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| 2 Hadiths

Hadith
1701
Narrated ‘Aaishah (may Allah be pleased with her): Once the Prophet ﷺ sent sheep as Hady.
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Commentary : Allah, the Mighty and Majestic, has venerated the Sacred House. His Prophet ﷺas well has done likewise. He ﷺhas practically demonstrated as a Sunnah act that when a person himself does not go to the Haram to perform Hajj, then he should send a sacrificial animal to venerate the place and be more accommodative towards the poor of Makkah.
In this hadeeth, the Mother of the Believers, ‘Aaishah (may Allah be pleased with her) reports that once the Prophet ﷺsent forth the sheep to the House without assuming the Ihraam for Hajj or ‘Umrah and without anything among the prohibited things of the Ihraam being disallowed for him. The Hady is that animal that is sent to the Sacred House – from the camels, cows, sheep and goats – in order to be sacrificed there as a means of getting closer to Allah and as an act of showing gratitude towards Him.
The purpose of sending the Hady to the Sacred House is to grant abundance and show kindness to the neighbours of the Sacred House and its visitors among the poor and destitute. This is one of the best deeds to getting closer to Allah Almighty. This is because charity and charitable spending are among the best forms of worship, especially, if they are carried out in the Sacred City and upon those who have isolated themselves purely for the worship of Allah therein and those residing in its vicinity. 
This hadeeth shows the legality of sending the sacrificial animal to the Haram by who is unable to go to perform Hajj or ‘Umrah..

1702
Narrated ‘Aaishah (may Allah be pleased with her): I used to make the garlands for (the Hady of) the Prophet ﷺ and he would garland the sheep (with them) and would stay with his family without assuming the Ihraam.
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Commentary : Allah, the Mighty and Majestic, has venerated the Sacred House. His Prophet ﷺas well has done likewise. He ﷺhas practically demonstrated as a Sunnah act that when a person himself does not go to the Haram to perform Hajj, then he should send a sacrificial animal to venerate the place and be more accommodative towards the poor of Makkah.
In this hadeeth, the Mother of the Believers, ‘Aaishah (may Allah be pleased with her) reports that she used to make garlands for the Prophet ﷺ. Al-Qalaaid (garlands): they are collars that are placed aaround the necks of the sacrificial animals – that is made by interlacing some of its strings with others. The Prophet ﷺwould place these garlands and collars aaround the necks of the sheep as he would place them aaround the necks of other animals such as the camels and cows, and then the Messenger of Allah ﷺwould send them to the Sacred Vicinity (a-Haram), while he would remain with his family in Al-Madeenah without entering into the state of Ihraam. He ﷺwould not make upon himself anything prohibited among the prohibited things of Ihraam such as applying perfume or engaging in sexual intercourse with his wives, or anything prohibited upon the one assuming the state of Ihraam.
This hadeeth shows the legality of garlanding the sheep from the sacrificial animals.
It highlights the legality of sending the sacrificial animal to the Haram by who is unable to go to perform Hajj or ‘Umrah..

1704
Narrated ‘Aaishah (may Allah be pleased with her): I twisted (the garlands) for the Hady of the Prophet ﷺ before he entered into the state of Ihraam.
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Commentary : Allah, the Mighty and Majestic, has venerated the Sacred House. His Prophet ﷺas well has done likewise. He ﷺhas practically demonstrated as a Sunnah act that when a person himself does not go to the Haram to perform Hajj, then he should send a sacrificial animal to venerate the place and be more accommodative towards the poor of Makkah.
In this hadeeth, the Mother of the Believers, ‘Aaishah (may Allah be pleased with her) reports that she prepared the garlands for the Hady of the Prophet ﷺ, i.e. she made collars which are placed aaround the necks of the sacrificial animals by interlacing some of the strings with other strings. The word “Hady” is a noun used for the animal that is offered for sacrifice among the camels, cows, sheep, or goats – to the Sacred Vicinity (Al-Haram) in order to be slaughtered there as a means of getting closer to Allah, the Mighty and Majestic, and as a way of showing gratitude to Him.
Her statement, “Before he entered into the state of Ihraam,” has the possibility to mean, before the year in which he entered into the state of Ihraam for Hajj; he ﷺsent the sacrificial animal with Aboo Bakr (may Allah be pleased with him) in the ninth year. It is also possible that she informed in this narration about his state in the year of his entering into his state of Ihraam. That is the tenth year of the Hijrah.
This hadeeth highlights the legality of putting a garland aaround the neck of the sacrificial animal and letting the wife prepare the garlands for the sacrificial animals.
It highlights the legality of sending the sacrificial animal to the Haram by one who is unable to perform Hajj or ‘Umrah and does not travel with it..

1705
Narrated ‘Aaishah (may Allah be pleased with her): I twisted the garlands of the Hady from the wool I had.
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Commentary : Allah, the Mighty and Majestic, has venerated the Sacred House. His Prophet ﷺas well has done likewise. He ﷺhas practically demonstrated as a Sunnah act that when a person himself does not go to the Haram to perform Hajj, then he should send a sacrificial animal to venerate the place and be more accommodative towards the poor of Makkah.
In this hadeeth, the Mother of the Believers, ‘Aaishah (may Allah be pleased with her) reports that she prepared the garlands for the Hady of the Prophet ﷺwhich are placed aaround the necks of the sacrificial animals by interlacing some of the strings with others. She explained that the garlands were made of wool, and mostly, the kind of garlands that are placed on a sacrificial animal is coloured, so that they can be more visible as a sign. The word “Hady” is a noun used for the animal that is offered for sacrifice among the camels, cows, sheep, or goats – to the Sacred Vicinity (al-Haram) in order to be slaughtered there as means of getting closer to Allah, the Mighty and Majestic, and as a way of showing gratitude to Him.
This hadeeth shows the legality of putting a garland aaround the neck of the sacrificial animal and letting one’s own wife prepare the garlands for the sacrificial animals.
It also points to the legality of making garlands of wool..

1707
Narrated ‘Alee (may Allah be pleased with him): Allah’s Messenger ﷺ ordered me to give in charity the skin and the coverings of the animals [Budan] which I had slaughtered.
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Commentary : The Messenger of Allah ﷺhas explained the rites of Hajj through his statements and actions. He has taught us that getting closer to Allah through offering the sacrificial animal and other good deeds ought to be offered solely for the sake of Allah, kind-heartedly and good-heartedly, venerating the bounties of Allah upon a Muslim and upon what He has helped fulfil in terms of the rites of Hajj.
In this hadeeth, ‘Alee ibn Abee Taalib (may Allah be pleased with him) reports that the Prophet ﷺcommanded him during the Farewell Hajj - this is the Hajj which the Messenger of Allah ﷺperformed in the tenth year of the Hijrah- to give the drapes and the skins of the sacrificial animals in charity which he has offered and driven to the Haram after they are killed and slaughtered. The purpose of this was to emphasise that a sacrificial animal in its entirety is for Allah and so that the poor as well as the needy benefit from all its parts. The Arabic word “Jilaal” [used in the hadeeth and means covering] is the plural of the word “Jull” and that is what an animal adorns of the drape, garland, and so on. The word “Budan”, which is mentioned in the hadeeth, are the animals that are offered to the Sacred House among the four-legged animals, namely, the camels, cows, or specifically the camels, in other to get closer thereby to Allah.
The reason to evidently mention the coverings and the skins is that sometimes it is presumed that the distribution and handing out are only related to the meats only. Hence, this played as an emphasis that every part that can potentially be of benefit as part of the slaughtered animal will be incorporated in the notion that it is for Allah and that is charitable and that is not specific to meats only.
This hadeeth shows the legality of appointing someone else to carry out all the actions concerning the sacrificial animals such as their slaughtering, the distribution of their meat and so on.
It highlights that one may not benefit from or sell anything which has been taken out for the sake of Allah, even if it is a small part thereof.
It also shows the legality of placing coverings over the backs of the sacrificial animals and thereafter giving them in charity to the poor, just as their skins and meat are given in charity..

1709
Narrated `’Aaishah (may Allah be pleased with her): “Five days before the end of Thoo al-Qa’daa, we set out from Al-Madeenah in the company of Allah’s Messenger ﷺ with the intention of performing Hajj only. When we approached Makkah, Allah’s Messenger ﷺ ordered those who had no Hady with them to finish their lhraam after performing Tawaaf around the Ka’bah and the ritual walking between Al-Safaa and Al-Marwah.” `’Aaishah added, “On the Day of Nahr (slaughtering of sacrifice) beef was brought to us. I asked, ‘What is this?' The reply was, 'Allah's Messenger ﷺhas slaughtered (sacrifices) on behalf of his wives.'"
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Commentary : There are three kinds of Hajj. First, the Tamattu’, and that is that the pilgrim assumes the Ihraam of ‘Umrah during the months of Hajj – they are Shawwaal, Thoo al-Qa’dah and Thoo al-Hijjah – and after completing the rites of ‘Umrah he exits his Ihraam. Then, he again enters into the state of Ihraam for Hajj during the same year.  Second, the Qiraan, which entails that the pilgrims enter into the state of Ihraam both for Hajj and ‘Umrah. The third is the Ifraad, which means that the pilgrim enters into the state of Ihraam for Hajj only.
In this hadeeth, ‘Aaishah, the Mother of the Believers, reports that the Prophet ﷺleft Al-Madeenah in the tenth year of the Hijrah to perform his Farewell Hajj. There were only five nights left from the month of Thoo al-Qa’dah. When they left Al-Madeenah, they had intended to perform an Ifraad-kind of Hajj and it did not occur in their minds that they could perform ‘Umrah along with it. The reason for that was that the Companions did not know that ‘Umrah can be performed in the months of Hajj, as this was widespread a belief in the time of ignorance before Islam. When they got closer to Makkah, the Prophet ﷺcommanded those who did not have sacrificial animals with them to perform Tamattu’ by performing ‘Umrah first. Accordingly, they first performed the Tawaaf of the Ka’bah then performed the ritual walking between the Safaa and al-Marwah. And lastly, they had a haircut to exit from their Ihraam. Afterwards, they entered the state of Ihraam for Hajj when the rites of Hajj commence on the Day of Tarwiyah, on the eighth of Thoo al-Hijjah.
The Prophet ﷺperformed the Qiraan-type of Hajj by combining the ‘Umrah with the Hajj whilst maintaining the same Ihraam without exiting it; that was because he took the sacrificial animal along with him from Thoo al-Hulayfah. When it was the Day of Nahr (Day of Sacrifice) – the tenth of Thoo al-Hijjah – the cow meat was brought to the wives of the Prophet ﷺ.  Thereupon, the Mother of the Believers, ‘Aaishah (may Allah be pleased with her), asked about it, and the people informed her that the Prophet ﷺslaughtered the sacrificial animals, namely, cows, on behalf of his wives.
This hadeeth reveals the permissibility of suspending the Ifraad-kind of Hajj and assuming the Tamattu’-type of Hajj and ‘Umrah for the one who has not taken a sacrificial animal along with him.
It shows the legality of appointing an agent for slaughtering the sacrificial animal..

1710
Narrated Naafi’ that `Abdullah (ibn `Umar) used to slaughter (his sacrifice) at the Minhar. ('Ubaydullah, a sub-narrator said, "The Manhar of Allah's Messenger ﷺ.")
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Commentary : The Companions (may Allah be pleased with them) were endowed with love for the Messenger of Allah ﷺand keenness to follow his example and footsteps in all his movements and stillness. The staunchest and most keen of all of them was ‘Abdullah ibn ‘Umar (may Allah be pleased with him).
In this hadeeth, Naafi’, the freed slave of ‘Abdullah ibn ‘Umar (may Allah be pleased with him) reports that ‘Abdullah ibn ‘Umar (may Allah be pleased with him) was so eager to slaughter his sacrificial animal at the place where the Prophet ﷺslaughtered his at Minaa near al-Jamarah as-Sughraa, and that is the first stone pillar next to Masjid al-Khayf situated in Minaa. It is worth noting that Minaa in all its entirety is a place for sacrifice as it is narrated in Saheeh Muslim by Jaabir (may Allah be pleased with him) who reported that the Messenger of Allah ﷺstated, “I have slaughtered here, while the whole of Minaa is a place of sacrifice, hence, sacrifice [the animals] at your dwellings,” however, Ibn ‘Umar (may Allah be pleased with him) used to ascertain the place where the Messenger of Allah ﷺsacrificed and was persistent in slaughtering his sacrifice there too. This was his habit in all places and contexts that had a connection with the Prophet ﷺ. .

1711
Narrated Naafi’: Ibn `Umar used to send his Hady from Jam' (to Mina) in the last part of the night with the pilgrims amongst whom there were free men and slaves, till it was taken into the Manhar (slaughtering place) of the Prophet ﷺ..

Commentary : The Companions (may Allah be pleased with them) were bestowed with love for the Messenger of Allah ﷺ and eagerness to follow his example and footsteps in all his movements and stillness.  The staunchest and most eager of them all was ‘Abdullah ibn ‘Umar ibn al-Khattaab (may Allah be pleased with him).
In this hadeeth, Naafi’, the freed slave of ‘Abdullah ibn ‘Umar, reports that ‘Abdullah ibn ‘Umar (may Allah be pleased with him) used to send his sacrificial animals – these are the four-legged animals among the sheep, goats, camels or cows which are taken to be slaughtered in hajj from “Jam’” - at last part of the night. “Jam’” is the other name for Muzadalifah, which is the name for the place where the pilgrims encamp after pouring out from ‘Arafaat. They spend the night of the tenth of Thoo al-Hijjah there.  It is there where the Sacred Monument (Al-Mash’ar al-Haraam) lies, and it is about 12 km away from ‘Arafah. It is next to the monument of Minaa. Al-Muzdalifah is called “Jam’” because the two prayers, Maghrib and ‘Ishaa are combined therein. It was said: It is described as thus because of the action of its dwellers, as they assemble there and turn towards Allah, meaning, they get closer to Allah by halting there.
He (may Allah be pleased with him) would drive the sacrificial animals until they reached the place where the Prophet ﷺsacrificed his animals in Minaa near al-Jamarah as-Sughraa and that is the first stone pillar just after Masjid al-Khayf that is situated in Minaa. Also, it is worth noting that Minaa in all its entirety is a place for sacrifice as it is narrated in Saheeh Muslim by Jaabir (may Allah be pleased with him) that the Messenger of Allah ﷺstated, “I have slaughtered here, while the whole of Minaa is a place of sacrifice, hence, sacrifice [the animals] at your dwellings,” however, Ibn ‘Umar (may Allah be pleased with him) used to ascertain the place where the Messenger of Allah ﷺsacrificed and was persistent in slaughtering his sacrifice there too. This was his habit in all places and contexts that had a connection with the Prophet ﷺ.
He (may Allah be pleased with him) would send his sacrificial animals with the pilgrims consisting of free people and slaves. There is no stipulation anywhere about sending the sacrificial animals with free people instead of slaves.
This hadeeth shows the legality for a slave to perform Hajj..

1713
Narrated Ziyaad ibn Jubayr: I saw Ibn `Umar (may Allah be pleased with him) passing by a man who had made his Badana (sacrificial animal) sit to slaughter it. Ibn `Umar said, "Slaughter it while it is standing with one leg tied up as is the tradition of Muhammad ﷺ."
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Commentary : The Hajj is the fifth pillar among the pillars of Islam, which the Messenger of Allah ﷺhas explained its rituals both by his statements and actions. The noble Companions (may Allah be pleased with them), thereafter, transmitted them just as they learned them from the Prophet ﷺ.
In this hadeeth, the Taabi’ee, Ziyaad ibn Jubayr reports that he saw ‘Abdullah ibn ‘Umar (may Allah be pleased with him) who happened to pass by a man who had made his badanah sit and lie down – a badanah happens to be specifically from the camels – on the ground at Minaa, in order to slaughter it, Ibn ‘Umar (may Allah be pleased with him) instructed him to keep it standing with its left leg ties, then to slaughter it while it is standing. He explained that this is the Sunnah of the Messenger of Allah ﷺ. The Nahr (slaughtering by stabbing) of camels consists of stabbing them with a dagger or something of that nature at the cavity between their bottom parts of necks and chests. It is said: the wisdom of specifying the camels with the act of Nahr while they are standing is due to their long necks. This is because if a camel was slaughtered at the area closer to its head, then the blood flowing from the heart to the area of slaughter would be at a greater distance, which would not assist the letting out of all the blood easily, contrary to the act of Nahr at the last part of the neck. It closes the distance and helps the heart with forcing the whole blood out. As for the cows and sheep, the normal slaughtering technique is suitable for them.
This hadeeth highlights that one should teach the ignorant person and avoid remaining silent at seeing an act contradictory to the Sunnah, even if that act may be permissible.
The statement of the Companion, “Part of the Sunnah is doing this in this manner,” takes the ruling of elevating that [act] to the Prophet ﷺ. .

1715
Narrated Anas ibn Maalik (may Allah be pleased with him): The Prophet ﷺ offered the Thuhr prayer, four units at Al-Madeenah and two units of `Asr prayer at Thoo al-Hulayfah. [According to another narration: “Then the Prophet ﷺ passed the night there till dawn and then he offered the Fajr prayer and mounted his Mount. And when it arrived at Al-Baydaa', he ﷺassumed Ihraam for both `Umrah and Hajj."
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Commentary : The Hajj is the fifth pillar among the pillars of Islam. The Messenger of Allah ﷺhas explained the rituals of Hajj both by his statements and actions. The noble Companions (may Allah be pleased with them), thereafter, transmitted them just as they learned them from the Prophet ﷺ.
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) reports that the Messenger of Allah ﷺperformed the four units of the Thuhr prayer while he was in Al-Madeenah on the day he travelled to perform the Farewell Hajj. That was in the tenth year of the Hijrah. He ﷺprayed the full prayer and did not shorten it as he was a resident at that point of time. Then, he ﷺleft and performed two units for the ‘Asr prayer when he reached Thoo al-Hulayfah , i.e. he ﷺshortened the ‘Asr prayer there. Thoo al-Hulayfah is the Meeqaat of the people of Al-Madeenah, which is now known as Aabaar ‘Alee, a well-known location right at the onset of the road of Al-Madeenah that leads one to Makkah. The distance between it and Al-Madeenah is about 13 km, and between it and Makkah is approximately 408 km; it is the farthest of all the boundaries from Makkah.
Then, the Prophet ﷺspent the night at Thoo al-Hulayfah until he performed the Fajr prayer therein. Then, he mounted his she-camel, and when it stood up and halted with him at al-Baydaa’, the Prophet ﷺproclaimed the Ihraam of ‘Umrah and Hajj. He said, “Labbayka, both for the ‘Umrah and Hajj,” as it is mentioned in the narration of Saheeh Muslim. The Baydaa’ is a specific location between Makkah and Al-Madeenah, a place above the two mountains of Thoo al-Hulayfah when ascending from the valley, which is just a mile away from Thoo al-Hulayfah. It is reported in the two Saheeh Books that the Prophet ﷺproclaimed for Hajj after he had performed prayers in the mosque. This entails that the proclamation happened more than once.
This hadeeth shows the legality of shortening the prayers while travelling, and the legality of performing the Qiraan-type of Hajj..

1716
Narrated ‘Alee (may Allah be pleased with him): The Prophet ﷺ sent me to supervise the (slaughtering of) Budn (Hady camels) and ordered me to distribute their meat, and then he ordered me to distribute their covering sheets and skins. 'Alee added in another narration, "The Prophet ﷺ ordered me to supervise the slaughtering (of the Budn) and not to give anything (of their bodies) to the butcher as wages for slaughtering."
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Commentary : The Hajj is the fifth pillar of Islam, and the Messenger of Allah ﷺexplained its rituals with his words and actions, and the honourable Companions (may Allah be pleased with them) transmitted them to us as they learned them from him ﷺ.
In this hadeeth, ‘Alee ibn Abee Taalib (may Allah be pleased with him) reports that the Prophet ﷺsent him to oversee the slaughtering of the sacrificial camels and their distribution among the poor and needy. In the narration of Bukhaaree, it reads, “The Prophet ﷺdrove for sacrifice a hundred badanah. In Saheeh Muslim, from the hadeeth of Jaabir (may Allah be pleased with him), it is mentioned, “The Prophet slaughtered sixty-three animals with his hands, then, he appointed ‘Alee to take over the responsibility and he slaughtered the rest, meaning, what was left of them, made him is a participant in the sacrificial animals towards the place of slaughter.” 
The Arabic word “Budn” is the plural of badanah and it is from the four-legged cattle which is offered and sent to the Sacred House in order to draw closer to Allah Almighty, and it is of camels exclusively, and it was said: “Budn” is used to denote camels and cows.
The Prophet ﷺcommanded him to divide its meat among the needy, so he divided it, then he commanded him to divide its drapes and its skins, so he divided them too. The word “Jilaal” is whatever an animal adorns such as a drape or a garland or something of that like. This is so that nothing of it will come back to him since he gave it for the sake of Allah. He also instructed him not to give the butcher anything of it as a payment for his work on it. Giving the butcher something of it in exchange for what he did and his slaughtering entails being a sale, and it is not permissible to sell any of its meat. However, there is nothing wrong with giving it as a charity, gift, or something above his right.
This hadeeth is that it demonstrates delegating and making someone an agent to carry out the actions pertaining to the sacrificial animals such as slaughtering it and dividing its meat, and so on.
It highlights that it is not allowed to sell what is intended for the sake of Allah Almighty, even if it is a small part of it..

1719
Narrated Jaabir ibn ‘Abdullah (may Allah be pleased with him): 'We never ate the meat of the Budn for more than three days of Minaa. Later, the Prophet ﷺ gave us permission by saying: 'Eat and take (meat) with you. So, we ate (some) and took (some) with us.’" I asked `Ataa', "Did Jaabir say (that they went on eating the meat) till they reached Al-Madeenah?" `Ataa' replied, "No."
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Commentary : Islamic law has taken the condition of society and its needs into consideration. It has built a coherent Muslim society where all its members act in unity such that whenever a calamity befalls anyone of them, everyone stands shoulder-to-shoulder to assist in removing it from him.
In this hadeeth, Jaabir ibn ‘Abdullah (may Allah be pleased with him) reports that they did not use to eat from the meat of their sacrificial animals above the three days of Minaa, which is known as the Days of Tashreeq, namely the eleventh, twelfth, and thirteenth of Thoo al-Hijjah. The animals mentioned in the hadeeth refer to the cows and camels which they took with them to the Haram to offer as a sacrifice to draw nearer to Allah. He (may Allah be pleased with him) explained that anytime over this period would be to distribute the meat among the poor, to meet their need and comfort them in their plight and extend a helping hand to them. However, after that, the Prophet ﷺpermitted them to eat from it, and to take from it as a provision in their journey.
The Taabi’ee, ‘Abdul Malik ibn ‘Abd al‘Azeez ibn Jurayj asked ‘Ataa’ ibn Abee Rabaah – the sub-narrator of the hadeeth from Jaabir ibn ‘Abdullah (may Allah be pleased with him) -, “Did Jaabir say, ‘Until we came to Al-Madeenah?’” ‘Ataa’ replied, “No.” However, in Saheeh Muslim, it is “Yes” instead of “No.” The reconciliation between these two replies is by taking the fact into account that he had forgotten, thus he said, “No.” Thereafter, he remembered, and he replied, “Yes.” Or the meaning of his statement, “No,” is not the negation of the ruling, rather its meaning is that Jaabir did not elucidate the continuation of this from them until they reached Al-Madeenah. Based on this, the meaning of his statement in one narration will be, “We would take the meat of the sacrificed animals as a provision to Al-Madeenah, , i.e. when heading back to Al-Madeenah, which does not denote that the meat remained with them until they reached Al-Madeenah.
This hadeeth has been used as proof of establishing abrogation within the compendium of the Sunnah. This is an example of an act of Sunnah abrogating the other act of Sunnah. It was said: that this is not an act of abrogation, rather, there was a previous prohibition due to a legal reason, which when the latter disappeared, the ruling of prohibition became inapplicable. The legal reason for prohibiting hoarding initially then allowing it thereafter was the people’s need and a great number of poor. When the legal reason that obligated this ceased, he ﷺcommanded them to eat it and save (hoard). What Muslim has narrated in his Saheeh from ‘Abdullah ibn Waaqid reinforces this understanding, wherein he says, “The Messenger of Allah ﷺprohibited from consuming the meat of sacrificed animals after three days …,” it also contains, “… He ﷺstated, ‘I only prohibited you due to the horde who marched [to here] steadily; now, you may eat, hoard and give it away in charity.” The Arabic word “Daaffah” means a horde of weak Bedouins who came in to receive aid.
This hadeeth shows that a ruling rotates with its legal reason in terms of its existence and inexistence. 
It also contains refutation against the one who perceives that it is not allowed to hoard food for the next day and that one who saves anything even if little is not entitled to receive the attribution of the friendship of Allah and that one who hoards has misperceived Allah, the Upholder..

1726
Narrated Naafi’: Ibn ‘Umar said: Allah's Messenger ﷺ got his head shaved after performing his Hajj.
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Commentary : The Hajj is the fifth pillar of Islam, and the Messenger of Allah ﷺexplained its rituals with his words and actions, and the honourable Companions (may Allah be pleased with them) transmitted them to us.
In this hadeeth, ‘Abdullah ibn ‘Umar ibn al-Khattaab (may Allah be pleased with him) reports that the Messenger of Allah ﷺshaved his hair in the Farewell Hajj, which happened in the tenth year of the Hijrah. 
Shaving means removing all the hair on the head completely and it is only allowed for men. It is one of the symbols of Hajj. It is the act by which a person in Ihraam exits from his Ihraam and it happens on the Day of Sacrifice, on the tenth day of Thoo al-Hijjah. 
Shortening the hair is performed in lieu of shaving the head for women, as well as all those who do not wish to shave the head among men. Nonetheless, shaving the head is better for the men because it is the Sunnah of the Messenger of Allah ﷺand because Allah gave it precedence in mention in His Book. He stated, {You will surely enter al-Masjid al-Haraam (The Sacred Mosque) in safety with your heads shaved or [hair] shortened.}  [Quran 48:27]. This act (shaving the head) is more effective in worship, is more revealing of the devotion and humility and more demonstrates the sincerity of the intention. As for the one who shortens his hair, there is something left upon him by which he beautifies himself, unlike the one who gets his head shaved off. The latter feels that he has left all that for the sake of Allah. It also contains the meaning of complete submission to Allah, the Mighty and Majestic.
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1727
Narrated ‘Abdullah ibn ‘Umar (may Allah be pleased with him): Allah's Messenger ﷺ said, "O Allah! Be merciful to those who have their head shaved." The people said, "O Allah's Messenger ﷺ! And (invoke Allah for) those who get their hair cut short." The Prophet ﷺ said, "O Allah! Be merciful to those who have their heads shaved." The people said, "O Allah's Messenger ﷺ! And those who get their hair cut short." The Prophet ﷺ said (the third time), "And to those who get their hair cut short."
Al-Layth reported that Naafi` said that the Prophet ﷺ had said once or twice, "O Allah! Be merciful to those who get their heads shaved," and ‘Ubaydallah reported that Naafi’ said: on the fourth time he added, "And to those who have their hair cut short."
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Commentary : The Messenger of Allah ﷺhas explained the rituals of Hajj with his statements and actions. Thereafter, the noble Companions (may Allah be pleased with them) transmitted them to us in full detail, so that the people are fully and evidently acquainted about their worship.
In this hadeeth, Ibn ‘Umar (may Allah be pleased with him) reports that the Prophet ﷺrepeated the supplication for those who shave their hair off in their rituals of Hajj that Allah bestows His mercy upon them. This happened during the Farewell Hajj in the tenth year of the Hijrah or during the year of al-Hudaibiyah or during both occasions. 
The Companions (may Allah be pleased with them) asked him to supplicate for those who shorten their hair just as he supplicates for those who shave their hair. He, thereafter, responded to them by adding [in his supplication], “And also those who shorten their hair,” either during the second, third or fourth time. Shaving the head entails the complete removal of hair on the head, whereas shortening means cutting parts of the hair on the head. This statement is indicative of the legality of both the acts, but however, shaving the head is better than shortening the hair for the men. This is because it is that act of the Messenger of Allah and it is because Allah mentioned it first in His Book. He Almighty stated, {You will surely enter the Sacred Mosque in safety with your heads shaved or [hair] shortened.}  [Quran 48:27]. This act [shaving the head] is more effective in terms of worship, is more revealing of the devotion and humility and more demonstrates the truthfulness of the intention. As for the one who shortens his hair, there is something left upon him by which he beautifies himself, unlike the one who gets his head shaved off. The latter feels that he has left all that for the sake of Allah. It also contains the meaning of complete dedication to Allah, the Mighty and Majestic. 
Shaving the head is prescribed only for men while women are ordered to cut from their hair, so they exit their Ihraam.
The acts of shaving and cutting the hair are from the rites of Hajj with which the pilgrim exits his Ihraam. It takes place after throwing the Jamrah of ‘Aqabah, after slaughtering his Hady, if he had it, and before the Tawaaf of Ifaadah. It takes place in ‘Umarh after completing the ritual walking between al-Safaa and al-Marwah.
This hadeeth shows that it is permissible to ask Allah to invoke His mercy upon the living just like it is allowed to do it for the dead..

1729
Narrated ‘Abdullah ibn ‘Umar (may Allah be pleased with him): The Prophet ﷺ and some of his Companions got their heads shaved and some others got their hair cut short.
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Commentary : The Hajj is the fifth pillar of Islam, and the Messenger of Allah ﷺexplained its rituals with his words and actions, and the honourable Companions (may Allah be pleased with them) transmitted them to us.
In this hadeeth, ‘Abdullah ibn ‘Umar (may Allah be pleased with him) reports that the Prophet ﷺand a group of his Companions shaved their heads, while some others shortened their hair and did not shave their heads. This happened in the Farewell Hajj in the tenth year of the Hijrah. This is indicative of the legality of both actions, however, shaving the head is better than shortening the hair for the men. This is because it is the Sunnah of the Messenger of Allah ﷺand it is because Allah placed first in His Book. He Almighty stated, “You will surely enter al-Masjid al-Haraam (The Sacred Mosque) in safety with your heads shaved or [hair] shortened.” [Quran 48:27]. This act [shaving the head] is more effective in terms of worship, is more revealing of the devotion and humility and more demonstrates the truthfulness of the intention. As for the one who shortens his hair, there is something left upon him by which he beautifies himself, unlike the one who gets his head shaved off. The latter feels that he has left all that for the sake of Allah. It also contains the meaning of complete dedication to Allah, the Mighty and Majestic. 
Shaving the head is prescribed only for men while women are ordered to cut from their hair, so they exit their Ihraam.
The acts of shaving and cutting the hair are from the rites of Hajj with which the pilgrim exits his Ihraam. It takes place after throwing the Jamrah of ‘Aqabah, after slaughtering his Hady, if he had it, and before the Tawaaf of Ifaadah. It takes place in ‘Umarh after completing the ritual walking between al-Safaa and al-Marwah..

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..