enjoy all that was prohibited during Ihraam. Ibn ‘Umar (ra) mentioned that the Prophet ﷺcame to Makkah and performed the seven rounds of Tawaaf, then he ﷺoffered two units of prayer behind the Maqaam of Ibraheem, then he proceeded to perform the rite of brisk walking between al-Safaa and al-Marwah, and he further commented, “Verily, there is an excellent example for you in the Messenger of Allah,” [Al-Ahzaab: 21] - he meant thereby to inform that the Prophet ﷺnever did any of what the inquired asked about before completing the brisk walking between al-Safaa and al-Marwah.
The rationale of interpreting this hadeeth is that the Prophet ﷺmade the ‘Umrah a one act of worship that consists of different parts, namely the Tawaaf, praying behind the Maqaam and the brisk walking between al-Safaa and al-Marwah. These are the parts of ‘Umrah. With that said, it is not allowed for a man to have sexual intercourse with his wife during any of these parts.
‘Amr ibn Deenaar asked Jaabir bin ‘Abdullah (ra) concerning this and to which he replied: “A man should not approach his wife [for sexual intimacy] until he performs the brisk walking between al-Safaa and al-Marwah and completes his ‘Umrah, including all its rites and shaves his head or cuts from his hair. Thereafter it is permissible for him to exit from Ihraam and do whatever is permissible for him.
From the benefits that we can conclude from this hadeeth is learning the permissibility of using the word ‘Tawaaf’ [in Arabic] to denote the rite of brisk walking between the al-Safaa and al-Marwah..

1626

Narrated Umm Salamah (raa), the wife of the Prophet ﷺ: The Messenger of Allah ﷺtold her, while he was in Makkah and intended to exit, whereas Umm Salamah had not performed the Tawaaf of the House yet and she also intended to exit. The Messenger of Allah told her, “When the morning prayer is established, then you perform Tawaaf on your camel whilst people are praying.” She did that and she did not pray until she left..

Commentary : Islam is the religion of tolerance and alleviation from hardships, and the concessions given to the sick and those with excuses in the acts of Hajj and ‘Umrah are just a part of it.
In this hadeeth, Umm Salamah (raa) reports that she could not perform the farewell Tawaaf (Tawaaf al-Wadaa’) because she was ill, as the narration of al-Bukhaaree clarifies. When the Prophet ﷺintended to depart Makkah, she mentioned to him that she is ill and because of which she had not performed the Tawaaf yet. The Prophet ﷺcommanded her, once the Fajr prayer starts, to perform the Tawaaf on her camel behind the people who are offering the prayer. Hence, she did that.
Umm Salamah (raa) performed the two units’ prayer of Tawaaf only after she exited the Sacred Mosque or Makkah. However, offering the two units’ prayer behind the Maqaam of Ibraaheem is better.
From the benefits that can be concluded from this hadeeth is the permissibility of performing Tawaaf while mounting a ride if the person is unable to walk due to illness.
The hadeeth shows that women should perform Tawaaf behind the men so as they do not intermingle with them, as that is more concealing (private) for them.
It also shows that one who performs Tawaaf during the congregational prayers due to a valid excuse, then he should only perform Tawaaf behind the people so as to avoiding disturbing them..

1628

Narrated ‘Aaishah (raa): A group of people performed Tawaaf after the Fajr prayer, thereafter, they sat towards a preacher, until when the sun rose, they stood up for prayers. ‘Aaishah (raa) added: “They sat down until it was the time during which it is undesired to offer prayer, they stood up for prayers.”
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Commentary : The companions of the Messenger of Allah ﷺ, may Allah be pleased with him would orient those who came after them to adopt the correct religion and the authentic Sunnah of the Messenger of Allah ﷺ.
In this hadeeth, ‘Aaishah (raa) reports that a group of people performed Tawaaf after the morning prayers, thereafter, they sat towards the preacher, listening to his sermon and reminders. She meant thereby the place of sermon, which could have been the Hijr of Ismaa’eel or the Black Stone. She explained that they remained there until the sunrise time in which prayers are prohibited. Thereafter, they stood up to perform the Sunnah of the Tawaaf at the prohibited time for prayers.
‘Aaishah (raa) condemned their behaviour and found it strange that they delayed the prayer until the time was up for the prayers to be prohibited at the sunrise and before its ascent! It seems as if the mentioned people were intending that time, hence, they postponed the prayers until that time intentionally. For this reason, ‘Aaishah (raa) criticised them in the case where she perceived that the two units’ prayer of Tawaaf are not disliked at the prohibited times. There is a possibility that she understood the prohibition to pray at such time is applicable to all cases.
This hadeeth shows that we are not permitted to offer prayers at the time right after the sunrise..

1629

Narrated Ibn ‘Umar (ra): “I heard the Prophet (ﷺ) prohibit the prayers at the sunrise and sunset.”
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Commentary : The Prophet ﷺwas eager in protecting the creed of the Muslims, hence, he ﷺprohibited prayers at specific times; to refrain from emulating the polytheists who prostrate to the sun.
In this hadeeth, ‘Abdullah bin ‘Umar (ra) reports that the Prophet ﷺprohibited from pursuing the prayers at the time of sunrise and sunset, especially the voluntary prayers. With that said, a person should not offer prayers at the time of sunrise until the sun rises to the length of a spear which is nearly equivalent to a quarter or one third of the full hour. Also, one should not perform prayers at the time of sunset until the sun is fully set, that is, ten minutes before maghrib until the time of the Maghrib prayers enters.
In general terms, the prohibition is at the sunrise and sunset and the times that are closer to them, because that is the time in which sun-worshippers prayed and because it is the time in which the Satan gets closer to the sun and thus it becomes between his two horns. This prohibition, however, is specific to the voluntary and supererogatory prayers and not the obligatory ones, such as one who delays his ‘Asr to that time. In that respect, he can pray at the time of prohibition. It is said that the prohibition of offering prayers at these specific times refers to postponing the obligatory prayers for no excuse, to the extent that it is prayed closer to the sunrise or sunset.
From the benefits that can be concluded from this hadeeth is learning about the forbidden prayer times..

1630

Narrated ‘Abdul ‘Azeez bin Rufay’: “I saw ‘Abdullah bin al-Zubayr (ra) performing Tawaaf after Fajr and offering a two-units-prayer.” ‘Abdul ‘Azeez mentions, “I saw ‘Abdullah bin al-Zubayr offering a two-units-prayer after ‘Asr.” He related that ‘Aaishah (raa) informed that that the Prophet (ﷺ) never entered her house but he offered them (the two units-prayer.) .

Commentary : The Prophet ﷺclarified the times during which praying is permissible and the times during which praying is prohibited.
In this hadeeth, the Taabi’ee ‘Abdul ‘Azees bin Rufay’ reports that he saw ‘Abdullah bin al-Zubayr bin al-’Awwaam (ras) offering a two-units-prayer after he completed the Tawaaf after the Fajr prayer.
‘Abdul ‘Azees then reports that he again saw ‘Abdullah bin al-Zubair (ra) offering a two-units-prayer after the ‘Asr prayer. This is the time wherein it is disliked to offer prayers. However, ‘Abdullah used to inform the people that ‘Aaishah (raa) told him that whenever the Prophet ﷺentered her house, he used to offer a two-units prayer. It has been stated that the Prophet ﷺprayed it to make up for the two Sunnah prayers of Thuhr when he missed them, thereafter he remained persistent in this act. This is because whenever he ﷺdid an act, he would continue doing it and that it is a part of his unique characteristics, and they are not among the Sunnah prayers affixed to the daily obligatory prayers. ‘Aaishah (raa) narrated how the Prophet ﷺprayed it. It is reported on the authority of ‘Aaishah (raa) that the Prophet ﷺused to offer them and did not offer them in the mosque, fearing that he does not overburden his nation [thereby].” [Saheeh al-Bukhaaree].
There are many other narrations wherein the Prophet ﷺprohibited offering [voluntary] prayers after ‘Asr. It is reported on the authority of Aboo Hurayrah (ra) that the Messenger of Allah ﷺprohibited offering prayers after ‘Asr until Maghrib.” [Saheeh al-Bukhaaree and Saheeh Muslim]. It is said that it only proves the prohibition being associated with being “after” and it does not prove its generality. Hence, the meaning is at the time of Maghrib and the time closer to it. It is said: The prohibition from praying at this time denotes the forbiddance of postponing the obligatory prayers without any excuse until it falls into the proximity of sunset. .

1634

Narrated Ibn ‘Umar (ra): ‘Al-’Abbaas bin 'Abdul Muttalib asked permission from the Prophet (ﷺ) to stay at Makkah during the nights of Mina in order to provide drinking water (from Zamzam) to the pilgrims, and the Prophet (ﷺ) allowed him.’.

Commentary : The Prophet ﷺexplained to us the rulings pertaining to the Hajj and ‘Umrah and clarified what is allowed to do and what is not allowed.
In this hadeeth, ‘Abdullah bin ‘Umar (ra) reports that al-‘Abbaas bin ‘Abdul Muttalib (ra) sought permission from the Prophet ﷺto reside at night in Makkah during the nights of Mina, namely the eleventh, twelfth, and thirteenth nights of Dhu al-Hijjah. This is because the Sunnah is for the pilgrims to spend those nights in Mina, which is a valley surrounded by the mountains, situated towards the east of Makkah on the route between Makkah and the Mount of ‘Arafaat, and it is approximately six kilometers away from the Sacred Mosque, and it is the location of where the rite of throwing pebbles.
The reason for al-‘Abbaas staying at Makkah at night was to provide water for the pilgrims, because they would ask for water of Zamzam at night. They (the service providers) would draw the water out of the well and would pour it into the reservoir from which the pilgrims would drink it. The Prophet ﷺallowed him to stay. Al-‘Abbaas (ra) was responsible for providing water to pilgrims during the time of pre-Islam, and the Prophet ﷺaffirmed that for him. Hence, this service remains for the family of al-‘Abbaas forever.
It can be understood from this hadeeth that staying at night at Mina is forfeited for those providing water for the pilgrims and those who fall under the same rule among those having excuses. This exemption demonstrates the easement of the Islamic law. .

1635

Narrated ibn ‘Abbaas (ra): Allah's Messenger (ﷺ) came to the drinking place and asked for water. Al-Abbaas (ra) said, "O Fadl! Go to your mother and bring water from her for Allah's Messenger (ﷺ)." Allah's Messenger (ﷺ) said, "Give me [from this] water to drink." Al-Abbaas (ra) said, "O Allah's Messenger (ﷺ)! The people put their hands in it." Allah's Messenger (ﷺ) again said, 'Give me water to drink. So, he drank from that water and then went to the Zamzam (well) and there the people were offering water to the others and working at it (drawing water from the well). The Prophet (ﷺ) then said to them, "Carry on! You are doing a good deed." Then he said, "Were I not afraid that other people would compete with you (in drawing water from Zamzam), I would certainly take the rope and put it over this (i.e., his shoulder) (to draw water)." On saying that the Prophet (ﷺ) pointed to his shoulder..

Commentary : The Messenger of Allah ﷺwas a great example in humbleness and engaging with people. He ﷺlived like them and refrained from distinguishing himself with anything that Allah has not distinguished him with.
In this hadeeth, ‘Abdullah bin ‘Abbaas (ra) reports that in the Farewell Hajj, which was in the 10th year of Hijrah, and after having performed the Tawaaf of Ifaadah, the Messenger of Allah ﷺwent to the place where water is provided for pilgrims. This place serves pilgrims during the Hajj season and others throughout the year, and it is located close to the well of Zamzam. When he ﷺarrived there, he asked for water from his uncle, al-‘Abbaas(ra). However, as it was the habit of people to put their hands into the ponds of water provision, al-‘Abbaas asked his son, al-Fadl to go to his mother, Umm al-Fadl, whose full name is Lubaabah bint al-Haarith al-Hilaaliyyah, to bring clean water for the Messenger of Allah ﷺfrom her. The Prophet ﷺrepeated his request to drink from the present place of water from where people drink. Thus, he gave him the water and he drank it.
Thereafter, the Prophet ﷺproceeded to the well of Zamzam where the water was drawn from the well and then poured into the ponds so pilgrims and people can drink from it. The Messenger of Allah ﷺremarked to the people who were working in the site, “Carry on! You are doing a good deed,” – that is providing the pilgrim with water. To show the virtue of their work, he ﷺexplained that he would have participated in the work but if he did so then a great number of people will show up in drawing water with the intention to follow the Prophet ﷺ.
From the benefits that can be concluded from this hadeeth is one may refuse receiving better service and generosity when there is a higher interest that opposes it. just as what the Prophet ﷺdid due to the interest of humbleness that appeared on him.
It also encourages us to provide water to people, especially, the Zamzam water..

1636

Narrated Anas ibn Maalik (ra) from Aboo Tharr (ra): Allah's Messenger (ﷺ) said, "The roof of my house was made open while I was at Makkah and Jibreel descended. He opened up my chest and washed it with the water of Zamzam. Then, he brought the golden tray full of wisdom and Imaan and poured it in my chest and then closed it. Then he took hold of my hand and ascended to the nearest heaven. Jibreel told the gatekeeper of the nearest heaven to open the gate. The gatekeeper asked, "Who is it?" Jibreel replied, "I am Jibreel.".

Commentary : Allah, Exalted be He, protected His Prophet Muhammad ﷺ, purified him, and looked after him since he was born.
In this hadeeth, Aboo Tharr (ra) reports that Prophet ﷺrelated an incident that occurred to him before his emigration from Makkah. He ﷺ mentioned that while he was at his house, angel Jibreel descended from the sky and entered from the roof of his house after it split open. Then, Jibreel descended upon the Prophet ﷺand opened his noble chest. Thereafter, he washed it with the Zamzam water to comfort him due to the virtue of the water of Zamzam. It is said that the wisdom behind washing his noble heart with Zamzam water was to enable his heart to witness the dominions of heavens and earth, Paradise and Hellfire, because from the characteristics of the Zamzam water is that it fortifies the heart and calms the panic.
Then, angel Jibreel brought a tray of gold, a wide tray containing wisdom and Imaan, then he poured the contents into his noble chest and closed it as it was before. After that, he took hold of the Prophet’s hand and ascended with him to the lowest heaven during the trip of Mi’raaj. Upon reaching the lowest heaven, Jibreel requested the gatekeeper and the guard of the lowest heaven to open for him. However, the guard, before opening the gate, he asked who he was, so he informed him that he is Jibreel (peace be upon him) and so he opened
From the benefits that can be concluded from this hadeeth is learning about the virtue of the water of Zamzam.
It also shows one of the events that are from the unseen that the Prophet ﷺrelated, and that is among the signs of his Prophethood..

1637

Narrated Ibn ‘Abbaas (ra): I gave Zamzam water to Allah's Messenger (ﷺ) and he drank it while standing. `Aasim (a sub-narrator) said that `Ikrimah took the oath that on that day the Prophet (ﷺ) had not been standing but riding a camel..

Commentary : The Companions (ras) transmitted all what they saw of the actions and statements of the Prophet # during the Farewell Hajj.
In this hadeeth, ‘Abdullah bin ‘Abbaas (ra) reports that he gave the Messenger of Allah Zamzam water, and that he ﷺdrank from that water standing.
‘Aasim, a sub-narrator of the hadeeth, mentions that ‘Ikrimah, the freed slave of Ibn ‘Abbaas, swore that the Prophet ﷺwas actually riding his camel when he drank the Zamzam water. It is said that the oath of ‘Ikrimah was based on what he learnt about the prohibition of the Prophet ﷺ of drinking water standing. The statement of ‘Ikrimah has also another dimension that aligns with the wording of the hadeeth i.e., the Arabs use the word standing to describe the one riding on a camel when he halts at a point, meaning, that he is riding on it and the camel is standing. On that ground, the hadeeth does not indicate that he ﷺdrank water standing on his feet, rather, it is possible that he was sitting on his camel.
However, it is reported that ‘Alee (ra) drank the Zamzam water standing and said, “I saw the Messenger of Allah ﷺdoing as what you saw me doing.” [Saheeh al-Bukhaaree] This is an explicit statement concerning the drinking of the Prophet ﷺstanding on his feet. It is possible though that this was to clarify the permissibility.
The hadeeth benefits the permissibility of drinking whilst standing..

1639

Narrated Naafi’: `Abdullah the son of Ibn `Umar (ra) entered the house of his father where he saw his camel being prepared for travelling. He said, "I fear that this year, a battle might take place between the people, and you might be prevented from going to the Ka`bah. I suggest that you should stay here." Ibn `Umar said, "Once Allah's Messenger (ﷺ) set out for the pilgrimage, and the pagans of Quraysh intervened between him and the Ka`bah. So, if the people intervened between me and the Ka`bah, I would do the same as Allah's Messenger (ﷺ) had done . {Verily, in Allah's Messenger you have a good example.} [Quran 33:21]. Then he added, "I make you a witness that I have intended to perform Hajj along with `Umrah." After arriving at Makkah, Ibn `Umar (ra) performed one Tawaaf only.
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Commentary : Hajj is one of the five pillars of Islam, and it is an act of worship reserved for those who have the means and capacity to perform it. All its rites and actions are learned from the Sunnah of the Prophet ﷺ.
In this hadeeth, Naafi’, the freed slave of ‘Abdullah ibn ‘Umar (ra), reports that ‘Abdullah, the son of ‘Abdullah bin ‘Umar, entered upon his father, ‘Abdullah bin ‘Umar (ra). He noticed that he had his camel which he rides in his travelling prepared. It was because Ibn ‘Umar (ra) intended to perform Hajj and prepared his camel to ride on it and set out to Makkah. However, ‘Abdullah, the son, was worried about the safety of his father and feared upon him lest a fight breaks out that year between the Muslims, that they may prevent him from visiting the Ka’bah. This event occurred in the year seventy-two of the Hijrah when al-Hajjaaj bin Yusuf al-Thaqafee came on the orders of ‘Abd al-Maalik ibn al-Marwaan to fight ‘Abdullah ibn al-Zubayr in Makkah. So, Ibn ‘Umar (ra) answered his son saying that the Messenger of Allah ﷺdid once set out, and the disbelievers of Quraysh prevented him from reaching the Ka’bah. This happened in the sixth year of the Hijrah when he ﷺreturned from his ‘Umrah and he made the treaty of al-Hudaybiyyah. He ﷺexited his Ihraam by slaughtering the animal and shaving the head accompanied by making intention therein.
For this reason, Ibn ‘Umar (ra) informed his son that if he was denied access to Makkah, and it was impossible for him to reach it, then he will do exactly as what the Messenger of Allah ﷺdid when he ﷺwas prevented from reaching the Ka’bah i.e., he will exit his Ihraam at the place where the Prophet ﷺwas prevented. Then, he (ra) recited the ayah: {Certainly, there is an excellent example for you in the Messenger of Allah.} [Quran 33:21]. Then, he (ra) made them witnesses that he intended to perform Hajj along with ‘Umrah. He did not suffice doing this by just making intention, instead, he intended to announce for those who would like to follow him.
‘Abdullah bin ‘Abdullah bin ‘Umar continued to say that his father (Ibn ‘Umar) performed one set of Tawaaf for both the Hajj and ‘Umrah after standing at ‘Arafah. It is said that it the Tawaaf mentioned here refers to both the rites of Tawaaf and the brisk walking between al-Safaa and Marwah, which is known as the Tawaaf of Hajj al-Qiraan that only requires doing them for one time. The one who performs Hajj al-Qiraan confines to the rites of Hajj, as the acts and rites of ‘Umrah are incorporated into the rites of Hajj. As such, the one doing Hajj al-Qiraan can only exit from the Ihraam on the day of sacrifice, the tenth day of Thoo al-Hijjah.
From the benefits we learn from the hadeeth is the importance of leaving to perform the rites of Hajj despite suspecting fear on the way if one hopes to find safety.
The hadeeth shows the keen interest of Ibn ‘Umar (ra) to follow the Sunnah of the Messenger of Allah ﷺand his attempt to follow his example in all his actions. .

1640

Narrated Naafi’: Ibn `Umar (ra) intended to perform Hajj in the year when Al-Hajjaaj attacked Ibn Al-Zubayr. Somebody said to Ibn `Umar (ra), "There is a danger of an impending war between them." Ibn `Umar recited, {Verily, in Allah's Messenger (ﷺ) you have a good example.} If it happened as you say, then I would do the same as Allah's Messenger (ﷺ) had done. I make you witness that I have decided to perform `Umrah." Then he set out and when he reached Al-Baydaa', he said, "The rites and ceremonies of both Hajj and `Umrah are similar. I make you witness that I have made Hajj compulsory for me along with `Umrah." He drove (to Makkah) a Hady which he had bought from (a place called) Qudayd and did not do more than that. He did not slaughter the Hady or finish his Ihraam, or shave or cut his hair till the day of slaughtering the sacrifices (10th Dhu al-Hijjah). Then he slaughtered his Hady and shaved his head and considered the first Tawaaf (between al-Safaa and al-Marwah) as sufficient for Hajj and `Umrah. Ibn `Umar said, "Allah's Messenger (ﷺ) did the same.".

Commentary : Hajj is one of the five pillars of Islam, and it is an act of worship reserved for those who have the means and capacity to perform it. All its rites and actions are learned from the Sunnah of the Prophet ﷺ.
In this hadeeth, Naafi’, the freed slave of Ibn ‘Umar, reports that ‘Abdullah ibn ‘Umar (ra) wanted to perform Hajj in the year when al-Hajjaaj marched on Ibn al-Zubayr. This happened in the year seventy-two of the Hijrah, when al-Hajjaaj ibn Yusuf al-Thaqafee marched on the orders of ‘Abdul Malik ibn Marwaan in order to fight ‘Abdullah ibn al-Zubayr in Makkah. Ibn ‘Umar (ra) made a firm intention to perform Hajj in that year. It was feared on him that the fighters might prevent him and refuse him to visit the Sacred House. In response, he recited the ayah, {Certainly, there is an excellent example for you in the Messenger of Allah,} [Quran 33:21] and made clear that he would do exactly as the Messenger of Allah ﷺdid previously [during the treaty of al-Hudaybiyyah].
Then, he made them witnesses that he has imposed the rites of ‘Umrah upon himself initially, then he made Hajj and ‘Umrah obligatory upon himself at the outskirts of al-Baydaa’. Linguistically, al-Baydaa’ stands for a desert that is barren. However, here, it means a location above the two landmarks of Dhoo al-Hulayfah when it ascended from the valley. On the outskirts of al-Baydaa’ there is a water well, and the place is about 420 km away from Makkah. He drove with him a sacrificial animal which he bought on the way at Qudayd, a place close to al-Juhfah. It is a water area in al-Hijaaz, located between Makkah and al-Madeenah. It is a place outside the sanctuary of the Haram, though it is within the Meeqaat zone. It is 150 km away from Makkah in the north-eastern side of it.
Ibn ‘Umar (ra) did not slaughter his sacrificial animal [before its due time on the grounds of any emergency], nor did he undo part of his conditions of Ihraam, neither did he shave his head nor did he have a haircut until the day of sacrifice (Day of Nahr) approached, that is the tenth of Dhu al-Hijjah. He then sacrificed the animal and shaved his head. He viewed that he had accomplished both the Tawaaf of Hajj and ‘Umrah with his initial single Tawaaf, as the person who performs Hajj al-Qiraan confines on the rites of Hajj and the rites of ‘Umrah are incorporated into the rites of Hajj. The pilgrim in this case continues in Ihraam and he only exits it on the Day of Sacrifice.
From the benefits that can be concluded in this hadeeth is the permissibility of heading towards the rites of Hajj despite anticipating fear when safety is assured.
This hadeeth highlights the staunch following of Ibn ‘Umar (ra) of the Sunnah of the Messenger of Allah and following his footsteps in all actions and deeds..

1641

Narrated Muhammad ibn ‘Abd al-Rahmaan ibn Nawfal al-Qurashee: I asked `Urwah ibn al-Zubayr (regarding the Hajj of the Prophet (ﷺ). `Urwah replied, "Aaishah (raa) informed me, 'When the Prophet (ﷺ) reached Makkah, the first thing he started with was the ablution, then he performed Tawaaf round the Ka`bah and his intention was not `Umrah alone (but Hajj and `Umrah together).' " Later Abu Bakr performed the Hajj and the first thing he started with was Tawaaf round the Ka`bah and it was not `Umrah alone (but Hajj and `Umrah together). And then `Umar (ra) did the same. Then `Uthman (ra) performed the Hajj and the first thing he started with was Tawaaf round the Ka`bah and it was not `Umrah alone. And then Mu’aawiyah and `Abdullah ibn `Umar (ras) did the same. Then, I performed Hajj with my father al-Zubayr and the first thing he started with was Tawaaf round the Ka`bah and it was not `Umrah alone. Then I saw the Emigrants and Ansaar doing the same and it was not `Umrah alone. And the last person I saw doing the same was Ibn `Umar (ra), and he did not do another `Umrah after finishing the first. Now here is Ibn `Umar present amongst the people! They neither ask him nor anyone of the previous ones. And all these people, on entering Makkah, would not start with anything unless they had performed Tawaaf round the Ka`bah, and would not finish their Ihraam. And no doubt, I saw my mother and my aunt, on entering Makkah doing nothing before performing Tawaaf round the Ka`bah, and they would not finish their lhraam. .

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 Companions (ras) transmitted the details of this worship as they saw it and performed it with the Prophet ﷺ.
In this hadeeth, a Taabi’ee by the name of ‘Urwah ibn al-Zubayr reports that his maternal aunt ‘Aaishah (raa), the Mother of the Believers, informed him that during the Farewell Hajj which the Prophet ﷺin the tenth year of the Hijrah, the first thing when he came to Makkah was that he performed ablution, then, he did circumambulate seven times around the Ka’bah as part of Tawaaf al-Qudoom (Tawaaf of Arrival). Thereafter, there was not a standalone ‘Umrah after the Tawaaf. That is because the Prophet ﷺdid not interrupt his Hajj by having an independent ‘Umrah beforehand due to his driving of the sacrificial animal with him. As for the Companions who did not drive with them the sacrificial animals, he ﷺcommanded them to interrupt their Hajj by performing a standalone ‘Umrah and to perform Hajj at-Tamattu’. As for the ones who had driven their animals for sacrifice, they incorporated the ‘Umrah into the Hajj rites and performed Hajj al-Qiraan.
Thereafter, ‘Urwah bin al-Zubayr mentioned that he had performed Hajj with Aboo Bakr, ‘Umar and, Uthmaan (ras). The first thing that they started with was the Tawaaf around the Ka’bah, known as Tawaaf al-Qudoom. Thereafter, there was no standalone ‘Umrah, neither did they perform brisk walking between the Safaa and al-Marwah, nor did they benefit from the ‘Umrah [by exiting the Ihraam] whilst waiting for the Hajj. ‘Urwah goes on to add that after this, the Caliph Mu’aawiyah bin Aboo Sufyaan and ‘Abdullah bin ‘Umar (ras) as well as his father did the same.
‘Urwah states further that he also saw the Emigrants as well as the Ansaar doing the same, that is, commencing with Tawaaf. After this, he relates that the last person he saw doing this was ‘Abdullah bin ‘Umar (ra). He explained that the first thing that the latter started with during arrival was performing Tawaaf al-Quddom around the Ka’bah. And he did not interrupt his Hajj by sufficing first with a completed ‘Umrah.
Then, ‘Urawah revealed his shock that despite Ibn ‘Umar (ra) being alive amidst the people, yet they have failed to ask him about this issue, neither have they bothered to ask the previous pious predecessors regarding it who would inform them that they only commenced Tawaaf al-Quddom upon their arrival. And they did never exit from their state of Ihraam, rather they remained in the state of Ihraam until completing all the rites of Hajj. Furthermore, ‘Urwah mentioned that his mother, Asmaa’ bin Aboo Bakr and his maternal aunt ‘Aaisha (may Allah be pleased with them), both did the same like the Emigrants and the Ansaar. They would initiate with performing the Tawaaf of the Ka’bah and they would not interrupt the Hajj by initially completing the whole ‘Umrah.
From the benefits that can be concluded from this hadeeth is learning about the importance of performing Tawaaf al-Quddom and the fact that the Companions implemented it after seeing the Prophet ﷺdoing it.
This hadeeth shows that the actions of the righteous caliphs and the pious predecessors can be used as evidence.
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1643

Narrated ‘Urwah: I asked `Aaishah (raa): "How do you interpret the statement of Allah: {Verily! (the mountains) Al-Safaa and Al-Marwah are among the symbols of Allah, and whoever performs the Hajj to the Ka`bah or performs `Umrah, it is not harmful for him to perform Tawaaf between them (Al-Safaa and al-Marwah.) (Quran 2:158). By Allah! (it is evident from this revelation) there is no harm if one does not perform Tawaaf between Al-Safaa and al-Marwah." `Aaisha said, "O, my nephew! Your interpretation is not true. Had this interpretation of yours been correct, the statement of Allah should have been, 'It is not harmful for him if he does not perform Tawaaf between them.' But in fact, this ayah was revealed concerning the Ansaar who used to assume lhraam for worshipping an idol called "Manaat" which they used to worship at a place called Al-Mushallal before they embraced Islam, and whoever assumed Ihraam (for the idol), would consider it not right to perform Tawaaf between al-Safaa and al-Marwah. When they embraced Islam, they asked Allah's Messenger (ﷺ) regarding it, saying, "O Allah's Messenger! We used to refrain from Tawaaf between al-Safaa and al-Marwah." So, Allah revealed: {Verily; (the mountains) As-Safa and Al-Marwa are among the symbols of Allah.} " ‘Aaishah (raa) added, "Surely, Allah's Messenger set the tradition of Tawaaf between al-Safaa and al-Marwah, so nobody is allowed to omit the Tawaaf between them."
I told Aboo Bakr ibn `Abd al-Rahmaan of `Aaishah's narration and he said, 'I have not heard of such knowledge, but I heard learned men saying that all the people, except those whom `Aaishah (raa) mentioned and who used to assume lhraam for the sake of Manaat, used to perform Tawaaf between al-Safaa and al-Marwah. When Allah referred to the Tawaaf of the Ka`bah and did not mention Al-Safaa and al-Marwah in the Quran, the people asked, 'O Allah's Messenger (ﷺ)! We used to perform Tawaaf between Al-Safaa and al-Marwah and Allah has revealed (the ayaat concerning) Tawaaf of the Ka`bah and has not mentioned Al-Safaa and al-Marwah. Is there any harm if we perform Tawaaf between Al-Safaa and al-Marwah?' So, Allah revealed: {Verily As-Safa and Al-Marwah are among the symbols of Allah.} Aboo Bakr said, "I heard that this ayah was revealed concerning the two groups, those who used to refrain from Tawaaf between Al-Safaa and al-Marwah in the Pre- Islamic Period and those who used to perform the Tawaaf then, and after embracing Islam, they refrained from the Tawaaf between them as Allah had enjoined Tawaaf of the Ka`bah and did not mention Tawaaf(of Al-Safaa and al-Marwah) till later, after mentioning the Tawaaf of the Ka`bah.'.

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 Companions (ras) transmitted to us all the details of this worship as they saw it and performed it with the Prophet ﷺ.
In this hadeeth, the Taabi’ee ‘Urwah ibn al-Zubayr reports that he asked his maternal aunt, ‘Aaishah (raa), the Mother of the Believers, about the meaning of the ayah: {{Verily! (the mountains) Al-Safaa and Al-Marwah, are among the symbols of Allah, and whoever performs the Hajj to the Ka`bah or performs `Umrah, it is not harmful for him to perform Tawaaf between them (Al-Safaa and al-Marwah.) (Quran 2:158). He wanted to verify his interpretation of the ayah i.e., he understood it to mean that pilgrims are not obliged to perform the rite of brisk walking between al-Safaa and al-Marwah. She told him that he erred in his interpretation of the ayah and explained that it was revealed concerning the Ansaar because before entering Islam, they used to travel to worship an idol called "Manaat", located at Al-Mushallal, which is a mountain between Makkah and al-Madeenah and from which people would descend to Qudayd. They used to believe that brisk walking between al-Safaa and al-Marwah is a great sin because it contained two idols – Isaaf and Naa’ilah - that other people worshipped, and they despised those two idols. However, after embracing Islam, the Ansaar asked the Prophet ﷺabout it so Allah revealed the ayah to clarify that the brisk walking between al-Safaa and al-Marwah is not a sin as they used to think, because it is from the rites that Allah has dictated in Hajj and ‘Umrah.
Al-Zuhree said: I related the hadeeth of ‘Aaishah (raa) to Aboo Bakr ibn ‘Abd al-Rahmaan and he liked it. Then, he remarked that he was not aware of this knowledge before, but he heard some people of knowledge saying otherwise. He explained that they did not limit the cause of revelation to the Ansaar who used to refrain from performing the brisk walking between al-Safaa and al-Marwah, but that it was about those who used to assume lhraam for the sake of Manaat and would perform the brisk walking between al-Safaa and al-Marwah. However, as Allah, Exalted be He, mentioned the Tawaaf of the Ka`bah and did not mention Al-Safaa and al-Marwah in the Quran, the people went to the Prophet ﷺand mentioned that they used to perform the rite of walking between Al-Safaa and al-Marwah, but the ayah that Allah revealed only mentioned Tawaaf round the Ka`bah and did not mention the rite of brisk walking between Al-Safaa and al-Marwah. So, they were concerned if it is sinful to keep doing it. The reason they had such concern was because they presumed it was from the practices of people before Islam. Thereupon, Allah revealed: {Verily As-Safa and Al-Marwah are among the symbols of Allah.}
Aboo Bakr then added that he heard that this ayah was about both groups, the Ansaar who used to refrain from doing it before Islam and the other group who used to practise it before Islam.
This hadeeth shows the importance of discussing and studying knowledge between scholars and their students to correct any misunderstanding.

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1648

Narrated ‘Aasim: I asked Anas bin Maalik (ra): "Did you use to dislike to perform Tawaaf between al-Safaa and al-Marwah?" He said, "Yes, as it was of the ceremonies of the days of the Pre-Islamic period of ignorance, till Allah revealed: {Verily! (The two mountains) As-Safa and Al-Marwa are among the symbols of Allah. It is therefore no sin for him who performs the pilgrimage to the Ka`bah, or performs `Umrah, to perform Tawaaf between them.} " (2.158).

Commentary : The Companions (ras) would teach the people the matters of their religion just like how they have learned it directly from the Prophet ﷺ. Hence, they would answer their questions and correct any misconception and misunderstanding.

In this hadeeth, the Taabi’ee, ‘Aasim ibn Sulaymaan al-Ahwal reports that he asked Anas ibn Maalik (ra) whether the Companions used to dislike performing the rite of walking between al-Safaa and al-Marwah? He answered that the Muslims disliked it at the beginning because it was one of the ritual ceremonies that disbelievers practiced before Islam to worship idols. However, after Allah revealed the ayah: {Verily! (The two mountains) As-Safa and Al-Marwa are among the symbols of Allah. It is therefore no sin for him who performs the pilgrimage to the Ka`bah, or performs `Umrah, to perform Tawaaf between them.} " (Quran 2:158), people stopped to dislike it as they came to know that it is not as they presumed, and that it is from the rites of Allah that He legislated to be part of the actions of Hajj and ‘Umrah. Not to mention, the Prophet ﷺlegislated that people perform it.
From the benefits of the hadeeth is learning about the importance of scholars and their students reviewing and studying knowledge. .

1649

Narrated Ibn ‘Abbaas (ra): The Messenger of Allah ﷺperformed the Tawaaf round the Ka’bah and rite of walking between al-Safaa and al-Marwah to display his strength to the disbelievers..

Commentary : The Prophet ﷺconcluded the treaty of al-Hudaybiyyah with Quraysh in the 6th year of Hijrah. One of the agreed-on conditions was that the Muslims would go back this year without entering Makkah, but next year they would be allowed to enter Makkah and spend three days to perform ‘Umrah.
In this hadeeth, ‘Abdullah ibn ‘Abbaas (ra) reports that when the Prophet ﷺarrived at Makkah in the 7th year of Hijrah to perform ‘Umrah, he ﷺordered his Companions (ras) to perform the Tawaaf round the Ka’bah and between al-Safaa and al-Marwah with high pace to display the strength of Muslims to the disbelievers and show them that they can fight them. The order of the Prophet ﷺwas to perform Tawaaf with high pace in the first three rounds of Tawaaf round the Ka’bah, except between the two Corners, where he ﷺordered them to walk with a normal pace so they can rest. As for the last 4 rounds of Tawaaf, he ordered them to walk with a normal pace. Likewise, he ﷺordered them to perform brisk walking between al-Safaa and al-Marwah in the marked passage in the valley. All this happened while the disbelievers were watching from far.
From the other benefits we conclude from this hadeeth is that Muslims should display their strength and power with arms and weaponry in order to instill awe and fear in the hearts of disbelievers, and that is not included in the unpraiseworthy showing off.
It shows that indirect messages are not limited to words, but also include actions. Sometimes, sending indirect messages through actions is more effective and appropriate.
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Tareq ibn Shehab narrated, “Marwan was the first one to deliver a sermon before the Eid prayer. A man stood up and said, ‘Prayer should precede sermon.’ He (Marwan) said, ‘It has been done away with.’ Abu Saeed remarked, ‘This man has performed what he should do. I heard the Messenger of Allah ﷺ saying, ‘Whoever among you sees something abominable should modify it with his hand, if he is not able to do it, then (he should modify it) with his tongue, and if he is not able to do it, then (he should modify it) with his heart, which is the least level of faith.’”.

Commentary : Allah honors and prefers the Muslim nation to other nations, for it enjoins goodness, forbids evil, and gently advises people, the qualities that transform any society into a virtuous one. This hadith related that the first person who delivered the Eid speech before performing the prayer was Marwan ibn Al-Hakam, the governor of Medina assigned by Caliph Muawiyah ibn Abi Sufian. He became the caliph in the year of 64 after Prophetic immigration. It was mistakenly narrated that the first person did that was Omar, Othman, Muawiyah, or Abdullah ibn Az-Zubeir. On the contrary, it was proven that the Prophet ﷺ and his four Caliphs used to pray before delivering the Eid speech as Ibn Abbas narrated in the two Sahihs, “I witnessed the Eid with the Messenger of Allah, Abu Bakr, Omar, and Othman. They all prayed before the speech." In the narration of Bukhari, Marwan mentioned why he did that. He said, "People do not sit to listen to our speech after the prayer, so I delivered it before the prayer." Most of the people used to leave after the prayer and only some listened to Marwan's speech. He may have done that thinking that it was something in which he could follow his own opinion. Once he changed the Prophet's tradition, one of the attendees came and denounced his behavior. That person may have been Abu Masoud as in Imam Abderazzaq's narration but it was narrated in Sahih Bukhari that he was Abu Saeed himself, this hadith's narrator. Perhaps, this situation happened more than once and that every time Marwan was contradicted by someone. On the other hand, if it happened once, it would be possible that Abu Saeed first denounced Marwan's behavior, as in Bukhari's narration, then Abu Masoud. Marwan's response, "It has been done away with" may mean that: (1) People used to leave, for they were in a hurry, or (2) He left the proven tradition of praying before delivering the speech on purpose. Abu Saeed approved the man’s denouncing Marwan and said, "This man has performed what he should do." He denounced the evil with his tongue, for he could not change the ruler's behavior by his hands. Then Abu Saeed narrated the Prophet's hadith. The hadith states that if a person sees something evil and corrupting, he has to change it with his hand provided that his knowledge and ability. If he cannot change it with his hands, he has to wisely and kindly remind people about its prohibition. Changing the reality may be achieved by gentleness and wisdom away from swords. If he is unable to change it by word or tongue, he has to denounce it with his heart and resolve that if he were able to remove it, he would do it. Denouncing evil with one's heart is the lowest reaction that a believer has to bring, so the Prophet ﷺ said as in Ibn Masoud's narration in Sahih Muslim, "Beyond that, there is no faith even as the extent of a mustard seed." This hadith shows that there are two conditions of the obligation of enjoining the good and forbidding the evil: (1) Knowledge of whether that action is good or evil, for the ignorant person cannot determine that, and (2) The ability to do so, for it is enough for the unable person to hate the evil with his heart. Abu Saeed's comment confirmed that Marwarn was the first one to display that behavior, for if the Prophet ﷺ or his companions showed that behavior, Abu Saeed would not call it evil as in his comment. Moreover, Abu Saeed held Marwan to prevent him from delivering the speech but the latter insisted on doing so. This hadith contains the following benefits: (1) It urges us to gradually enjoin the goodness and forbid the evil, each based on his ability, (2) It confirms the legitimacy of opposing rulers' behavior if they accept advice in public and this does not lead to another evil, (3) It clarifies that denouncing evil is a part of faith, (4) It shows that one's faith is subject to increase and decrease, (5) It stresses that Islam's rites cannot be changed or reordered. Once rulers try to do so, they have to be opposed as long as a person is able to do so and his denouncing will not lead to a greater evil..

Abdullah ibn Masoud narrated that the Messenger of Allah ﷺ said, “Allah has not sent a prophet to a nation before me but he (a prophet) had disciples and companions following his way and obeying his command. Afterward, there came successors who said what they did not practice and practiced what they were not commanded to do. Whoever strove against them with his hand was a believer, whoever strove against them with his tongue was a believer, and whoever strove against them with his heart was a believer. There is no faith beyond that even to the extent of a mustard seed.” Abu Rafi' said, “I narrated this hadith to Abdullah ibn Umar but he disapproved of the narration. When Ibn Masoud came and stayed at Qanat, Abdullah ibn Umar asked me to accompany him to visit him (Ibn Masoud) during his illness. I went with him and asked Ibn Masoud about the Hadith when we sat (before him). He narrated it in the same as I narrated it to Ibn Umar.”.

Commentary : The Prophets' calls are of common features. All were resisted by some or lots of their people. All were followed by some of their people who afterward conveyed their calls. Over decades and centuries, people began to gradually move away from the truth. The one adhering to this truth had to resist them as much as he could. In this hadith, the Prophet ﷺ confirmed that all Prophets that Allah had sent had disciples and companions following their ways and obeying their commands. Afterward, there came successors and hypocrites who said what they did not practice and practiced what they were not commanded to do while claiming and complimenting themselves on following their prophet's guidance. On the contrary, they were committing and spreading corruption. Every believer has to strive against those people based on his ability. Whoever strives against and tries to remove their evil with his hand or tongue is a believer. Moreover, whoever hates their evil with his heart is a believer, for he wishes he had been able to remove these evils with his hand or tongue but he was unable to do so. There is no faith beyond that even to the extent of a mustard seed, for if one does not hate the evil even if with his heart but pleases it, it is an approval of disbelief. This hadith shows that there are two conditions of the obligation of enjoining the good and forbidding the evil with hands or tongue: (1) Knowledge of whether that action is good or evil, for the ignorant person cannot determine that, and (2) The ability to do so, for it is enough for the unable person to hate the evil with his heart. Striving against evils by one's hands is only for those being able to change them without a conflict such as those in charge and rulers. Striving against evils by one’s tongue is by showing and calling for the truth. Striving against evils by one's heart is by rejecting, hating, and displeasing them. Abu Rafi' said, “I narrated this hadith to Abdullah ibn Omar but he disapproved of the narration.” Ibn Omar’s disapproval may be interpreted that he wanted to check the authenticity of the hadith, for one may unwillingly increase, decrease, or even distort his own narrations. He did not mean to accuse Abu Rafi’, for all people were vulnerable to forget. Ibn Omar knew that Abu Rafi’ was a great companion with a high level of justice and honesty. When Ibn Masoud came to Medina, Ibn Omar commanded Abu Rafi’ to go with him to visit Ibn Masoud. When they sat with him, Abu Rafi’ asked Ibn Masoud about this hadith, so Ibn Masoud narrated it to him just as Abu Rafi’ had narrated it to Ibn Omar. Abu Rafi’ did that to make sure of the hadith context and defend his narration. Finally, this hadith contains the following benefits: (1) It includes one of the signs of the Prophet’s prophethood, (2) It stresses the necessity of enjoining what is right and forbidding what is wrong, according to people’s conditions, (3) It clarifies the virtue of the Prophet’s companions, for they presented his properties and selves for the sake of this religion, (4) It shows that changing the evil is part of the Islamic faith, and (5) It refers that one’s faith increases and decreases..

Jaber ibn Abdullah narrated, “The Messenger of Allah ﷺ said, ‘Hearts’ callousness and sternness is in the East while faith is among the people of the Hijaz.’”.

Commentary : People vary in faith, piety, behavior, and even the degrees of their evil acts. The Prophet used to teach us people's various attributes so that we can deal with them in the proper way they deserve. In this hadith, he informed us that we find people of hard hearts, lack of understanding, and refusing the truth due to disbelief in the East. A narration in the two Sahihs reported by Abu Masoud Uqbah ibn Amr clarified that they are the people of Rabi’a and Mudar. This was during the era of the Prophet ﷺ. They were hard people due to the harsh conditions they were living in. It was said that he may have meant all areas of the East: Middle, Near, and Far. After the Prophet's death, these two tribes had many trials such as: (1) Many people disbelieved once again, and (2) Some claimed prophethood as Museilemah, the Liar. The Prophet meant that they were subject to obey the devil and disbelieve the Islamic message. On the other hand, he informed us that we find deep faith, tranquillity, and comfort in the people of Hijaz, i.e. Mecca, Medina, and their environs. It is called "hijaz," for some potential reasons: (1) It separates Najd from Sara, (2) It separates Ghaur from Levant, or (3) It is surrounded by mountains. Finally, this hadith confirms the virtue of the people of Hijaz over other people..

Abu Hurairah narrated, “The Messenger of Allah ﷺ said, ‘You will not enter Paradise until you believe and you will not believe until you love one another. May I tell you something you can do to make you love one another? Spread the greetings of salam (peace) among you.’”.

Commentary : The Prophet ﷺ used to teach his companions and nation the virtues of righteous deeds that display a feeling of affection among them and raise their ranks in the Hereafter. He also warned us against reasons for hatred and disharmony. Spreading the greetings of peace is one of the causes of love and harmony among Muslims. In this hadith, the Messenger of Allah ﷺ clarified that only believers will enter Paradise and added that love among believers is part of the perfect faith. He said, "You will not enter Paradise until you believe." He means that our faith is neither complete nor benefits us until we love one another. Then he guides us to the best attributes for getting that kind of love in Muslim society which is to declare, act upon, and spread peace among Muslims. Peace is the greeting that Allah, the Almighty, has prescribed for His servants. Once a Muslim passes by another Muslim, relative or stranger, he greets him with peace. Allah made spreading peace a reason for love and affection among Muslims, which is a reason for getting a perfect faith and prevailing the word of Islam. On the other hand, hatred and conflict are reasons for spreading division among Muslims. The form of that greeting as in the narration of Abu Daoud and others is to say, “Peace, mercy, and blessings of Allah be upon you.” Finally, this hadith contains the following benefits such as: (1) The command to spread the greeting of peace among Muslims, for it spreads love and safety among them and (2) It is proof that love is a reason for the perfect faith..

Tamim Ad-Dary narrated that the Prophet ﷺ said, "Religion is sincerity." They said, "To whom?" He said, "To Allah, to his Book, to his Messenger, to the leaders of Muslims and their common folk.".

Commentary : Sincere advice is one of the features of our true religion. Muslims should advise each other in a good manner, and without making a greater evil than the benefit they want to achieve. This should be with loving and knowing the rights of the one who is advised in the society for his being a Muslim. This hadith clarifies the methods of this supreme behavior. The Prophet ﷺ clarified that sincere advice is Islam's essence and a means for its spreading. It is to say or do something that contains goodness for a person(s) sincerely. It is to seek goodness for the one who is advised. Moreover, it is a comprehensive term with various meanings. The Prophet's companions asked him to whom they offer it, so he answered, "To Allah, to his Book, to his Messenger, to the leaders of Muslims and their common folk." As for one's dealing with Allah, it means glorifying His command, showing mercy on His creation, calling people to believe in Him, and avoiding any acts of polytheism while worshiping him only. As for one's dealing with the Quran, it means to believe that it is Allah's word, deeply love and glorify it, recite it as it should be recited, face those distorting its authentic interpretations, ratify its stories, ponder over its lessons and miracles, act upon its rules, spread its knowledge, and call people to believe in it. As for one's dealing with the Messenger, it means to believe, follow, obey his commands, and avoid what he forbade. Moreover, it means to be loyal to those who are loyal to him and hate those who hate him. In addition, it means glorifying him, spreading his teachings, and facing people's accusations against him. As for one's dealing with leaders of Muslims, it means helping them in what is right, obeying them in goodness, gently reminding them if they neglect something, and avoiding disobeying them unless we see them doing an act of clear disbelief that Allah obviously showed in his religion, which is conditional on ability and avoiding having greater harms. The Muslim's leaders may include the scholars as well. As for one's dealing with Muslim scholars, it means accepting what they narrated and thinking well of them. As for one's dealing with common Muslim folk, it means gently teaching them Islam's laws, providing them with what is beneficial, having mercy on them, respecting them, avoiding cheating or envying them, loving for them what one loves for himself, hating for them what one hates for himself, and defending their properties and honor. Finally, this hadith contains the following lessons: (1) It confirms that advising people is the essence of Islam, and (2) It urges people to advise all people types, from the ruler to lay people..

Abu Hurairah narrated, "The Messenger of Allah ﷺ said, 'There are three signs of a hypocrite ... even if he fasted, prayed, and claimed he is a Muslim.'".

Commentary : Hypocrisy has two types: (1) Doctrinal: It expels the person from Islam, for he shows Islam and conceals disbelief and (2) Practical: It does not expel the person from Islam, for he just imitates the hypocrites in their morals, which is a major sin. This hadith identifies some attributes of hypocrites by clarifying the second type of hypocrisy. This hadith is part of another hadith in which the Prophet ﷺ informed that a hypocrite has three signs: (1) He used to tell lies and fabricate unrealistic stories. Lying is to say something contrary to reality. Its greatest form is to lie to Allah, the Almighty, and His Messenger ﷺ. It also includes lying in one's acts, so the hypocrite is a liar, for he shows faith but conceals disbelief inwardly. The Prophet ﷺ indicated that lying sometimes is permissible for some overriding interests. Bukhari and Muslim narrated that the Prophet ﷺ said, “He is not a liar who reconciles between people, so he conveys or says goodness.” Islam urges us to reconcile between people even if it is achieved by lying to settle quarrels and avoid feelings of hatred and enmity, (2) He used to break his promises willingly, and (3) He used to betray people's trust. He loses, betrays, and uses their trust. The Prophet ﷺ informed that whoever used to act upon these three attributes is a hypocrite even if he performs the practical acts of worship such as prayer, fasting, etc. This hadith clarifies that these qualities belong to hypocrites so whoever behaves like that resembles hypocrites. It does not mean he is a hypocrite who shows Islam and conceals disbelief, for the Prophet ﷺ did not mean that he is a hypocrite who will be eternally in the lowest degree of Hell..

Jarir narrated that the Prophet ﷺ said, "If any slave escapes from his masters, he becomes an infidel till he returns to them.”.

Commentary : Islam regulated the relations between masters and slaves. It called for kindly treating slaves and urged masters to emancipate them. It also encouraged slaves to care for Allah's and their masters' rights, for their masters bought them so it does not make sense that their properties may be wasted. Islam makes obeying masters, for the sake of Allah, is one of the greatest acts of worship. In this hadith, Jarir ibn Abdullah narrated that if any slave flees from his masters, he is a disbeliever. It may mean that he denies his master's rights or behaves like disbelievers do. It may also mean that his behavior leads to disbelief. It does not mean the literal meaning of disbelief. It means that he disbelieves Allah's graces by fleeing from his master until he returns to him willingly or unwillingly. Allah neither pleases him nor accepts his righteous deeds until his return, repentance, and righteousness. The complete narration of this hadith is that Mansour ibn Abdurrahman (the hadith narrator on the authority of Amer Ash-Sha’by) said after his narration, "By Allah, it is a Prophetic hadith, but I hate that it may be narrated on my authority here in Basra.” This means that Mansour traced back this hadith to the companion but he then swore that it was the Prophet's hadith to let his knowledgeable companions know about that. He feared that his transmitted narration to the Prophet may have spread in Basra which was full of Kharijites and Mutazilites who believed that one would eternally remain in Hell due to his sins. The former added that he is a disbeliever, depending on the apparent meaning of this hadith. Finally, this hadith contains the following benefits: (1) The slave’s fleeing from his masters is a major sin that contradicts the faith's requirements of obeying them and (2) Muslim predecessors cautioned against the wrong concepts that people of heresies may deduce from the Islamic texts that may apparently support their heresies..

Jarir ibn Abdullah narrated that the Prophet ﷺ said, "If a slave escapes (from his master), not a single prayer will be accepted from him.”.

Commentary : The slave’s obedience to his master according to the obedience of Allah, the Almighty, is one of the greatest acts of worship. Allah organized the relations between masters and slaves. He urged masters to gently deal with them and recommended them to set them free. On the other hand, he encouraged slaves to preserve Allah's and their masters' rights. A master buys his slave with his money, so he has the right not to waste his money. In this hadith, the Prophet ﷺ confirmed that if a slave escapes from his master, "not a single prayer will be accepted from him.” This is because the slave is completely owned by his master so if he escapes, his master misses some benefits. It was said that the hadeeth refers to a slave who considers escaping lawful so he becomes a disbeliever and neither his prayer nor any other acts of worship are accepted from him. The Prophet ﷺ exclusively mentioned prayer for its greatness and virtue. It was said that the hadeeth is general and that rejecting his worship does not necessitate its invalidity. The escaped slave's prayer (who does not think that escaping is lawful) is correct, for he fulfils its pillars, but it is still unaccepted because it is associated with disobeying his master. There is no contradiction in that, for rejecting his worship means losing the reward but its validity means he is neither required to re-perform it nor he may be punished as the one used to abandon the prayer. Finally, this hadith confirms that a slave's escaping from his master is a great sin which contradicts faith's requirements commanding him to obey his master..

Abu Huraira narrated that the Messenger of Allah ﷺ said, "A person who believes in Allah and the Last Day never bears a grudge against the Ansar.".

Commentary : The Ansar, the people of Medina from the Prophet's companions before his immigration, reached a high rank in Islam for their great effort in supporting Islam, sheltering the Messenger and his immigrant companions, loving him, and his love for them. They used to present all that they had for him to the extent that lots of people became their enemies due to Islam. As a result, the Prophet ﷺ urged all Muslims to love them. Moreover, he made loving them a sign of one's truthful and perfect faith and hating them is a sign of one's hypocrisy and lack of faith. In this hadith, the Prophet ﷺ informed that a person who believes in Allah and the Last Day never bears a grudge against the Ansar, for whoever knows their right, initiative to support and spread Islam, and fighting against all people in defending the prophet will definitely love them out of necessity, which is a sign of his sincere faith. On the other hand, if one hates them, it is a sign of hypocrisy and corrupted intention. Because these great people with those supreme attributes are loved by only believers and hated by only hypocrites. Whoever loves them is loved by Allah and whoever hates them is hated by Allah as in the hadith narrated in the two Sahihs. Finally, this hadith contains some lessons: (1) It shows the Ansar’s virtues, (2) It confirms that loving them is a sign of one's sincere faith while hating them is a sign of corruption or lack of faith, and (3) It calls every Muslim to give Medina's people their rights..

Ali said, "By Him Who split up the seed and created something living, it is the illiterate Prophet's promise ﷺ that he gave me that none but a believer would love me and none but a hypocrite would bear grudge against me.".

Commentary : Ali ibn Abi Taleb had great status with the Prophet ﷺ for the following reasons: (1) His father, Abu Taleb, used to support and defend the Prophet against Qureish disbelievers, (2) He is the husband of Fatema, the Prophet's daughter, his most beloved daughters, and (3) The father of Prophet's grandsons, Al-Hasan and Al-Husein. In this hadith, Ali swore in Allah Who split up the seed, placed it in the soil, and created the plant by His power. He swore in Allah Who created the men and souls. His saying, "It is the Prophet's promise ..." means a covenant. His saying, "illiterate ..." is the attribute with which the Prophet was described in the previous books and in two places in the Quran: (1) "Those who follow the Messenger, the unlettered prophet, whom they find written in what they have of the Torah and the Gospel." {Al-A'raaf: 157) and (2) "So believe in Allah and His Messenger, the unlettered prophet, who believes in Allah and His words." {Al-A'raaf: 158) It was the Prophet's promise to Ali that he had a virtue that all believers would love him, but hypocrites would hate him. It means that if one loves and knows Ali's prestige, his closeness to the Prophet, the Prophet's love for him, and his support of Islam, it is proof of his authentic faith and truthfulness as he is doing what Allah and his Prophet please. On the contrary, if one hates him, it is proof of his hypocrisy and evil intention. It is an additional recommendation for Ali, for the Prophet ﷺ recommended us to care about his companions and follow their methods. Also, he guided us to give a high prestige to his rightly guided caliphs, including Ali. It is neither proof of Ali's specific guardianship, nor his caliphate after the Prophet's death. It may have been the Prophet's appreciation for Alai and call for Muslims to give him his considerable prestige and avoid belittling him after the Prophet's death. On the other hand, it was a sign of prophethood, for the Prophet knew that some people would go to extremes when dealing with Ali after the Prophet's death whether they would love him exaggeratedly or belittle him. As a result, he confirmed the believers' hearts would love Ali and the hypocrites' hearts would hate him..

Abdullah ibn Omar narrated, “The Messenger of Allah said, “O Women, give charity and frequently ask Allah for forgiveness, for I saw you form the majority of Hell.” A wise woman from them asked, “O Messenger of Allah, why will we form the majority of Hell?” He answered, “You frequently curse and are ungrateful to your husbands. I have not seen someone lacking in discernment and religion more overwhelming a wise man than you.” She asked, “What is the lack of discernment and religion?” He answered, “As for the lack of discernment, the testimony of two women is equal to a man’s one. She does not pray for some days and breaks fast in the month of Ramadan. This is the lack of religion.”.

Commentary : The Prophet ﷺ used to preach to women just as he did to men, ask them to protect themselves against evilness, and frequently remind them of rectify their faults. In this hadith, Abdullah ibn Omar narrated that after the Prophet ﷺ delivered his speech on the day of eid, he preached to women only, as in the narration in the Two Sahihs that Abu Saeed Al-Khudry reported that the Prophet ﷺ commanded them to give charity and ask Allah for forgiveness. He justified this matter by the fact that he knew that most of the people of Hell were women. Giving charity is a means to increase good deeds and avoid Allah's anger and punishment. When hearing so, a wise woman asked about the reason. He showed two reasons: (1) They used to frequently curse those who did not deserve it. Cursing is to supplicate Allah to expel someone from his mercy, which was a habit of women before Islam and (2) They used to be ungrateful to their husbands. He explained it in another narration in the Two Sahihs when he addressed men, "If you treated one of them kindly forever, but she later saw something (disliked) from you, she would say, 'I never saw any good from you.'" She may be ungrateful to her husband while he treats her kindly. This continuous deliberate behavior enlarges this sin to be a major one. His help, protection, sacrifice, and care should be met with her gratitude and appreciation. Allah commands us to thank whoever gives us a favor. How is it the case with a woman's husband who gives her all that he owns throughout his entire life?! Then, he ﷺ described them with three attributes: (1) A woman has the ability to affect her wise husband's decision whether it is right or wrong. What about the unwise husband? (2) A lack of discernment: This is because a man's testimony is equivalent to two women's testimony. Allah said, "... so that if one of them (two women) errs, the other can remind her." (Al-Baqarah: 282), (3) A lack of religion: This is because she does not pray for some days and breaks fast in the month of Ramadan due to her menstruation. The Prophet ﷺ did not mean to blame them for these attributes with which Allah created them but wanted to warn men against the tricks that women sometimes use. Finally, this hadith contains the following benefits: (1) A person has the right to discuss the scholar and others if he does not understand his words, (2) Encouragement of charity acts, frequent seeking of Allah’s forgiveness, and all other acts of obedience, (3) One's righteous deeds eliminate his evil deeds, (4) Some Islamic texts may call something disbelief but do not mean the disbelief in Allah such as disbelief in marital life, benevolence, grace, and truth..

Abu Hurairah narrated, “The Messenger of Allah ﷺ said, ‘When a son of Adam recites a verse mentioning prostration then he prostrates, the devil withdraws weeping and saying, ‘Woe to him! - in another narration, ‘Woe to me!’ - The son of Adam has been commanded to prostrate, has done so, and will be rewarded with Paradise but I have been commanded to prostrate, have refused, and will be punished with Hell.’ In another narration, ‘ … have disobeyed, and will be punished with Hell.’”.

Commentary : There are Quranic verses that one is prescribed to prostrate after reciting them, which the Prophet's noble tradition specified. It is an act of worship and a reward for those who prostrate. In this hadith, the Prophet ﷺ informed that when a Muslim prostrates after reciting this type of verse, the devil withdraws weeping due to the reward that a Muslim gets for his obedience and prostration. He is crying and saying, "Woe to him!" In another narration, "Woe to me!" It means, "Oh, my sorrow, oh my doom." He regrets his previous disobedience to Allah. The son of Adam has been commanded to prostrate, has done so, and will be rewarded with Paradise due to his obedience. On the other hand, Satan has been commanded to prostrate but has refused. In another narration, "I have disobeyed, and will be punished with Hell." He deserved to enter Hell for disobeying Allah's command. Allah says, "And [mention] when We said to the angels, 'Prostrate before Adam;' so they prostrated, except for Iblees. He refused and was arrogant ..." (Al-Baqarah: 34) He is deeply sad for some reasons: (1) His failure in luring the son of Adam to commit sins, (2) His committing a fatal sin of being arrogant to Allah's command, and (3) Muslim's being deserved to enter Paradise for his obedience, while Satan is condemned to be expelled from Allah’s mercy. Blessed are those believers whose hearts become fearful when Allah is mentioned, their faith increases when Allah's verses are recited to them, and those who trust in their God. As for what a Muslim can say during this prostration, he can say the same supplications he says during the prostration of prayer, such as glorification. Finally, this hadith contains the following lessons: (1) The virtue of prostration which is a reason for entering Paradise and (2) A Quran reciter is permissible to prostrate after reciting a verse of prostration..

Gaber said, "I heard the Prophet ﷺ saying, 'Verily, between a man and polytheism and unbelief is the abandonment of prayer.'".

Commentary : Prayer is an obligatory act for every assigned Muslim. It is the second pillar of Islam and the greatest practical pillar after monotheism testimony. In this hadith, the Messenger ﷺ strongly warned against abandoning it and confirmed that between a man and polytheism is to abandon prayer. If he abandons it out of denial of its obligation, he is unanimously a disbeliever but if he abandons it out of negligence or laziness, he is a disbeliever according to the opinion of many scholars and the consensus of the Prophet's companions. If he sometimes performs and neglects it, he is also included in the description mentioned in the hadith, which is consistent with Allah's sayings, "But there came after them successors who neglected prayer and pursued desires; so they are going to meet evil. Except those who repent, believe and do righteousness; for those will enter Paradise and will not be wronged at all." (Maryam: 59, 60) In this verse, Allah condemned those neglecting prayer either abandoning it completely, abandoning some of its pillars and conditions, neglecting its duties, or performing it after its appointed times, etc. He condemned those being busy with their own whims and desires and preferring them to Allah's obedience and Paradise. Thus, he deserves to be punished except those who rectify their mistakes, struggle in the path of truth, regularly perform prayer, refrain from following their whims. They will enter Paradise and be saved from Hell. One has to caution against abandoning or neglecting this great worship. On the other hand, polytheism and disbelief may be used in the same sense, which is disbelief in Allah, the Almighty. There may be a distinction between them, so polytheism is specific to worshipping idols while acknowledging Allah, the Creator, like the infidels of Qureish. In this meaning, disbelief is more general than polytheism. Finally, this hadith deeply warns against abandoning or neglecting prayer..

Abdullah narrated that the Messenger of Allah ﷺ said, "None will enter Hell as long as he has the weight of a mustard seed of faith in his heart and none will enter Paradise as long as he has the weight of a mustard seed of arrogance in his heart.”.

Commentary : Faith is a reason for salvation from Hell and winning Paradise while arrogance is an attribute that refers to corrupted hearts and a reason for entering Hell. In this hadith, the Prophet ﷺ informed that a Muslim will neither enter Hell nor even remain there forever if his heart has the weight of a mustard seed of faith. Mustard is a plant with very small black fruits. It is a linguistic usage referring to smallness. It is Allah's great blessing that he will save the believers for their faith, even if He holds them accountable for their deeds first and admits them to Paradise by His grace and mercy. Afterward, the Prophet informed that a Muslim will not enter Paradise if his heart has the weight of a mustard seed of arrogance. Arrogance is to give oneself a high prestige that it does not deserve and belittle people. Allah is the only one that deserves this attribute. Mentioning the infinitesimal mustard seed indicates that even the slightest amount of arrogance in a Muslim's heart is a reason for not initially entering Paradise until he is held accountable for this arrogance which may necessitate punishment. Finally, this hadith contains the following benefits: (1) It is proof that faith increases and decreases in hearts and (2) It forbids arrogance..

Abdullah narrated, "The Messenger of Allah ﷺ said, 'He who has in his heart the weight of a mustard seed of arrogance will not enter Paradise.' A man said, 'Verily, a person loves that his dress should be fine and his shoes should be fine.' The Prophet said, 'Verily, Allah is beautiful and likes beauty. Arrogance is to reject the truth and despise people.'".

Commentary : Arrogance is an attribute that indicates the corruption of hearts, which Islam forbade because it means self-aggrandizement while despising others. It is only Allah who deserves to be proud, for everyone else is His servant. In this hadith, the Prophet ﷺ explained the severe consequences of arrogance and dispelled some people’s misconceptions related to good appearance. He told us that Allah would not admit anyone to Paradise if his heart had the weight of an atom (or dust particle) of arrogance. This indicates that even the slightest bit of arrogance in one's heart is a reason for not initially entering Paradise. He should be reckoned first then will be punished or forgiven. One of the Prophet's companions thought that arrogance includes beautifying one’s clothing and appearance. So, he asked the Prophet ﷺ if a person loves that his clothes should be fine, is this considered arrogance? The Prophet ﷺ replied, "Verily, Allah is beautiful and likes beauty." He confirmed that Allah loved this manner as long as it did not lead to despising people. One's caring for his appearance is an indication of Allah's blessings upon him. Then the Prophet ﷺ clarified that the intended meaning of arrogance is to reject the truth and look down on people. So, this bad manner leads to oppress and disdain people. As a result, he will not initially enter Paradise but be punished for this great sin. Finally, this hadith contains the following benefits: (1) It is forbidden to be arrogant and reject the truth, (2) Islam allows beautifying oneself by wearing beautiful clothes and shoes, (3) It proves that the name “the Beautiful” is one of Allah's names..

Book of Hadith