| Hadiths

Bukhari Hadiths 1356
Muslim Hadiths 558

Hadith

1601

Narrated Ibn ‘Abbaas (ra): Ibn ‘Abbaas (may Allah be pleased with him): When the Messenger of Allah ﷺcame [to Makkah], he refused to enter the Ka’bah while there were idols inside it. He ﷺcommanded for their removal and they were removed. They removed the pictures of Prophet Ibraaheem and Prophet Ismaa’eel (peace be upon them) holding arrows in their hands. The Messenger of Allah ﷺsaid, “May Allah fight them. By Allah, they definitely knew that both of them never drew lots by using arrows superstitiously [for the purpose of divination].” Then, he ﷺentered the House, pronounced takbeer in all its corners, and did not offer prayers therein.”.

Commentary : The Ka’bah is the ancient House of Allah that Muslims revere and respect. Hence, it should be purified from all forms of impurities.
In this hadeeth, ‘Abdullah ibn ‘Abbaas (ra) reports an incident proving that the Prophet ﷺprohibited hanging pictures and statues in houses, mosques and so on. In the 8th year of Hijrah, the Prophet arrived at Makkah, but he refused to enter inside the Ka’bah while the idols are still therein. He ordered to have them removed so the Companions (ras) emptied the Ka’bah from all idols and removed images depicting Prophet Ibraheem and Prophet Ismaa’eel (peace be upon them) holding arrows in their hands. Before Islam, the people used to draw lots by using those arrows i.e., they would write my lord ordered me to proceed on some of them and on the rest would write “my lord ordered me not to proceed” and in some cases they would write “Go ahead” on some of them and “Refrain” on the other. If one of them wanted to travel or engage in any act, he would draw lots by those arrows and act according to the arrow they would draw. Allah, Most High, says: {And you are prohibited from seeking decisions based on diving arrows. This is grave disobedience.” (Quran 5:3).
The Prophet ﷺclarified that these are false pictures and he even invoked Allah against them, because they knew with certitude that Ibraaheem (peace be upon him) and Ismaa’eel (peace be upon him) never drew lots by using arrows. The Prophet ﷺentered the House only after purifying it from idols and pictures he ﷺuttered takbeer in its corners and its four sides and he did not offer prayers in it.
The scholars reconciliated between this hadeeth and the hadeeth of Bilaal wherein he confirms that the Prophet ﷺprayed inside the Ka’bah. This reconciliation states that the hadeeth of Bilaal takes precedence over its counterpart, because he entered with the Prophet ﷺthe Ka’bah and observed what the Prophet ﷺdid in it, and also because the Ibn ‘Abbaas – the negator – was not present with the Prophet ﷺthere on that day. Not to mention, Ibn ‘Abbaas (ra) attributed his negation sometimes to Usaamah and sometimes to his brother al-Fadl. It has also been stated that the entrance into the House occurred twice; one occasion, he performed prayers therein, while on the other he did not offer prayers therein.
From the benefits that we can also conclude from this hadeeth is learning that whoever enters the Ka’bah, he should say takbeer in its four directions.
This hadeeth shows that scholars and pious and righteous people should refrain from attending the places where falsehood is present and avoid participating in the gatherings of falsehood and transcend himself over that..

1602

Narrated ibn ‘Abbaas (ra): The Messenger of Allah (ﷺ) and his Companions (ras) came to Makkah. The polytheists said, “He is coming to you, while the fever of Yathrib has weakened them.” The Prophet (ﷺ)commanded his Companions to walk fast in the first three rounds of Tawaaf and that they walk normally between the two corners. Only the pity for them prevented the Prophet (ﷺ)to order them to walk fast in all the rounds.”
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Commentary : In the sixth year of the Hijrah, the Prophet ﷺnegotiated the peace treaty of Hudaybiyyah with Quraysh. One of its provisions stated that he ﷺreturns to al-Madeenah this year and then he ﷺreturns the next year to perform his ‘Umrah, and in return Quraysh will grant him access to the Sacred House for three days.
In this hadeeth, Ibn ‘Abbaas (ra) reports that when the Prophet ﷺcame to Makkah in the sixth year of the Hijrah for the purpose of performing ‘Umrah, he ﷺintended to clarify the lie of Quraysh who spread rumours that the fever of al-Madeenah had weakened the Muslims and had worn their bodies out; thus, he ﷺintended to manifest the strength of the Muslims in front of Quraysh.
To that end, he ﷺcommanded his Companions (may Allah be pleased with them) to take fast paces in the first three rounds of Tawaaf apart from the patch between the two corners, namely al-Rukn al-Yamaanee and al-Rukn al-Aswad. He ﷺallowed them to walk at their comfort calmly there so they can take a rest since the Polytheists, who used to stand at a distance to watch the Muslims, were not able to see them in that direction. The Muslims followed the orders of the Prophet ﷺi.e., they walked fast in the three rounds of Tawaaf and walk slowly in the last four rounds. Out of his compassion and softness towards his Companions (ras), he did not perform fast walking rounds in all the rounds. Indeed, the Prophet ﷺwas kind and merciful.
However, when the Prophet ﷺcame after that in the Farewell Hajj, it was a completely different story with him. It is reported on the authority of ‘Abdullah bin ‘Umar (may Allah be pleased with them) that he said “saw that when Allah's Messenger (ﷺ) came to Makkah and kissed the Black corner that contains the Black Stone, (in the first circumambulation) he moved quickly in three rounds out of seven rounds.” [Saheeh al-Bukhaaree and Saheeh Muslim]. The apparent meaning of this hadeeth is that one should walk fast in the three complete rounds including between the two Rukns - where he should not walk casually. However, this act happened later in time; thus, it will take precedence (in adopting it) and the Sunnah of brisk walking with fast pace has been established since then.
From the benefits that can be concluded from this hadeeth is learning that we are commanded of doing brisk walking with fast pace in the first three rounds of Tawaaf.
This hadeeth shows that one round of Tawaaf is given the name of ‘Tawfah.’
It shows that Muslims should demonstrate their force and power by displaying military equipment and weaponry and the likes to the disbelievers and this is not considered as part of the showing off that is criticised.
Amongst its benefits also is that the displays of force can be in deed just as it can been in word and perhaps it being in deed is better..

1603

Narrated Saalim who narrates from his father: “I saw the Messenger of Allah (ﷺ) when he came to Makkah, he would touch and kiss the Black Stone at the beginning of his Tawaaf and he walked hastily in the [first] three rounds out of the seven ones.”
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Commentary : The Messenger of Allah ﷺtaught us what to do when we arrive at the Sacred House i.e., he ﷺshowed us what we should start with and how to conclude when departing from this Holy Place. Also, he ﷺtaught us the rites of Hajj and ‘Umrah.
In this hadeeth, ‘Abdullah bin ‘Umar (ra) reports that when the Prophet ﷺarrived at Makkah, he started his Tawaaf by touching and kissing the Black Stone as it is the sign of initiating the rounds of Tawaaf and its termination. He explains that the Prophet ﷺwalked with high pace in the first three rounds of Tawaaf and thereafter he ﷺwould walk causally in the last four rounds.
The apparent reading of this hadeeth indicates that walking with a high pace covered the first three rounds completely as opposed to the hadeeth of Ibn ‘Abbaas (ra) concerning ‘Umrah al-Qadaa’, which reads: “The Prophet (ﷺ) commanded them to walk with high pace in the first three rounds except between the two Rukns. The only reason that prevented him from ordering them to walk with a high pace in all the rounds was to preserve their strength.” This hadeeth explicitly states that walking with a high pace was not done throughout the three rounds, from beginning to end. This is noted in his command that they should walk casually between the two Rukns and to avoid walking with a high pace between them. The scholars addressed this issue and explained that in the last instance, the Prophet ﷺwalked with a high pace in his Tawaaf in his first arrival on the Farewell Hajj from the Black Stone to the Black Stone three times and walked casually the last four rounds. Thereafter, the Sunnah of walking with a high pace from the Black Stone to the Black Stone, including the area between the two Rukns, became the established practice as this happens to be his last practice..

1604

Narrated Ibn ‘Umar (ra): “The Prophet (ﷺ) walked with a high pace in the three rounds of Tawaaf and walked causally in the following four rounds in Hajj and ‘Umrah.”
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Commentary : The Companions (ras) transmitted the Sunnah of the Prophet ﷺin Hajj and ‘Umrah and the general rulings that should be observed when entering the Sacred House.
In this hadeeth, ‘Abdullah bin ‘Umar (ra) reports that the Prophet ﷺwalked with a high pace in the first three rounds of Tawaaf while he walked casually in the last four ones, and that happened both in the Farewell Hajj and ‘Umrah al-Qadaa’.
The apparent reading of this hadeeth indicates that walking with a high pace covered the first three rounds completely as opposed to the hadeeth of Ibn ‘Abbaas (ra) concerning ‘Umrah al-Qadaa’, which reads: “The Prophet (ﷺ) commanded them to walk with a high pace in the first three rounds except between the two Rukns. The only reason that prevented him from ordering them to walk with a high pace in all the rounds was to preserve their strength.” This hadeeth explicitly states that walking with a high pace was not done throughout the three rounds, from beginning to end. This is noted in his command that they should walk casually between the two Rukns and to avoid walking with a high pace between them. The scholars addressed this issue and explained that in the last instance, the Prophet ﷺwalked with a high pace in his Tawaaf in his first arrival on the Farewell Hajj from the Black Stone to the Black Stone three times and walked casually the last four round. Thereafter, the Sunnah of walking with a high pace from the Black Stone to the Black Stone, including the area between the two Rukns, became the established practice as this happens to be his last practice..

1605

Narrated Zayd bin Aslam from his father that ‘Umar bin al-Khattaab (ra) stated concerning the Black Stone “By Allah, indeed, I know that you are only a stone which does not harm and benefit. Had I not seen the Prophet ﷺtouching you, I would not have touched and kissed you.” Then, he touched and kissed it and said, “There is no need to walk with a high pace [in the first three rounds of Tawaaf], we did it because we wanted to display our strength to the polytheists, and now Allah has destroyed them.” Thereafter, he said, “Nonetheless, it is a thing that the Prophet ﷺdid, therefore, we do not like to forsake it.”
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Commentary : The Black Stone is an object of reverence which Allah, Exalted be He, brought down from Paradise. The Prophet ﷺused to kiss it, hence, following his guidance we also kiss it, touch it, and point towards it although it is a stone that does not avert harm or bring forth benefit.
This hadeeth highlights the total submission of the Companions and the strength of their faith. The Taabi’ee. ‘Aabis bin Rabee’ah reports that ‘Umar bin al-Khattaab (ra) used to kiss the Black Stone, which is a rock set into the southeast corner of the Ka’bah, and it is embedded in a silver frame. He (ra) did so because he saw the Prophet ﷺkissing it and had he not seen him doing so, ‘Umar (may Allah be pleased with him) would not have kissed it, because he knew that it is just a rock that does not harm and benefit per se. The only benefit that one can obtain from kissing it is receiving reward through emulating the command of the Prophet ﷺand following the Sunnah of his kissing. It is said that ‘Umar (ra) only made that statement because people were very close in time to the worship of idols, thus, he feared that the ignorant ones may think that touching and kissing the Black Stone is the same as what the Arabs used to do before Islam. He intended to teach them that it is only the exaltation of Allah and adherence to the command of the Prophet intended by touching and kissing the Black Stone and that it is part of the rites of Hajj. That is because Allah has granted some stones virtues over the others, some pieces of land over the others, and some nights and days over the others. The kissing of the Black Stone has been prescribed as a form showing respect and veneration to its right and to observationally know who obeys the command and refrains from the prohibition. This is similar to the story of Satan when he was commanded to prostate to Adam (peace be upon him).
After, ‘Umar (ra) clarified that walking with a high pace in the first three rounds of Tawaaf was originally legislated due to the rumours the idolators had spread that the fever that hit al-Madeenah had weakened the Prophet ﷺand his Companions. It was only intended to display the strength of Muslims, so the disbelievers of Makkah know that we are strong enough to fight and resist them. It was a way to refute their false rumour. As for now, Allah has defeated disbelief and its people; and Makkah has been conquered, thus, the calling caused us to walk with a high pace in the first three rounds is no longer present, however, it has remained in practise as a legislated Sunnah; thus, we do it, as matter of following him and of acting upon his Sunnah.
Whatever ‘Umar (ra) stated here is his own speech with himself; in order to express the fact that the matter of religion is based on believing and following the Sunnah. His statement is not intended to criticise the acts of the rites. For this reason, he self-redressed and said, “It is a thing that the Messenger of Allah ﷺdid, and we do not love to abandon it, rather it is incumbent upon us to follow it.
From the benefits that we can conclude from this hadeeth is learning a great maxim about following the Prophet ﷺconcerning what he did even if the wisdom therein remains unknown.
This hadeeth shows that it is permissible to kiss the Black Stone and indicates the fact that we should not kiss any other objects or stones without textual evidence from religion.
It also demonstrates the importance of clarifying the Sunnah through words and deeds, and that it is compulsory on the ruler to take the initiative to clarify that which he fears people may adopt a corrupt belief about.
From the other benefits we conclude 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 proves that there are acts of worship that are purely ritualistic and there are those which are rationally understood..

1606

Narrated Ibn ‘Umar (ra): "I have never missed the touching of these two Corners (the Black Stone and the Yemenite Corner), neither in hardship nor in prosperity, since I saw the Prophet (ﷺ) touching them." I asked Naafi`: "Did Ibn `Umar (ra) use to walk between the two Corners?" Naafi` replied, "He used to walk in order that it might be easy for him to touch it (the Corner Stone).".

Commentary : Imaan is founded upon complete submission to Allah and His Messenger ﷺin all the commands and prohibitions, irrespective of whether the rationality behind these orders and prohibitions are known or not.
In this hadeeth, Naafi’, the freed slave of Ibn ‘Umar (ra), reports that ‘Abdullah ibn ‘Umar (ra) informed about himself that he never always touched the Black Stone and al-Rukn al-Yamaanee, which are to the direction of Yemen – neither in hardship nor in prosperity, neither in distress nor in opulence, nor in other circumstances since he has seen the Prophet ﷺdoing it. The touching here is referred to as Istilaam, which means to pass the hand over them, and to additionally kiss the Black Stone.
‘Abdullah ibn ‘Umar (ras) used to walk with a normal pace between them so that it becomes more comfortable and easier for him to touch them and to harbour strength on doing it during crowding. This hadeeth indicates that he used to walk with a high pace in the rest of the three rounds of Tawaaf round the Ka’bah. The Prophet ﷺcommanded his Companions during ‘Umrah al-Qadaa’ to walk and not to walk with a high pace between the two Rukns, so they do not get tired, thereafter, they walk a with high pace in the rest of the rounds of Tawaaf round the Ka’bah, of course, in the first three circuits. Thereafter, the Prophet ﷺwalked with a high pace in his circumambulation on his first arrival in the Farewell Hajj entirely from the Black Stone to the Black Stone three times, and he walked casually in the rest of the four rounds. Since then, the Sunnah of walking with a high pace, starting from the Black Stone and ending at the Black Stone, in the first three rounds of Tawaaf have become the practised Sunnah because this was the last practice of the Prophet ﷺ.
This hadeeth highlights the virtue of Ibn ‘Umar (ra) due to his profound eagerness to follow the example of the Prophet ﷺin all his affairs and to act upon it..

1607

Narrated Ibn ’Abbaas (ra): “Ibn ‘The Prophet (ﷺ)performed the circumambulation at the Farewell Pilgrimage on a camel and touched the corner with a crooked stick.”
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Commentary : The Prophet ﷺclarified the rites of Hajj and ‘Umrah verbally and in action, and he ﷺexplained that which is allowed and that which is not allowed in ‘Umrah and Hajj.
In this hadeeth, ‘Abdullah ibn ‘Abbaas (ra) reports that the Prophet ﷺperformed circumambulation (Tawaaf) at the Farewell Hajj whilst riding on his camel that he ﷺutilised on journeys. He added that the Prophet ﷺpointed towards the Black Stone with his crook – that is a staff whose head is crooked, sufficing with it from kissing the Stone, then he would kiss the crook instead as it is mentioned in the narration in Saheeh Muslim.
That occasion has been called Farewell Hajj because the Prophet ﷺwas like someone bidding farewell to them during the sermon of Hajj, thereafter, he did not live for longer. This happened in the tenth year of the Hijrah. His mounting of the camel during that hajj was due to illness. It is said that it was due to disliking turning away the people from the Black Stone, meaning, if he ﷺperformed Tawaaf walking, the people would turn away from the Stone every time the Messenger of Allah ﷺpassed by it, out of their reverence for him that he is not crowded around. It is also said that he did so, so the people are able to listen to his speech and be able to see his place and so that they can follow his lead.
From the benefits that we can conclude from this hadeeth is learning that when a person is unable to kiss the Stone, he can touch it with his hands or using a stick.
This hadeeth highlights the easement of Islam in the acts of worship and Tawaaf round the Ka’bah by riding for the one who is unable to perform it by walking..

1609

Narrated Saalim ibn ‘Abdullah from his father (ras): “I have never seen the Prophet (ﷺ) touching any part of the Ka’bah apart from the two Yemeni Corners.”.

Commentary : The Prophet expressly demonstrated the rites of Hajj and ‘Umrah by words and deeds and he clarified what is permissible and what is not allowed therein.
In this hadeeth, ‘Abdullah ibn ‘Umar (ra) narrates that he has never seen the Prophet ﷺtouching and kissing any part of the Ka’bah apart from the Black Stone and al-Rukn al-Yamaanee. The Prophet ﷺdid that because they are founded upon the foundations that Prophet Ibraheem (peace be upon him) laid down. The Corner of the Black Stone has two merits, the first of which is containing the Black Stone, and the second is it being built on the foundations of Ibraaheem (peace be upon him). As for the second Corner, (al-Rukn al-Yamaanee), it only has the latter virtue (being built upon the foundations of Ibraaheem). For this reason, the Black Stone has been given more attention; hence, it has been prescribed for us to kiss it. Allah, Most High, says: {Indeed, in the Messenger of Allah you have an excellent example.} (Quran 33:21).
It is worth noting that kissing the Black Stone is among the Sunnah acts for the one who is able to do so without harming people. If one is unable to do so, then he should just place his hand on it, then he should lift it up and kiss it (the hand). If he cannot do that, then he should stand facing towards it and pointing with hands towards it and thereafter pronounce takbeer.
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1611

Narrated al-Zubayr ibn ‘Arabee: A man asked Ibn `Umar (ra) about the touching of the Black Stone. Ibn `Umar said, "I saw Allah's Messenger (ﷺ) touching and kissing it." The questioner said, "But what if there were a throng (much rush) round the Ka`bah and the people overpowered me, (what would I do?)" He replied angrily, " May you leave ‘what ifs’ in Yemen! I saw Allah's Messenger (ﷺ) touching and kissing it.".

Commentary : The Black Stone is an object of reverence which Allah, Exalted be He, brought down from Paradise. The Prophet ﷺused to kiss it, hence, following his guidance, we also kiss it, touch it, and point towards it, although it is a stone that does not avert harm or bring forth benefit.
In this hadeeth, the Taabi’ee, al-Zubayr ibn ‘Arabee reports that a man asked ‘Abdullah ibn ‘Umar (ra) about the touching and kissing of the Black Stone. Ibn ‘Umar (ra) informed him that he saw the Messenger of Allah ﷺtouching and kissing the Black Stone. The man however asked: “What if I am overcrowded and people crowd around me such that I am unable to reach the Black Stone or I am overpowered to reach it due to any other reason, hence I cannot reach it and kiss it?” Ibn ‘Umar (ra) counselled him saying, “May you leave ‘what ifs’ in Yemen!” i.e., give up this excuse and follow the Sunnah by touching and kissing the Black Stone. It is as if Ibn ‘Umar (ra) comprehended from his excessive questioning that he wants to gradually give it up, which eventually leads to failing to respect and venerate it as demanded by the religion.
Ibn ‘Umar (ra) held the opinion that touching and kissing the Black Stone should never be forgone, even during excessive overcrowding; as a form of following the Prophet ﷺ. However, it is worth being aware that kissing the Black Stone is among the Sunnah acts for the one who is able to do so without harming people. If one is unable to do so, then he should just place his hand on it, then he should lift it up and kiss it (the hand). If he cannot do that, then he should stand facing towards it and pointing with hands towards it and thereafter pronounce takbeer.
From the benefits that can be concluded from this hadeeth is knowing that it is allowed for a scholar to interrupt the questioner when he keeps asking what if questions.
The hadeeth also shows that all goodness is in following the Sunnah to the best of one’s abilities. .

1612

Narrated Ibn ‘Abbaas (ra): “The Prophet (ﷺ) performed the Tawaaf of the House whilst riding on a camel. Whenever he reached the Black Stone, he pointed towards it.”
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Commentary : The Black Stone is an object of reverence which Allah, Exalted be He, brought down from Paradise. The Prophet ﷺused to kiss it, hence, following his guidance, we also kiss it, touch it, and point towards it, although it is a stone that does not avert harm or bring forth benefit.
In this hadeeth, Ibn ‘Abbaas (ra) reports that the Prophet ﷺdid circumambulate round the Ka’bah in the Farewell Hajj, as recorded in Saheeh al-Bukhaaree and Saheeh Muslim, while mounted on his camel that he used on journeys.
Every time he ﷺreached the Black Stone, he would face towards it and point towards it. It has been narrated that he was carrying a crook on his hand – a staff with a crooked head – and was pointing with crook (towards it), then he would kiss the crook [Saheeh al-Bukhaaree and Saheeh Muslim]. He ﷺheld this sufficient from performing touching and kissing the Black Stone.
His mounting of the camel during that hajj was due to illness. It is said that it was due to disliking turning away the people from the Black Stone, meaning, if he ﷺperformed Tawaaf walking, the people would turn away from the Stone every time the Messenger of Allah ﷺpassed by it, out of their reverence for him that he is not crowded around. It is also said that he did so, so the people are able to listen to his speech and be able to see his place and so that they can follow his lead.
From the benefits that can be deduced from this hadeeth is that if one is unable to kiss the Stone, then one can still touch it with his hand, stick, or anything of that sort.
The hadeeth highlights the easement of Islam concerning the acts of worship, and that it is permissible to perform the Tawaaf whilst riding if one is unable to perform it walking..

1614

Narrated ‘Aaishah (raa): "The first thing the Prophet (ﷺ) did on reaching Makkah was the ablution and then he performed Tawaaf round the Ka`bah and that was not `Umrah (alone), (but Hajj-al-Qiraan). ‘Urwah added: Later Aboo Bakr and `Umar (ras) did the same in their Hajj." And I performed the Hajj with my father Al- Zubayr, and the first thing he did was Tawaaf round the Ka`bah. Later I saw the Emigrants and the Ansaar doing the same. My mother (Asmaa') told me that she, her sister (`Aaishah), al-Zubayr and such and such persons assumed Ihraam for `Umrah, and after they passed their hands over the Black Stone, they finished the Ihraam. (i.e., after doing Tawaaf of the Ka`bah and brisk walking between al-Safaa and al-Marwah)..

Commentary : The Hajj is an act of worship that cannot be sanctioned except on the basis of textual evidence from the Quran or the Sunnah to that effect. The Prophet ﷺtaught it to his Companions practically and verbally, and they in turn transmitted to us the details of this worship as they saw it and performed it with the Prophet ﷺ.
In this hadeeth the Mother of the Believers, ‘Aaishah (raa) reports that the first thing that the Prophet ﷺdid in the Farewell Hajj, which he performed in the tenth year of the Hijrah when he came to Makkah, was that he performed ablution. Thereafter, he performed seven rounds of Tawaaf, known as Tawaaf al-Qudoom. Following that, he performed no ‘Umrah after the Tawaaf, because he did not interrupt his Hajj by performing ‘Umrah as he drove the animal for sacrifice with him. As for the Companions who did not drive their animals for sacrifice, the Prophet ﷺcommanded them to allow ‘Umrah to intervene before their Hajj and that they perform Hajj al-Tamattu’. As for those who drove their animals for sacrifice, the ‘Umrah will be incorporated into the Hajj and they will perform Hajj al-Qiraan.
The Taabi’ee, ‘Urwah bin al-Zubair informed that both Aboo Bakr and ‘Umar (ras) performed Hajj in their reign, and they did just like the Prophet ﷺ. Thereafter, ‘Urwah reports that he saw the Emigrants and the Ansaar doing exactly the same as what the Prophet ﷺdid.
His mother, Asmaa’ bint Abee Bakr (raa) related to him that she and her sister ‘Aaishah, the Mother of the Believers (raa), al-Zubayr bin al-‘Awwaam, and so-and-so – enumerating some of the Companions of the Prophet ﷺ - all assumed Ihraam for ‘Umrah and that once they had touched and kissed the Black Stone, completed their Tawaaf and performed the rite of brisk walking between al-Safaa and al-Marwah, and then they had shaved or cut their hair upon which they exited their Ihraam. That is because their ‘Umrah was complete.
It is said: The reason why he said, “Once they had touched the Rukn, they freed themselves from Ihraam,” and did not mention other acts thereafter, because of the common knowledge about them and their obviosity.
From the benefits that can be concluded from this hadeeth is learning that ablution is prescribed for Tawaaf, and that one who assumes Ihraam for Hajj, should start first with performing the Tawaaf.
This hadeeth shows that it is prescribed to touch the Black Stone..

1617

Narrated Ibn ‘Umar (ra): When the Prophet (ﷺ) performed the Tawaaf of the Ka`bah, he walked with a high pace during the first three rounds and in the last four rounds, he used to walk with a normal pace; and while doing Tawaaf between al-Safaa and al-Marwah, he used to do tawaaf in the midst of the rainwater passage.”.

1618

`Ataa’ informed us that when Ibn Hishaam forbade women to perform Tawaaf with men, he said to him, 'How do you forbid them while the wives of the Prophet (ﷺ) used to perform Tawaaf with the men?' I asked, 'Was this before decreeing the use of the hijaab or after it? `Ataa’ replied, 'On my life! I saw it after the order of hijaab.' I said, 'How did they mix with the men?' `Ataa’ said, 'The women never mixed with the men! `Aa'ishah (raa) used to perform Tawaaf separately and never mixed with men. Once it happened that `Aa'ishah (raa) was performing the Tawaaf and a woman said to her, 'O Mother of Believers! Let us touch the Black Stone.' `Aa'ishah said to her, 'Go yourself,' and she herself refused to do so. The wives of the Prophet (ﷺ) used to come out in night, in disguise, and used to perform Tawaaf with men. But whenever they intended to enter the Ka`bah, they would stay outside till the men had gone out. `Ubayd bin `Umayr and I used to visit `Aa'ishah (raa) while she was residing at Jawf Thabeer." I asked, "What was her veil?" `Ataa said, "She was wearing an old Turkish veil, and that was the only thing (veil) which screened between us and her. I saw a pink cover on her.".

Commentary : Hajj is an act of worship that cannot be sanctioned except on the basis of textual evidence from the Quran or the Sunnah to that effect. The Prophet ﷺtaught it to his Companions practically and verbally, and they in turn transmitted to us the details of this worship as they saw it and performed it with the Prophet ﷺ.
In this hadeeth, the Taabi’ee ‘Ataa’ bin Abee Rabaah reports that he was wondered at the position of Ibn Hishaam when he prohibited women to perform Tawaaf with men in Hajj and ‘Umrah, and he explained to him that the wives of the Prophet ﷺperformed Tawaaf with men at the same time, however, behind them.
The full name of Ibn Hishaam is: Ibraaheem bin Hishaam bin Ismaa’eel, the governor of al-Madeenah and the maternal uncle of the Caliph Hishaam bin ‘Abdul Malik bin Marwaan.
Here, ‘Abdul Malik bin Jurayj asked his Shaykh ‘Ataa’ bin Rabaah, “Was their Tawaaf with men after the revelation of the ayah of Hijaab (veil) – that is being the ayah: {If you (believers) ask them something, then ask them behind a Hijaab (barrier),” [Quran 33:53], of before it?” Its revelation was concerning the Prophet’s marriage to Zaynab bint Jahsh in the fifth or the third year of the Hijrah. ‘Ataa’ responded, “On my life,” which is intended for the emphasis of his statement and does not denote taking an oath, that he had found them doing Tawaaf with men and that was after the revelation of the ayah of Hijaab.
Ibn Jurayj then asked about the nature of their intermingling with men. He replied that they did not intermix with men and explained that ‘Aaishah (raa) would perform Tawaaf at a distance, meaning, further away from the men and would not intermingle with them. A woman requested her to walk and go to touch and kiss the Black Stone, but ‘Aaishah (raa) plainly refused that.
‘Ataa’ informs that the wives of the Prophet ﷺand other women would generally go out for Tawaaf at night in disguise (veiled). They would perform Tawaaf with men, however, when they sought entrance to the Sacred House, they would halt standing aside and waiting when the men exited.
‘Ataa’ relates that he and ‘Ubayd bin ‘Umayr al-Hijaazee, the judge of Makkah, would visit ‘Aaishah (raa) while she would be residing at Jawf Jabal Thabeer. It is a hill at Muzdalifah on the left route from there to Mina and right route from Mina to ‘Arafaat. She veiled herself in a small Turkish tent made of wool which pegged into the ground. It had a screen which covered its door. This is the only partition between us and her. I saw a rose dress on her, a red garment, whose colour was rose. The other version of the narration in Musannaf ‘Abdur Razzaaq reads: “[I saw] a blouse dyed in red [on her], while I was a child.” He thereby (by being a child) clarified the reason for seeing her.
From the benefits we can conclude from this hadeeth is learning about how women did Tawaaf in disguise covered unrecognisably with clothing that which veiled them from the eyes of the men.
This hadeeth shows that it is permissible for women to perform Tawaaf at night, and to perform Tawaaf behind men.
It shows that it is prescribed to settle down and reside in the proximity of Makkah and the Sacred House..

1619

Narrated Umm Salamah (raa): I complained to Allah's Messenger (ﷺ) that I was sick, so he said, "Perform the Tawaaf while riding behind the people (who are performing the Tawaaf on foot)." I performed the Tawaaf while Allah's Messenger (ﷺ) was offering the prayer by the side of the Ka`bah and was reciting: {By the Mount of Toor and by a Decree Inscribed.}.

Commentary : Islam is the religion of tolerance and easiness, which manifests in all aspects of life and worship. One of these aspects is its tolerance with the sick and those who have valid excuses preventing them from performing the rites of Hajj and ‘Umrah.
In this hadeeth, Umm Salamah (raa) narrates that she mentioned to the Messenger of Allah ﷺthat she was afflicted with an illness that prevented her from performing Tawaaf on foot. The Prophet ﷺgranted her concession to perform Tawaaf while mounting her camel and instructed her to do it behind the people. Hence, she performed Tawaaf in that manner.
At that moment, the Messenger of Allah ﷺwas offering the Fajr prayer towards the Ka’bah, very close to its wall because the Maqaam of Ibraaheem then was completely adjacent to the House before ‘Umar (ra) transferred it from that place. Nonetheless, the Ka’bah in its entirety is the direction of the Qiblah. The Prophet ﷺprayed whilst reciting the Surah of al-Toor.
From the benefits that can be concluded from this hadeeth is learning that the sick is allowed to perform Tawaaf whilst riding if he cannot walk.
The hadeeth shows that women should perform Tawaaf behind the men and not intermingle with them, because that is more concealing to them.
It also shows that those who perform Tawaaf at the time of congregational prayer due to a valid excuse, they should only perform Tawaaf behind the people to avoid disturbing them..

1620

Narrated Ibn ‘Abbaas (ra) that while the Prophet (ﷺ) was performing Tawaaf, he passed by a person who tied his hand with another person by using a rope or a string or something else. The Prophet ﷺcut it off with his hand and told him, “Lead him with your hand.”
.

Commentary : The Prophet ﷺclarified the rites and actions of Hajj and ‘Umrah by words and actions and explained that which is allowed and that which is not allowed in them. He ﷺused to facilitate the acts of worship for his Companions so they do not create hardship for themselves or endure burdens.
In this hadeeth, ‘Abdullah bin ‘Abbaas (ra) reports that during the Tawaaf, the Prophet ﷺnoticed a person who had tied his hand to another person using a rope, a lengthy piece made and cut from leather or a string or something else, for example a towel or the like. Thereupon, he ﷺsevered it with his own hand, because the only possible way to remove this evil is by cutting it off. Then, the Prophet ﷺsaid, “Lead him by your hand,” meaning, without attaching him to something.
It is said that the one driven was blind or because it is only animals that are dragged by a rope and so on, which involves piercing and slightly mutilating [the animals]. It is also said that the people before Islam used these kinds of acts as a way of ritually getting closer to Allah, henceforth, the Prophet ﷺprohibited it. It has also been stated that the both men did that because one of them had made a vow to do that, thus, the Prophet ﷺprohibited that and clarified that such vows are not valid, as it is in a narration according to Saheeh al-Bukhaaree.
From the benefits that can be concluded from this hadeeth is learning that it is permissible to speak good [to others] whilst doing Tawaaf. It shows us that if one performing Tawaaf sees an evil act, it allowed for him to change it using his hands..

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..

Book of Hadith

| Hadiths

Narrated Saalim who narrates from his father: “I saw the Messenger of Allah (ﷺ) when he came to Makkah, he would touch and kiss the Black Stone at the beginning of his Tawaaf and he walked hastily in the [first] three rounds out of the seven ones.” .

Narrated Ibn ‘Umar (ra): “The Prophet (ﷺ) walked with a high pace in the three rounds of Tawaaf and walked causally in the following four rounds in Hajj and ‘Umrah.” .

Narrated Ibn ’Abbaas (ra): “Ibn ‘The Prophet (ﷺ)performed the circumambulation at the Farewell Pilgrimage on a camel and touched the corner with a crooked stick.” .