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Hadith
2957
AbooHurayrah(may Allah be pleased with him) narrated that he heard Allah's Messenger ﷺ saying, "We are the last (i.e., the Muslim Ummah) but will be the foremost to enter Paradise." The Prophet ﷺ added, "He who obeys me, obeys Allah, Exalted is He, and he who disobeys me, disobeys Him. He who obeys the Imaam (i.e., ruler), obeys me, and he who disobeys the Imaam, disobeys me. The Imaam is like a shelter for whose safety Muslims should fight and where they should seek protection. If the Imaam orders people with righteousness and rules justly, then he will be rewarded for that, and if he does the opposite, he will be responsible for that.”
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Commentary :
The religious and worldly affairs of a given community or group of people are not duly governed and put in order except by appointing an Imaam or ruler to shoulder this vital task, by managing people’s affairs, settling their disputes, and obliging people to abide by the obligations and prohibitions. Therefore, the appointment of the Imaam is inevitable, and his obedience is also entailed.
In this hadeeth, the Prophet ﷺ underlined that Muslims’ obedience to him, i.e., complying with his commands and prohibitions, is entailed by their obedience to Allah, Exalted is He, and compliance with His commands and prohibitions. Similarly, disobeying the Prophet ﷺ implies disobeying Allah, Exalted is He, because the Prophet ﷺ conveyed to us the divine commands and prohibitions.
Moreover, the Prophet ﷺ underlined that Muslims’ obedience to their Imaam or ruler is entailed by their obedience to Allah, Exalted is He, and to the Prophet ﷺ, and their disobedience to him involves disobedience to Allah, Exalted is He, and to the Prophet ﷺ. This general principle applies to all just Muslim rulers. The people of Quraysh and the neighboring Arab tribes did not accept rulers from outside their own people (i.e., other than the chiefs of their tribes). After the advent of Islam, whenever a ruler from a different tribe was appointed over them, they would develop an aversion towards him and some may have defiantly refused to obey him, and therefore, he ﷺ made this statement to edify them on the fact that their obedience to the appointed ruler was entailed by their obedience to the Prophet ﷺ, and to urge them to obey their rulers and governors whom he ﷺ appointed and refrain from defiantly disobeying them.
One of the purposes and benefits gained by appointing the Imaam warranting their obedience is that they serve as shields and a protection, safeguarding Muslims from the harm of their enemies and also from the harm that may be afflicted by some of them on the others. Allah's Messenger ﷺ said, "The Imaam is like a shelter for whose safety Muslims should fight and where they should seek protection,” meaning that Muslims fight against the disbelievers, the unjust, and the makers of mischief in general under the leadership of their Imaam, who is a source of protection and strength for them, and to whom they turn for judgment and governance of their affairs. Whenever he commands them to be mindful of Allah, Exalted is He, and establishes justice among them, he earns rewards for fulfilling the rights of Allah over him. However, if his governance is not informed by the enjoined mindfulness of Allah and justice, and he likes and chooses to do so, being inclined to it, such a choice would incur his ruin as he bears the whole sin for it.The commanded person would not bear a sin for it if he were excusedby coercion or the like, otherwise he bears a share of the sin.
In conclusion, obedience to the Imaam is obligatory as long his commands are informed by and in accordance with the Islamic law, otherwise they are not required to obey him, yet they must not rebel against him, to foster the unity of Muslims. Dissension is a reason for the corruption of their religious and worldly affairs, and both the ruler and ruled are bound by what was mentioned at the beginning of the hadeeth, i.e., obedience to Allah, Exalted is He, and His Messenger ﷺ.
It is deduced from the hadeeth that Muslims are enjoined to obey their rulers, and that disobeying them is forbidden.
The hadeeth urges Muslims to patiently endure the unjust rulers and enjoins them to obey them and refrain from rebelling against them.
It is inferred from the hadeeth that Muslims must fight under the leadership of an Imaam or ruler..

2958
Ibn ‘Umar (may Allah be pleased with them) said:
When we reached (Al-Hudaybiyah) in the next year (of the Treaty of Al-Hudaybiyah), not even two men amongst us agreed unanimously as to which was the tree under which we had given the Bay‘ah (i.e., pledge of allegiance), and that was out of Allah's Mercy. (The sub narrator asked Naafi‘, "For what did the Prophetﷺ take their pledge of allegiance, was it for death?" Naafi‘ replied "No, but he ﷺ took their Bay‘ah for patience.”
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Commentary :
The Companions (may Allah be pleased with them) gave the Bay‘ah (i.e., pledge of allegiance) to the Prophet ﷺ in the year when Al-Hudaybiyah Treaty was concluded in 6 A.H., to hear and obey Allah, Exalted is He, and His Messenger ﷺ and not to flee from the battlefield. Quraysh denied the Muslims access to the Sacred House (to perform ‘Umrah), and the Prophet ﷺ concluded Al-Hudaybiyah Treaty with them, and one of its terms was that the Prophet ﷺ and his Companions (may Allah be pleased with them) must return to Al-Madeenah that year without performing ‘Umrah, on the condition that they may return to perform it the following year.
In this hadeeth, ‘Abdullaah ibn ‘Umar (may Allah be pleased with them) narrated that when the Companions (may Allah be pleased with them) returned to Makkah in 7 A.H. to perform ‘Umrah the next year (after the treaty of Hudaybiyah), which was known as ‘Umrat Al-Qadaa’, they reached the place where they had given Bay‘ah (i.e., pledge of allegiance). They disagreed on the exact location of the tree under which they had given the Bay‘ah. Not even two men amongst them agreed unanimously as to which was the tree under which they had given the Bay‘ah. Perhaps this was a manifestation of Allah's Mercy, lest it would have been a source of Fitnah for some people, being a blessed place that witnessed a significant event (i.e., the Bay‘ah) and the descent of the divine pleasure and tranquility on the Companions (may Allah be pleased with them). Were the exact location of the tree to be identified and known to people, some ignorant people might have fallen into unprescribed reverence or worship of it. Therefore, the fact that its exact location remained hidden has been a source of mercy from Allah, Exalted is He.
Joowayrirah ibn Asmaa’ asked Naafi‘, the freed slave of Ibn ‘Umar (may Allah be pleased with them), "For what did the Prophetﷺ take their pledge of allegiance, was it for death?" Naafi‘ replied that the Prophet ﷺ took their Bay‘ah for patience, and not for death in Allah’s Cause. It was narrated in other versions that the Prophet ﷺ took their Bay‘ah for death in Allah’s Cause, and for not fleeing from the battlefield in other versions. The term ‘patience’ incorporates all these meanings because giving the Bay‘ah for death in Allah’s Cause is the same as giving the Bay‘ah not to flee from the battlefield even if it meant their death, and this also entails patience, and therefore the term patience includes the rest of the meanings..

2959
‘Abdullaah ibn Zayd (may Allah be pleased with him) narrated that in the time (of the Battle) of Al-Harrah a person came to him and said, "Ibn Handhalah is taking the Bay‘ah (i.e., pledge of allegiance) from people for death." He (may Allah be pleased with him) said, "I will never give a Bay‘ah for such a thing to anyone after Allah's Messenger ﷺ!”
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Commentary :
The Bay‘ah (i.e., pledge of allegiance) is a contract and covenant between the ruler and the ruled, and it is given that name by analogy with financial exchange; the Messenger of Allah ﷺ offers the promise of reward, and the Companion (may Allah be pleased with him) commits himself to obey him. The Sunnah highlighted that the Bay‘ah for death in war should not be given to anyone after the Prophet ﷺ, but rather the Bay‘ah for patience and steadfastness in fighting to the best of one’s ability. A war took place between the Caliph Yazeed and the people of Al-Madeenah who refused to give him the Bay‘ah. ‘Abdullaah bin Handhalah ibn Abee ‘Aamir and other people from Al-Madeenah went to Yazeed in the capital, Damascus, where they saw him unfit for the office, taking into account the killing of Al-Hussayn ibn ‘Alee in Karbala. They returned to Al-Madeenah, toppled Yazeed, ‘Abdullaah bin Handhalah claimed the Caliphate for himself, and the Ansaar gave him the Bay‘ah. They expelled ‘Uthmaan ibn Muhammed ibn AbeeSufyaan, the governor appointed by Yazeed, from Al-Madeenah. Thereupon, Yazeed sent a huge army from the people of Shaam led by Muslim ibn ‘Uqbah, who was known as Musrif ibn ‘Uqbah by the people of Hijaaz, in 63 A.H. A heinous war took place at (the lava field of) Al-Harrah (in the northeastern outskirts of Al-Madeenah) and resulted in an awful death toll. The army declared Al-Madeenah violable for three days, and theirviolent attack became known as the Battle of Al-Harrah, which is an Arabic word that literally means astony tract or lava field whose stones are black, and it refers to the Harrah (an open area with black stones) at the eastern outskirts of Al-Madeenah.
Before the battle began, ‘Abdullah ibn Handhalah wanted to take the Bay‘ah from people for death, and ‘Abdullah ibn Yazeed(may Allah be pleased with him) knew of it, and said, “I would not give the Bay‘ah for death to anyone after the Prophet ﷺ!” He (may Allah be pleased with him) was referring to the Bay‘ah given to the Prophet ﷺ during Al-Hudaybiyah Treaty, when the Companions (may Allah be pleased with them) gave him the Bay‘ah for death.
The wisdom behind the Companion’s statement that he would not give the Bay‘ah for death to anyone after the Prophet ﷺ is that the due rights of the Prophet ﷺ over all Muslims entailed that each Muslim should defend him, even if it meant his own death, and it was forbidden for Muslims to flee from the battlefield even if it entailed sacrificing their own lives to protect the Prophet ﷺ, and this is not the case with anyone else after the Prophet ﷺ..

2960
Yazeed ibn Ubayd narrated:
Salamah said, "I gave the Bay‘ah (i.e., pledge of allegiance) of Al-Ridwaan to Allah's Messenger ﷺ and then I moved to the shade of a tree. When the number of people around the Prophetﷺdiminished, he said, 'O Ibn Al-Akwa‘! Will you not give to me the Bay‘ah?' I replied, 'O Allah's Messenger ﷺ! I have already given to you the Bay‘ah.' He ﷺ said, ‘Give it again.' So, I gave the Bay‘ah for the second time." I asked 'O Aboo Muslim! For what did you give him the Bay‘ah on that day?" He replied, "We gave him the Bay‘ah for death."
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Commentary :
The Companions (may Allah be pleased with them) gave the Bay‘ah (i.e., pledge of allegiance) to the Prophet ﷺ in the year of Al-Hudaybiyah treaty in 6 A.H. Allah, Exalted is He, praised the Companions (may Allah be pleased with them) who gave the Bay‘ah and stated (in the Quran) that He was pleased with them, and the Prophet ﷺ testified to the fact that they shall enter Paradise.
In this hadeeth, Salamah ibn Al-Akwa‘ (may Allah be pleased with him) narrated that he gave the Bay‘ah of Al-Ridwaan beneath the tree in Al-Hudaybiyah to Allah's Messenger ﷺ and then moved to the shade of another tree. Bay‘ah (i.e., pledge of allegiance) is a contract and covenant between the ruler and the ruled, and it is given that name by analogy with the financial exchange; the Messenger of Allah ﷺ offers the promise of reward, and the Companion (may Allah be pleased with him) commits himself to obey him in return. When the number of people around the Prophet ﷺ diminished, he ﷺ said, “O Ibn Al-Akwa‘! Will you not give to me the Bay‘ah?”  He (may Allah be pleased with him) replied, “O Allah's Messenger ﷺ! I have already given to you the Bay‘ah.” He ﷺ said, “Give it again.” He (may Allah be pleased with him) gave the Bay‘ah for the second time, and the Prophet ﷺ wanted him to emphasize his Bay‘ah, given his knowledge of Salamah’s courage, striving in support of Islam, and steadfastness. Therefore, he ﷺ commanded him to give the Bay‘ah for the second time to be added to his virtues (and rewards).
The Taabi‘ee (Follower) Yazeed ibn ‘Ubayd asked Salamah ibn Al-Akwa‘ (may Allah be pleased with him), “O Aboo Muslim,” i.e., his nickname, “For what did you give him the Bay‘ah on that day?” He (may Allah be pleased with him) replied, "We gave him the Bay‘ah for death,” meaning that they pledged not to flee from the battlefield, even if it cost them their lives.
Other narrations have reported that the Companions (may Allah be pleased with them) pledged allegiance to the Prophet ﷺ for patience, not death, and other narrations stated that they pledged not to flee from the battlefield. The term ‘patience’ incorporates all these meanings, because giving the Bay‘ah for death in Allah’s Cause is the same as giving the Bay‘ah not to flee from the battlefield even if it meant death, and this also entails patience, and therefore the term patience includes the rest of the meanings.This pledge indicates that they would adhere to endurance and steadfastness on the battlefield and would not flee until they triumphed over their enemy or died trying.
The hadeeth urges Muslims to adhere to patience and steadfastness on the battlefield.
It also highlights the Companions’ great love for the Prophet ﷺ.
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2964
‘Abdullaah(may Allah be pleased with him) narrated:
Today, a man came to me and asked me a question which I did not know how to answer! He said, "Tell me, if a wealthy active man, well-equipped with arms, goes out on military expeditions with our chiefs, and orders us to do such things as we cannot do (should we obey him?)" I replied, "By Allah, I do not know what to reply to you, except that we, were in the company of the Prophetﷺ and he used to order us to do a thing once only till we finished it. No doubt everyone among you will remain in a good state as long as he obeys Allah. If one is in doubt as to the permissibility of something, he should ask somebody who would satisfy him, but soon will come a time when you will not find such a man. By Him, except Whom none has the right to be worshipped. I see that the example of what has passed of this life (to what remains thereof) is like a pond whose fresh water has been used up and nothing remains but muddy water."
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Commentary :
People’s obedience to the Imaam or ruler, or their deputies, is one of the most important means to rectify and put their religious and worldly affairs in orderand is required for fostering the unity of the Muslim community. The Islamic law clearly identified the defining lines that that determine the limits of people’s obedience to the Imaam and ruler.
In this hadeeth, ‘Abdullaah ibn Mas‘ood(may Allah be pleased with him)narrated that someone asked him a question which he did not know how to answer. The man asked, "Tell me, if a wealthy active man, well-equipped with arms,” meaning that he is energetic and hastens to follow his pursuits and is well-equipped for war, “goes out on military expeditions with our chiefs,” meaning for Jihaad in Allah’s Cause, “and orders us to do such things as we cannot do,” meaning that this ruler or commander strictly imposed on them what they could not bear, “(should we obey him?)"
Ibn Mas’ood(may Allah be pleased with him) replied, "By Allah, I do not know what to reply to you.” It was said that the reason Ibn Mas’ood(may Allah be pleased with him) refrained from issuing his Fatwaa (i.e., scholarly opinion) at first was because if an Imaam (i.e., ruler) appoints a group of fighters to partake in Jihaad or perform any given task, such responsibilities entrusted to them became individual obligations required of them.So, if any of these appointed people sought the Fatwaa of a scholar that such anImaamcan strictly impose obligations beyond people’s capabilities based on his personal whims, the Fatwaa would seem objectionable. Also, advising the complainer to obey the Imaam as enjoined may be objected to by the fact that rulers may grow corrupt during corrupt times. On the other hand, if the complainer is advised that it is permissible to rebel against such anImaam and defiantly disobey him, this Fatwaa could lead to Fitnah (i.e., dissension). Therefore, the right thing to do in such a situation was to refrain from issuing a Fatwaa. However, it seems that Ibn Mas‘ood(may Allah be pleased with him) retreated from this stance and then advised the man that he was obliged to obey his Imaam provided that his commands conformed with the enjoined mindfulness of Allah, Exalted is He, as inferred from Ibn Mas’ood’s statement. He (may Allah be pleased with him) added: “By Allah, I do not know what to reply to you except that we were in the company of the Prophetﷺ and he used to order us to do a thing once only till we finished it. No doubt everyone among you will remain in a good state as long as he obeys Allah, Exalted is He.” This indicated the Companions’ swift response (and obedience) to the Prophet’s commands. Whenever he ﷺ commanded them to do anything and emphasized it, they hastened to comply with his command without the need for repeating it.
By doing so, Ibn Mas‘ood(may Allah be pleased with him) prudently issued his Fatwaa, advising this man that obedience to the Imaam was obligatory provided that his commands conformed with the enjoined mindfulness of Allah, Exalted is He. This entails that such an Imaam must not command them to avail themselves of any given legal concession in a situation where adherence to the original Islamic ruling is urged (as per the Islamic law) or the other way around. Allah, Exalted is He, Says (what means): {Allah does not charge a soul except [with that within] its capacity.} [Quran 2:286].
Afterward, Ibn Mas‘ood(may Allah be pleased with him) clarified that a Muslim is safe as long as he adheres to the enjoined mindfulness of Allah, Exalted is He. He (may Allah be pleased with him) said: “If one is in doubt as to the permissibility of something, he should ask somebody who would satisfy him,” meaning to give him a satisfying answer supported by evident truth to eliminate his doubts, and this urges a Muslim to refrain from doing anything about which he harbors doubts before asking those endowed with knowledge. Afterward, Ibn Mas‘ood(may Allah be pleased with him) bemoaned the fact that people would be deprived of knowledge by the death of their scholars as times and the Muslims’ situation would change by the passage of time and the distance from the lifetime of the Prophet ﷺ. At such times, people would not find someone to issue a Fatwaa in accordance with the truth, to relieve the hearts from doubts and misconceptions. Ibn Mas‘ood(may Allah be pleased with him) sadly added, “…but soon will come a time when you will not find such a man. By Him except Whom none has the right to be worshipped, I see that the example of what has passed of this life (to what remains thereof) is like a pond whose fresh water has been used up and nothing remains but muddywater.” In his statement, he (may Allah be pleased with him) likened the remaining period of the worldly life to a pond whose fresh water is used up and nothing remained but muddy water mixed with impurities and litter.
It is deduced from the hadeeth that a scholar should not hasten to issue his Fatwaa regarding matters that seem objectionable to him.
It is also inferred that the army commanders should not overburden the Muslim fighters, lest it should imperil some of them to disobedience. Rather, they should conveniently make things easier for them to the best of their abilities, consult with them, and keep them posted on latest updates that inform the way of handlingtheir affairs.
It is also inferred from the hadeeth that whenever a person doubts something, he must not pass his judgment on it based on such doubts. Rather, he is required to inquire and investigate the matter further and seek the light of guidance from the people of knowledge, if any, otherwise he is required to act upon the fundamentals of the Islamic law, and apply Qiyaas (i.e., legal analogy) and Ijtihaad (i.e., personal reasoning)..

2967
Jaabir ibn ‘Abdullaah(may Allah be pleased with him) narrated:
I participated in a battle along with Allah's Messenger ﷺ. The Prophetﷺ met me (on the way) while I was riding a camel of ours used for irrigation and it had got so tired that it could hardly walk. The Prophetﷺ asked me, "What is wrong with the camel?" I replied, "It has got tired." So. Allah's Messenger ﷺ came from behind it and rebuked it and prayed for it so it started surpassing the other camels and going ahead of them. Then he ﷺ asked me, "How do you find your camel (now)?" I replied, "I find it quite well, now as it has received your blessings." He ﷺ said, "Will you sell it to me?" I felt shy (to refuse his offer) though it was the only camel for irrigation we had. So, I said, "Yes." He ﷺ said, "Sell it to me then." I sold it to him on the condition that I should keep on riding it till I reached Al-Madeenah. Then, I said, "O Allah's Messenger ﷺ! I am a bridegroom," and requested him to allow me to go home. He ﷺ allowed me, and I set out for Al-Madeenah before the people till I reached Al-Madeenah, where I met my uncle, who asked me about the camel and I informed him all about it and he blamed me for that. When I took the permission of Allah's Messenger ﷺ, he asked me whether I had married a virgin or a matron and I replied that I had married a matron. He ﷺ said, "Why had not you married a virgin who would have played with you, and you would have played with her?" I replied, "O Allah's Messenger ﷺ! My father died (or was martyred) and I have some young sisters, so I felt it not proper that I should marry a young girl like them who would neither teach them manners nor serve them. So, I have married a matron so that she may serve them and teach them manners." When Allah's Messenger ﷺ arrived in Al-Madeenah, I took the camel to him the next morning and he gave me its price and gave me the camel itself as well.
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Commentary :
The Prophet ﷺ was keenly considerate of his Companions’ different conditions, at times of ease and hardship, and in happiness and sadness. He ﷺ would console the distressed, help those in need, rejoice at their happiness, and advise every person with what best suited his situation.
In this hadeeth, Jaabir ibn ‘Abdullaah(may Allah be pleased with them) related that he was with the Prophet ﷺ once on a journey back to Al-Madeenah – it was said that this incident took place during the conquest of Makkah - and he was riding a slow camel. The Arabic word used in the hadeeth is Naadih, meaning a camel used to carry water for drinking or irrigation. The Prophet ﷺpassed by him while he was in this condition, his camel exhausted and almost unable to walk any farther. The Prophet ﷺ asked, "What is wrong with the camel?" He (may Allah be pleased with him) replied that he was late due to his slow camel. He ﷺ beat the slow camel with a stick or whip, urging it to move faster, and supplicated Allah, Exalted is He, to grant it strength and blessing. The camel surpassed the others thenceforth, leading the way (by the blessing of the Prophet ﷺ). He ﷺasked me, "How do you find your camel (now)?"  He (may Allah be pleased with him) replied, "I find it quite well, now as it has received your blessings."
He ﷺasked Jaabir(may Allah be pleased with him) to sell him this camel, and he (may Allah be pleased with him) felt shy and replied, "It is (a gift) for you, O Allah's Messenger ﷺ,” although it was his only camel. He (may Allah be pleased with him) agreed to sell it to the Prophet ﷺon the condition that he (may Allah be pleased with him) should keep on riding it till they reached Al-Madeenah.
Afterward, Jaabir(may Allah be pleased with him) informed the Prophet ﷺ that he was a bridegroom, and this highlights his merits, for he (may Allah be pleased with him) partook in Jihaad despite being a newlywed! He (may Allah be pleased with him) sought permission to go faster to his bride. When he (may Allah be pleased with him) reached Al-Madeenah, he met his maternal uncle, named Tha‘labah ibn Ghanamah, who asked about the camel and found out that he had sold it to the Prophet ﷺ. When he (may Allah be pleased with him) informed him all about it, he blamed him for that, because Jaabir(may Allah be pleased with him) had no other camel to carry water thereon. When he (may Allah be pleased with him) sought the Prophet’s permission to go ahead of them, he ﷺ asked him whether he (may Allah be pleased with him) had married a virgin or a previously married woman. He (may Allah be pleased with him) informed the Prophet ﷺ that he had married a matron, meaning a previously married woman, and her name was SuhaylahbintMu‘awwdh Al-Awsiyyah(may Allah be pleased with her). The Prophet ﷺ asked, "Why have you not married a virgin who would have played with you, and you would have played with her?" The Prophet ﷺ was asking him about the reason for choosing to marry a previously married woman rather than a virgin, who would most likely be more emotionally attached to her first husband, encouraging her to strive in making him happy and the like of good qualities that warrants the preference of marrying a virgin to a matron. Jaabir(may Allah be pleased with him) told him that his father was martyred in the Battle of Uhud, and left young sisters under his guardianship, and they needed someone to take care of them and tend to their needs. He (may Allah be pleased with him) believed that a virgin would not be able to shoulder such a task. He (may Allah be pleased with him) said: “I felt it not proper that I should marry a young girl like them who would neither teach them manners nor serve them.” Therefore, he (may Allah be pleased with him) decided to marry a matron, an experienced woman to look after and raise them properly.
When the Prophet ﷺ reached Al-Madeenah, Jaabir(may Allah be pleased with him) went to the mosque with the camel and he ﷺ gave him the price, the camel itself, and his share of the spoils of war like the others, as recorded in Saheeh Al-Bukhaaree. This reflects the Prophet’s gracious generosity with his Companions (may Allah be pleased with them).
The hadeeth highlights the Prophet’s gracious humbleness and kindness with his Companions (may Allah be pleased with them), checking on them and serving their best interests.
It underlines the virtues of Jaabir(may Allah be pleased with him), his compassion towards his sisters, and putting their best interests first before his own.
It is also inferred from the hadeeth that a woman should take care of her husband’s family and tend to the needs of his siblings (dependents)..

2974
Tha‘labah ibn Abee Maalik Al-Quradhee narrated:
When Qays ibn Sa‘d Al-Ansaaree, who used to carry the flag of the Prophet ﷺ, intended to perform Hajj, he combed his hair.
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Commentary :
The Prophet ﷺ was a great commander, and he used to divide the army into coherent groups and used to assign a flag or banner for each people or tribe to fight beneath, teaching Muslims the organization of worldly affairs related to war and politics, as he ﷺ taught us our religious matters and worshipful acts, such as prayer, Zakat, Hajj, and the like.
In this hadeeth, Tha‘labah ibn AbeeMaalik Al-Quradhee (scholars held different opinions as to whether or not he was a Companion) narrated that when Qays ibn Sa‘d Al-Ansaaree(may Allah be pleased with him), who used to carry the flag of the Prophet ﷺ assigned to the tribe of Khazraj from the Ansaar, intended to perform Hajj, he combed his hair. The flag here refers to the banner of the army’s division. It was said that the banner was the sign of the commander that followed him wherever he went on the battlefield. The Prophet ﷺ used to assign a flag or banner to the chief of each tribe. The banner of the emigrants was assigned to ‘Alee (may Allah be pleased with him) and the banner of the Ansaar was assigned to Sa‘d ibn ‘Ubaadah, and his son Qays(may Allah be pleased with them) held it after him. Whenever Qays(may Allah be pleased with him) wanted to perform Hajj, he (may Allah be pleased with him) cleaned and combed his hair, before assuming Ihraam (i.e., ritual state of consecration), to keep his hair kempt for the longest period of time.
The version compiled by Al-Bayhaqee in Al-Sunan Al-Kubraa and Al-Tabaraanee reads: “He (may Allah be pleased with him) combed his hair on one side of his head; a young boy stood and copied him. Qays(may Allah be pleased with him) noticed that his example had been followed; he assumed Ihraam without combing the rest of his hair,” to avoid unbecoming luxury, since unkemptness is preferred for a person in a state of Ihraam. His servant’s act (i.e., copying him) does not count as a deed on his part, yet the two scenarios are possible; he may have commanded his young servant to copy him or chosen to do so out of prudence and mindfulness of Allah, Exalted is He.
The hadeeth underlines the virtues of Qays ibn Sa‘d(may Allah be pleased with him).
It is also deduced from the hadeeth that it is permissible to comb one’s hair before assuming Ihraam.
It is inferred therefrom that it is allowable to use flags and banners in war..

2989
Narrated AbooHurayrah (may Allah be pleased with him):
Allah's Messenger ﷺ said, "There is a (required) Sadaqah (i.e., charity) to be given for every joint of the human body (as a sign of gratitude to Allah) every day the sun rises. To judge justly between two persons is regarded as Sadaqah, and to help a man concerning his riding animal by helping him ride it or by lifting his luggage on to it, is also regarded as Sadaqah, and (saying) a good word is also Sadaqah, and every step taken on one's way to offer the obligatory prayer (in the mosque) is also Sadaqah and to remove a harmful thing from the way is also Sadaqah.”
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Commentary :
Allah, Exalted is He, decreed that all acts of goodness a person performs to fulfill his own rights over himself in terms of worship, and the rights of others in terms of acts of kindness, should be counted as Sadaqah (i.e., charity) as an expression of gratitude to Allah, Exalted is He, for health and wellbeing.
In this hadeeth, the Prophet ﷺ stated that there is a (compulsory) Sadaqah to be given for every joint of the human body (as a sign of gratitude to Allah, Exalted is He) every day the sun rises, by performing acts of obedience and righteous deeds every day. This is done by using these joints in performing acts of obedience and worship. The bone structure of the human body is one of the greatest blessings bestowed by Allah, Exalted is He, upon His servant. Therefore, one should offer Sadaqah for each joint in his body to express gratitude to Allah, Exalted is He, for such a blessing. However, it is not incumbent to do so; it is adequate for a person to carry out the obligations and avoid the prohibitions.
Afterward, the Prophet ﷺ listed some acts of obedience that are counted as Sadaqah, which one may perform to express gratitude to Allah, Exalted is He, for the blessing of his joints. He ﷺ stated: “To judge justly between two persons is regarded as Sadaqah,” or reconcile between disputing people. Reconciliation is a good act, yet if he knew that one of them was rightfully entitled to the disputed item or right, he must establish justice. Another example of Sadaqah is to help a man concerning his riding animal, or any other means of transportation, by helping him ride it or by lifting his luggage on to it. The Arabic word used in the hadeeth is Akheeh, lit., his brother, and it refers to one’s fellow Muslims in general, since all Muslims are brothers in faith. A Muslim is required to wish for his fellow Muslims what he wishes for himself, and exchange with them acts of kindness and charity. Another example listed in the hadeeth is good speech, in fulfillment of the rights of Allah, Exalted is He, such as Tasbeeh (i.e., saying 'SubhaanAllaah,’ Glory be to Allah), Takbeer (i.e., saying ‘Allaahu Akbar,’ Allah is the Greatest), and Tahleel (i.e., saying 'La ilaahaillaAllaah,’ none is worthy of worship but Allah), or in fulfillment of people’s rights such as embodying good morals in one’s interactions with people. Another example is every step taken on one's way to offer the compulsory prayer (in the mosque), regardless of the distance, and to remove harmful objects from the people’s way.
It was narrated on the authority of AbooDharr(may Allah be pleased with him) that the Prophet ﷺ said: “… and two Rak‘ahs which one prays in the forenoon will suffice.” [Muslim]. This means that performing the Duhaa prayer is sufficient asSadaqah for each joint, because the prayer is performed by the whole body and it incorporates all the listed acts of Sadaqah and more.
The hadeeth underlines the numerosity of the acts of goodness and obedience that count as Sadaqah devoted to Allah, Exalted is He.
It urges Muslims to perform acts of obedience regularly.
It also underlines the grace of Allah, Exalted is He, conferred upon His servants by guiding them to perform righteous deeds and then rewarding them for them. .

2990
 ‘Abdullaah ibn ‘Umar (may Allah be pleased with them) narrated:
Allah's Messenger ﷺ forbade people from traveling to a hostile country carrying (copies of) the Quran..

Commentary :
The Prophet ﷺ taught his nation to pursue good in all their affairs, and an example of this is urging Muslims to honor and preserve the Quran and protect it from any form of harm or whatever undermines its sanctity.
In this hadeeth, the Prophet ﷺ forbade Muslims from traveling to a hostile country carrying written copies of the Quran. The wisdom behind the prohibition is the fear that enemies may disrespect it or violate its sanctity. In the version recorded by Muslim, the Prophet ﷺ said: “lest the enemy should seize it,” and violate its sanctity. .

2991
Anas (may Allah be pleased with him) narrated:
The Prophetﷺ reached Khaybar in the morning, while people were coming out carrying their spades over their shoulders. When they saw him, they said, "This is Muhammad and his army! Muhammad and his army!" So, they took refuge in the fort. The Prophetﷺraised both his hands and said, "Allahu Akbar, Khaybar is ruined, for when we approach a nation (i.e., enemy to fight) then miserable is the morning of the warned ones." Then we found some donkeys which we (killed and) cooked: The announcer of the Prophetﷺ announced: "Allah, Exalted is He, and His Messenger ﷺ forbid you to eat donkey's meat." So, all the pots including their contents were turned upside down.
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Commentary :
The conquest of Khaybar took place in 7 A.H. between Muslims and Jews. Khayber was a village inhabited by Jews and located (153 km) away from Al-Madeenah to the north on the route to Damascus. The Jews gathered therein, so the Prophet ﷺ wanted to secure Al-Madeenah from their evil.
In this hadeeth, Anas (may Allah be pleased with him) narrated that the Prophetﷺ reached Khaybar in the morning, while its people were coming out carrying their spades (and ploughs) over their shoulders, on the way to their farms. When they saw the Prophet ﷺ, they said, "This is Muhammad and his army! Muhammad and his army!" The Arabic word used in the hadeeth isKhamees, meaning army, which consists of five divisions:  front, rear, left, right, and center. So, they took refuge in the fort. The Prophetﷺraised both his hands and said, "Allahu Akbar, Khaybar is ruined, for when we approach a nation (i.e., enemy to fight) then miserable is the morning of the warned ones,” the Prophet ﷺ repeated it thrice, being upbeat and optimistic about conquering Khaybar, seeing the spades and ploughs. During this battle, the Companions (may Allah be pleased with them) seized some domestic donkeys, which were used by farmers for cultivation and as riding mounts. The Companions (may Allah be pleased with them) slaughtered these donkeys and cooked their meat without the knowledge and permission of the Prophet ﷺ. When he ﷺ knew of it, the announcer of the Prophetﷺ announced: "Allah, Exalted is He, and His Messenger ﷺ forbid you from eating donkey's meat." Immediately, the Companions (may Allah be pleased with them) complied and refrained from eating such meat; all the pots including their contents were turned upside down, in compliance with the Prophet’s command.
It is deduced from the hadeeth that it is prohibited to eat the meat of domestic donkeys.
It is also inferred therefrom that it is allowable to recite Takbeer (i.e., saying ‘Allaahu Akbar,’ Allah is the Greatest) when Muslims are blessed with victory and conquest.
The hadeeth highlights the Companions’ immediate compliance with the Prophet’s commands and prohibitions..

2993
Jaabir ibn ‘Abdullaah(may Allah be pleased with him) narrated:
Whenever we went up a place we would say, "Allahu--Akbar (i.e., Allah is the Greatest)", and whenever we went down a place we would say, "Subhan Allah (i.e., Glory be to Allah).”
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Commentary :
It is becoming of a Muslim to mention Allah, Exalted is He, constantly and evoke the Greatness of his Lord in all his conditions and at all times. The Prophet ﷺ and his Companions (may Allah be pleased with them) did so. In this hadeeth, Jaabir ibn ‘Abdullaah(may Allah be pleased with him) stated that whenever they went upwards on their way, they would say, "Allahu Akbar (i.e., Allah is the Greatest)," and whenever they went downwards, they would say, "Subhaan Allah (i.e., Glory be to Allah).” This is because reciting Takbeer is suitable to ascending to an elevated place, to remind oneself that Allah, Exalted is He, is the Most Hight and Greatest, and to evoke His Kibriyaa’ (Pride/Grandeur), and Tasbeehis suitable for descending to a lower place, to remind oneself of the fact that Allah, Exalted is He, is Free of all aspects of imperfection, because He is the Most High and the Greatest and also because Tasbeeh means deeming Allah, Exalted is He, above all aspects of imperfection and attributes of lowliness. It was also said that reciting Tasbeeh when passing through valleys and lower places is inferred from the story of Prophet Yunus (Jonah). Allah, Exalted is He, Says (what means): {And had he not been of those who exalt Allah. * He would have remained inside its belly until the Day they are resurrected.} [Quran 37:143-144]. Allah, Exalted is He, rescued him as a reward for reciting Tasbeeh inside the whale’s belly. The Prophet ﷺ followed his example and recited Tasbeeh while passing through the valleys, imploring Allah, Exalted is He, to rescue (and safeguard) him (from any potential harm). .

2996
IbraaheemAbooIsma‘eel Al-Saksakee narrated:
I heard AbooBurdah who accompanied Yazeed ibn AbeeKabshah on a journey. Yazeed used to observe fasting on journeys. AbooBurdah said to him, "I heard AbooMoosaa several times saying that Allah's Messenger ﷺ had said, 'When a servant of Allah falls ill or travels, he will get reward similar to that he gets for good deeds practiced at home when in good health."
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Commentary :
Allah, Exalted is He, favors His pious servants with more rewards for their good deeds in different circumstances, at times of good health and sickness, and in free time and at times of preoccupation.
In this hadeeth, the Taabi‘ee (Follower) IbraaheemAbooIsma‘eel Al-Saksakee narrated that AbooBurdah ibn AbooMoosaa Al-Ash‘aree and Yazeed ibn AbeeKabshah, who were Taabi‘een (Followers) as well, went on a journey with him. Yazeed used to observe fasting on journeys. AbooBurdah said to him, "I heard AbooMoosaa Al-Ash‘aree(may Allah be pleased with him) several times saying that Allah's Messenger ﷺ had said, 'When a servant of Allah falls ill or travels, he will get reward similar to what he gets for good deeds practiced at home when in good health.’” This means that whoever used to perform any given worshipful act or good deed, such as voluntary prayer, fasting, and the like, regularly and then happened to travel or fall sick and this prevented him from these deeds, Allah, Exalted is He, shall grant him rewards equal to them.
It was said that this also applies to the obligatory worshipful acts as well; when a Muslim is unable to perform some or all of them due to sickness, Allah, Exalted is He, shall grant him equal rewards for such worshipful acts. When a sick person performs the obligatory prayer while sitting down because he is unable to pray while standing, he earns equal rewards to the one who performs the prayer in a standing position.
The hadeeth highlights the great grace bestowed by Allah, Exalted is He, on His servants.
It also underlines the virtues of performing voluntary (and obligatory) worshipful acts and good deeds while being in good health and in his residence (not travelling) to earn equal rewards whenever he travels or falls sick (and becomes unable to perform them)..

2998
Ibn ‘Umar (may Allah be pleased with them) narrated on the authority of the Prophetﷺ the following Hadeeth (No. 242). The Prophetﷺ said, "If people (only) knew what I know about traveling alone, then nobody would travel alone at night."
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Commentary :
In this hadeeth, the Prophet ﷺ warns against travelling and walking alone at night. He ﷺ stated that if people knew what he ﷺ knew about the risks and harms that may befall a person when traveling or riding his mount alone at night, nobody would travel alone at night. This statement aims to discourage Muslims from traveling or walking alone at night.It imperils a person to the danger of being robbed, and were he to die during such a time, there would be no one to wash and shroud his dead body and perform the funeral prayer over him. It is also possible that the Prophet ﷺ said so out of his fear and compassion for the one traveling or walking alone at night lest he should be harmed by the devils, for they come out at night and may harm people by taking human form, scaring them, or targeting them with their whisperings. .

3004
Ibn ‘Umar (may Allah be pleased with them) narrated on the authority of the Prophetﷺ the following Hadeeth (No. 242). The Prophetﷺ said, "If people (only) knew what I know about traveling alone, then nobody would travel alone at night."
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Commentary :
In this hadeeth, the Prophet ﷺ warns against travelling and walking alone at night. He ﷺ stated that if people knew what he ﷺ knew about the risks and harms that may befall a person when traveling or riding his mount alone at night, nobody would have travelled alone at night. This statement aims to discourage Muslims from traveling or walking alone at night.It imperils a person to the danger of being robbed, and were he to die during such time, there would be no one to wash and shroud his dead body and perform the funeral prayer over him. It is also possible that the Prophet ﷺ said so out of his fear and compassion for the one traveling or walking alone at night, lest he should be harmed by the devils, for they come out at night and may harm people by taking human form, scaring them, or targeting them with their whisperings. .

3005
Aboo Basheer Al-Ansaaree(may Allah be pleased with him) narrated that he was in the company of Allah's Messenger ﷺon some of his journeys. (The sub-narrator ‘Abdullaah adds, "I think that Aboo Basheer (may Allah be pleased with him) also said, 'And the people were at their sleeping places.") Allah's Messenger ﷺ sent a messenger ordering: "There shall not remain any necklace of string or any other kind of necklace round the necks of camels except it is cut off."
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Commentary :
The Prophet ﷺ was compassionate and kind towards people; he ﷺ commanded them to do whatever would benefit them with regard to their religious and worldly affairs and corrected their erroneous actions to which they were accustomed and which would undermine their beliefs or worldly benefits.
In this hadeeth, AbooBasheer Al-Ansaaree(may Allah be pleased with him) narrated that he was in the company of Allah's Messenger ﷺon one of his journeys. People were at their sleeping places and tents. Allah's Messenger ﷺ sent a messenger, i.e., his freed slave Zayd (may Allah be pleased with him), commanding them that there shall not remain any necklace of string or any other kind of necklace round the necks of camels except it is cut off.
These necklaces referred to the bells, horseshoes, and the like, and strings were similar toa bow’s strings, which were attached to the camels’ necks (used as amulets) to ward off envy and the evil eye. They were commanded to cut off these necklaces and strings, because they can neither avert nor hinder the decrees of Allah, Exalted is He. It was also said that he ﷺ forbade attaching such strings to the animals’ necks, because they are harmed by them; they may get attached to trees or the like and cause the poor animal to suffocate and die, and they may also suffocate the animal when running extremely fast; or because they attached bells to them. AbooHurayrah(may Allah be pleased with him)narrated that the Prophet ﷺ said: “The angels do not go along with a travelling company in which there is a dog or a bell.” [Muslim].
The hadeeth urges Muslims to perfect their belief in Tawheed (i.e., unique Oneness of Allah, Exalted is He) and eliminate all traces of Shirk (i.e., associating partners with Allah) and all means leading to it..

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..