| Hadiths

Bukhari Hadiths 1356
Muslim Hadiths 558

Hadith

1623

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

1626

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

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

1628

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

1629

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

1630

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

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

1634

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

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

1635

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

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

1636

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

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

1637

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

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

1639

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

1640

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

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

1641

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

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

1643

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

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

.

1648

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

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

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

1649

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

Commentary : The Prophet ﷺconcluded the treaty of al-Hudaybiyyah with Quraysh in the 6th year of Hijrah. One of the agreed-on conditions was that the Muslims would go back this year without entering Makkah, but next year they would be allowed to enter Makkah and spend three days to perform ‘Umrah.
In this hadeeth, ‘Abdullah ibn ‘Abbaas (ra) reports that when the Prophet ﷺarrived at Makkah in the 7th year of Hijrah to perform ‘Umrah, he ﷺordered his Companions (ras) to perform the Tawaaf round the Ka’bah and between al-Safaa and al-Marwah with high pace to display the strength of Muslims to the disbelievers and show them that they can fight them. The order of the Prophet ﷺwas to perform Tawaaf with high pace in the first three rounds of Tawaaf round the Ka’bah, except between the two Corners, where he ﷺordered them to walk with a normal pace so they can rest. As for the last 4 rounds of Tawaaf, he ordered them to walk with a normal pace. Likewise, he ﷺordered them to perform brisk walking between al-Safaa and al-Marwah in the marked passage in the valley. All this happened while the disbelievers were watching from far.
From the other benefits we conclude from this hadeeth is that Muslims should display their strength and power with arms and weaponry in order to instill awe and fear in the hearts of disbelievers, and that is not included in the unpraiseworthy showing off.
It shows that indirect messages are not limited to words, but also include actions. Sometimes, sending indirect messages through actions is more effective and appropriate.
.

896

Anas reported: The Prophet (may Allah's peace and blessings be upon him) prayed for rain pointing the back of his hands to the sky..

Commentary : It was part of the Prophet's practice to implore Allah Almighty and show humility to Him in all his worship, particularly in supplication. This includes his practice in the Istisqā’ prayer (rain-seeking prayer), his display of humbleness to his Lord at the time of afflictions, like famine, and during supplication for the removal of affliction.
In this Hadīth, Anas ibn Mālik (may Allah be pleased with him) reports that "the Prophet (may Allah's peace and blessings be upon him) prayed for rain," i.e., supplicated and asked for water and rainfall from Allah Almighty at the time of famine and drought. "pointing the back of his hands to the sky," i.e., the Prophet (may Allah's peace and blessings be upon him) turned his hands and pointed their backs towards the sky, contrary to his usual practice in supplication, as he would point his palms. He (may Allah's peace and blessings be upon him) did that with optimism that the situation may change to the opposite, likewise when he turned his apparel upside down for seeking rain, as authenticated in the Two Sahih Collections.
It is reported in the Two Sahīh Collections that the Prophet (may Allah's peace and blessings be upon him) used to raise his hands in supplication until the whiteness of his armpit would be visible due to his extreme earnestness in supplicating, imploring, and begging Allah Almighty, for earnestly imploring Allah Almighty and supplicating to Him is one of the greatest means for removing affliction and hardship..

898

Anas reported: It rained while we were with the Messenger of Allah (may Allah's peace and blessings be upon him). He said: The Messenger of Allah (may Allah's peace and blessings be upon him) lifted his garment so the rain fell on him. We said: O Messenger of Allah, why did you do this? He said: Because it has recently been with its Almighty Lord..

Commentary : Allah has created the creation and has made some of His creatures, like rainwater, a cause of benefit and blessing for human beings. Allah Almighty says: {And We send down from the sky blessed rain, with which We cause to grow gardens and grain for harvest.} [Surat Qāf: 9] Allah Almighty also says: {And We send down from the sky pure water.} [Surat al-Furqān: 48]
In this Hadīth, Anas ibn Mālik (may Allah be pleased with him) narrates that once it rained when they were with the Messenger of Allah (may Allah's peace and blessings be upon him), who removed and lifted his garment revealing part of his body to be wetted with the rainwater falling from the sky. They asked the Messenger of Allah (may Allah's peace and blessings be upon him): "Why did you do this?" A question asked by the Companions to know and learn the rationale behind the Prophet's act, as it was a new act practised by the Prophet (may Allah's peace and blessings be upon him) during rainfall, and all his acts are a Sunnah to be followed. His answer to their question was by mentioning the reason, saying: "Because it has recently been with its Almighty Lord," i.e., it has descended from between the sky and earth, as Allah Almighty says: {And clouds between the sky and earth.} [Surat al-Baqarah: 164] Its Lord has recently formed it, and it is sustenance and mercy. Allah Almighty has called it "mercy", "blessed", and "pure" and has made it a means of life and a means for avoiding punishment.
The Hadīth highlights the act of revealing the body - apart from the ‘Awrah (must-cover body parts) - during the fall of rain to fall on the body directly.
It also indicates that the less qualified person should ask the more qualified one about what he sees him doing if he does not know it to learn it and, thus, apply it and teach it to others..

904

Jābir reported: The sun eclipsed during the lifetime of the Messenger of Allah (may Allah's peace and blessings be upon him) on the very day Ibrāhīm, the Prophet's son, died. The people said that it eclipsed on account of Ibrāhīm's death. The Prophet (may Allah's peace and blessings be upon him) stood up and led the people in prayer, performing six bowings and four prostrations. He started by making Takbīr (saying: Allāhu Akbar). He then recited and lengthened the recitation, then bowed nearly as long as he stood, then raised his head from Rukū '(bowing) and recited, but it was a shorter recitation than the first one. He then bowed nearly as long as he stood, then raised his head from Rukū 'and recited, but it was a shorter recitation than the second one. Then, he bowed nearly as long as he stood, then raised his head from Rukū '. Then, he fell into prostration and made two prostrations. Then, he stood up and again made three bowings, each of which was shorter than the preceding one and longer than the following one. His Rukū 'was nearly the same length as his Sujūd (prostration). Then, he stepped back, and the rows behind him stepped back as well until we reached the extreme - [another version reads]: until he reached the women. Then, he stepped forward, and the people stepped forward along with him until he stood in his place. When he finished, the sun was bright. He said: O people, the sun and the moon are but two of Allah's signs, and they are not eclipsed on account of anyone's death - [another version reads]: on account of a human's death. So, when you see anything of this, offer prayer until darkness disappears. There is nothing of what you have been promised except that I saw it in this prayer of mine. Hellfire was brought, and that was when you saw me stepping back for fear of being affected by its heat, and I saw therein the owner of the curved staff dragging his intestines in the Fire. He used to steal the pilgrim with his curved staff. If he became aware, he would say: It got (accidentally) entangled in my curved staff, but if he was unaware of that, he would take that away. I also saw the cat owner who tied it without feeding it or letting it eat from the vermin of the earth until it died out of hunger. Then, Paradise was brought, and that was when you saw me stepping forward until I stood in my place, and I stretched my hand wanting to catch some of its fruits so you may see it, but it seemed to me that I should not do so. Nothing you have been promised except that I saw in this prayer of mine..

Commentary : The sun and the moon are two of Allah's great signs. Their rotation and their succession denote the perfection of Allah's making. The occurrence of lunar and solar eclipses entails fear of their obliteration and the occurrence of the Day of Judgment, which necessitates returning to Allah and resorting to Him through prayer and supplication, and this was the usual practice and the habit of the Prophet (may Allah's peace and blessings be upon him).
In this Hadīth, Jābir ibn ‘Abdullah (may Allah be pleased with him and his father) narrates that the sun eclipsed during the lifetime of the Messenger of Allah (may Allah's peace and blessings be upon him) on the day his son Ibrāhīm, whose mother was Māriyah al-Qibtiyyah, died. He was born in 8 AH and died in 10 AH when he was eighteen months old. A solar eclipse occurs when all the sunlight or part of it disappears. People started saying that it eclipsed on account of the death of Ibrāhīm, the Prophet's son, which was a common belief among them during the pre-Islamic era of ignorance. On seeing the solar eclipse, the Prophet (may Allah's peace and blessings be upon him) stood up and led the people in a two-Rak'ah prayer with three bowings and two prostrations. His recitation in his first standing was longer than in the second one, and his recitation in the second standing was longer than in the third one, and his bowing was nearly as long as his standing.
During the prayer, the Prophet (may Allah's peace and blessings be upon him) stepped back. The rows behind him stepped back as well, i.e., he was moving backwards, and the men's rows behind him were moving backwards like him while maintaining their status in prayer until reaching the women's rows behind them. Then, the Prophet (may Allah's peace and blessings be upon him) moved forward, and the people moved forward along with him until he returned to his first place. Then, he finished the prayer and "the sun was bright," i.e., it returned to its former state and became bright and luminous again. The Prophet (may Allah's peace and blessings be upon him), then, said: "O people, the sun and the moon are but two of Allah's signs," i.e., two signs with which He frightens His slaves, "and they are not eclipsed on account of anyone's death". Another version reads: "On account of a human's death". They are two subservient creatures that have no control over anything and have no ability to ward anything off themselves. This includes a reply to what some people mistakenly thought about the solar eclipse taking place because of the death of Ibrāhīm, the Prophet's son. The Prophet (may Allah's peace and blessings be upon him) clarified to them that the solar eclipse is not caused by the death of any of the people on earth. "So, when you see anything of this," i.e., the eclipse, "offer prayer until the darkness goes away," i.e., the sun, and reappears when the eclipse is being removed. The Prophet (may Allah's peace and blessings be upon him), then, said to them: "There is nothing of what you have been promised," i.e., nothing of what you have been promised to witness of Paradise, Hellfire, and other situations of the Day of Judgment "except that I saw it in this prayer of mine". Then, he (may Allah's peace and blessings be upon him) clarified to them the reason why he stepped back while praying and said: "Hellfire was brought," i.e. brought forward, "and that was when you saw me stepping back, for fear of being affected by its heat," i.e., its flame and its heat, and I saw in the fire the owner of the Mihjan (curved staff). Mihjan: a staff with a crooked top, and it is said: a long wood with a jagged piece of iron on the top; and the owner of the curved staff was dragging his Qusb, i.e., dragging his intestines, which were extending out of his belly, in the Fire. He used to steal the pilgrims' belongings with his curved staff in worldly life. If his act were noticed and detected, he would say: This stolen thing got accidentally entangled in my curved staff, and if his act went unnoticed and unknown and nobody saw him, he would get away with what he stole with his curved staff.
The Prophet (may Allah's peace and blessings be upon him) also informed them that he saw in Hellfire, the owner of the cat, i.e., a woman from the children of Israel who locked up a cat and tied it without feeding it or letting it eat from the vermin of the earth, i.e., its pests and insects, until the cat died out of hunger.
The Prophet (may Allah's peace and blessings be upon him) then informed them that Paradise was brought to him, and that was when they saw him returning to the first position from which he stepped back, stretching his hand, wanting to take one of its fruits so that the Companions (may Allah be pleased with them) would look at it. Then, it seemed to him that he should not do so. Once again, he confirmed and repeated what he had previously said that nothing of what they had been promised to witness of Paradise, Hellfire, and other situations of the Day of Judgment except that he (may Allah's peace and blessings be upon him) saw in this prayer of his.
It is said: The famous opinion regarding the manner of the Eclipse prayer is that it is two Rak‘ahs, and in each Rak‘ah, there are two incidents of standing, two recitations, and two bowings, and as for Sujūd, there are two prostrations like in other Rak‘ahs, whether the eclipse lasts for a long time or not.
What causes the solar and lunar eclipse is the fact that the moon is a dark body that derives its light from the sunlight, like a mirror that reflects the light falling upon it, making the viewer imagine that it is luminous, and the same applies to the earth. According to the universal law that Allah has set, the earth sometimes falls between the sun and the moon, blocking the sunlight from the whole or part of the moon, and the moon sometimes falls between the sun and the earth, blocking the sunlight from the vision of the people living on a particular area of the earth. Because of this, the people on earth witness the solar and lunar eclipse phenomenon.
The Hadīth clarifies the manner of performing the Eclipse prayer and the fact that it is to be performed in a congregation.
It also emphasizes the act of hastening to obey Allah Almighty on the occurrence of what results in fear and caution and seeking to ward off the affliction by remembering Allah Almighty, glorifying Him, and offering Him various acts of obedience.
It also sheds light on the Prophet's evident miracle and how he (may Allah's peace and blessings be upon him) used to advise his Ummah, teach them what is beneficial to them, and warn them against what is harmful to them.
It also includes a warning against torturing animals.
It points out that Paradise and Hellfire are two places that currently exist..

905

‘Urwah reported: Do not say: Kasafat ash-Shams (the sun eclipsed); instead, say: Khasafat ash-Shams (the sun blackened)..

Commentary : In this tradition, the Tābi‘i Muhammad ibn Muslim az-Zuhri narrates that the Tābi‘i ‘Urwah ibn az-Zubayr (may Allah have mercy upon him) used to believe that the correct thing to say is: Khasafat ash-Shams, and that it is incorrect to say: Kasafat ash-Shams. The Qur’an reads: {And the moon is darkened, and the sun and the moon are brought together.} [Surat al-Qiyāmah: 8-9] It is said: Khusūf (occultation) covers everything, but Kusūf (eclipse) covers some, and it is for the sun.
Both words - Kusūf and Khusūf - were mentioned in authentic Hadīths about the sun, and the scholars' famous usage of these words is using "Kusūf" for the sun and "Khusūf" for the moon.
What ‘Urwah said is his personal opinion, and it is linguistically acceptable to say: the sun and the moon "kasafat", "kusifa", "inkasafa", "khasafa", "khusifa", and "inkhasafa".
What causes the solar and lunar eclipse is the fact that the moon is a dark body that derives its light from the sunlight, like a mirror that reflects the light falling upon it, making the viewer imagine that it is luminous, and the same applies to the earth. Had it not been for the universal law that Allah has set that the earth sometimes falls between the sun and the moon, blocking the sunlight from the whole or part of the moon, and the moon sometimes falls between the sun and the earth, blocking the sunlight from the vision of the people living on a particular area of the earth, the phenomenon of the solar and lunar eclipse would not have occurred to the people on earth..

909

Ibn ‘Abbās reported: The Prophet (may Allah's peace and blessings be upon him) prayed when there was an eclipse. He recited and then bowed. He again recited and again bowed. He again recited and again bowed and again recited and again bowed and then prostrated. He said: The second Rak'ah was similar to this..

Commentary : This Hadīth is one of the authentic narrations reported from the Prophet (may Allah's peace and blessings be upon him) concerning the manner of performing the Solar Eclipse prayer. All the narrations describe one of the Prophet's states what he used to do at the time of such a calamity and how he used to offer prayer to Allah Almighty until the distress would be relieved. 'Abdullah ibn' Abbās (may Allah be pleased with him and his father) reports the manner of the Prophet's prayer when the sun eclipsed and when its light totally or partially disappeared from the earth. He reported that when the sun eclipsed, the Prophet (may Allah's peace and blessings be upon him) prayed two Rak'ahs (units of prayer), reciting four times in each Rak'ah and bowing four times and prostrating two times in each Rak'ah. These two prostrations would come after the fourth bowing.
What is reported here about the manner of the Eclipse prayer is that it is a two-Rak‘ah prayer, and each Rak‘ah has four bowings and two prostrations.
It is said: The famous opinion regarding the manner of the Eclipse prayer is that it is two Rak‘ahs, and in each Rak‘ah, there are two incidents of standing, two recitations, and two bowings. As for Sujūd, there are two prostrations like in other Rak‘ahs, whether the eclipse lasts for a long time or not.
What causes the solar and lunar eclipse is the fact that the moon is a dark body that derives its light from the sunlight, like a mirror that reflects the light falling upon it, making the viewer imagine that it is luminous, and the same applies to the earth. According to the universal law that Allah has set, the earth sometimes falls between the sun and the moon, blocking the sunlight from the whole or part of the moon, and the moon sometimes falls between the sun and the earth, blocking the sunlight from the vision of the people living on a particular area of the earth. Because of this, the people on earth witness the solar and lunar eclipse phenomenon..

913

‘Abdur-Rahmān ibn Samurah reported: I was shooting my arrows during the lifetime of the Messenger of Allah (may Allah's peace and blessings be upon him) when an eclipse of the sun took place. I, therefore, threw them away and said: I must see how the Messenger of Allah (may Allah's peace and blessings be upon him) acts during the solar eclipse today. When I came to him, he was raising his hands while supplicating, saying Takbīr: Allāhu Akbar (Allah is the Greatest), Tahmīd: Alhamdulillāh (praise be to Allah), and Tahlīl: La ilāha illallāh (there is no god but Allah) until the sun became bright. Then, he recited two Surahs and prayed two Rak'ahs (units of prayer)..

916

Abu Sa‘īd al-Khudri reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "Prompt those of you who die to say: There is no god but Allah.".

Commentary : This Hadīth shows the Prophet's care for his Ummah and his keenness to direct them to every word and deed that benefits them, even at the time of death. So, the Prophet (may Allah's peace and blessings be upon him) ordered that the Muslims prompt those of them who die to say the word of Tawhīd. "Lā ilāha illa Allah" (There is no god but Allah). They should say it to anyone suffering the throes of death and repeat it near him so that he may say it. Thus, the Prophet (may Allah's peace and blessings be upon him) directs his Ummah to the significance of the word of Tawhīd in life and at the time of death. This is because it is this word that makes the blood of anyone who utters it inviolable in this word. If a person who is at the doorstep of the Hereafter says it, it is hoped that it will protect him from the punishment of the Hereafter, as it protected him from the worldly punishment, and for it to be the last speech he says in this world, and because, "he whose last words are 'there is no god but Allah' will enter Paradise." Narrated by Abu Dāwūd and reported by Mu‘ādh ibn Jabal (may Allah be pleased with him).
Prompting a person who dies to say this word is something recommended; however, it is disliked pressing him and keep saying it to him in a successive manner, lest he may get bored due to the tough condition and hardship he is suffering, and thus he may dislike that in his heart and utter improper words.
In the Hadīth: We should be around the person who dies so as to remind him, keep his company, and fulfill his rights..

918

Umm Salamah reported: I heard the Messenger of Allah (may Allah's peace and blessings be upon him) say: "No Muslim suffers a calamity and says what Allah commanded him: {We belong to Allah, and to Him we will return} [Surat al-Baqarah: 156], O Allah, reward me for my affliction and give me something better than that in exchange for it, except that Allah will give him something better than that in exchange." When Abu Salama died, I said: "Which of the Muslims is better than Abu Salamah? His family was the first to immigrate to the Messenger of Allah (may Allah's peace and blessings be upon him)." I then said the words, and Allah gave me the Messenger of Allah (may Allah's peace and blessings be upon him) in exchange. She said: "The Messenger of Allah (may Allah's peace and blessings be upon him) sent Hātib ibn Abi Balta‘ah to deliver me the message of marriage with him. I said to him: "I have a daughter, and I am jealous." He said: "As for her daughter, we will supplicate to Allah to make her in no need for her, and I will supplicate to Allah to make the jealousy go away.".

Commentary : The Prophet (may Allah's peace and blessings be upon him) used to teach his Ummah to be resigned to Allah Almighty if a calamity strikes them and to resort to His power and strength, Exalted be He, for He is the One Who predestined everything and from Whom compensation comes.
In this Hadīth, Umm Salamah, the mother of the believers (may Allah be pleased with her), says that the Prophet (may Allah's peace and blessings be upon him) said: "No Muslim suffers a calamity," this refers to any disaster whatsoever, great, or small, involving something unpleasant that happens to someone in himself, his family, his wealth, etc. "and says what Allah commanded him: {We belong to Allah, and to Him we will return.} [Surat al-Baqarah: 156]" In other words, we and all that is attributed to us do belong to Allah by way of ownership and creation, and we will return to Him in the Hereafter. This statement should be accompanied by patience and a lack of despondency. Then, the afflicted person should supplicate, saying: "O Allah, reward me," i.e., grant me the reward and recompense "for my affliction, and give me something better than that in exchange for it," i.e., give me a substitute for what I lost due to this affliction and make the substitute better than the lost thing.
Whoever says that his reward is that Allah will give him something better in exchange for what he lost in this affliction of his. Another version by Muslim has this addition: "except that Allah will give the reward for his affliction." Allah will record his reward for that.
Then, Umm Salamah (may Allah be pleased with her) mentioned that when her husband Abu Salamah ‘Abdullāh ibn ‘Abd al-Asad al-Makhzūmi (may Allah be pleased with him) died, she seemed to have remembered the Prophet's instruction, but she thought to herself or uttered it in wonder: "Which of the Muslims is better than Abu Salamah?!" She wondered at how to apply the Prophet's statement "except that Allah will give him something better than that in exchange" to her disaster, given her reverence for Abu Salamah (may Allah be pleased with him). At the root of her wonder lay her belief that none was better than Abu Salamah (may Allah be pleased with him), and she would not expect that the Messenger of Allah (may Allah's peace and blessings be upon him) might marry her, for he was outside this general categorization. Then, clarifying why Abu Salamah (may Allah be pleased with him) was meritorious, she said that "his family was the first to immigrate to the Messenger of Allah (may Allah's peace and blessings be upon him)." So, he was the first to immigrate along with his family and dependents. After her wonder, she complied with the command of the Messenger of Allah (may Allah's peace and blessings be upon him); "I then said the words," i.e., the phrase "we belong to Allah, and to Him we will return" and the subsequent supplication. So, she said that Allah Almighty gave her the Messenger of Allah (may Allah's peace and blessings be upon him) in exchange, by making her his wife. Thus, he constituted better compensation for her than her husband Abu Salamah (may Allah be pleased with him).
Then, Umm Salamah (may Allah be pleased with him) mentioned how she was engaged to the Messenger of Allah (may Allah's peace and blessings be upon him), and what she asked for. She said that the Messenger of Allah (may Allah's peace and blessings be upon him) sent Hātib ibn Abi Balta‘ah (may Allah be pleased with him) to propose marriage to her on his behalf. Apologizing to the Prophet (may Allah's peace and blessings be upon him) out of fear that she may not fulfill his rights, she said that she had a daughter, namely Zaynab bint Abi Salamah (may Allah be pleased with her), who was young at the time and still under her care. She also stated that she was very jealous. These two things have their effect on the discharge of marital duties, leading to non-fulfillment of them. Also, the Prophet (may Allah's peace and blessings be upon him) had other wives before her, and her extreme jealousy would make her unable to get together with the other wives. Thereupon, the Prophet (may Allah's peace and blessings be upon him) said: "As for her daughter, we will supplicate to Allah to make her in no need for her," i.e., to make the daughter in no need for her mother as the Prophet (may Allah's peace and blessings be upon him) would take care of her, or that she would find someone to take care of her from among her relatives, or that Allah will make her in no need for suckling from her mother, as the girl was an infant. "and I will supplicate to Allah to make the jealousy go away." By virtue of the blessing of the Prophet's supplication, jealousy went away from her heart, and the Messenger of Allah (may Allah's peace and blessings be upon him) married her.
In the Hadīth: We are enjoined to endure afflictions patiently and avoid despondency.
And in it: We should turn to Allah with supplication at the time of disasters, for the compensation comes from Him.
And in it: A believer must comply with the Prophet's commands, even if the wisdom behind them is not clear to him..

919

’Umm Salamah reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: When you visit a sick or dead person, say good things, for the angels say "Amen" to whatever you say. She said: When Abu Salamah died, I came to the Prophet (may Allah's peace and blessings be upon him) and said: O Messenger of Allah, Abu Salamah died. He said: Say: O Allah, forgive me and him and compensate me with someone better than him. She said: So, I said this, and Allah compensated me with someone better for me than him; Muhammad (may Allah's peace and blessings be upon him)..

Commentary : The Prophet (may Allah's peace and blessings be upon him) used to teach his Ummah to resign to Allah Almighty if a calamity strikes them and to resort to His power and strength, Exalted be He, for He is the One Who predestined everything and from Whom compensation comes.
In this Hadīth, the Mother of the Believers ’Umm Salamah (may Allah be pleased with her) reports that the Prophet (may Allah's peace and blessings be upon him) said: "When you visit a sick or dead person, say good things." The command here is meant to discipline and teach people what to say when visiting a dead person, i.e., a dying person or a sick person on his deathbed. Supplication is to be made for the ill person, asking Allah to cure him, and for the dead person, asking Allah to have mercy on him and forgive him. The Prophet (may Allah's peace and blessings be upon him) justified this saying that the angels who are present with the afflicted person - like the angel of death and his aids, or other angels in general - say "Amen" to whatever is said by the people who are present. They say: Āmīn, which means: O Allah, answer the supplication. The angels' supplication is readily answered; hence, one must not supplicate with something that could harm him or others.
Then, ’Umm Salamah (may Allah be pleased with her) reported that when her husband Abu Salamah (may Allah be pleased with him) died - and he was her husband before the Prophet (may Allah's peace and blessings be upon him) - she went to the Prophet (may Allah's peace and blessings be upon him) and informed him of the death of her husband Abu Salamah (may Allah be pleased with him) expressing her pain and grief about him, not telling the Messenger of Allah (may Allah's peace and blessings be upon him) of her husband's death, for it was reported in Sahīh Muslim Collection that the Messenger of Allah (may Allah's peace and blessings be upon him) attended the death of Abu Salamah (may Allah be pleased with him).
The Prophet (may Allah's peace and blessings be upon him) guided and advised her to supplicate Allah, resign to Him, and ask Him for a compensation better than him by saying: "O Allah, forgive me and him," asking forgiveness for her sins and those of her departed one. "And compensate me with someone better than him," i.e., grant me a good compensation and a better substitute. She then reported that Allah Almighty answered her supplication and granted her a better substitute, as the Messenger of Allah (may Allah's peace and blessings be upon him) married her.
The Hadīth clarifies that the angels are present with the sick person and say "Amen" to whatever supplication is made by people therein..

920

’Umm Salamah reported: The Messenger of Allah (may Allah's peace and blessings be upon him) entered upon Abu Salamah while his eyes were fixedly open, so he closed them and then said: When the soul is taken away, the sight follows it. Some people from his family clamored, so he said: Do not supplicate for yourselves except with what is good, for the angels say "Amen" to whatever you say. Then, he added: O Allah, forgive Abu Salamah and raise his degree among rightly guided people, be his successor in his descendants who remain. Forgive us and him, O Lord of the worlds, make his grave spacious for him and grant him light therein. [Another version quoted]: a similar Hadīth; however, he said: Be his successor in his legacy; and he said: O Allah, make his grave wide for him, and did not say: Make his grave spacious for him..

Commentary : The Prophet (may Allah's peace and blessings be upon him) was a teacher and a mentor as he used to teach Muslims and educate them on adopting patience during the calamity of a close or a dear person's death. He taught us what to say, what supplication to recite, and how we should avoid screaming and indecent words when someone is dying.
This Hadīth represents a practical incident, as the Messenger of Allah (may Allah's peace and blessings be upon him) was there with Abu Salamah ‘Abdullah ibn ‘Abd al-Asad al-Makhzūmi (may Allah be pleased with him) when he was on his deathbed. ’Umm Salamah (may Allah be pleased with her) - the wife of Abu Salamah at that time - narrates that the Messenger of Allah (may Allah's peace and blessings be upon him) entered upon Abu Salamah (may Allah be pleased with him) - as it was the Prophet's habit to visit the sick - "while his eyes were fixedly open," i.e., his eyes were kept wide open after his soul had departed to its Creator, and he remained with his eyes fixed. The Prophet (may Allah's peace and blessings be upon him), thus, realized that he had died. So, he closed Abu Salamah's eyes to avoid appearing ugly. Then, the Prophet (may Allah's peace and blessings be upon him) said: "When the soul is taken away, the sight follows it." Perhaps this was the cause for closing his eyes as if he was saying: I closed his eyes because when the soul leaves the body, the sight follows it in leaving, so it is useless to keep his eyes open, or it could be a clarification of the cause why his eyes were open. When the Prophet (may Allah's peace and blessings be upon him) closed the eyes of Abu Salamah (may Allah be pleased with him) and made that statement, the attendees became certain about his death. "Some people from his family clamored," i.e., some people from Abu Salamah's family cried loudly and wailed. So, the Prophet (may Allah's peace and blessings be upon him) forbade them from saying anything indecent and ordered them to say what is good and supplicate with what is good, and said: "Do not supplicate for yourselves except with what is good." This refers to forbidding them from clamoring as if they said: O woe to us! What a disaster! So, he forbade them from this, not crying out for destruction, death, and similar things, which was a pre-Islamic practice; rather, saying good things like invoking forgiveness and mercy upon the dead person and saying the Prophet's supplication, which will be mentioned later, for Abu Salamah. Moreover, one should supplicate for himself with what is good and say what the Prophet (may Allah's peace and blessings be upon him) advised us to say: "Allāhumma ajirni fi musībati wakhluf li khayran minha (O Allah, reward me for my calamity and give me something better in place of it), after saying: We belong to Allah, and to Him we will return.
The Prophet (may Allah's peace and blessings be upon him) justified this by saying that the angels say "Amen" to supplication, whether for good or evil. They say: Āmīn (O Allah, answer this supplication), which is likely to make the supplication accepted as the angels' supplication is undoubtedly answered. Hence, it is not permissible to supplicate for what could bring him or others any harm. What is meant by the "angels" here is the Angel of death and his aids, or the angels in general who are present when someone is dying. This is part of how the Prophet (may Allah's peace and blessings be upon him) disciplines and teaches his Ummah what to say when someone dies.
Then, the Prophet (may Allah's peace and blessings be upon him) supplicated for Abu Salamah saying: "O Allah, forgive Abu Salamah," i.e., erase his sins and misdeeds. "And raise his degree among those who are rightly guided," i.e., O Allah, let him be with those whom You have previously guided to Islam and to emigrate to the best among people; or it means: O Allah, let him be with those whom You have guided and who obtained the high degrees in Paradise. And " be his successor in his descendants," i.e., be his successor in managing his affairs and maintaining the interests of his family and children and do not leave them to anyone but You. Another version reads: "Be his successor in his legacy," which he left behind after his death, "who remain," i.e., who remain among the living. "And make his grave spacious for him," which was interpreted by the version that reads: "O Allah, make his grave wide for him," i.e., make his grave extremely wide, which is part of the believer's delight in the grave since the grave is either widened or narrowed for its dweller. "And grant him light therein," i.e., in his grave and ward off the darkness from him, which is another aspect of the bliss that the believer experiences.
The Hadīth shows that the dead person's eyes should be closed.
It also guides to adopt patience and say what is good when the calamity of death strikes.
It also clarifies that supplication should be made for the dead person, his family, and his descendants concerning the Hereafter and worldly affairs.
It also signifies that the dead person finds joy or torment in his grave.
Moreover, it teaches what Dhikr (remembrance of Allah) and supplication should be said at the moment of dying, saying what is good and making Istirjā ', which is saying: Inna lillāhi wa inna ilayhi rāj‘ūn (We belong to Allah, and Him we will return), besides supplicating for whoever will succeed him. So, it is a must to follow the Prophet's example.
It also points out the presence of angels with the sick and dead person and that they say "Amen" to whatever supplication is made therein.
Finally, it clarifies that the angels' supplication is answered and not rejected..

921

Abu Hurayrah (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "Did you not see when a person dies, his eyes become fixedly open?" They said: 'Yes.' He said: "This is when his eyesight follows his soul.".

Commentary : This Hadīth contains clarification and explanation by the Prophet (may Allah's peace and blessings be upon him) about a general condition, namely the staring of the eyes of dying people after the departure of their souls. In explanation of this condition, the Prophet (may Allah's peace and blessings be upon him) said that the eyesight follows the soul. The Prophet (may Allah's peace and blessings be upon him) said to his Companions (may Allah be pleased with them): "Did you not see when a person dies, his eyes become fixedly open?" i.e., his eyesight goes upwards and does not turn back, and it remains open and wide. This question denotes affirmation of the condition that people know to happen upon death. They replied to the Prophet (may Allah's peace and blessings be upon him) that this is what actually occurs. So, he said: "This is when his eyesight follows his soul," i.e., he looks at his soul as it ascends to heaven with the angels. Muslim narrated in his Sahīh Collection that Umm Salamah (may Allah be pleased with her) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) came to Abu Salamah while his eyes were fixedly open, and he closed them. This is to prevent the appearance of the deceased person from turning ugly. So, his eyes must be closed after the departure of the soul, as the Messenger of Allah (may Allah's peace and blessings be upon him) closed the eyes of Abu Salamah..

922

’Umm Salamah reported: When Abu Salamah died, I said: A stranger and in a strange land, I shall, indeed, weep for him in a manner which would be talked of. I was prepared to weep for him when a woman from the Sa‘īd (upper side of the city) came intending to assist me. The Messenger of Allah (may Allah's peace and blessings be upon him) received her and said: Do you want to let the devil enter a house from which Allah has driven him out?! Twice. So, I stopped weeping and did not weep..

Commentary : This Hadīth shows how the Prophet (may Allah's peace and blessings be upon him) disciplined and taught his Ummah and how keen he was on keeping Muslims away from the devil's temptation, especially when being stricken by the calamity of the death of a relative or a dear and precious person. The Mother of the Believers ’Umm Salamah (may Allah be pleased with her) narrates that "when Abu Salamah died", i.e., 'Abdullah ibn' Abd al-Asad al-Makhzūmi (may Allah be pleased with him), who was her first husband and who emigrated from Makkah to Madīnah,' Umm Salamah said to herself: "A stranger and in a strange land," i.e., he was from the people of Makkah and died in Madīnah as a stranger far from his relatives and homeland and having none to weep for him except her, so, there were two calamities: that of being far away from one's country and that of death. She intended this sentence to justify the act of weeping copiously. Hence, she swore to weep and wail for him in such an intense manner that would cause people to talk about it and wonder at it because of its intensity. Such were her thoughts because wailing and gathering for that purpose was a pre-Islamic practice, and that was before she learned that wailing is prohibited. Then, ’Umm Salamah reported that she was prepared and ready to cry by having the intention and the determination to do so and preparing the causes of grief, and meanwhile, a woman who wanted to assist her, i.e., assist her with weeping and wailing, came. This woman who wanted to help' Umm Salamah was from the "Sa‘īd" in the 'Awāli region of Madīnah. "Sa‘īd" originally meant the dust on the earth's surface. The 'Awāli today is the region located in the eastern and south-eastern sides of Madīnah on a line extending from Baqī 'to Harrat Wāqim eastwards and parallel to Qubā' Mosque southwards.
The Messenger of Allah (may Allah's peace and blessings be upon him), thus, received this woman to advise her and forbid her from doing this. After knowing what she intended to do, he said to her: O woman, do you want by your help with the sin to be a cause for letting the devil enter with his actions and deception, which Allah has driven him out and has kept him far from tempting its dwellers?! The Prophet (may Allah's peace and blessings be upon him) repeated his advice for the woman twice to confirm such a prohibition. Another probable meaning is: He drove the devil out of this house and kept him far from tempting its dwellers twice, referring by "twice" to the act of soundly embracing Islam by Abu Salamah and his good act of emigration. Or the first time could be referring to the day he embraced Islam, and the second time refers to the day he left this world as a Muslim. Another probability is intending the repetition, i.e., Allah has driven him out time and again, as Allah Almighty says: {Then look again and again.} [Surat al-Mulk: 4] It is also said: Perhaps the first time refers to his emigration from Makkah to Abyssinia and the second time refers to his emigration to Madīnah, as he is one of those who made the two emigrations.
This is a manifestation of the Prophet's good education and discipline of his Companions (may Allah be pleased with them), as he clarified to the woman that if she did that, she would let the devil enter a house from which Allah has driven him out, and this is a serious harm and an evil act. Moreover, he did not just forbid her; instead, he explained to her the disadvantages of this evil act and the resulting damages, harms, and punishments, which makes it more likely to be accepted.
On hearing the Prophet's words,' Umm Salamah (may Allah be pleased with her) was deterred from crying and stopped. She refrained from crying in such a dispraised manner, accompanied by lamenting and wailing.
The Hadīth shows that weeping for the dead accompanied by wailing is from the devil's acts.
It also points out how a Muslim must comply with the commands and prohibitions of the Shariah once he knows them.
It also clarifies that assistance in wailing is counted as assistance in sin.
Moreover, it sheds light on the merit of the house of Abu Salamah and ’Umm Salamah, as Allah Almighty has driven the devil out from it, and he could not overpower them through temptation and misguidance.
As it shows that forbidding evil should be carried out wisely by clarifying the harmful consequences..

925

‘Abdullah ibn ‘Umar reported: We were sitting with the Messenger of Allah (may Allah's peace and blessings be upon him) when a man from the Ansār (Supporters) came and greeted him. The Ansāri man then turned back. So, the Messenger of Allah (may Allah's peace and blessings be upon him) said: O brother of the Ansār, how is my brother Sa‘d ibn ‘Ubādah? He said: Good. The Messenger of Allah (may Allah's peace and blessings be upon him), then said: Who among you would visit him? He stood up, and we stood up along with him. There were more than ten of us. We were wearing neither shoes, leather socks, caps, or shirts. We walked on swampy ground until we came to him. His people around him made way for the Messenger of Allah (may Allah's peace and blessings be upon him) and those of his Companions who came along with him..

Commentary : This Hadīth shows how the Prophet (may Allah's peace and blessings be upon him) taught his Ummah. He was keen on establishing good relations among Muslims through visits and communication, especially visiting the sick. 'Abdullah ibn' Umar (may Allah be pleased with him and his father) narrates that some of the Companions (may Allah be pleased with them) were sitting with the Prophet (may Allah's peace and blessings be upon him), and this was the Companions' habit with the Prophet (may Allah's peace and blessings be upon him), i.e., gathering around him to teach and guide them. During this session, a man from the Ansār - people of Madīnah - came to him and greeted the Prophet (may Allah's peace and blessings be upon him) and those who were present, which is the etiquette of Islam in extending the greeting of peace to all. After greeting the Prophet (may Allah's peace and blessings be upon him), the Ansāri man wanted to leave. So, the Messenger of Allah (may Allah's peace and blessings be upon him) said in a pleasant way: "O brother of the Ansār, how is my brother Sa‘d ibn ‘Ubādah?" Sa'd (may Allah be pleased with him) was the chief of the Khazraj, and he was sick then. Here, the Prophet (may Allah's peace and blessings be upon him) was teaching Muslims to ask after each other in case of being absent or falling sick. His saying: "O brother of the Ansār", is a call by the brotherhood of Islam and a call for the man to show that he was from the Ansār, besides the act of honoring Sa'd ibn' Ubādah as the Prophet (may Allah's peace and blessings be upon him) called him: "My brother". Answering the Prophet's question, the man said: He is "good," i.e., no worry about him, as he is still alive and is likely to recover from his sickness, which is a polite thing to say and is said as a form of being optimistic that the patient will recover and be healthy once again.
Thereupon, the Messenger of Allah (may Allah's peace and blessings be upon him) encouraged his Companions to visit him, saying: "Who among you would visit him?" This was how the Prophet (may Allah's peace and blessings be upon him) practically taught Muslims, as he got up along with his Companions to visit Sa'd ibn' Ubādah (may Allah be pleased with him), and they were "bid'at 'ashr" (more than ten), and "bid '" is: from three to ten. At this time, those who were present from among the Companions were suffering from indigence and poverty to the extent that 'Abdullah ibn' Umar (may Allah be pleased with him) said: "We were wearing neither Ni‘āl (shoes)", plural of "Na‘l", which is the shoe, "nor Khifāf (leather socks)", plural of "Khuff", which is footwear made of thin leather. In other words, they had nothing to wear on their feet. "Nor Qalānis (caps)", plural of "Qalansuwah", which is something worn on the head, "nor Qumus (shirts)", plural of "Qamīs", which is a sewn undergarment having two sleeves, or that which is made either of cotton or linen and this means that they were wearing Izār (lower garment) and Ridā' (upper garment). They went walking on foot to the house of Sa'd ibn' Ubādah (may Allah be pleased with him) "on such swampy ground," which is the earth that is highly saline and nothing grows therein except some trees, i.e., they were wearing nothing on their feet to protect them from the harm of such ground. When the Prophet (may Allah's peace and blessings be upon him) reached the house of Sa‘d (may Allah be pleased with him), Sa‘d's people, family, and kinfolk moved from around him to give the Prophet (may Allah's peace and blessing be upon him) and his Companions who came to visit him the chance to proceed and get close to him, which is part of the visit etiquettes and honoring guests.
The Hadīth encourages asking after the absent and the sick and shows how the Prophet (may Allah's peace and blessings be upon him) used to ask after his Companions.
It prompts us to visit the sick and communicate with them.
It points out the indigence and poverty of some of the Companions and how far they were from lavish in their clothes and their appearance.
It sheds light on honoring the guest who comes to visit by making room for him.
It shows that whoever has no shoes may walk barefoot..

929

[Ibn ‘Abbās reported:] So, I stood up and entered upon ‘Ā’ishah and informed her of what Ibn ‘Umar had said. Thereupon, she said: No, by Allah, the Messenger of Allah (may Allah's peace and blessings be upon him) never said: The dead person is punished because of anyone's weeping; however, he said: Allah increases the punishment of the disbeliever because of his family's weeping. Verily, Allah is the One {Who makes people laugh and weep} [Surat an-Najm: 43], {No bearer of burdens can bear the burden of another.} [Surat Fātir: 18] [Another version reads:] When the words of ‘Umar and Ibn ‘Umar were conveyed to ‘Ā’ishah, she said: You are conveying to me the words of these two who are neither liars nor suspected of lying, but one may mishear..

Commentary : In this Hadīth, Ibn ‘Abbās (may Allah be pleased with him and his father) says: I entered upon ‘Ā’ishah and informed her of what Ibn ‘Umar had said, i.e., that he had heard the Prophet (may Allah's peace and blessings be upon him) say: "Indeed, the dead person is punished because of his family's weeping." After that, she said: The Messenger of Allah (may Allah's peace and blessings be upon him) never said: "The dead person is punished because of anyone's weeping," however, he said: "Allah increases the punishment of the disbeliever because of his family's weeping," i.e., he is punished on account of his family's weeping over him, and if you wish, you may recite. Verily, Allah is the One {Who makes people laugh and weep}. [Surat an-Najm: 43] This means: man's weeping and laughter, his sadness and delight are all from Allah. {No bearer of burden will bear the burden of another.} [Surat an-Najm: 38], which means: On the Day of Judgment, every soul will bear only the sins it had committed.
Another version reads: "When the words of ‘Umar and Ibn ‘Umar were conveyed to ‘Ā’ishah, she said: You are conveying to me the words of these two who are neither liars nor suspected of lying, but one may mishear," i.e., they have misheard this. Some scholars are of the opinion that what is meant by punishing the dead person due to the weeping of those who are alive is, in case such weeping was a regular habit of the deceased person and his own choice..

931

‘Urwah reported: The words of Ibn' Umar: The dead person is punished because of his family's weeping over him, were mentioned to 'Ā’ishah, who said: May Allah have mercy upon Abu' Abdur-Rahmān; he heard something but did not memorize it. A Jew's funeral passed before the Messenger of Allah (may Allah's peace and blessings be upon him), and they were weeping over him. So, he said: You are weeping, and he is being punished..

Commentary : No matter how grave it is, every calamity includes a reward for whoever patiently endures its severity, and the same applies to the catastrophe of death that entails losing people and dear ones. One of the habits of the pre-Islamic era of ignorance was to request in one's will that people should weep and wail over his death in opposition to all traditions and revealed laws. Islam has, indeed, forbidden this and has threatened to punish the one who does this deliberately and persistently. It has clarified that such an act brings pain and torment to the one who makes a will with it or approves it.
In this Hadīth, the Tābi‘i ‘Urwah ibn az-Zubayr reports that it was mentioned to ‘Ā’ishah (may Allah be pleased with her) that ‘Abdullah ibn ‘Umar (may Allah be pleased with him and his father) said: "The dead person is punished because of his family's weeping over him," i.e., he is punished in his grave because those who are alive from among his family are weeping over him, besides doing other things of the pre-Islamic habits. A group of scholars interpreted this to be referring to whoever makes a will with it, or if this is their habit, and he does not forbid them by advising them before his death not to say or do something evil. This was a famous practice among the Arabs. So, if one thinks they will likely do this and does not advise them to refrain from it, then he is asking them to do it, and he becomes like one who does not forbid evil despite having the ability to do so. However, if he advises them to refrain from such an act and they disobey him, then Allah is far more Generous to punish him for that.
Upon hearing this, ‘Ā’ishah (may Allah be pleased with her) said: "May Allah have mercy upon Abu ‘Abdur-Rahmān, he heard something but did not memorize it," because this Hadīth had a reason and it was not as understood by Ibn ‘Umar (may Allah be pleased with him and his father), or he mistakenly thought the Hadīth to have a general indication including all the dead people. Therefore, ‘Ā’ishah (may Allah be pleased with her) reported the reason behind this Hadīth, saying: "A Jew's funeral passed before the Messenger of Allah (may Allah's peace and blessings be upon him)", and his family members were weeping over him. So, the Prophet (may Allah's peace and blessings be upon him) said: "You are weeping" after his death, addressing the dead person's family, "and he is being punished". An agreed-upon version reads: Thereupon, she said: "He missed the point; the Messenger of Allah (may Allah's peace and blessings be upon him) had only said: Indeed, he is punished for his sins and misdeeds, and his family members are weeping over him right now," i.e., his family members are weeping over him while he is being punished for his sins. So, the reason for his punishment is not his family's weeping over him; rather, it is his misdeeds and sins.
Allah Almighty says: {No bearer of burden will bear the burden of another.} [Surat al-An‘ām: 164] This means: no soul bears the sin of another soul.
The Hadīth highlights the status of ‘Ā’ishah (may Allah be pleased with her) in terms of understanding and knowledge.
It also corrects the wrong concepts that some people have by using evidence and means of persuasion..

Book of Hadith