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Hadith
1514
Narrated Ibn ‘Umar (may Allah be pleased with him): I saw Allah's Messenger ﷺ mounting his ride at Thoo al-Hulayfah and then started saying, "Labbaik" when the Mount stood upright..

Commentary : The Companions (may Allah be pleased with them) would diligently observe the actions of the Prophet ﷺ to learn his traditions and the rites of religion, including the rite of pilgrimage.
In this hadeeth, ‘Abdullah ibn ‘Umar (may Allah be pleased with him) reports that he saw Allah’s Messenger ﷺ mounting his camel when he departed from Thool al-Hulayfah to perform his farewell hajj. The location of Thoo al-Hulayfah is about 13 kms from al-Madeenah and about 408 kms from Makkah and is known today as the Wells of ‘Alee (Arabic: Abaar ‘Alee). It is considered the Meeqaat of al-Madeenah (i.e., the place from which the people of al-Madeenah enter their state of Ihraam) and the farthest of all Meeqaats from Makkah.
He (may Allah be pleased with him) then mentioned that after Allah’s Messenger ﷺ mounted his camel and it stood upright, he ﷺ said the words of Talbiyah aloud. The words of Talbiyah are mentioned in the hadeeth in Saheeh al-Bukhaaree and Saheeh Muslim, which Ibn ‘Umar (may Allah be pleased with him) narrated. The words are: “Labbayk-Allaahumma labbayk, labbayka laa shareeka laka labbayk, inna al-ḥamda, wal ni`matah, laka wal Mulk, laa shareeka lak”, which means: “I am here at Your service, O Allah, I am here at Your service. I am here at Your service, You have no partner, I am here at Your service. Surely the praise, and blessings are Yours, and the dominion. You have no partner.
One of the benefits to learn from this hadeeth is that the Talbiyah should be recited aloud when one begins his Ihraam, and when the mount stands upright, if it was an animal, or when riding the vehicle to start the journey..

1517
Narrated Thumaamah ibn ‘Abdullah ibn Anas: Anas ibn Maalik (may Allah be pleased with him) performed the Hajj on a packsaddle, and he was not a miser. Anas related, "Allah's Messenger ﷺ performed Hajj on a packsaddle and the same Mount was carrying his baggage too.".

Commentary : The Companions (may Allah be pleased with them) would diligently observe the actions of the Prophet ﷺ to learn his traditions and the rites of religion, including the rite of pilgrimage.
In this hadeeth, Thumaamah ibn ‘Abdullah reports that his grandfather, Anas ibn Maalik (may Allah be pleased with him) performed the Hajj on a packsaddle, and he was not a miser, to indicate that he only did that out of humility and to follow the practice of the Prophet ﷺ. This is because at that time, people used to travel in a howdah, which is a closed compartment put on the back of the camel. Anas (may Allah be pleased with him) explained that the Prophet ﷺ performed the Hajj on a packsaddle, which is a kind of a seat put on the camel for the rider and to which loads can be attached. The reason he (may Allah be pleased with him) mentioned that his mount carried his baggage too is that the practice of high-status people at that time was to put their baggage on a different camel. This manifested the humbleness and humility of the Prophet ﷺ who travelled on a packsaddle that carried his baggage too.
One of the benefits to learn from this hadeeth is that we should be humble and show humility before Allah, Most High, in our journey for Hajj and to avoid any form of extravagance in this journey.
This hadeeth shows the keen interest of Anas ibn Maalik (may Allah be pleased with him) to follow the example of the Prophet ﷺ..

1520
Narrated ‘AAaishah, the Mother of the Believers, (may Allah be pleased with her): I said: "O Allah's Messenger ﷺ! We consider Jihaad as the best deed. Should we not fight in Allah's Cause?" He ﷺ said, "The best Jihaad (for women) is performing a Hajj-Mabroor..

Commentary : The kindness of Allah manifests in all forms, and one of which is offering people, both men and women, alternative good deeds that are suitable to their ability and within their capacity.
In this hadeeth, the Mother of the Believers, ‘Aaishah (may Allah be pleased with her) reports that she asked o the Prophet ﷺ to allow women fighting in the path of Allah along with men since it is one of the best deeds that a person can do to earn great reward. However, the Prophet ﷺ informed her that the best deed for women is Hajj. He ﷺ explained to her that fighting in the cause of Allah (i.e., Jihaad) is not prescribed for women, and that the best good deed for women and the type of Jihaad that is prescribed for women is performing a Hajj Mabroor i.e., that which has fulfilled all its rulings, is accepted by Allah, free of showing off and sins, and is covered by lawful money.
The reason Hajj is called Jihaad as it involves fighting the desires and endurance of physical and financial hardships.
One of the benefits to learn from this hadeeth is learning that Jihaad (i.e., fighting in the cause of Allah) is not dictated upon women.
It shows that Jihaad is one of the best deeds for women and that Hajj is one of the best deeds for women..

1521
Narrated Aboo Hurayrah (may Allah be pleased with him): The Prophet ﷺ said, "Whoever performs Hajj for Allah's pleasure and [during which] does not have sexual relations with his wife, and does not do evil or sins, then he will return (after Hajj free from all sins) as if he were born anew.".

Commentary : Performing Hajj is the fifth pillar of Islam, which is an obligatory act of worship that requires departing our habits, desires, and routines to comply and submit to Allah’s Command. Allah has promised whoever fulfills the rights of this superior act of worship an immense reward.
In this hadeeth, the Prophet ﷺ explains that a person will return from Hajj pure from all sins just like anew born if the following conditions are met. First, he should perform Hajj while hoping to attain Allah’s reward alone. Second, he should perform Hajj without intending by it flaunting or soliciting praise from others. Third, he “does not have sexual relations” from entering the state of Ihraam to the end of Hajj. The Arabic word used to describe this is rafath which refers intercourse and intimate actions that lead to it. It was said that rafath refers to words that are vice, abusive, and filthy. Fourth, he should not commit any sin, be it minor or major, or any act that makes him disobedient to Allah. The reason this condition is mentioned, although it is forbidden in all times, is to emphasize its prohibition particularly during Hajj and highlight its ugliness to show that Hajj and sins do not mix together. Whoever performs Hajj and fulfills all these requirements will have all his sins wiped out and return from it just like a newborn, pure and free of all sins.
This hadeeth highlights the high rank and virtue of Hajj and that fulfilling the conditions of Hajj, that are mentioned in this hadeeth, will expiate all sins, be they minor or major, except sins that involve rights of others..

1523
Narrated Ibn ‘Abbaas (may Allah be pleased with him): The people of Yemen used to come for Hajj and used not to bring enough provisions with them and used to say that they depend on Allah. On their arrival in Makkah, they used to beg the people. Thereafter, Allah, Most High, revealed, {And take a provision (with you) for the journey, but the best provision is the fear of Allah.} (Quran 2.197)..

Commentary : Islam teaches and orders the Muslim to rely upon Allah and to attach his heart to Him alone because everything that takes place on earth or in the heavens is subject to His will and decree. However, reliance upon Allah does not contradict taking the means to achieve the desired end. In fact, it is incumbent upon each and every Muslim to look for the means through which they can achieve their objective.
In this hadeeth, ‘Abdullah ibn ‘Abbaas (may Allah be pleased with him) reports the reason behind the revelation of the ayah: {And take a provision (with you) for the journey, but the best provision is the fear of Allah.} – that is being: the people of Yemen used to travel to Makkah to perform Hajj without taking with them enough provisions and supplies, justifying that by saying they are fully relying upon Allah. However, after their arrival to Makkah, they would ask people for food and drink, which proves that they were not fully relying upon Allah rather relying on what people would offer them. This is because reliance upon Allah means detachment from all causes while taking the means leading to the desired end. Thereupon, Allah, Most High, revealed the ayah: {And take a provision (with you) for the journey, but the best provision is the fear of Allah.} i.e., take enough supplies from food and drink to help perform Hajj and know that the best thing you can rely upon in all your affairs is piety and fearing Him.
This hadeeth teaches us that refraining from asking people for help is from piety, and that reliance upon Allah cannot be true when a person asks others for help. This is because reliance upon Allah means to never ask help from anyone except Him.
It admonishes begging and asking people and encourages us to refrain from begging and asking others..

1524
Narrated Ibn ‘Abbaas (may Allah be pleased with him): I heard ‘Umar (may Allah be pleased with him) saying: I heard the Prophet ﷺsaying in the valley of Al-`Aqeeq: "Tonight, a messenger came to me from my Lord and asked me to pray in this blessed valley and to assume Ihraam for Hajj and `Umrah together. ".

Commentary : The Companions (may Allah be pleased with them) would follow the guidance of the Prophet ﷺ in all his affairs and conditions. They described all his actions while he was travelling and residing and clarified to the people the actions that are meant for others to follow and the actions that are just mere habits.
In this hadeeth, ‘Umar ibn al-Khattaab (may Allah be pleased with him) reports that he heard the Prophet ﷺ, during his journey to perform his farewell hajj, saying that a messenger came to him from Allah i.e., this revelation was either through the archangel Gabriel or a vision in his dream – since the dreams of all Prophets are true and a divine revelation – telling him to pray in this blessed valley, namely the valley of al-Aqeeq. This incident occurred in the valley of al-Aqeeq, which is located near al-Baqee’, which is about 20 km away from the Prophet’s Mosque. The meaning of the word al-‘Aqeeq is the land that water flows through it. It was said that the prayer referred to in the hadeeth is the two units of Ihraam.
The valley was described as blessed because the people of al-Madeenah rejoice whenever water pours out from it as it indicates a heavy rainfall.
The part “assume Ihraam for Hajj and `Umrah together” means assuming the ‘Umrah and Hajj in one go. It is possible that it was intended to mean assuming Ihraam for ‘Umrah be as a part of the Hajj. According to the latter, the Prophet ﷺ would enter the state of Ihraam for Hajj alone at first and assumed his Ihraam for ‘Umrah afterwards.
It was said that this true dream and the compliance of the Prophet ﷺ to the divine order that he ﷺ received- that is to assume Ihraam for ‘Umrah during the months of Hajj abrogated the customs of people that were practiced before Islam who did not allow people to perform ‘Umrah during the months of Hajj.
This hadeeth proves the virtue of the valley of ‘Aqeeq and that it is a blessed place and a source of benefit to people.
It shows that the dreams of Allah’s Messenger ﷺ are truthful and divine, and that it is permissible to couple Hajj with ‘Umrah..

1531
Narrated Ibn ‘Umar (may Allah be pleased with him): When these two towns were conquered, the people went to `Umar (may allah be pleased with him) and said, "O the Chief of the Believers! The Prophet ﷺ specified Qarn as the Meeqaat for the people of Najd, and it is beyond our way, and it is difficult for us to pass through it." He (may Allah be pleased with him) said, "Take as your Meeqaat a place situated opposite to Qarn on your usual way. So, he fixed Dhaat ‘Irq (as their Meeqaat).".

Commentary : The Messenger of Allah ﷺ set out known places to serve as it refers to the boundary from which pilgrims and those who wish to perform ‘Umrah must enter the state of Ihraam. These places are called in Arabic Meeqaat.
In this hadeeth, ‘Umar (may Allah be pleased with him) explains that if there is no Meeqaat on a person’s route, then they should enter into ihraam when they come in line with the nearest Meeqaat to it. This clarification was offered by ‘Umar (may Allah be pleased with him) after the conquest of al-Koofah and al-Basrah, which are two famous cities in Iraq. Some people from them visited ‘Umar and mentioned to him that the Messenger of Allah ﷺ specified Qarn, as a Meeqaat for the people of Najd but it was not within their route to Makkah and taking that route to pass by its Meeqaat would make them experience difficulty. The Qarn refers to Qarn al-Manaazil, alias, al-Sayl al-Kabeer, the closest Meeqaat to Makkah, which is situated about 78 kms away from Makkah. Upon hearing their complaint, ‘Umar (may Allah be pleased with him) allowed them to take their usual route to Makkah and to enter into the state of Ihraam from a place that is in line with the closest Meeqaat to them, and to take that place as their Meeqaat. He (may Allah be pleased with him) specified Dhaat ‘Irq as their Meeqaat, which is a village that is approximately 100 kms far from Makkah.
This hadeeth shows that it is permissible to enter into the state of Ihraam from a point that is in line with the Meeqaat if it is difficult for one to take the route of the said Meeqaat..

1532
Narrated ‘Abdullah ibn 'Umar (Allah be pleased with them): Allah's Messenger ﷺ made his camel kneel down I.e., halt at the stony ground of Thool al-Hulayfah and prayed there. ‘Abdullah ibn ‘Umar (may Allah be pleased with them) used to do the same too..

Commentary : ‘Abdullah ibn ‘Umar (may Allah be pleased with him) was known for his strong keenness on observing the actions of the Prophet ﷺ, to follow his example in all his affairs and conditions during his travelling and times of residence.
In this hadeeth, ‘Abdullah ibn ‘Umar reports that the Prophet ﷺ made his camel to kneel down to rest at a place in Thool al-Hulayfah, which is a water area that is known for its small pebbles that the people of al-Madeenah know it by the name of al-Mu’arris. Thool al-Hulayfah is a town located 10 km from al-Madeenah, in the spot where the Mosque of Thool al-Hulayfah was built, and it is the Meeqaat of the residents of al-Madeenah and those who pass through it on their way to perform ‘Umrah or Hajj.
This incident took place when the Prophet ﷺ was on his way back from Makkah to al-Madeenah, as he used to sleep over there. He stationed there and prayed in that place, and Ibn ‘Umar (may Allah be pleased with him) imitated the Prophet ﷺ in this regard, every time he travelled between Makkah and al-Madeenah, out of his love and keen interest in following the Sunnah of the Prophet ﷺ.
Saheeh al-Bukhaaree contains many reports manifesting the keen interest of Ibn ‘Umar (may Allah be pleased with him) in finding all the places on this route in which the Prophet ﷺ prayed so he could pray there too.
One of the benefits of this hadeeth is learning that the Prophet ﷺ used to pray in Thool al-Hulayfah.
This hadeeth highlights the keenness of the Companions (may Allah be pleased with them) on finding and following the Sunnah of the Prophet ﷺ..

1533
Narrated Ibn ‘Umar (may Allah be pleased with him): Allah's Messenger ﷺ used to go (for Hajj) via the Tree route and return via Mua’rras route. Whenever Allah's Messenger ﷺ went to Makkah, he used to offer the prayer in the Mosque of the Tree; and on his return, he used to offer the prayer at Thoo al-Hulayfah in the middle of the valley and pass the night there till morning..

Commentary : The Prophet ﷺ had travel habits, one of which were that he ﷺ would stop in a place near al-Madeenah waiting for other travelers so they could travel together in one group. From his other travel habits was that he ﷺ would spend a night in a place near al-Madeenah so he ﷺ could enter al-Madeenah in the morning. The Prophet ﷺ also used to pray in every place he stayed at during his journey.
In this hadeeth, ‘Abdullah ibn ‘Amr (may Allah be pleased with him) reports that the travel routes that the Prophet ﷺ used to take in his journey to perform ‘Umrah and Hajj were as follows: (i) he ﷺ would take the Tree path, which is located near Masjid Thoo al-Hulayfah, when he departs al-Madeenah On his way back, he ﷺ would take the Mu’rras route, which is a level land at Thoo al-Hulayfah. The Arabic word al-Mu’arras is derived from the word Ta’rees, which means arriving at a place towards the end of the night. From this meaning, the place was given this name because the Prophet ﷺ would arrive there at the last part of the night and stay there till morning. In this place, he ﷺ used to pray too. Thooal-Hulayfah is a town located about 10 kms from al-Madeenah and it is considered the Meeqaat of the residents of al-Madeenah and those who travel through it.
‘Abdullah ibn ‘Umar (may Allah be pleased with him) continues to say that whenever the Prophet ﷺ would travel to Makkah for the purpose of performing ‘Umrah or Hajj, he would pray at the Tree Mosque at Thoo al-Hulayfah. And, on his way back, he ﷺ would come to the valley of Thoo al-Hulayfah towards the end of the night. He ﷺ would pray there and spend the night there and then head towards al-Madeenah in the morning so travelers do not surprise their families of their arrival at night.
There are a number of reports that are recorded in Saheeh al-Bukhaaree on the authority of Ibn ‘Umar (may Allah be pleased with him) that specify the places at which the Prophet ﷺ prayed during his travels. It was said that none of these places and mosques are known today except the Mosque of Thoo al-Hulayfah and the mosques in al-Rawhaa’.
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1535
Narrated Saalim ibn ‘Abdullah from his father (may Allah be pleased with him): "The Prophet ﷺ said that while resting in the bottom of the valley at Mu’arras in Thoo a-Hulayfah, he ﷺ had been addressed in a dream: 'You are verily in a blessed Bat-haa’.' "
Saalim made us to dismount from our camels at the place where `Abdullah used to dismount, aiming at the place where Allah's Messenger ﷺ had rested, and it was at the same place where the Mosque was built afterwards, in the bottom of the valley in between them (the residence) and the road..

Commentary : ‘Abdullah ibn ‘Umar (may Allah be pleased with him) was so keen to know the places in which the Prophet ﷺ prayed during his travels. He (may Allah be pleased with him) would pray in these places out of his love for the Prophet ﷺ and hoping for the barakah (abundance and blessings) from these places which the Prophet ﷺ blessed by praying in them.
In this hadeeth, ‘Abdullah ibn ‘Umar (may Allah be pleased with him) reports that in one occasion, the Prophet ﷺ had a true dream during his stay at Thoo al-Hulayfah. He ﷺ used to spend the night in the bottom of the valley at al-Mu’arras in Thoo al-Hulayfah where he would spend the night and pray. The Arabic word al-Mu’arras is derived from the word Ta’rees, which means arriving at a place towards the end of the night. From this meaning, the place was given this name because the Prophet ﷺ would arrive there at the last part of the night and stay there till morning. The place where he ﷺ used to stay, rest, and pray is near Masjid Thoo al-Hulayfah.
The angel described the land as blessed and Bat-haa’, which is a term used for every place that formed after a flood, leveled by a water stream, and containing pebbles or stones. The blessed land mentioned in the hadeeth refers to the valley of al-Aqeeq. This event took place during the journey of the Prophet ﷺ to Makkah to perform the Farewell Hajj, as mentioned in one hadeeth in Saheeh al-Bukhaaree. Thoo al-Hulayfah is a town that is about 10 KM from al-Madeenah, and it is considered the Meeqaat of the people of al-Madeenah and those who travel through it.
Then, Moosa ibn ‘Uqbah, one of the narrators of this hadeeth, stated that Saalim ibn ‘Abdullah ibn ‘Umar made him and the people with him dismount from their camels at the place where `Abdullah used to dismount, aiming at the place where Allah's Messenger ﷺ had rested and prayed. All this so he could follow the Sunnah of the Prophet ﷺ.
The Prophet ﷺ did not pray at the Mosque that was erected afterwards, but rather at the same place where the Mosque was built afterwards, as indicated by Ibn ‘Umar (may Allah be pleased with him).
Ibn ‘Umar followed the footsteps of the Prophet ﷺ, so, every time he travelled between Makkah and al-Madeenah, he would imitate the Prophet ﷺ and rest and pray in the same places where the Prophet ﷺ rested and prayed. There are many reports in Saheeh al-Bukhaaree showing how keen he was to find all the places wherein the Prophet ﷺ prayed on this route.
This hadeeth shows the virtue of the valley of al-‘Aqeeq and its abundant blessings..

1536
Narrated Safwaan ibn Ya’la: Ya'la said to 'Umar (may Allah be pleased with him), "Notify me so I can see the Prophet ﷺ when he receives revelation." While the Prophet ﷺ was at al-Ji'raanah (in the company of some of his Companions), a person came and asked, "O Allah's Messenger! What is your verdict regarding that person who assumes Ihraam for 'Umrah and is scented with perfume?" The Prophet ﷺ kept quiet for a while, and then he started to receive revelation. 'Umar beckoned Ya'la. So, he came and saw that Allah's Messenger ﷺ was shaded with a sheet. Ya'la put his head in and saw that the face of Allah's Messenger ﷺ was red, and he was breathing heavily. When the state of the Prophet ﷺ was over, he ﷺ asked, "Where is the person who asked about 'Umrah?" Then that person was brought, and the Prophet ﷺ said, "Wash the perfume off your body thrice and take off the cloak and do the same in 'Umrah as you do in Hajj."
I said to ‘Ataa’: Were the three times ordered because he ﷺ wanted to ensure it is cleaned well? He said: Yes..

Commentary : The Companions (may Allah be pleased with them) were keen to know the different conditions of the Prophet ﷺ.
In this hadeeth, the Taabi’ee, Safwaan ibn Ya’la ibn Umayyah reports that his father Ya’la ibn Umayyah (may Allah be pleased with him) asked ‘Umar ibn al-Khattaab (may Allah be pleased with him) to show him the Prophet ﷺ when he ﷺ receives revelation so that he can know what happens to the Prophet ﷺ.
One day, the Prophet ﷺ was in al-Ji’raanah, which is a place located between Makkah and al-Taa’if and considered the Meeqaat of the people of Makkah that is located about 20 km in the northeast of Makkah. While he ﷺ was there, a man asked him about the ruling of a man who has entered the state of ihram and then scented his body and clothes with perfume. The Prophet ﷺ kept quiet and did not answer him right away. Thereupon, ‘Umar (may Allah be pleased with him) signaled with his hand to Ya’la (may Allah be pleased with him) to come to see how the revelation descends upon the Prophet ﷺ. When he arrived, he saw the Prophet ﷺ having a garment over his head to shade him from the sun. He (may Allah be pleased with him) put his head in and saw the face of the Prophet ﷺ was red and his breathes are heavy and audible. After the revelation ended, he ﷺ calmed down and the condition he experienced faded away gradually. Then, he ﷺ answered the man who asked the question that he should wash the perfume off his body three times. And he ﷺ ordered him to remove his cloak, which is a long loose outer garment with wide sleeves that is worn over clothes, because it is a sewn garment, and it is scented with perfume that should be washed off too. According to another version of the hadeeth in Saheeh al-Bukhaaree, it reads: “came to him a man wearing a cloak having a trace of yellowish perfume.” The Prophet ﷺ then ordered him to do the same in ‘Umrah and Hajj i.e., that which are not allowed in Hajj and Umrah are the same.
After narrating the hadeeth, ‘Abdul Malik ibn Jurayj asked his Shaykh ‘Attaa ibn Abee Rabaah if the Prophet ﷺ ordered washing the clothes thrice out of extra cleanliness. To which, ‘Ataa conformed it.
This hadeeth teaches us that it is not allowed to wear clothes that have traces of perfume, be it in colour or smell. As for perfuming the body before entering the state of ihram, then it is allowed as proven in the authentic hadeeth in Saheeh al-Bukahaaree and Saheeh Muslim:  It is narrated on the authority of ‘Aaishah (may Allah be pleased with her) that she put some perfume on the body of the Prophet ﷺ before he has entered the state of Ihraam.”
This hadeeth shows that the person who enters the state of Ihraam should exert extra effort to ensure the perfume is removed.
It shows that the Sunnah is based on revelation just as the Quran is a revelation, and that the Sunnah may contain rulings that are not mentioned in the Quran.
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1537
Narrated Sa’eed ibn al-Jubayr that Ibn ‘Umar (may Allah be pleased with him) used to put oil on his body..

Commentary : The Companions (may Allah be pleased with them) and the Taab’ieen were so keen on following the Sunnah and learning the rites and acts of worship from the Prophet ﷺ.
In this hadeeth, Sa’eed ibn Jubayr, the known Taabi’ee, reports that ‘Abdullah ibn ‘Umar (may Allah be pleased with him) would put oil after entering the state of Ihraam for Hajj and ‘Umrah, and he would not wear perfume. According to a narration recorded in Saheeh al-Bukhaaree, Ibn ‘Umar (may Allah be pleased with him): “used to oil himself with a sort of oil that had no pleasant smell.” Ibn ‘Umar (may Allah be pleased with him) explained himself by saying: “I do not like to enter upon the state of Ihram shaking off the perfume” according to the hadeeth recorded in Saheeh al-Bukhaaree and Saheeh Muslim. He (may Allah be pleased with him) used to do it because he thought that wearing any substance of obvious pleasant smell is not allowed before and during the state of Ihraam. All the while, it is established authentic that ‘Aaishah (may Allah be pleased with her) put musk on the Prophet ﷺ before entering the state of ihram although musk is known of being the most pleasant scent of all perfumes.
This hadeeth shows that it is permissible to oil one’s hair before entering the state of Ihraam..

1538
Narrated ‘Aaishah (may Allah be pleased with her): It is as if I still see the glistening of perfume where the hair was parted on Allah's Messenger's ﷺ head while being in the state of Ihraam..

Commentary : The Prophet ﷺ clarified all the rulings and etiquettes of Hajj and ‘Umrah in words and actions and the Companions (may Allah be pleased with them) transmitted to us all what they heard and observed from him ﷺ.
The Prophet ﷺ loved pleasant scents and perfumes so much such that he ﷺ liked to wear so much perfume all the time. It was one of the few worldly pleasures that were made close to his heart.
In this hadeeth, ‘Aaishah (may Allah be pleased with her) reports how she envisioned the Prophet ﷺ and his actions so much such that it is as if she could see the traces and glistening of the perfume he had on the sides of his head when he was in state of Ihraam. It is reported in Saheeh al-Bukhaaree and Saheeh Muslim that the Prophet ﷺ would wear the best perfume he would have, which indicates that the Prophet ﷺ used to put as much perfume as possible only before wearing the clothes of ihram, entering the state of Ihraam, and reciting the talbiyah.
This hadeeth shows that it is permissible to wear perfume before entering the state of Ihraam..

1539
Narrated ‘Aaishah (may Allah be pleased with her) – the wife of the Prophet ﷺ:  I used to scent Allah's Messenger ﷺ when he wanted to assume Ihraam and also on finishing Ihraam before the circumambulation around the Ka`bah..

Commentary : The Prophet ﷺ clarified all the rulings and etiquettes of Hajj and ‘Umrah in words and actions, and the Companions (may Allah be pleased with them) transmitted to us all what they heard and observed from him ﷺ.
In this hadeeth, ‘Aaishah (may Allah be pleased with her) reports that she used to perfume Allah’s Messenger ﷺ with a pleasant scent before he ﷺ would enter the state of Ihraam for Hajj or ‘Umrah, and after the first stage of exiting Ihraam in Hajj, after stoning Jamrat al-‘Aqabah, and shaving the head and before the farewell tawaaf. This is because after the first stage of exiting Hajj, all that was not allowed during the state of Ihraam becomes allowed except intercourse. This is noted in the narration recorded in Sunan al-Nisaa’iee, which reads: “"I put perfume on the Messenger of Allah for his Ihram when he entered Ihram, and for his exiting Ihram when he had stoned Jamrat Al-‘Aqabah, before he circumambulated the House.'' There is nothing wrong with wearing perfume at that point of time since what is required is not to wear perfume during the state of Ihraam.
This hadeeth shows that it is permissible to wear perfume before assuming the state of Ihraam and after exiting Ihraam.
It shows how the wife looks after her husband and scents him.
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1540
Narrated Saalim from his father (may Allah be pleased with him): "I saw the Messenger of Allah ﷺ raising his voice in the Talbiyah with his hair matted.”.

Commentary : The Prophet ﷺ clarified all the rulings and etiquettes of Hajj and ‘Umrah in words and actions, and the Companions (may Allah be pleased with them) transmitted to us all what they heard and observed from him ﷺ.
In this hadeeth, ‘Abdullah ibn ‘Umar (may Allah be pleased with him) reports that he saw the Prophet ﷺ raising his voice in the words of Talbiyah, saying: “Labbayka Allahumma Labayk, Labbayaka Laa Shareeka Laka Labbayk, Inna al-Hamda wal Ni’mata Laka wal Mulk, Laa Shareeka Lak,” with his hair stuck together. The term used to describe the condition of Allah’s Messenger hair is talbeed, which means, braiding the hair then sticking the hair together with gum and the like, which holds the hair together and keeps it from getting dirty or dusty and keep it away from lice, which is needed while being in the state of Ihraam. The talbeed of hair takes place after taking the bath and before wearing the clothes of Ihraam.
This hadeeth highlights the importance of beauty and cleanliness in Islam.
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868
Ibn ‘Abbās reported: Dimād came to Makkah, and he was from Azd Shanū’ah. He used to provide Ruqyah against this wind (demonic possession). He heard some foolish people from the people of Makkah saying: Indeed, Muhammad is mad. So, he said: If I see that man, Allah might heal him through me. He said: He met him and said: O Muhammad, I provide Ruqyah against this wind and Allah heals whoever He wills through me. Do you desire (this)? Thereupon, the Messenger of Allah (may Allah's peace and blessings be upon him) said: 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. To proceed, he said: He said: Repeat to me these words of yours. So, the Messenger of Allah (may Allah's peace and blessings be upon him) repeated them three times. He said: So, he said: I have heard the words of soothsayers, the words of magicians, and the words of poets, but I have never heard such words as yours, and they have reached the Nā‘ūs (depth) of the sea. He said: So, he said: Give me your hand to pledge allegiance to you on Islam. He said: And he pledged allegiance to him. The Messenger of Allah (may Allah's peace and blessings be upon him) said: And on behalf of your people? He replied: And on behalf of my people. He said: The Messenger of Allah (may Allah's peace and blessings be upon him) then sent an expedition, and they passed by his people. The expedition leader asked the army: Did you take anything from those? A man said: I took a Mit-harah (water utensil used for purification) from them. So, he said: Return it, for they are the people of Dimād..

Commentary : The Prophet's way of life and that of the early Muslims was full of difficulties and obstacles for the sake of spreading the word of Allah Almighty. The disbelievers of Makkah used to keep a close watch on the Prophet (may Allah's peace and blessings be upon him) and all those who believed along with him. However, Allah's victory was definite as He granted His slave victory, honored His soldiers, and defeated the Confederates alone.
In this Hadīth, ‘Abdullah ibn ‘Abbās (may Allah be pleased with him and his father) narrates that Dimād ibn Tha'labah - who was from Azd Shanū’ah, which is a prominent tribe in Yemen and Azd is one of its tribes - came to Makkah and alighted there from a journey and this was at the beginning of the Prophet's mission. Dimād used to make Ruqyah, which refers to the incantations used for someone suffering from illnesses like fever, epilepsy, and other diseases. "He used to provide Ruqyah against this wind," and "wind" here refers to madness and demonic possession as if they considered the insanity that afflicted a person and the diseases resulting from such possession a breath from the Jinn. Thus, they called it "wind". Dimād heard the fools and the ignorant from among the disbelievers of Makkah saying: "Indeed, Muhammad is mad. So, he said: If I see that man" whom you call mad, Allah might heal him through me if I make Ruqyah for him. Ibn' Abbās (may Allah be pleased with him and his father) reported that the Prophet (may Allah's peace and blessings be upon him) met Dimād. Dimād informed him that he provided Ruqyah against possession and madness and that Allah had made him a cause for curing some diseases, so would you like me to make Ruqyah for you and help you get rid of the madness that people say you are afflicted with? The Prophet (may Allah's peace and blessings be upon him) replied saying: "Praise be to Allah," i.e., it is established and exclusive for Him, whether He is praised or not. "We praise Him" because it is obligatory upon us as well as beneficial for us. "And seek His help" in all our affairs. "Whoever Allah guides" to the path of declaring His Oneness and witnessing His uniqueness by virtue of His favor, "none can lead astray" from the creatures, and whoever He leads astray from the right path by virtue of His justice, "none can guide". "I testify that there is no god but Allah, alone," i.e., One "with no partner," i.e., none is truly worthy of worship but Him. "And I testify that Muhammad is His slave and Messenger; to proceed," On hearing these words from the Prophet (may Allah's peace and blessings be upon him), Dimād asked the Prophet (may Allah's peace and blessings be upon him) to repeat these words once again. So, the Prophet (may Allah's peace and blessings be upon him) repeated them thrice. Thereupon, Dimād said: "I have heard the words of soothsayers" plural of "soothsayer", one who foretells the unseen with rhyming sentences and creative signals. "The words of magicians" plural of "magician", one who alludes to the eye or mind by what he says or does. "And the words of poets" is the plural of a poet, one who beautifies everything with his tongue to the extent that he disgraces what is beautiful and beautifies what is disgraceful. I heard the words of those, "but I have never heard such words as yours," i.e., if you were one of these three, your words would sound like their words. He mentioned those three because the fools of Makkah used to describe him once as a soothsayer, another time as a magician, and a third time as a poet. Hence, he denied the three things they used to say about him.
Then, Dimād said: "And they have reached," i.e., these comprehensive words that you uttered and their impact on the heart of every living being along with their belief in them have reached the "Nā‘ūs" (depth) of the sea, and it was narrated the "Qāmūs", which is the middle and depth of the sea. In other words, they have reached the top and the highest peak of eloquence.
Then, Dimād said: "Give me your hand" and extend it "to pledge allegiance to you on Islam. And he pledged allegiance to" the Prophet (may Allah's peace and blessings be upon him). Then, the Messenger of Allah (may Allah's peace and blessings be upon him) said: And on behalf of your people, i.e., and you pledge allegiance to Islam on behalf of your people as well whom you left behind in your country? Thereupon, Dimād said: "And on behalf of my people." So, he pledged allegiance to Islam for himself and on behalf of his people.
Ibn' Abbās (may Allah be pleased with him and his father) reported that after the Hijrah (emigration) to Madīnah, the Messenger of Allah (may Allah's peace and blessings be upon him) sent an expedition - part of the army that does not exceed one hundred men -. They passed by the people of Dimād ibn Tha'labah (may Allah be pleased with him). The expedition leader - i.e., its head - said to the army: "Did you take," i.e., seize "anything from those? A man said: I took a Mit-harah from them," which is a water utensil used for making Tahārah (ritual purification). He said: "Return it," i.e., give it back to its owners ", for those are the people of Dimād" ibn Tha'labah al-Azdi who pledged allegiance to Islam through Dimād. Hence, it is not permissible to seize their properties because they are Muslims.
The Hadīth sheds light on the Prophet's good manners, eloquence, and command of language.
It also shows how Dimād ibn Tha‘labah (may Allah be pleased with him) embraced Islam and the favor he did to his people..

869
Abu Wā’il reported: 'Ammār gave us a Khutbah (sermon), and he spoke briefly and eloquently. When he came down, we said: O Abu al-Yaqzhān, you spoke eloquently and briefly; would you have spoken longer? He said: I heard the Messenger of Allah (may Allah's peace and blessings be upon him) say: "A man's lengthy prayer and short Khutbah is a sign of his understanding, so lengthen the prayer and shorten the Khutbah, for there is a charm in the eloquent speech.".

Commentary : Everything has a point of moderation and reasonableness, and both the prayer and Khutbah of the Prophet (may Allah's peace and blessings be upon him) were moderate, i.e., they were neither prolonged in a boring manner nor shortened in a manner involving deficiency, and this was the course adopted by the Prophet's Companions.
In this Hadīth, the Tābi‘i Abu Wā’il, the brother of Ibn Salamah al-Asdi, narrates that ‘Ammār ibn Yāsir (may Allah be pleased with him and his father) delivered a sermon among people, and he spoke briefly and eloquently and conveyed what he wanted in a few words. On descending the pulpit, people said to him: "O Abu al-Yaqzhān," which is 'Ammār's nickname, and they praised his eloquence and brevity and said to him: "Would that you spoke longer," i.e., made it a little longer. He informed them that he heard the Messenger of Allah (may Allah's peace and blessings be upon him) say: "A man's lengthy prayer," referring to the Friday prayer, i.e., making the prayer longer than the Khutbah in a way that does not make it arduous for those praying behind him; to be moderate between prolonging and shortening, "and short Khutbah," i.e., shortening it "is a sign of his understanding," i.e., a sign indicating the preacher's understanding when his speech is eloquent, brief, and clear. The command of the Prophet (may Allah's peace and blessings be upon him) contains: "So, lengthen the prayer and shorten the Khutbah", denotes ultimate moderation by prolonging the prayer moderately so that those who are not present and those who are far away from the mosque can catch up with it without harming those behind him with such a prolongation, and by shortening the Khutbah without failing to meet its proper standards and in a way that would make it easier to memorize what is mentioned therein as the Prophet (may Allah's peace and blessings be upon him) used to do this in both.
His statement: "For there is a charm in the eloquent speech," "Eloquent speech" here means expressing the intended meaning using the most articulate wording, which indicates understanding and the heart's intelligence. "Charm" means changing the way one regards something and not changing the truth of something. This statement was said as a form of praise by the Prophet (may Allah's peace and blessings be upon him) with which he ended his speech to guide the preacher to be eloquent and clear in his speech, as Allah Almighty has bestowed upon His slaves the blessing of teaching them eloquence and clarity. Then, he compared it to magic because the hearts feel a tendency towards it as the eloquent speech attracts hearts and causes them to incline to what the speaker is saying.
The Hadīth points out that it is Sunnah for the preacher not to lengthen the Khutbah..

870
‘Adiyy ibn Hātim reported: A man delivered a sermon before the Prophet (may Allah's peace and blessings be upon him) and said: Whoever obeys Allah and His Messenger is guided aright, and whoever disobeys them is deluded. Thereupon, the Messenger of Allah (may Allah's peace and blessings be upon him) said: What a bad preacher you are! Say: And whoever disobeys Allah and His Messenger. [Another version reads]: has gone astray..

Commentary : Delivering the Khutbah (sermon) is of great significance because it expresses what one thinks or means. The Khutbah must be clear and comprehensible to all. It must be free of probable words and meanings that could be misconstrued, or that could be interpreted in a way different from that intended by the preacher.
In this Hadīth, ‘Adiyy ibn Hātim at-Tā’i (may Allah be pleased with him) narrates that when the Prophet (may Allah's peace and blessings be upon him) heard a man delivering a Khutbah saying: "Whoever obeys Allah and His Messenger is guided aright," "rushd" (right guidance) means: being on the side of the truth and what is right, "And whoever disobeys them is deluded," i.e., is wholly engaged in evil and goes astray from the path of the truth, the Prophet (may Allah's peace and blessings be upon him) said to him, teaching him in a firm and scolding manner - which is one of the Prophet's teaching methods: "What a bad preacher you are! Say: And whoever disobeys Allah and His Messenger" not "disobeys them". Here, the Prophet (may Allah's peace and blessings be upon him) called his attention to be cautious about stating such things in sermons and attended occasions because the basic rule here is simplicity and clarification along with avoidance of symbols and signs, unlike education, as the lesser the words are, the better their memorization becomes.
The Hadīth denotes that forbidding evil is to be carried out by those qualified to do so..

873
’Umm Hishām bint Hārithah ibn an-Nu‘mān reported: Our oven and the oven of the Messenger of Allah (may Allah's peace and blessings be upon him) was the same for two years, or for a year and part of a year. I learned the Surat of {Qāf. By the Glorious Qur’an} from none but the tongue of the Messenger of Allah (may Allah's peace and blessings be upon him) as he used to recite it every Friday on the pulpit when delivering the Khutbah to people..

Commentary : The Companions were keen on knowing the Prophet's states and on learning everything from him because the best guidance is that of Muhammad (may Allah's peace and blessings be upon him).
In this Hadīth,' Umm Hishām bint al-Hārith ibn an-Nu'mān (may Allah be pleased with her) reports that she and her family shared the same oven with the Messenger of Allah (may Allah's peace and blessings be upon him) for two years, or a year and part of a year. "Tannūr" (oven) means the thing in which bread is baked, which is an indirect reference to their close neighborship and a reference to her extreme heedfulness of the Prophet (may Allah's peace and blessings be upon him), her vast knowledge about his states, and her closeness to him. She then reported that she did not memorize the Surat of {Qāf. By the Glorious Qur'an} except by hearing it from the Messenger of Allah (may Allah's peace and blessings be upon him), as he used to recite it every Friday on the pulpit when delivering the Khutbah to people. Perhaps the Prophet (may Allah's peace and blessings be upon him) chose Surat Qāf because of the lessons and the powerful deterrents it includes, in addition to some of the horrors of the Day of Judgment, including death and resurrection, Paradise and Hellfire, besides the fact that the speech of Allah Almighty is more effective in preaching.
The Hadīth indicates reciting the Qur’an in the Khutbah and reciting Surat Qāf..

874
‘Umārah ibn Ru’aybah reported: He saw Bishr ibn Marwān on the pulpit raising his hands, so he said: "May Allah disfigure these hands! I saw the Messenger of Allah (may Allah's peace and blessings be upon him) doing no more than this with his hand." He pointed with his Musabbihah finger (forefinger). [Another version reads]: I saw Bishr ibn Marwān on Friday raising his hands, so, ‘Umārah ibn Ru’aybah said...and he related a similar Hadīth..

Commentary : The Companions (may Allah be pleased with them) never feared the reproach of any critic concerning Allah and were never prevented by people's prestige from saying the truth if witnessed or knew it, even if the evildoer was from the notables. An example is this Hadīth as ‘Umārah ibn Ru’aybah (may Allah be pleased with him) criticized Bishr ibn Marwān ibn al-Hakam ibn Abi al-‘Ās ibn ’Umayyah al-’Umawi al-Madani - one of the rulers of Banu ’Umayyah - for raising his hands during the Friday Khutbah while supplicating on the pulpit, as mentioned in the version of Abu Dāwūd. ‘Umārah (may Allah be pleased with him) said: "May Allah disfigure these hands" that were raised during supplication contrary to the Sunnah. This apparently signifies supplicating against him for opposing the act of the Prophet (may Allah's peace and blessings be upon him) in this respect. It is also said that it signifies the ugliness of his deed. Then, he reported that he saw the Prophet (may Allah's peace and blessings be upon him) doing no more than gesturing in the Khutbah with the Musabbihah (forefinger) during the supplication, i.e., he pointed with it just as he used to raise it during the Tashahhud. The "Musabbihah" is the finger next to the thumb, and it was called so because of pointing with it when declaring Tawhīd (monotheism) and when making Tasbīh (glorifying Allah). It was also called "Sabbābah" because people usually use it to refer to "sabb" (insulting, swearing).
The Hadīth shows that the preacher should not raise his hand while supplicating during the Friday Khutbah..

876
Abu Rifā‘ah reported: I came to the Prophet (may Allah's peace and blessings be upon him) while he was giving a sermon, and I said: "O Messenger of Allah, a stranger has come to inquire about his religion. He has no knowledge about his religion." So, the Messenger of Allah (may Allah’s peace and blessings be upon him) turned to me, left his sermon, and came to me. A chair was brought - and I thought its legs were made of iron - and the Messenger of Allah (may Allah's peace and blessings be upon him) sat on it and started teaching me of what Allah taught him. Then, he resumed his sermon and completed it..

Commentary : The Prophet (may Allah's peace and blessings be upon him) used to care about the conditions and circumstances of people and facilitate things for them. Indeed, he was gentle, compassionate, and humble to the Muslims.
In this Hadīth, Abu Rifā‘ah al-‘Adawi (may Allah be pleased with him) relates that while the Prophet (may Allah's peace and blessings be upon him) was delivering a sermon to the people one day, Abu Rifā‘ah (may Allah be pleased with him) came to him and said: "O Messenger of Allah, a stranger," a stranger is a person away from his homeland. "has come to inquire about his religion," i.e., about the matters and legislations of Islam. "He has no knowledge about his religion," because no one has taught him. So, the Messenger of Allah (may Allah's peace and blessings be upon him) turned to him, left his sermon, and walked until he reached Abu Rifā‘ah (may Allah be pleased with him). The Companions brought him a chair whose legs Abu Abu Rifā‘ah thought were made of iron. The Prophet (may Allah's peace and blessings be upon him) sat on the chair, so that the Companions could see him and learn from him. He began to teach Abu Rifā‘ah (may Allah be pleased with him) the matters of Islam he needed to learn. Then, after he had finished teaching him, he returned to his place and completed his sermon to the end.
It was said: The Prophet (may Allah's peace and blessings be upon him) left the sermon and turned to this man to teach him because it was incumbent upon him right away, and because he feared he might miss that, and because this did not contradict the sermon he was giving. His walk and closeness to him at that moment was a desire to seize the opportunity and show care to the questioner.
In the Hadīth: The humbleness of the Prophet (may Allah's peace and blessings be upon him)
And in it: The gentleness of the questioner and the good way of presenting his question.

877
Ibn Abi Rāfi‘ reported: Marwān appointed Abu Hurayrah to be in charge of Madīnah on his behalf, and he set out for Makkah. Abu Hurayrah led us in the Friday prayer and recited after Surat al-Jumu‘ah in the last Rak‘ah (unit of prayer) Surat: {When the hypocrites come to you}. When he left, I caught up with Abu Hurayrah and told him: You recited two Surahs that ‘Ali ibn Abi Tālib used to recite in Al-Kūfah. Abu Hurayrah said: I heard the Messenger of Allah (may Allah's peace and blessings be upon him) reciting them on Friday. [Another version reads]: Marwān appointed Abu Hurayrah to be in charge of...relating a similar Hadīth; however, he said: He recited Surat al-Jumu‘ah in the first Sajdah (Rak‘ah) and the last one Surat: {When the hypocrites come to you}..

Commentary : The Companions (may Allah be pleased with them) used to learn from the Prophet (may Allah's peace and blessings be upon him) and then apply what they learned. Hence, many of their acts were compatible with one another despite them being in different places.
In this Hadīth, 'Ubaydullah ibn Abi Rāfi' al-Madani, the Prophet's freed slave, narrates that Marwān ibn al-Hakam, the ruler of Madīnah during the era of Mu‘āwiyah ibn Abi Sufyān (may Allah be pleased with him), appointed Abu Hurayrah (may Allah be pleased with him) to be in charge of Madīnah on his behalf and he himself left for Makkah. Abu Hurayrah (may Allah be pleased with him) led them in the Friday prayer and recited in the first Rak‘ah Surat al-Jumu‘ah, and the last Rak‘ah, he recited Surat al-Munāfiqūn. After finishing the prayer, Ibn Abi Rāfi‘ went to Abu Hurayrah and said: You recited two Surahs that ‘Ali ibn Abi Tālib (may Allah be pleased with him) used to recite in Kūfah when leading people in prayer. It is as if ‘Ubaydullah was wondering: Is there a cause behind this concord? Abu Hurayrah (may Allah be pleased with him) informed him that the reason why they both recited these Surahs in the same prayer despite the distance between them is that: he heard the Messenger of Allah (may Allah's peace and blessings be upon him) reciting them on Friday. The reason behind this could be the fact that Surat al-Jumu'ah makes a mention of the Friday prayer and its high status and because Surat al-Munāfiqūn rebukes the hypocrites and urges them to repent since they used to attend the Friday prayer with the Prophet (may Allah's peace and blessings be upon him) and used to gather therein, so, perhaps what is in this Surah would act as a deterrent, an alert, and a warning for them..

878
An-Nu‘mān ibn Bashīr reported: The Messenger of Allah (may Allah's peace and blessings be upon him) used to recite the Surah of {Glorify the name of your Lord, the Most High} and the Surah of {Has there come to you the story of the Overwhelming Event?} on the two Eids and on Friday. He said: If Eid and Friday fell on the same day, he would also recite them in the two prayers..

Commentary : The best guidance is that of Muhammad (may Allah's peace and blessings be upon him), and the Companions (may Allah be pleased with them) transmitted his guidance in everything. Among them is the Hadīth narrated by An-Nu‘mān ibn Bashīr (may Allah be pleased with him) about what the Prophet (may Allah's peace and blessings be upon him) used to recite in the prayers of the two Eids and Friday. He said that the Prophet (may Allah's peace and blessings be upon him) used to recite in the prayer of Eid al-Fitr, Eid al-Ad'ha, and in the Friday prayer: the Surah of {Glorify the name of your Lord, the Most High} and the Surah of {Has there come to you the story of the Overwhelming Event?} The Prophet (may Allah's peace and blessings be upon him) probably chose these two Surahs because they contain mention of the affairs of the Hereafter and the promise of reward and the threat of punishment, which are appropriate for people in such a well-attended prayer. If Eid and Friday fell on the same day, he would also recite these two Surahs in the two prayers, to make prayer light for people.
And in it: It is recommended to recite the Surah of {Glorify the name of your Lord, the Most High} and the Surah of {Has there come to you the story of the Overwhelming Event?} on the two Eids and Friday..

879
Ibn ‘Abbās reported: The Prophet (may Allah's peace and blessings be upon him) used to recite in the Fajr prayer on Friday: {Alif Lām Mīm. The revelation} (Surat as-Sajdah) and {Was there not a period of time when man} (Surat al-Insān). And the Prophet (may Allah's peace and blessings be upon him) used to recite in the Friday prayer Surat al-Jumu‘ah and Surat al-Munāfiqūn..

Commentary : The Companions (may Allah be pleased with them) were extremely keen on following the Prophet's Sunnah. They were quite aware of the details of his honorable Sunnah, what he used to recite in every prayer and whether he lengthened or shortened it, etc.
In this Hadīth, ‘Abdullah ibn ‘Abbās (may Allah be pleased with him and his father) reports that the Prophet (may Allah's peace and blessings be upon him) used to regularly recite Surat as-Sajdah in the first Rak'ah (unit of prayer) of the Fajr prayer every Friday. In contrast, in the second Rak'ah, he used to recite Surat al-Insān: {Was there not a period of time when man}. The reason behind this could be what is included in these two Surahs mentioning what happened and what will happen in the beginning and the Hereafter, like the creation of Adam (peace be upon him), gathering the creatures and resurrecting them from the graves to Paradise and Hellfire, the situations of the Day of Judgment, which will occur on Friday.
Ibn' Abbās (may Allah be pleased with him and his father) also reports that the Prophet (may Allah's peace and blessings be upon him) used to recite Surat al-Jumu'ah in the first Rak'ah of the Friday prayer, and in the Second Rak'ah he used to recite Surat al-Munāfiqūn. The reason behind this could be the fact that Surat al-Jumu'ah makes a mention of the Friday prayer and its high status and because Surat al-Munāfiqūn rebukes the hypocrites and urges them to repent since they used to attend the Friday prayer with the Prophet (may Allah's peace and blessings be upon him) and used to gather therein, so, perhaps what is in this Surah would act as a deterrent, an alert, and a warning for them..

881
Abu Hurayrah (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "If you pray after the Friday prayer, pray four (Rak‘ahs)." [In a version]: Suhayl said: "If you are in a hurry on account of something, then offer two Rak‘ahs in the mosque and two Rak‘ahs when you go back.".

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. The Prophet (may Allah's peace and blessings be upon him) demonstrated its Sunnahs and etiquettes.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) directs anyone who wants to offer a supererogatory prayer after the Friday prayer in the mosque to pray four Rak‘ahs.
It is related in a version that ‘Umar an-Nāqid added in his version: ‘Abdullāh ibn Idrīs reported that Suhayl ibn Abi Sālih said to him: "If you are in a hurry on account of something," i.e., if you are prompted by anything to quickly leave the mosque after the Friday prayer, "then offer two Rak‘ahs in the mosque" after the Friday prayer; then, you can go and engage in whatever you want, then pray two Rak‘ahs at home when you go back. In the version by Abu Dāwūd, it was the father of Suhayl who said that to Suhayl. So, it is probable that he was first exhorted by his father to do that, and then Suhayl exhorted his student Ibn Idrīs to do the same.
It is narrated in the Two Sahīh Collections: The Prophet (may Allah's peace and blessings be upon him) would not pray after the Friday prayer until he departed, and he would then pray two Rak‘ahs," i.e., at home. Part of what was said about reconciling these two Hadīths is that if he prayed in the mosque, he would pray four Rak‘ahs, and if he prayed at home, he would pray two Rak‘ahs. It was also said: It may be taken on the basis that the regular Sunnah of the Friday prayer consists of six Rak‘ahs. And it was said: He would pray two Rak‘ahs in the mosque and two Rak‘ahs at home after he returned..

883
‘Umar ibn ‘Atā’ ibn Abi al-Khuwār reported that Nāfi' ibn Jubayr sent him to As-Sā’ib nephew of Namir to ask him about something that Mu‘āwiyah had seen him doing in prayer. He said: "Yes, I performed the Friday prayer along with him in the enclosure, and when the Imām concluded the prayer with Taslīm, I stood up in my place and prayed. When Mu‘āwiyah went in, he sent for me and said: 'Never do again what you did. When you have observed the Friday prayer, do not start another prayer until you speak to someone or you leave, for the Messenger of Allah (may Allah's peace and blessings be upon him) ordered us not to follow up a prayer with another prayer until we talk or leave.'" [In a version]: The same text, except that he said: when he concluded the prayer with Taslīm, I stood up in my place. He did not mention the Imām..

Commentary : The Tābi‘īs (may Allah have mercy upon them) were most keen on learning knowledge and the Sunnah of the Messenger of Allah (may Allah's peace and blessings be upon him) from his Companions (may Allah be pleased with them), as they observed all aspects of the Prophet's Sunnah and were keen to teach them to those who came after them.
In this Hadīth, the Tābi‘ī ‘Umar ibn ‘Atā’ says that Nāfi’ ibn Jubayr sent him to the Companion As-Sā’ib nephew of Namir (may Allah be pleased with him) to ask him about something that Mu‘āwiyah ibn Abi Sufyān (may Allah be pleased with him), who was then the Commander of the Faithful, had seen As-Sā’ib do in prayer, and of which Mu‘āwiyah had expressed disapproval. He said: 'Yes' i.e., I will answer your question. He informed him that he offered the Friday prayer with Mu‘āwiyah (may Allah be pleased with him) in the enclosure, a chamber in the mosque for the caliphs and governors. Mu‘āwiyah ibn Abi Sufyān (may Allah be pleased with him) was the first to establish it, after one of the Khrijites struck him and attempted to kill him. So, he wanted to protect himself therein. When the Imām made Taslīm, As-Sā’ib stood up in his place where he offered the Friday prayer to perform the supererogatory prayer, without anything that separates it from the obligatory prayer. As Mu‘āwiyah (may Allah be pleased with him) entered his house, he sent a messenger to call him. When he went to him, he said to him: Never do what you did again, offering the supererogatory prayer in the place of the obligatory prayer directly thereafter. If you have performed the Friday prayer, do not couple it with another prayer, until you speak to someone or move from the place of your prayer. For example, he may offer the supererogatory prayer at home. This is intended to safeguard the obligatory prayer, lest anyone may add to it what is not part of it with the passage of time, and lest ignorant people may think the supererogatory prayer is part of the obligatory one. Then, Mu‘āwiyah (may Allah be pleased with him) said that the Messenger of Allah (may Allah's peace and blessings be upon him) commanded them not to follow up a prayer with another prayer until they speak or leave the mosque or the place of the obligatory prayer, by moving from it.
In the Hadīth: Separating the supererogatory prayer from the obligatory one, either by speaking or by moving from its place
And in it: The ruler should give sincere advice to his subjects and demonstrate what is correct to them..

885
Jābir ibn ‘Abdullāh reported: I prayed with the Messenger of Allah (may Allah’s peace and blessings be upon him) on the day of Eid. He commenced with the prayer before the sermon, without Adhān or Iqāmah. He then stood up leaning on Bilāl, and he commanded people to fear Allah and obey Him, and he preached to the people and reminded them. He then walked until he reached the women, and he preached and admonished them, and then said to them: "Give charity, for the majority of you will be the firewood of Hellfire." A woman amid the crowd, with dark spots on her cheeks, said: "Why is that so, O Messenger of Allah?" He said: "Because you often complain and show ingratitude to your spouses." Thus, they began to donate their jewelry, like earrings and rings, throwing them in Bilāl's garment..

Commentary : The Prophet (may Allah's peace and blessings be upon him) cared about the sermon on the day of Eid, for the people would gather in it, so the benefit would be all-inclusive, and knowledge would spread.
In this Hadīth, Jābir ibn ‘Abdullāh (may Allah be pleased with him) says that he attended the Eid prayer with the Prophet (may Allah's peace and blessings be upon him) on Eid al-Fitr or Eid al-Ad'ha. The Prophet (may Allah's peace and blessings be upon him) performed the Eid prayer first, and he then delivered the Eid sermon, and the Eid prayer did not have Adhān or Iqāmah. Then, the Prophet (may Allah's peace and blessings be upon him) stood up to give the sermon after the end of the Eid prayer, leaning on Bilāl ibn Rabāh (may Allah be pleased with him). He commanded those in attendance to fear Allah in all their conditions; that is to put a shield between them and the punishment of Allah, by fulfilling His commands and avoiding His prohibitions. And he enjoined and encouraged them to obey Allah Almighty. "and he preached to the people," i.e., he commanded them to do what is right and good, as well as some admonition, and reminded them of Allah. Then, he went and left the place of his sermon to the men until he reached the women's praying place to give them a sermon. So, the Prophet (may Allah's peace and blessings be upon him) preached to the women and reminded them of Allah, saying: "Give charity," i.e., pay charity from your wealth; "for the majority of you will be the firewood of Hellfire," as Allah Almighty says: {then beware of the Fire whose fuel will be people and stones.} [Surat al-Baqarah: 24] Firewood: dry wood is used as fuel for inflaming. The meaning here: Most women will be the fuel of Hellfire. Thereupon, a woman stood up from the midst of women, "with dark spots on her cheeks," i.e., the color of her cheeks turned black. She asked the Prophet (may Allah's peace and blessings be upon him) about the reason for that. The Prophet (may Allah's peace and blessings be upon him) informed her that this is because women often complain and are not content with what is little, "and show ingratitude to your spouses," i.e., you are ungrateful for the kindness of your husbands, and you deny their rights upon you. He explained that in another version of the Two Sahīh Collections by saying: "If you have always been good to one of them and then she sees something from you (not of her liking), she will say: I have never seen any good from you." So, she meets this kindness with ingratitude and denial. Ingratitude dominates her attitude, as if she insists on it, and insistence turns a minor sin into a major one. This is because the rights of the husband are great, and she is required to show gratitude to him and acknowledge his favor, as he takes care of her affairs and protects and preserves her, and he exerts himself in doing so. Indeed, Allah enjoins anyone to whom a favor is done to show gratitude for it. So, what about the favors the husband generously bestows upon his wife for her entire life?!
Then, Jābir (may Allah be pleased with him) mentioned that when the women heard that, they gave charity from the jewelry and adornment they were wearing and put the charity in the lap of Bilāl, who was stretching out his garment to collect charity from them. "like earrings," jewelry hung in the ears. "and rings," jewelry worn on fingers.
In the Hadīth: Demonstrating that the Eid prayer is to be performed before the sermon, not thereafter, and that it has no Adhān or Iqāmah.
And in it: Urging the giving of charity
And in it: Warning women of much complaining and of showing ingratitude to their husbands
And in it: Delivering a particular sermon for women on Eid.

886
Ibn ‘Abbās and Jābir ibn ‘Abdullah al-Ansāri reported: No Adhān (call to prayer) used to be made on the Day of Fitr or the Day of Ad'ha. Then, after a while, I asked him about this, and he informed me. He said: Jābir ibn' Abdullah al-Ansāri told me that no Adhān should be made for prayer on the Day of Fitr, neither when the Imam comes out nor after he comes out, and there should be no Iqāmah (second call to prayer), no call, and nothing at all. No call and no Iqāmah should be made on that day..

Commentary : This Hadīth reveals part of the Prophet's guidance concerning the two Eid prayers and how he used to perform them without Adhān or Iqāmah. 'Abdullah ibn' Abbās and Jābir ibn' Abdullah (may Allah be pleased with them) narrate that when the Prophet (may Allah's peace and blessings be upon him) went out to the praying area on the day of Eid, no Adhān was made for him neither on the Day of Fitr nor on the Day of Ad'ha.
Ibn Jurayj - one of the Hadīth narrators - reported that he asked his Shaykh, ‘Atā’ ibn Rabāh, after a long time about making Adhān and Iqāmah for the Eid prayer. He informed him that Jābir ibn' Abdullah (may Allah be pleased with him and his father) told him that no Adhān or Iqāmah should be made for the Eid prayer, whether before or after the Imam comes out. Calling to this prayer, using whatever wording, has not been reported, including the statement said by some: "As-salātu jāmi'ah" (come to congregational prayer). He then repeated his words: "No call and no Iqāmah should be made on that day" for the sake of confirmation. There is no need to notify people of the Eid prayer as the Day of Eid is already known and is an occasion for gatherings, and people typically get ready for such a gathering. Therefore, their gathering for this occasion makes the call unnecessary, as the purpose is achieved through making Takbīr (proclaiming Allah's greatness) and attendance. Then, when the Imam stands up and orders them to straighten the rows or when he makes Takbīr, they know that the prayer has started, and after the prayer, he delivers the Eid Khutbah (sermon)..

887
Jābir ibn Samurah reported: I performed the two Eid prayers with the Messenger of Allah (may Allah's peace and blessings be upon him), not only once or twice, without Adhān or Iqāmah..

Commentary : Allah Almighty has made Eid al-Fitr and Eid al-Ad'ha for the Muslims to be happy for the completion of Allah's favor upon them after performing two obligatory acts, namely fasting Ramadān and making Hajj to the Sacred House. These two days have rulings, Sunnah acts, and etiquettes. This Hadīth reveals part of the Prophet's guidance concerning the two Eid prayers. Jābir ibn Samurah (may Allah be pleased with him) narrates that he witnessed the two Eid prayers with the Prophet (may Allah's peace and blessings be upon him) - so, he was reporting what he saw and did with the Messenger of Allah (may Allah's peace and blessings be upon him) - without Adhān or Iqāmah. Instead, people used to come out, and once the Prophet (may Allah's peace and blessings be upon him) arrived, they would pray without Adhān or Iqāmah since there is no need for both of them as the Day of Eid is already known and is an occasion for gathering and people usually get ready for such a gathering. Hence, their gathering for this occasion makes the call useless except for declaring the start of the prayer itself, which is achieved through making Takbīr (proclaiming Allah's greatness) and attendance. Then, after the prayer, he would deliver the Eid Khutbah (sermon). His statement: "not only once or twice," i.e., rather many times.
The Hadīth clarifies how the Companions (may Allah be pleased with them) reported the Prophet's guidance to teach the Muslims his Sunnah..

891
‘Ubaydullāh ibn ‘Abdullāh reported: ‘Umar ibn al-Khattāb asked Abu Wāqid al-Laithi: "What did the Messenger of Allah (may Allah's peace and blessings be upon him) use to recite in Eid al-Ad'ha and Eid al-Fitr?" He said: "He used to recite in both of them the Surah of: {Qāf. By the Glorious Qur’an!} and the Surah of: {The Hour has drawn near, and the moon has split asunder.}".

Commentary : Prayer is a Tawqifiyyah (determined) act of worship. The Prophet (may Allah's peace and blessings be upon him) taught us the way of performing it and its Sunnahs and etiquettes. This Hadīth presents part of the Prophet's guidance in the prayers of the two Eids. The Tābi‘i ‘Ubaydullāh ibn ‘Abdullāh ibn ‘Utbah ibn Mas‘ūd al-Hudhali says that ‘Umar ibn al-Khattāb (may Allah be pleased with him) asked the Companion Abu Wāqid al-Laithi (may Allah be pleased with him) about what the Prophet (may Allah's peace and blessings be upon him) used to recite after Al-Fātihah in the two Rak‘ahs of Eid al-Fitr and Eid al-Ad'ha. ‘Umar's question about this matter - the like of which was not unknown to him - may be rooted in the desire that he should tell him whether he memorized it or not, or he may have entertained doubt, or he may have been in dispute with someone else over this matter, and so he wanted to cite his statement, or he may have forgotten it. In response, Abu Wāqid (may Allah be pleased with him) told him that the Prophet (may Allah's peace and blessings be upon him) used to recite in the first Rak‘ah Surat Qāf, which begins with: {Qāf. By the Glorious Qur’an!} And in the second Rak‘ah, Surat al-Qamar, which starts with: {The Hour has drawn near and the moon has split asunder.}
The wisdom behind reciting them lies in the fact that they both contain information related to the Resurrection, the past nations, the destruction of the deniers, and the resemblance of people emerging for Eid to their emerging for the Resurrection and their coming out of the graves like scattered locusts - and Allah knows best.
In the Hadīth: If anyone finds any of the matters of knowledge confusing or unclear to him, he should ask a knowledgeable person about it..