It was narrated from Abu Qatadah al-Ansari that the Messenger of Allah (blessings and peace of Allah be upon him) was praying whilst carrying Umamah, the daughter of Zaynab the daughter of the Messenger of Allah (blessings and peace of Allah be upon him) and of Abu’l-‘As ibn Rabi‘ah ibn ‘Abd Shams. When he prostrated he put her down, and when he stood up, he picked her up again..

Commentary : The Prophet (blessings and peace of Allah be upon him) was kind and forbearing to old and young alike. He (blessings and peace of Allah be upon him) loved children and was compassionate towards them.
In this hadith, Abu Qatadah al-Ansari (may Allah be pleased with him) narrates that the Messenger of Allah (blessings and peace of Allah be upon him) sometimes led them in an obligatory prayer whilst carrying his granddaughter Umamah, the daughter of Zaynab the daughter of the Messenger of Allah (blessings and peace of Allah be upon him). Her father’s name was Abu’l-‘As ibn ar-Rabi‘ ibn ‘Abd Shams. When the Prophet (blessings and peace of Allah be upon him) stood up, he carried her on his shoulder, as is narrated in as-Sahihayn, and when he bowed and prostrated, he put her down on the ground. Then when he rose from prostration and stood up for the second rak‘ah, he picked her up again, (and continued like that) until he finished his prayer. This indicates that it is permissible to carry children whilst praying, if there are no impure substances (najasah) on them, such as urine, stools and the like.
This hadith highlights the compassion and good attitude of the Prophet (blessings and peace of Allah be upon him).
It indicates that a slight movement whilst praying, picking up a child whilst praying, and other actions, even if they are many but not consecutive – rather they are intermittent – do not invalidate the prayer..

517

It was narrated that ‘Abdullah ibn Shaddad ibn al-Had said: My maternal aunt Maymunah bint al-Harith told me: My bed was next to the place where the Prophet (blessings and peace of Allah be upon him) prayed, and sometimes part of his garment would fall on me whilst I was on my bed..

Commentary : Among the Jews, when a woman menstruated, they would expel her from the house; they would not eat with her, or drink with her or be with her in the same room. In Islamic teachings, however, the menstruating woman is not blamed for something that Allah has decreed for her; her entire body is pure (tahir) apart from the place where the hurt (i.e., menses) is.
This hadith is a brief part of a longer hadith in which the Mother of the Believers Maymunah (may Allah be pleased with her) stated that the Prophet (blessings and peace of Allah be upon him) used to pray in her apartment, and the place where he prayed was next to her bed on which she would be sleeping, and when she was menstruating – as is mentioned in a report in al-Sahihayn – sometimes the garment of the Prophet (blessings and peace of Allah be upon him) would touch her whilst he was praying.
This indicates that the menstruating woman is not impure (najis) and it indicates that her garment that she wears whilst menstruating is pure (tahir). It also indicates that the menstruating woman may be close to one who is praying, and that does not affect his prayer or interrupt it. This is an example of the ways in which Islam makes things easier for women in all circumstances, and honours women, especially at the time of menses, whereas the Jews used to regard the menstruating woman as impure, so no one would go near her or eat with her..

520

It was narrated that ‘Abdullah said: Whilst the Messenger of Allah (blessings and peace of Allah be upon him) was standing in prayer at the Kaaba, and a group of Quraysh were sitting in one of their gatherings, one of them said: Look at this show-off! Which of you will go the recently slaughtered camel of the family of So-and-so, and bring its dung, blood and intestines, then wait until he prostrates and put it between his shoulders? The most wretched of them jumped up [and went and brought that filth], then when the Messenger of Allah (blessings and peace of Allah be upon him) prostrated, he put it between his shoulders. The Prophet (blessings and peace of Allah be upon him) remained in prostration, and the polytheists fell about laughing, then someone went to Faatimah (peace be upon her) – who was still a young girl – and she came running, whilst the Prophet (blessings and peace of Allah be upon him) was still prostrating, and she lifted [that filth] off him and cast it aside, then she turned to them and berated them. When the Messenger of Allah (blessings and peace of Allah be upon him) finished his prayer, he said: “O Allah, I urge You to wreak vengeance upon Quraysh; O Allah, I urge You to wreak vengeance upon Quraysh; O Allah, I urge You to wreak vengeance upon Quraysh.” Then he said: “O Allah, I urge You to wreak vengeance upon ‘Amr ibn Hisham, ‘Utbah ibn Rabi‘ah, Shaybah ibn Rabi‘ah, al-Walid ibn ‘Utbah, Umayyah ibn Khalaf, ‘Uqbah ibn Abi Mu‘ayt and ‘Umarah ibn al-Walid.” ‘Abdullah said: By Allah, I saw them fallen in battle on the day of Badr, then they were dragged to the dry well, the dry well of Badr. Then the Messenger of Allah (blessings and peace of Allah be upon him) said: “And the people in the dry well were followed with a curse.”.

Commentary : The Prophet (blessings and peace of Allah be upon him) was sorely mistreated by the polytheists, but he persevered in the face of many difficulties for the sake of spreading his call and conveying the message of his Lord. The polytheists persecuted him in Makkah and elsewhere, but he remained steadfast, seeking reward for that with Allah, in the hope that Allah (may He be glorified) would guide them to enter Islam.
In this hadith, ‘Abdullah ibn Mas‘ud (may Allah be pleased with him) speaks of one of the kinds of mistreatment that the Prophet (blessings and peace of Allah be upon him) endured at the hands of the disbelievers of Quraysh. The Prophet (blessings and peace of Allah be upon him) was standing in prayer at the Kaaba, and some of the disbelievers of Quraysh were sitting in one of their gatherings, when one of them said: Do you not see this showoff? referring to the Prophet (blessings and peace of Allah be upon him). He falsely claimed that the Prophet (blessings and peace of Allah be upon him) was praying at the Kaaba in order to show off, so that people would see his worship. Then that man said: Which of you will go to the recently slaughtered camel of the family of So-and-so …? What is meant is that a specific person had recently slaughtered a camel; the word translated here as camel refers to an animal that has been slaughtered and is being cut up. He wanted someone to go and take the dung, blood and intestines of that camel and bring it to them, then wait until the Prophet (blessings and peace of Allah be upon him) prostrated, then place that filth between his shoulders. The most wretched of the people, whose name was ‘Uqbah ibn Abi Mu‘ayt, went and did what they had agreed on. The polytheists laughed so much at the Prophet (blessings and peace of Allah be upon him) that they found themselves leaning on one another in their laughter. The Prophet (blessings and peace of Allah be upon him) remained in prostration, and someone – it may have been Ibn Mas‘ud himself (may Allah be pleased with him) – went to Fatimah (may Allah be pleased with her) and told her what had happened. At that time she was still very young. Fatimah (may Allah be pleased with her) came quickly, removed the filth from the Prophet (blessings and peace of Allah be upon him), then turned to the polytheists and berated them.
When the Prophet (blessings and peace of Allah be upon him) finished his prayer, he prayed against them, saying: “O Allah, I urge You to wreak vengeance upon Quraysh; O Allah, I urge You to wreak vengeance upon Quraysh; O Allah, I urge You to wreak vengeance upon Quraysh.” In other words, destroy Quraysh. What is meant is the disbelievers among them, or those whom he named after that. The words were general in meaning but what was meant was specific individuals. Then he (blessings and peace of Allah be upon him) prayed against specific individuals, as he said: “O Allah, I urge You to wreak vengeance upon ‘Amr ibn Hisham, ‘Utbah ibn Rabi‘ah, Shaybah ibn Rabi‘ah, al-Walid ibn ‘Utbah, Umayyah ibn Khalaf, ‘Uqbah ibn Abi Mu‘ayt and ‘Umarah ibn al-Walid.” On the day of the battle of Badr – which took place in 2 AH, and was the first and greatest battle – all of those whom the Prophet (blessings and peace of Allah be upon him) had prayed against were killed, and were thrown into a dry well. When they were thrown into the dry well, the Prophet (blessings and peace of Allah be upon him) said: “And the people in the dry well were followed with a curse,” meaning that Allah followed them with a curse, so that just as they were killed in this world, they will be cast out from the mercy of Allah (may He be glorified and exalted) in the hereafter.
This hadith highlights a clear miracle of the Prophet (blessings and peace of Allah be upon him), as his supplication was answered and each of those against whom he had prayed was killed..

521

It was narrated from Ibn Shihab that ‘Umar ibn ‘Abd al-‘Aziz delayed the prayer one day. ‘Urwah ibn al-Zubayr went to him and told him that al-Mughirah ibn Shu‘bah delayed the prayer one day when he was in Iraq, then Abu Mas‘ud al-Ansari came to him and said: What is this, O Mughirah? Do you not know that Jibril (blessings and peace of Allah be upon him) came down and prayed, and the Messenger of Allah (blessings and peace of Allah be upon him) prayed; then he prayed, and the Messenger of Allah (blessings and peace of Allah be upon him) prayed; then he prayed, and the Messenger of Allah (blessings and peace of Allah be upon him) prayed; then he prayed, and the Messenger of Allah (blessings and peace of Allah be upon him) prayed; then he prayed, and the Messenger of Allah (blessings and peace of Allah be upon him) prayed – then he said: Thus I have been commanded? ‘Umar said to ‘Urwah: Watch what you are saying! Are you saying that Jibril was the one who defined the times of prayer for the Messenger of Allah (blessings and peace of Allah be upon him)? ‘Urwah said: That is what Bashir ibn Abi Mas‘ud used to narrate from his father.
‘Urwah said: ‘A’ishah told me that the Messenger of Allah (blessings and peace of Allah be upon him) used to pray ‘Asr when the sun was shining into her apartment, before the apartment became shady..

Commentary : Praying at the beginning of the time for the prayer, and hastening to do so, is among the best of deeds by means of which one may draw closer to Allah (may He be exalted). The Prophet (blessings and peace of Allah be upon him) explained the times of prayer in both his words and his actions. The Sahabah after him were careful to offer the prayers on time, and they encouraged one another to do that.
In this hadith, it says that when ‘Urwah ibn al-Zubayr saw ‘Umar ibn ‘Abd al-‘Aziz – who at that time was the governor of Madinah, during the caliphate of ‘Abd al-Malik ibn Marwan – delaying the prayer, namely ‘Asr prayer, one day, he went to him and told him that al-Mughirah ibn Shu‘bah (may Allah be pleased with him) delayed the prayer one day when he was in Iraq, and Abu Mas‘ud al-Ansari (may Allah be pleased with him) went to him and objected to his doing that. He said to him: Do you not know that Jibril came down and prayed, and the Messenger of Allah (blessings and peace of Allah be upon him) prayed? He was referring to the time when Jibril came down to the Prophet (blessings and peace of Allah be upon him) and led him in prayer at the times of all five daily prayers; thus he taught the Prophet (blessings and peace of Allah be upon him) when the times for the prayers began and when the prayers are to be performed. In other words, he explained the times of prayer to him, and that delaying the prayer from that time to the time when ‘Umar ibn ‘Abd al-‘Aziz prayed was something that was not narrated from the Prophet (blessings and peace of Allah be upon him). The words “Thus I have been commanded” are the words of the Prophet (blessings and peace of Allah be upon him). ‘Umar ibn ‘Abd al-‘Aziz said to ‘Urwah: Watch what you are saying! In other words, verify what you are narrating; are you saying that Jibril was the one who defined the times of prayer for the Messenger of Allah (blessings and peace of Allah be upon him)? From this question of ‘Umar ibn ‘Abd al-‘Aziz – was it Jibril who taught the Prophet (blessings and peace of Allah be upon him) the times of the prayers? – it seems that he was not aware of this hadith. So ‘Urwah said to him: That is what Bashir ibn Abi Mas‘ud used to narrate from his father, meaning that this was the isnad (chain of narrators) of the report, so that he would know that it was sahih (sound), with an uninterrupted isnad.
Then ‘Urwah said, as further confirmation: ‘A’ishah the Mother of the Believers (may Allah be pleased with her) told me that the Messenger of Allah (blessings and peace of Allah be upon him) used to pray ‘Asr when the sun was shining into her apartment, before the apartment became shady. What is meant is that the sun was still high; in other words, he used to offer the prayer at the beginning of its time.
This hadith urges the Muslim to pray at the beginning of the time for the prayer, especially in the case of ‘Asr prayer, and that delaying the prayer may take it to the time when it is not allowed and it is makruh (disliked) to pray.
It also indicates that it is prescribed for the scholar to advise one who is in a position of authority.
And it indicates that one may request verification of a hadith from the one who narrates it..

526

It was narrated from Ibn Mas‘ud that a man kissed a woman, then he came to the Prophet (blessings and peace of Allah be upon him) and told him about that. Then Allah (may He be glorified and exalted) revealed the verse: {And establish prayer at the two ends of the day and in some hours of the night. Indeed, good deeds do away with misdeeds} [Hud 11:114]. The man said: O Messenger of Allah is this for me? He said: “It is for all of my ummah.”.

Commentary : One of the means that help a person to repent is being keen to increase the number of righteous deeds that he does, so that most of his time will be spent in worshipping Allah and his heart will always be thinking of doing righteous deeds. One of these means of expiating sin is prayer.
In this hadith, ‘Abdullah ibn Mas‘ud (may Allah be pleased with him) narrates that a man kissed a woman who was not permissible for him. Then he came to the Prophet (blessings and peace of Allah be upon him) and told him what had happened. Then Allah revealed this verse: {And establish prayer at the two ends of the day} [Hud 11:114]. That is, establish the obligatory prayers at the beginning and end of the day, namely Fajr, Zuhr and ‘Asr; {and in some hours of the night} that is, and establish prayer during the night hours, namely Maghrib and ‘Isha’; {Indeed, good deeds do away with misdeeds} – righteous deeds, such as prayer and other actions, expiate minor sins. The man asked the Prophet (blessings and peace of Allah be upon him): O Messenger of Allah, is this ruling for me alone? The Prophet (blessings and peace of Allah be upon him) said: “It is for all of my ummah.” This was affirmation after affirmation from the Prophet (blessings and peace of Allah be upon him) that this included both those who were present and those who were absent. In other words, it is for them, and you are one of them.
This expiation is only for minor sins. In the case of major sins, complete repentance is required, fulfilling all the necessary conditions.
This hadith highlights the extent of Allah’s mercy to His slaves, and that He accepts the repentance of those who repent..

527

It was narrated that ‘Abdullah said: I asked the Prophet (blessings and peace of Allah be upon him): Which deed is most beloved to Allah? He said: “Prayer offered on time.” He said: Then which? He said: “Then honouring one’s parents.” He said: Then which? He said: “Jihad in Allah’s cause.” He told me these, and if I had asked for more, he would have told me more..

Commentary : The Sahabah (may Allah be pleased with them) – because of their keenness to do that which would bring them closer to the pleasure of Allah (may He be glorified and exalted) – often asked the Prophet (blessings and peace of Allah be upon him) about the best deeds and those which would bring them closest to Allah (may He be exalted). The responses of the Prophet (blessings and peace of Allah be upon him) varied from one person to another, according to their character and situation, and what would be most beneficial for each of them.
In this hadith, ‘Abdullah ibn Mas‘ud (may Allah be pleased with him) asks the Prophet (blessings and peace of Allah be upon him): Which deed is most beloved to Allah? The Prophet (blessings and peace of Allah be upon him) answered that the most beloved of deeds to Allah (may He be exalted) and the most pleasing to Him is prayer offered at the beginning of its time. That means that the Muslim regularly offers the prayer after hearing the adhan. Mentioning the best time to pray serves to urge and encourage the Muslim to hasten to pray, and not be lazy or delay offering the prayer, because offering the prayer at the beginning of its time indicates that one is keen to do it, and that the Muslim acknowledges the rights of Allah and honours them, that he offers the prayer at the time when it becomes obligatory, without delaying or procrastinating, and that he is not among those of whom Allah (may He be exalted) says: {So woe to those who pray, [But] who are heedless of their prayer} [al-Ma‘un 107:4-5] – they are the ones who delay the prayer from the best time to offer it, or even until its time has ended. Then the Prophet (blessings and peace of Allah be upon him) told him that the next most beloved deed to Allah is honouring one’s parents, by treating them kindly and serving them, and not defiantly disobeying them. That was because Ibn Mas‘ud had a mother, so he needed to be reminded about honouring his parents after the prayer, because prayer is the right of Allah and the rights of parents come after the rights of Allah (may He be glorified and exalted, as He says: {Be grateful to Me and to your parents; to Me is the [final] destination} [Luqman 31:14]. Then Ibn Mas‘ud (may Allah be pleased with him) asked which deed was most beloved to Allah (may He be exalted) after honouring one’s parents, and the Prophet (blessings and peace of Allah be upon him) told him that it is jihad in Allah’s cause, to make the word of Allah (may He be glorified and exalted) supreme, offering one’s life and wealth, so that the symbols and rituals of Islam may be practised openly.
What is meant is that the best of deeds is fulfilling the rights of Allah that He has enjoined upon His slaves, the best of which is prayer offered on time, then fulfilling the rights of His slaves, the most important of which is honouring one’s parents. And the pinnacle of deeds is jihad in Allah’s cause.
It was said that the wisdom behind singling out these three things for mention – prayer on time, honouring one’s parents, and jihad – is because these three are the best of deeds after faith. The one who neglects the prayer – which is the foundation of faith – at the time when he is aware of its virtue, is more likely to neglect other matters of religion, be careless about them and take them lightly. Similarly, the one who fails to honour his parents is more likely to neglect other rights of people. By the same token, the one who neglects jihad in Allah’s cause – even though he is able to do it when it becomes an individual obligation for him –is more likely to neglect other deeds by means of which he may draw closer to Allah (may He be exalted).
Then Ibn Mas‘ud (may Allah be pleased with him) stated that if he had asked the Prophet (blessings and peace of Allah be upon him) to tell him about more deeds, the Prophet (blessings and peace of Allah be upon him) would not have refused to tell him of the best deeds.
This hadith highlights the keenness of the Sahabah and of Ibn Mas‘ud (may Allah be pleased with him) to seek out the most sublime of deeds.
It also indicates that Muslims are urged to pray when the time for the prayer begins, to honour their parents, and to strive in jihad in Allah’s cause..

528

It was narrated from Abu Hurayrah that he heard the Messenger of Allah (blessings and peace of Allah be upon him) say: “Do you think, if there were a river at the door of one of you in which he bathed five times every day, would there be any trace of dirt left on him?” They said: There would be no trace of dirt left on him. He said: “That is the likeness of the five daily prayers; Allah erases sins by means of them.”.

Commentary : The Prophet (blessings and peace of Allah be upon him) was the best teacher and the most eloquent of the people in speech. One of the effective ways in which he educated and taught people was by making knowledge straightforward and easy to understand, by giving tangible likenesses to make things clearer.
In this hadith, the Prophet (blessings and peace of Allah be upon him) gives the likeness of how sins are erased by means of the five daily prayers, as he likened the five daily prayers to a river at the door of a person in which he bathes five times every day. Just as all dirt would be removed from him, so that there would be no trace of dirt left on him, in like manner the five daily prayers erase sins and misdeeds until there is nothing left of them.
The reason for that is that just as a person may become contaminated with physical dirt on his body and clothes, which he cleanses by means of abundant water, by the same token, the prayers cleanse a person of the dirt of sin, until there is no sin left that has not been expiated and removed, so long as he avoids major sins, as it was narrated in a sahih report by Muslim that the Prophet (blessings and peace of Allah be upon him) said: “The five daily prayers, one Jumu‘ah to the next, and one Ramadan to the next, are expiation for what comes between them, so long as major sins are avoided.”
The view of many scholars is that the prayers expiate all minor sins, so long as one does not persist in them, because by persisting in them they become major sins. As for major sins, they require complete repentance, fulfilling all the necessary conditions..

529

It was narrated that Anas said: I cannot recognize anything of what you do that is the same as it was at the time of the Prophet (blessings and peace of Allah be upon him). It was said: What about prayer? He said: Are you not neglecting what you are neglecting in it?.

Commentary : Prayer is the foundation and basis of faith, on which the rest is built. Whoever upholds it as the Messenger of Allah (blessings and peace of Allah be upon him) did it, will uphold other things, but whoever neglects it will be more neglectful with regard to other duties.
In this hadith, Anas ibn Malik (may Allah be pleased with him) says: I cannot recognize anything of what you do that is the same as it was at the time of the Prophet (blessings and peace of Allah be upon him). According to another report, that was in Damascus, and what he was referring to was the neglect of some sunnahs and much of what was done at the time of the Prophet (blessings and peace of Allah be upon him). Some of those who heard him were astonished, and it was said: What about the prayer? Meaning that prayer is something that was known at the time of the Prophet (blessings and peace of Allah be upon him) and was still practised. Anas said: Are you not neglecting what you are neglecting in it? What he meant was: that they delayed it from its proper time, or until the time for it ended.
According to a report narrated by Ahmad: “You prayed when the sun was setting.” His aim was to warn them against delaying ‘Asr prayer from the beginning of its time, until the time when prayer is not allowed and it is disliked (makruh) to pray.
This hadith highlights the keenness of the Sahabah to uphold the sunnahs of the Prophet (blessings and peace of Allah be upon him) and to warn against being heedless with regard to prayer..

532

It was narrated from Anas ibn Malik that the Prophet (blessings and peace of Allah be upon him) said: “Prostrate properly, and do not rest your forearms on the ground as a dog does. If you spit, then do not spit in front of you or to your right, for you are conversing with your Lord.”.

Commentary : The Prophet (blessings and peace of Allah be upon him) used to teach his companions (may Allah be pleased with them) how to pray, and the etiquette and sunnahs of prayer.
In this hadith, the Prophet (blessings and peace of Allah be upon him) instructs the Muslim to prostrate properly when praying, by resting on his feet (toes), knees, hands and face. The worshipper should not rest his forearms on the ground when prostrating, as a dog rests, which means placing the hands and the elbows on the ground.
Then the Prophet (blessings and peace of Allah be upon him) forbade spitting – which means ejecting mucus from the mouth or nose – whilst praying or whilst one is in the mosque. Thus he forbade the worshipper to spit in front of him, which is the direction of the qiblah, or to spit to his right, because that is the honourable side, and all honourable actions are started on the right. That is because the person – whether he is praying or is in the mosque – is standing before his Lord, so he must adhere to proper etiquette and not do anything that it is not appropriate to do before Him (may He be glorified and exalted). Other reports explain that the Prophet (blessings and peace of Allah be upon him) instructed the worshipper, if he cannot help but spit, to spit to his left or under his foot, in order to bury it, or to spit into the edge of his garment if he cannot spit in any of those directions. The Muslim should take precautions to avoid contaminating the mosque with spittle on the ground, especially if the mosque is carpeted, and he is able to use a handkerchief or the edge of his garment to spit into if he is praying. But if he is not praying, then he can exit the mosque and go somewhere else where he can clean his mouth and nose. This comes under the heading of proper etiquette and respecting the mosque..

539

It was narrated that Abu Dharr al-Ghifari said: We were with the Prophet (blessings and peace of Allah be upon him) on a journey, and the mu’adhdhin wanted to give the call to prayer for Zuhr, but the Prophet (blessings and peace of Allah be upon him) said: “Wait until it cools down.” Then he wanted to give the call to prayer, but the Prophet (blessings and peace of Allah be upon him) said to him: “Wait until it cools down.” Then when we saw the shadow of the high ground begin to appear, the Prophet (blessings and peace of Allah be upon him) said: “Intense heat is from the exhalation of Hell, so when it is intensely hot, wait until it cools down before you pray.”.

Commentary : There are many examples that illustrate the easy-going nature of Islamic teachings. One example of that is that for each prayer there is a considerable amount of time during which the prayer may be offered, so as to avoid hardship and difficulty.
In this hadith, Abu Dharr al-Ghifari (may Allah be pleased with him) tells us that they were with the Prophet (blessings and peace of Allah be upon him) on a journey, and the mu’adhdhin wanted to give the call to prayer for Zuhr, but the Prophet (blessings and peace of Allah be upon him) told him to delay it until it had cooled down and the heat had dissipated, so he sat down. Then after a while he wanted to give the call to prayer, but the Prophet (blessings and peace of Allah be upon him) said to him: “Wait until it cools down.” Then when they saw the shadow of the high ground begin to appear, as a result of the delay, at that point the Prophet (blessings and peace of Allah be upon him) said: “Intense heat is from the exhalation of hell – meaning from its scorching heat – so when it is intensely hot, wait until it cools down before you pray.” In the case of Zuhr, waiting until it cools down means delaying going out to offer the prayer until it has cooled down and the heat has reduced in comparison to the heat at the beginning of the noontime..

541

It was narrated from Abu Barzah that the Prophet (blessings and peace of Allah be upon him) used to pray Fajr and one of us could recognize the person next to him, and in the prayer he would recite between sixty and one hundred verses. He would pray Zuhr when the sun passed the meridian, and he would pray ‘Asr then one of us would go to the furthest part of the city and come back when the sun was still bright – and I forgot what he said about Maghrib – and we would not mind if ‘Isha’ was delayed until one third of the night had passed. Then he said: until half of the night had passed. Mu‘adh said: Shu‘bah said: I met him once, and he said: or one third of the night..

Commentary : The best guidance is the guidance of Prophet Muhammad (blessings and peace of Allah be upon him). He taught his ummah everything having to do with religious matters, including prayer, its timings and how to do it, because of its great importance in Islamic teachings.
In this hadith, Abu Barzah (may Allah be pleased with him) narrated that the Prophet (blessings and peace of Allah be upon him) used to pray Fajr and one of us would recognize the person next to him. This indicates that the dawn had grown so light that a worshipper could recognize the person next to him. That was at the end of the prayer; he would make the prayer lengthy and would not finish it until things had become visible and faces had become recognizable. In the prayer he would recite between sixty and one hundred verses.
The Prophet (blessings and peace of Allah be upon him) would pray Zuhr straight after the sun had passed the meridian in the middle of the day, when the sun started to decline from the middle of the sky.
He (blessings and peace of Allah be upon him) would pray ‘Asr at such a time that one of them would be able to go to the furthest part of Madinah and come back, and the sun would still be shining strongly, very hot and bright. This indicates that he offered the prayer at the beginning of its time.
Then the narrator, Abu’l-Minhal, says that he forgot what Abu Barzah (may Allah be pleased with him) told him about the time when they used to pray Maghrib.
Abu Barzah (may Allah be pleased with him) said: we would not mind if ‘Isha’ was delayed until one third of the night had passed. Then he said: until half of the night had passed. In other words, sometimes they would pray ‘Isha’ after one third, or one half, of the night had passed, because of its virtue. Concerning the virtue of delaying it there is a report narrated by Abu Dawud, according to which the Prophet (blessings and peace of Allah be upon him) said: “Offer this prayer when it is very dark, for you have been given precedence over other nations because of it; no nation before you ever had a prayer like it.”.

542

It was narrated that Anas ibn Malik said: When we prayed Zuhr behind the Messenger of Allah (blessings and peace of Allah be upon him), we would prostrate on our garments to protect ourselves from the heat..

Commentary : Islam is a religion of mercy and ease in all its laws and teachings, and in the application of its teachings, as it takes into consideration an individual’s ability, without causing undue hardship.
In this hadith, Anas (may Allah be pleased with him) says: When we prayed Zuhr behind the Messenger of Allah (blessings and peace of Allah be upon him), we would pray on our garments. They used to use the edges of their garments when prostrating, placing the cloth between their foreheads and the ground, to protect themselves from the intense heat. That is because in the summer, when temperatures are high, Zuhr prayer is offered during the hottest time of the day, as a result of which the ground is extremely hot.
This hadith indicates that it is permissible to take measures to help one do acts of worship without facing any harm or difficulty..

543

It was narrated from Ibn ‘Abbas that the Prophet (blessings and peace of Allah be upon him) prayed seven [rak‘ahs] and eight [rak‘ahs] in Madinah: Zuhr and ‘Asr, and Maghrib and ‘Isha’. Ayyub said: Perhaps that was on a rainy night? He said: Perhaps..

Commentary : In this hadith, ‘Abdullah ibn ‘Abbas (may Allah be pleased with him) narrated that when he was in Madinah, the Prophet (blessings and peace of Allah be upon him) prayed seven [rak‘ahs], meaning that he put ‘Maghrib and ‘Isha’ together, so he delayed Maghrib until the end of its time, when he prayed it with three rak‘ahs, and when he finished it, the time for ‘Isha’ began and he prayed it with four rak‘ahs.
And he prayed eight [rak‘ahs], meaning that he put Zuhr and ‘Asr together in a similar manner. So he delayed Zuhr until the end of its time, and when he had prayed it with four [rak‘ahs], its time had ended and the time for ‘Asr began, so he prayed ‘Asr with four rak‘ahs.
Ayyub – namely Ayyub al-Sakhtiyani, the narrator of the hadith, and the one to whom he spoke was Jabir ibn Zayd – said: Perhaps this delay was on a very rainy night? Jabir ibn Zayd said: Perhaps that was on a rainy night. This was an expression of hope on his part that that had happened on a rainy night, because usually the Prophet (blessings and peace of Allah be upon him) did not delay a prayer from the beginning of its time except for a valid reason and hardship that required the concession allowing a delay.
This hadith indicates that Islam aims to make things easy and avoid causing difficulty, and that it is permissible to avail oneself of concessions with regard to acts of worship..

547

It was narrated that Sayyar ibn Salamah said: My father and I went to see Abu Barzah al-Aslami, and my father said to him: How did the Messenger of Allah (blessings and peace of Allah be upon him) offer the obligatory prayers? He said: He used to pray al-hajir [Zuhr] – which you call the first prayer – when the sun passed the zenith. He would pray ‘Asr, then one of us would be able to go to his residence in the furthest part of Madinah when the sun was still bright – and I forgot what he said about Maghrib – and he liked to delay ‘Isha’ – which you call al-‘atamah (lit. darkness) – and he did not like to sleep before it or to talk after it. He would finish Fajr prayer when a man could recognize the person next to him, and he would recite between sixty and one hundred verses..

Commentary : This hadith highlights the eagerness of the Tabi‘in to seek knowledge of the Sunnah and their keenness to follow the Prophet (blessings and peace of Allah be upon him). In it, Sayyar ibn Salamah, who was one of the Tabi‘in, went with his father Salamah to see Abu Barzah al-Aslami (may Allah be pleased with him). Salamah the father of Sayyar asked him about the prayer of the Prophet (blessings and peace of Allah be upon him) and how he used to offer the obligatory prayers that Allah (may He be exalted) prescribed for His slaves. Abu Barzah (may Allah be pleased with him) answered by telling him that the Prophet (blessings and peace of Allah be upon him) used to offer al-hajir prayer – the word hajir refers to extreme heat; what is meant here is Zuhr prayer, and it is so called because the time for the prayer begins then. They also used to call Zuhr the first prayer, because it was the first prayer in which Jibril (peace be upon him) led the Prophet (blessings and peace of Allah be upon him). So the Prophet (blessings and peace of Allah be upon him) would offer this prayer when the sun passed the meridian and began to decline from the middle of the sky towards the west. What that implies is that he used to pray Zuhr at the beginning of its time.
Then the Prophet (blessings and peace of Allah be upon him) used to hasten to pray ‘Asr; he would pray it so early in its time that one of those who had prayed with him could go to his home in the furthest part of Madinah when the sun was still bright and its light and heat had not changed. The narrator forgot what Abu Barzah said about Maghrib prayer. Then Abu Barzah said: The Prophet (blessings and peace of Allah be upon him) liked to delay ‘Isha’ prayer because of the virtue that there is in that. Concerning the virtue of delaying it there is the report narrated by Abu Dawud, which says that the Prophet (blessings and peace of Allah be upon him) said: “Offer this prayer when it is very dark, for you have been given precedence over other nations because of it; no nation before you ever had a prayer like it.” This is the prayer you call al-‘atamah (lit. darkness); al-‘atamah refers to the darkness that appears after the red afterglow disappears. This indicates that this prayer should not be called by this name. It is disliked (makruh) to sleep before ‘Isha’, for fear that one may end up praying it after its time has ended. It is also disliked to speak about worldly matters after it, because that may lead to missing out on praying qiyam al-layl and Fajr.
The Prophet (blessings and peace of Allah be upon him) used to finish praying, or turn towards the congregation after praying Fajr, when a man could recognize the person next to him. This indicates that the dawn had grown so light that a worshipper could recognize the person next to him. That was at the end of the prayer; he would make the prayer lengthy and would not finish it until things had become visible and faces had become recognizable. In the prayer he would recite between sixty and one hundred verses..

548

It was narrated that Anas ibn Malik said: We would pray ‘Asr, then one of us would go out to Banu ‘Amr ibn ‘Awf, and find them praying ‘Asr..

Commentary : The Sahabah were very keen to teach the people and the Tabi‘in the Sunnah of the Messenger of Allah (blessings and peace of Allah be upon him), and the times of the prayer, and how it is to be done.
In this hadith, Anas (may Allah be pleased with him) narrates that they used to pray ‘Asr with the Prophet (blessings and peace of Allah be upon him), then one of them would go out to Banu ‘Amr ibn ‘Awf and find them still praying ‘Asr. This indicates that the Prophet (blessings and peace of Allah be upon him) used to pray ‘Asr very early. That was because the houses of Banu ‘Amr ibn ‘Awf were in Quba’, two miles away from Madinah. They used to pray ‘Asr in the middle of its time, because they were busy working in their fields, then when they had finished their work, they would get ready to pray by purifying themselves and so on, then they would gather for the prayer. So they would delay the prayer until the middle of its time for that reason.
The beginning of the time for ‘Asr – as is stated in the reports – is when the sun is in the sky and the length of the shadow of a thing is double its height.
This hadith indicates that one may delay ‘Asr so long as the time when praying is disliked (makruh) has not yet begun, because during the time of the Prophet (blessings and peace of Allah be upon him), some of the Sahabah used to offer this prayer later than he did, and what appears to be the case is that he (blessings and peace of Allah be upon him) was aware of that and approved of it..

1050

Abu al-Aswad reported: Abu Mūsa al-Ash'ari sent for the reciters of the people of Basra. Three hundred men who had recited the Qur'an came to him. He said: "You are the best among the people of Basra and their reciters. So, recite it. And let not hope of a long life delude you, and thus your hearts would harden as the hearts of those before you had hardened. We used to recite a Surah, which we would liken to Barā‘ah in terms of length and toughness, and I was made to forget it. However, I memorized from it: "If the son of Adam had two valleys of wealth, he would seek a third valley, and nothing would fill the inside of the son of Adam except dust". We used to recite a Surah, which we would liken to one of the Musabbihāt, and I was made to forget it. However, I memorized from it: "O you who believe, why do you say what you do not do?" This will be written as a testimony on your necks, and you will be asked about it on the Day of Judgment..

Commentary : The Prophet (may Allah's peace and blessings be upon him) used to direct his Companions and advise them to refrain from keenness on worldly life and hope for an extended stay in it. And the Companions (may Allah be pleased with them) did the same with the Tābi'is.
In this tradition, Abu al-Aswad ad-Dīli informs that Abu Mūsa al-Ash‘ari (may Allah be pleased with him) sent for the reciters among the people of Basra to come to him and gather there. Basra is a city located in the south of Iraq. "Three hundred men, who had recited the Qur'an" and memorized it "came to him." He advised and directed them, saying: You are the best among the people of Basra and you are the people of the Qur’an among them. Then, he instructed them to read the Qur’an and recite it in the most proper manner, which entails understanding its meanings, reflecting upon its verses, and acting upon its rulings. And he said to them: "And let not hope of a long life delude you and thus your hearts would harden," i.e., do not have high hopes for worldly life and do not wish to stay therein for long, as this corrupts the hearts by dragging them to greed and hardness, and thus they will not soften to Dhikr or derive benefit from admonition or rebuke. As a result, you will have such hardness and aversion within your hearts that had befallen the nations before you due to their hopes for an extended stay in the life of this world. This includes a reference to the verse that reads: {Has the time not yet come for those who believe that their hearts should be humbled at the remembrance of Allah and the truth that has been revealed? They should not be like those who were given the Scriptures before, whose hearts grew hard after the passage after a long period of time, and many of them were evildoers.} [Surat al-Hadīd: 16]
Then, he informed that they used to recite a long Surah of the Qur’an, whose recitation was abrogated, and they would liken it to Surat Barā’ah, which is Surat at-Tawbah, in terms of length and toughness. He further said that he was made to forget it. Then, Abu Mūsa (may Allah be pleased with him) made an exception and informed that he memorized from the meanings of this Surah such words that contain dispraise of attention on worldly life and the love and desire for having a lot of it. He said: "If the son of Adam had two valleys of wealth, he would seek a third valley." A valley is any gap between mountains or hills. "and nothing would fill the inside of the son of Adam except dust", i.e., he continues to be keen on worldly life till he dies, and his inside gets filled with the dust of his grave. The inside may also be intended to refer to the heart, and the meaning is that he does not get bored of the love for wealth. This is because man is naturally inclined to love wealth and has an unquenchable greed for it, and he has no limit to stop except a matter like his own, namely dust.
Then, Abu Mūsa (may Allah be pleased with him) informed that they used to recite a Surah which they would liken to one of the Musabbihāt, which are the Surahs that begin with "subhān, sabbaha, yusabbihu, sabbih ism rabbika" (glory be to, glorified, glorifies, glorify the name of your Lord), and that he was made to forget it; and he memorized from it: "O you who believe, why do you say what you do not do?" This is a question that signifies disapproval and rebuke for those who attribute to themselves good things that they do not do, either in relation to the past, in which case they would be liars, or concerning the future, and this would be a contradiction; both are dispraised. "This will be written as a testimony on your necks and you will be asked about this on the Day of Judgment" i.e., these false statements will be recorded against you, for what you said and did not do is a testimony from you, and you are liable for it, and you will be held accountable, and it will entail an evil recompense on the Day of Judgment.
This abrogation, which Abu Mūsa (may Allah be pleased with him) told about in this Hadīth, is one of the abrogation types: the abrogation of words and recitation. Abrogation is of three types: First: Abrogation of rulings, while words and recitation endure. Second: Its opposite; and that is the abrogation of words and recitation, while the ruling endures. Third: Abrogation of the ruling along with the words and recitation. This is the abrogation which Allah Almighty mentions in the verse that reads: {We do not abrogate a verse or cause it to be forgotten.} [Surat al-Baqarah: 106] And also in the verses that read: {We will teach you [the Qur’an], so you will not forget*, except what Allah wills.} [Surat al-A‘la: 6-7] These two Surahs are among the Surahs Allah Almighty willed to be forgotten after He revealed them. This is because Allah Almighty does whatever He wills and is Able to do all things He wishes. Indeed, this is all possible. Let not one wrongly assume, because of this and the like of it, that any part of the Qur’an was lost. In fact, this is untrue, as established by the verse that reads: {It is We Who have sent down the Reminder, and it is We Who will preserve it.} [Surat al-Hijr: 9] This is also established by the consensus among the Companions and those after them that the Qur’an, which we are required to recite and act upon its rulings as a form of worship, is the text contained between the two covers of the Mus'haf, without addition or omission.
The Hadīth shows keenness to present advice to the Muslim reciters.
It contains dispraise of the keenness on worldly life and the hope for a long stay therein.
It includes dispraise of lying and bragging about something one did not do.
The Hadīth also mentions that a person's speech is recorded and he will be asked about it on the Day of Judgment.
And it indicates that a believer should be chiefly concerned about working for the Hereafter and he should not be deceived by worldly life and its desires..

1054

‘Abdullāh ibn ‘Amr ibn al-‘Ās reported that: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "Successful is the one who accepts Islam and is provided with mere subsistence and Allah makes him content with what He has given him.".

Commentary : The Prophet (may Allah's peace and blessings be upon him) used to admonish his Companions, advise them, and encourage them to aim at sublime matters, so that the worldly life would be in their hands, not in their hearts, and what they gained thereof would help them in acts of worship.
This Hadīth contains guidance from the Prophet (may Allah's peace and blessings be upon him) to his Ummah that a person should not tire himself in seeking more than mere subsistence, for what is commendable in sustenance is the amount that enables a person to perform worship and for which he should work as much as needed. So, the Prophet (may Allah's peace and blessings be upon him) informed that success is attained and gained by a person who embraces Islam rightly, for he gets rid of Kufr (disbelief) and Shirk (polytheism), which is the sin that Allah does not forgive, and he is provided with mere subsistence, no more or less, and what makes him self-sufficient and saves him from necessities and wants. This means lawful sustenance, for no success comes with unlawful sustenance. And his words: "and Allah makes him content with what He has given him," i.e., Allah grants him contentment with the mere subsistence he has; so, he does not aspire to pursue more than that.
The Hadīth shows that success and triumph are attained by embracing Islam for the sake of Allah and being pleased with what Allah gives him.
It demonstrates the merit of contentment, and that it is one of the means of success..

1056

‘Umar ibn al-Khattāb (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) distributed some wealth, and I said: "By Allah, O Messenger of Allah, there are other than those more deserving of it than them?" He said: "They gave me the choice that they either ask of me importunately or regard me as a miser, and I am not a miser.".

Commentary : The Prophet (may Allah's peace and blessings be upon him) was the most generous and bountiful among the people. He would give like one who fears no poverty. This was to teach his Ummah and serve certain Shar‘i purposes that were probably not known or grasped at the time by anyone other than him (may Allah's peace and blessings be upon him).
In this Hadīth, ‘Umar ibn al-Khattāb (may Allah be pleased with him) says The Messenger of Allah (may Allah's peace and blessings be upon him) distributed some wealth among the people, and he gave some people, whereas ‘Umar ibn al-Khattāb (may Allah be pleased with him) held that others were more deserving of being given than them. So, the Prophet (may Allah's peace and blessings be upon him) clarified to him why he gave to them and not those who were more deserving to be given than them. This is because those he gave were people of ignorance and lying. The Prophet (may Allah's peace and blessings be upon him) said that they begged in an importunate manner due to their weak faith and drove him, by their very importunate attitude, to either give them what they asked for or they would describe him as a miser and defame him, while in fact, he is not a miser. Hence, the Prophet (may Allah's peace and blessings be upon him) gave to them and protected his honor by his giving, lest they might lie about him. Miserliness is not part of his character (may Allah's peace and blessings be upon him), and he gave to them to appease them and win their friendliness. Similarly, he said in a Hadīth of the Two Sahīh Collections: "Indeed, the worst people in rank in the sight of Allah is the one whom people leave or abandon for fear of his discourteousness." Thus, he endured their rudeness and treated them forbearingly to win their friendliness and protect himself from being described as a miser, a trait that does not befit him (may Allah's peace and blessings be upon him).
The Hadīth indicates that we can appease the people of ignorance and harshness and win their friendliness, if this achieves a good interest.
It also shows that patience and forbearance were part of the Prophet's character.
The Hadīth demonstrates and directs a person to spend out of his money to protect his honor and himself from the people of ignorance..

1060

Rāfi‘ ibn Khadīj reported: The Messenger of Allah (may Allah's peace and blessings be upon him) gave to Abu Sufyān ibn Harb, Safwān ibn Umayyah, ‘Uyaynah ibn Hisn, and Al-Aqra‘ ibn Hābis, to every one of them, one hundred camels, and gave to ‘Abbās ibn Mirdās less than that. Thereupon, ‘Abbās ibn Mirdās said: You allot the share of my booty and that of Al-‘Ubayd between ‘Uyaynah and Al-Aqra‘ Both Badr and Hābis in no way surpassed Mirdās in the assembly I am in no way inferior to any one of these two. And he whom you lower today will not be elevated He said: So, the Messenger of Allah (may Allah's peace and blessings be upon him) completed one hundred camels for him. [And in a version]: The Prophet (may Allah's peace and blessings be upon him) divided the spoils of the battle of Hunayn and gave Abu Sufyān ibn Harb one hundred camels... And he narrated the same Hadīth, with the addition: And he gave ‘Alqamah ibn ‘Ulāthah one hundred. [And in a version]: He did not mention poetry..

Commentary : This Hadīth reveals a part of how the Prophet (may Allah's peace and blessings be upon him) used to win people's hearts to Islam by giving them money, each according to the strength of Īmān in his heart or his tenderness, and how he was considerate of the circumstances of each one of them.
The circumstances surrounding this Hadīth: After the battle of Hunayn, which took place in the eighth Hijri year between the Muslims and the two tribes of Hawāzin and Thaqīf, the Prophet (may Allah's peace and blessings be upon him) divided the spoils he seized from this battle between the Muslims, preferring some of them over others. He gave some of them a hundred camels and others less than that. The Messenger of Allah (may Allah's peace and blessings be upon him) gave a hundred camels to Abu Sufyān ibn Harb, the Quraysh leader, Safwān ibn' Umayyah, who had embraced Islam after the Conquest of Makkah and was one of the Quraysh notables during Jāhiliyyah and Islam, 'Uyaynah ibn Hisn al-Fazāri, who had embraced Islam before the Conquest of Makkah and was marked by the typical roughness of desert dwellers, and Al-Aqra' ibn Hābis at-Tamīmi, who had come to the Prophet (may Allah's peace and blessings be upon him) and partook in the Conquest of Makkah, and he was an arbitrator during Jāhiliyyah; he gave each one of these persons a hundred camels. On the other hand, he gave ‘Abbās ibn Mirdās less than a hundred. So, ‘Abbās ibn Mirdās became angry and said these poetic verses: "You allot the share of my booty and that of Al-‘Ubayd between ‘Uyaynah and Al-Aqra‘" Booty: the spoils. Al-‘Ubayd: the name of the horse of ‘Abbās ibn Mirdās. The meaning: Do you give the booty which I took part in seizing from Hunayn with my weapon and horse to ‘Uyaynah ibn Hisn and Al-Aqra‘ ibn Hābis and the like of them, by giving them more than me?! By his words "Both Badr and Hābis", he meant the grandfather of ‘Uyaynah and the father of Al-Aqra‘. ‘Uyaynah is the son of Hisn ibn Hudhayfah ibn Badr, and Al-Aqra‘ is the son of Hābis. And his words: "in no way surpassed Mirdās in the assembly". Surpass means: is higher than. Assembly: the meeting place of the clans and tribes. "I am in no way inferior to any one of these two" The meaning: My father was not inferior to theirs, neither am I inferior to them. He seemed to have been gripped with fear that his status might be lowered. Therefore, he said: "And he whom you lower today" by decreasing his share of the booty "will not be elevated", i.e., the people will not elevate him after this day.
So, the Prophet (may Allah's peace and blessings be upon him) gave him a hundred camels like the others who were given a hundred, so as to win his heart and dispel the thought of inferiority or that he might be lower in rank than others.
The Hadīth shows how the Prophet (may Allah's peace and blessings be upon him) would win the hearts of some people with money for an apparent interest.
The ruler may prefer some over others if he sees a certain benefit in doing so.
It is permissible to recite poetry and is permissible to listen to it..

1064

Abu Sa‘īd reported: The Prophet (may Allah's peace and blessings be upon him) mentioned a people who would be among his Ummah, who would emerge out of the dissension of people. Their distinctive mark would be shaven heads. He said: "They would be the worst creatures - or among the worst creatures. The nearer of the two groups, the truth would kill them." The Prophet (may Allah's peace and blessings be upon him) gave an example of them, or he said: "A man throws an arrow at the prey - Or he said: at the target - and looks at the arrowhead and finds no trace, and he looks at the body and finds no trace. Then, he looks at the grip and finds no trace." He said: Abu Sa‘īd said: "And you killed them, O people of Iraq.".

1066

Zayd ibn Wahb al-Juhani reported that he was in the army led by ‘Ali (may Allah be pleased with him) that set out to fight the Kharijites. ‘Ali (may Allah be pleased with him) said: "O people, I heard the Messenger of Allah (may Allah's peace and blessings be upon him) say: 'There would arise within my Ummah a people who would recite the Qur’an, and your recitation would be nothing compared to their recitation, your prayer would be nothing compared to their prayer, and your fast would be nothing compared to their fast. They would recite the Qur’an thinking that it supports them, whereas it is against them. Their prayer does not get beyond their collarbones. They would pass through Islam as an arrow passes through the prey. If the army that is to encounter them were to know what had been decreed for them by the tongue of their Prophet (may Allah's peace and blessings be upon him), they would completely rely upon that and cease to work. The sign of this is that there would be among them a man with an upper arm and without an arm, and the head of his upper arm would be like the nipple of the breast on which there would be some white hairs.' So, will you go to Mu‘āwiyah and the people of the Levant and leave them behind among your children and your property?! By Allah, I hope they are those people, for they have shed inviolable blood and raided the animals of the people. So, go forth in the name of Allah." Salamah ibn Kuhayl said: Zayd ibn Wahb made me alight at a place, till we crossed a bridge. When we encountered them - and ‘Abdullāh ibn Wahb ar-Rāsibi was the leader of the Kharijites on that day - he said to them: "Throw the spears and draw out your swords from their sheaths, for I fear that they would appeal to you as they appealed to you on the day of Harūrā'." They went back and threw their spears and drew out their swords, and people fought against them with their spears and they were killed on top of one another. Only two men were killed from among the people on that day. Then, ‘Ali (Allah be pleased with him) said: "Search for the Mukhdaj (the maimed one) among them." They searched but did not find him. So, ‘Ali (may Allah be pleased with him) himself stood up till he came upon people who had been killed on top of one another. He said: "Move them away from one another." So, they found him near the ground. Thereupon, he proclaimed Takbīr and then said: "Allah told the truth, and His Messenger conveyed it." He said: Then, ‘Abīdah as-Salmāni stood before him and said: "O Commander of the Believers, by Allah, other than Whom there is no god, did you hear this Hadīth from the Messenger of Allah (may Allah's peace and blessings be upon him)?" He said: "Yes, by Allah, other than Whom there is no god." He repeated the request for an oath from him three times, and he swore each time..

Commentary : The Prophet (may Allah's peace and blessings be upon him) warned us against religious innovations and extremism, for it leads to the corruption of societies. Extremism, along with the lack of proper understanding of the religion, may result in considering the Muslim communities as people of religious innovations and Kufr (disbelief) and lead to revolt against the rulers unjustly.
In this Hadīth, the Tābi‘i Zayd ibn Wahb al-Juhani relates that he was with ‘Ali ibn Abi Tālib (may Allah be pleased with him) in the army that marched toward the Kharijites. This happened in 38 A.H., in the battle of Nahrawān, located nearly 35km southeast of Baghdad, Iraq. They were those who criticized ‘Ali (may Allah be pleased with him) for the arbitration over his fighting against Mu‘āwiyah (may Allah be pleased with him), and they fought him and declared the Muslims as disbelievers and regarded the shedding of their blood as lawful. ‘Ali (may Allah be pleased with him) addressed his army to make them firm and urge them to fight and display patience in doing so. He informed that he heard the Prophet (may Allah's peace and blessings be upon him) point out some traits of the Kharijites, mentioning that they would be a people within the Muslim Ummah, and they would "recite the Qur'an," i.e., recite it a lot. They would also perform prayer and observe fast often, to the extent that if people compared their condition to the condition of others, they would regard the worship of others as nothing next to them. "They would recite the Qur'an thinking that it supports them", i.e., it provides an argument for them in proving their claims, whereas this is not the case in reality; instead, it serves as an argument against them with Allah Almighty. In the Two Sahīh Collections, in a Hadīth reported by Abu Sa‘īd al-Khudri (may Allah be pleased with him): "It does not get beyond their collarbones." Likewise, their prayer does not get beyond their collarbones. Prayer here probably refers to the recitation in prayer. The collarbone is the bone that extends from the neck cavity to the shoulder. They do not understand the Qur’an, draw benefit from its recitation, ponder its verses, or reflect upon its meanings. So, they do not reach their hearts through reflection and Khushū‘ (humility and focus) and do not ascend to heaven. Therefore, they obtain no reward for them. "They would pass through" i.e., they would depart from Islam quickly and not get attached to anything in it, just as an arrow passes through prey, i.e., like a powerful and fast arrow that penetrates the target and passes through prey, due to its power and speed, entering from one side and coming out from the opposite one; and it leaves no trace of blood or flesh. Then, they would not go back to the religion, as the arrow does not go back to its place in the bow.
Then, ‘Ali ibn Abi Tālib (may Allah be pleased with him) states that if the army that would kill and defeat them were to know the reward and recompense that their Prophet (may Allah's peace and blessings be upon him) informed them about and determined for them, they would abandon work and solely rely upon this glad tiding which was given to them for killing the Kharijites.
The distinctive mark of those Kharijites is "that there would be among them a man with an upper arm", which extends from the shoulder to the elbow, "and without an arm", which extends from the elbow to the hand. And the head of his upper arm would be like "the nipple of the breast", and there would also be some white hairs on the top of his upper arm.
Then, ‘Ali ibn Abi Tālib (may Allah be pleased with him) expressed criticism of the army in the form of questioning: Do you want to go to Mu‘āwiyah and the people of the Levant and fight them and leave those Kharijites behind to stay among your women and children and loot your property?! The meaning: This is not proper and should not happen. By this, he intended to urge them to fight the Kharijites first before marching toward Mu‘āwiyah and the people of the Levant.
Then, ‘Ali (may Allah be pleased with him) swore, saying: "By Allah, I hope they are those people" who are amongst us, revolted against us, and departed from obedience to us, "the people" whom the Prophet (may Allah's peace and blessings be upon him) described to us. Indeed, they went to extremes in shedding the blood of Muslims, and it is blood whose shedding is forbidden. They killed 'Abdullāh ibn Khabbāb and the mother of his child. "and they raided the animals of the people", i.e., they raided people's property and stole their grazing livestock. Then, ‘Ali (may Allah be pleased with him) said: "So, go forth in the name of Allah", i.e., with the blessing of the name of Allah, seek help from Him and put your trust in Him. This indicates that actions should begin with the mention of Allah.
Salamah ibn Kuhayl al-Hadrami al-Kūfi - one of the Hadīth narrators - informs that the Tābi‘i Zayd ibn Wahb mentioned to him the locations of their travel to fight the Kharijites, one by one, until they reached the bridge at which the fighting took place - the bridge of Dizjān. This is also mentioned in As-Sunan Al-Kubra Collection of An-Nasā’i. A bridge is a structure built over water for crossing on it. This is the bridge of Nahrawān, where the Kharijites gathered.
Zayd ibn Wahb related that when the two armies encountered each other for fighting, the leader of the Kharijites on that day was ‘Abdullāh ibn Wahb ar-Rāsibi, who said to the Kharijites: Throw the spears and draw out your swords from their sheaths. He wanted the two armies to start fighting. Thus, there would be no possible alternative to fighting, such as a truce or appeal, which means that they would ask and adjure them by Allah, and this might cause some of his companions to leave him, and, as a result, his army would become weaker. Confrontation with spears puts the two armies at a distance from each other, and this carries the possibility that some of them may feel pity upon seeing the blood and call for the cessation of fighting. On the other hand, fighting with the swords breaks out quickly and ends with defeating one of the two armies. Ibn Wahb hoped that he would be victorious in this battle. "as they appealed to you on the day of Harūrā’." This is a village near Kufa, after which a sect of the Khrijites was named, as their first gathering took place there, "the day" here refers to the day in which the Kharijites gathered, numbering eight thousand - and a different number was also mentioned - and they alighted at Harūrā’. Their leaders were ‘Abdullāh ibn al-Kawwā’ al-Yashkuri and Shabath at-Tamīmi. ‘Ali ibn Abi Tālib (may Allah be pleased with him) sent his cousin ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) to them. He debated with them, and as a result, many of them came back with him. Then, ‘Ali went out to them, appealed to them, and engaged in a discussion with them. Consequently, they obeyed him and entered Kufa along with him.
When the Kharijites listened to ‘Abdullāh ibn Wahb, they obeyed him and "threw their spears" i.e. they threw them away and engaged in fighting against the army of ‘Ali (may Allah be pleased with him) with swords. So, this opinion led to victory for the Muslims and ‘Ali's army, the preservation of their blood, and their empowerment. "and people fought against them with their spears" i.e., the companions of ‘Ali (may Allah be pleased with him) stabbed them with their spears like trees. The Arabic text uses a verb derived from 'shajar', which means trees. So, the companions of ‘Ali (may Allah be pleased with him) threw the spears at them before they could reach them. Then, they engaged in battle with them and killed so many of them; only two men were killed on the side of ‘Ali (may Allah be pleased with him). His words "they were killed on top of one another" mean that they were piled upon one another due to the large number of them who were killed, forming heaps.
Then, after the end of the battle, ‘Ali (may Allah be pleased with him) ordered them to search for "the Mukhdaj" man, i.e., his body is incomplete. This is the man described at the beginning of the Hadīth. They searched for him but could not find him. So, 'Ali (may Allah be pleased with him) himself rose and moved to a heap of dead bodies from the Kharijites. He ordered that they be separated from one another, and they found underneath them the man he was looking for dead. Thereupon, 'Ali (may Allah be pleased with him) proclaimed Takbīr in wonder at seeing the Mukhdaj man with the description given by the Prophet (may Allah's peace and blessings be upon him). Then, he said after the Takbīr: "Allah", Exalted be He, "told the truth" in what He revealed to His Prophet; "and His Messenger conveyed" His message to us and to the people, in truth.
Then, Zayd ibn Wahb al-Juhani informed that the Tābi‘i ‘Abīdah as-Salmāni called out to ‘Ali (may Allah be pleased with him): "O Commander of the Believers", and he adjured him by Allah, other than Whom there is no god, to tell him whether he heard this Hadīth from the Messenger of Allah (may Allah's peace and blessings be upon him). In response, ‘Ali (may Allah be pleased with him) swore, saying: "Yes, by Allah, other than Whom there is no god" i.e., yes, I heard it from the Messenger of Allah (may Allah's peace and blessings be upon him). "He repeated the request for an oath from him three times". He asked him to swear to let this be heard by the people present and affirm that to them, and in order to reveal to them the miracle informed by the Messenger of Allah (may Allah's peace and blessings be upon him) and show them that ‘Ali and his Companions are the worthier among the two groups in claiming the truth, and that they are rightful in fighting them.
The Hadīth points to the danger of ignorance in religion and dogmatic thinking.
It mentions the great reward of killing the Kharijites.
It warns against extremism in religion and affectation in worship.
Those who revolt against the just rulers should be fought against.
The Hadīth mentions some traits of the Kharijites.
It shows the merit of ‘Ali ibn Abi Tālib (may Allah be pleased with him).
An oath may be requested for verifying something unfamiliar, so as to affirm it to those who hear about it..

1067

Abu Dharr reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "Verily, there is from my Ummah after me - or there would be from my Ummah after me - a people who would recite the Qur’an, but it would not go beyond their throats, and they would pass through the religion as an arrow passes through the prey, and then they would not come back to it; they are the worst among the creation and the creatures.".

Commentary : The Prophet (may Allah's peace and blessings be upon him) informed the Companions about many of the trials that took place during their generation and that would take place after their generation. One of the trials they witnessed during their time was the trial of the Kharijites.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) made reference to that. He mentioned people who would be in his Ummah after him; among their characteristics is that they "would recite the Qur'an, but it would not go beyond their throats." They recite the Qur'an but do not get affected by it, understand it, or act upon its verses. So, they will not be recompensed for that by rewards, and their recitation does not go beyond their tongues, so no good deed is accepted from them. This is not something required; instead, it is required to ponder and reflect upon the Qur'an as it influences the heart. This all means that Imān (faith) did not settle firmly in their hearts. "they would pass through the religion as an arrow passes through the prey, and then they would not come back to it", i.e., they come out of the religion like the coming out of a fast arrow, which hits the prey and enters and comes out of it with a high speed, without any trace of the prey sticking to it; this is due to its quick coming out of the target. The "ramiyyah" (prey) is the animal that is hunted and hit with an arrow after getting chased. This is a description of the Kharijites, who do not obey the rulers and revolt against them and declare people as disbelievers on account of major sins that are below Shirk (polytheism) and Kufr (disbelief). They kill the people of Islam and leave the people of idols (disbelievers). After all that, they do not return to the religion again, as they do not repent or reconsider their matter. Then, the Prophet (may Allah's peace and blessings be upon him) remarked: "They are the worst among the creation and the creatures." It is said: "Khalq" (creation) refers to humankind, and "khaliqah" (creatures) refers to animals. It is also said: They both have the same meaning. So, this refers to all creation. They are the worst among all creation because they fight the best people, thus corrupting the land after it was in good condition.
The Hadīth includes one of the Prophet's prophecies, as he told about something that would happen after his death, and it did happen as he (may Allah's peace and blessings be upon him) informed.
It warns against misunderstanding the Qur’an and not pondering its verses, goals, and objectives; and it points out that this causes corruption on earth.
It also indicates that one of the consequences of poor reflection upon the verses of Allah is to depart from the religion..

1068

Sahl ibn Hanīf reported: The Prophet (may Allah's peace and blessings be upon him) said: "A people will go astray toward the east, with shaven heads.".

Commentary : The Prophet (may Allah's peace and blessings be upon him) was keen on teaching his Ummah and warning them against trials. A true Muslim ponders the Prophet's statements and teachings and tries his best to save himself and his Muslim community from falling into misleading trials.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) informs that there will emerge a group of people who will deviate from the true and correct path and go astray in the darkness of religious innovations and misguidance. They will never be guided to the truth; they will be lost and follow the wrong paths. They will emerge from the east, which refers to the direction of the sunrise. Those people who go astray from the true path are described as having shaven heads, which indicates their abandonment and renouncement of worldly life. The intended meaning is that shaving their heads was a habit that they persistently engaged in and for which they were known. This trait was mentioned with regard to the Kharijites, that they are marked by shaving their heads, until it became a slogan for them, by which they were identified.
The Prophet (may Allah's peace and blessings be upon him) warns his Ummah in this Hadīth against the trial of going astray in misguidance and tells us about the signs of deviation.
One of the signs of deviation and misguidance is leading a life of false asceticism..

1072

‘Abdul-Muttalib ibn Rabī‘ah ibn al-Hārith reported: Rabī‘ah ibn al-Hārith and Al-‘Abbās ibn ‘Abdul-Muttalib got together and said: "By Allah, if we sent these two young men - I and Al-Fadl ibn al-‘Abbās - to the Messenger of Allah (may Allah's peace and blessings be upon him) and they spoke to him, he would put them in charge of these Zakah funds, and they would pay as the people pay and get a share as the people get." He said: As they were talking about that, 'Ali ibn Abi Tālib came and stood before them, and they mentioned it to him. Thereupon, ‘Ali ibn Abi Tālib said: "Do not do this, for, by Allah, he would not do that." Rabī‘ah ibn al-Hārith turned to him and said: "By Allah, you are only doing this out of jealousy toward us. By Allah, you became the son-in-law of the Messenger of Allah (may Allah's peace and blessings be upon him), but we felt no jealousy toward you." 'Ali said: "Send them." So, they set out, and 'Ali lay on the bed. He said: When the Messenger of Allah (may Allah's peace and blessings be upon him) offered the Zhuhr prayer, we went ahead of him to his room and stood near it till he came, took hold of our ears, and then said: "Take out what you keep within yourselves." Then, he entered, and we entered his place. He was on that day in the house of Zaynab bint Jahsh. He said: We urged each of us to speak. Then, one of us spoke, saying: "O Messenger of Allah, you are the most righteous and the best of people in upholding kinship ties. We have reached the marriageable age. We have come so that you may put us in charge of some of these Zakah funds, and we would submit them to you as the people submit and get a share as they get." He said: He kept silent for a long time until we wished to speak with him. He said: Zaynab pointed to us from behind the curtain, telling us not to talk to him. He said: Then, he said: "Zakah does not befit the family of Muhammad, for it is the impurities of people. Call Mahmiyah to me - and he was in charge of the Khums funds - and Nawfal ibn al-Hārith ibn' Abdul-Muttalib." They both came to him, and he said to Mahmiyah: "Marry your daughter to this young man", i.e., Al-Fadl ibn' Abbās. He married her to him. And he said to Nawfal ibn al-Hārith: "Marry your daughter to this young man", i.e., me. He married her to me. And he said to Mahmiyah: "Pay such and such from the Khums funds as a dowry on behalf of both of them.".

Commentary : Allah Almighty honored His Prophet and the believing members of his household and purified them of all filth and impurities. An example is that Zakah is forbidden for the Prophet (may Allah's peace and blessings be upon him) and his household. They may not take from it or accept it.
In this Hadīth, ‘Abdul-Muttalib ibn Rabī‘ah ibn al-Hārith (may Allah be pleased with him) informs that Rabī‘ah ibn al-Hārith, the Prophet's cousin, met with his uncle Al-‘Abbās ibn ‘Abdul-Muttalib, the Prophet's uncle, and they said: By Allah, if we sent these two young men - meaning: 'Abdul-Muttalib ibn Rabī‘ah and Al-Fadl ibn' Abbās (may Allah be pleased with them) - to the Messenger of Allah (may Allah's peace and blessings be upon him), and they talked to him, and he appointed them as Zakah collectors, and they would submit as the people submit and get a share like the people, as a wage for the Zakah work. They wanted this money to help them get married, as they reached the marriageable age and could not afford marriage, as narrated in the version by Abu Dāwūd. As Al-‘Abbās and Rabī‘ah (may Allah be pleased with both of them) were talking and discussing this matter, ‘Ali ibn Abi Tālib (may Allah be pleased with him), also a cousin of the Prophet (may Allah's peace and blessings be upon him), came and stood before them. They mentioned to him what they were discussing and told him about what they intended to do. So, ‘Ali ibn Abi Tālib (may Allah be pleased with him) forbade them from doing that and swore that the Prophet (may Allah's peace and blessings be upon him) would not agree to their request in this regard. Thereupon, Rabī‘ah turned to ‘Ali (may Allah be pleased with him) and said to him tough words and swore that he did not forbid them from sending the two young men and asking the Prophet (may Allah's peace and blessings be upon him) to put them in charge of Zakah funds except because of jealousy toward them and his desire to be the only one among them with closeness to the Messenger of Allah (may Allah's peace and blessings be upon him). Then, he swore by Allah to ‘Ali that he won the relationship with the Messenger of Allah (may Allah's peace and blessings be upon him) by marriage - meaning his marriage to his daughter Fātimah (may Allah be pleased with her) - and they felt no jealousy toward him because of that. When ‘Ali (may Allah be pleased with him) heard that from him, he asked them to send them so that they could be certain about his advice to them. "and ‘Ali lay on the bed." In another version by Muslim: "'Ali threw his cloak and lay on it, and he said: I am the father of Hasan, and I am the Qarm (chief). By Allah, I would not move from my place till your sons return to you with the reply to that for which you sent them to the Messenger of Allah the Messenger of Allah (may Allah's peace and blessings be upon him)." Qarm: the stud among animals. It refers to a master and chief who possesses knowledge and wise judgment. He (may Allah be pleased with him) meant: I spoke what I said to you from knowledge, and I would not move from my place, and I would wait for the reply they would come with from the Messenger of Allah (may Allah's peace and blessings be upon him). He knew that the reply would be as he told them.
So, ‘Abdul-Muttalib and Al-Fadl (may Allah be pleased with both of them) left and headed to the Messenger of Allah (may Allah's peace and blessings be upon him). 'Abdul-Muttalib (may Allah be pleased with him) informs that when the Messenger of Allah (may Allah's peace and blessings be upon him) performed the Zhuhr prayer, they went ahead of him to the room he would enter after the prayer, and that was the room of the Mother of the Believers Zaynab bint Jahsh (may Allah be pleased with her). They waited for him at the door till the Prophet (may Allah's peace and blessings be upon him) came, took hold of their ears by way of jesting, and then said: "Take out what you keep within yourselves" i.e., the talk you harbor within your chests. Then, he (may Allah's peace and blessings be upon him) entered his room, and they entered after him so as to proceed with their talk and let him hear them. Each of them wanted the other to start the talk with the Messenger of Allah (may Allah's peace and blessings be upon him) in awe of him. Then, one of them talked. He said to the Prophet (may Allah's peace and blessings be upon him): "O Messenger of Allah, you are the most benevolent of all people", i.e., the best among people in benevolence and doing good to others. "and the best of people in upholding kinship ties" i.e., you are most keen on maintaining the ties of kinship. "We have reached the marriageable age." Thus, they presented the reason for their following requests. "We have come so that you may put us in charge of" collecting "some of these Zakah funds", which are to be calculated and taken from money owners and kept and given to you and distributed to the due recipients. "and we would submit to you as the people submit" i.e., we would transfer the Zakah funds and hand them over to you like others. "and get a share as they get" as a wage for the Zakah work. The Prophet (may Allah's peace and blessings be upon him) remained silent for so long that they wanted to repeat their speech and request. Meanwhile, Zaynab bint Jahsh (may Allah be pleased with her) began to point to them with her garment or hand from behind the curtain to not talk to him. After his long silence, the Prophet (may Allah's peace and blessings be upon him) made clear to them that Zakah may not be given to the household of Muhammad, i.e., it is forbidden for him and his family, whether it is given for work or because of poverty, destitution, or some other reason. "for it is the impurities of people", i.e., it purifies their wealth from the sin of hoarding and their souls from the sin of stinginess. Or it is the impurities of people because it expiates for sins, removes afflictions, and acts as a ransom for the person in this regard. Then, the Prophet (may Allah's peace and blessings be upon him) ordered them to call Mahmiyah ibn Jaz’ ibn ‘Abd Yaghūt az-Zubaydi (may Allah be pleased with him) to him. He was a man from Banu Asad, and the Prophet (may Allah's peace and blessings be upon him) had put him in charge of the Khums (one-fifth of the spoils), and to call Nawfal ibn al-Hārith ibn ‘Abdul-Muttalib, the brother of Rabī‘ah ibn al-Hārith. Mahmiyah and Nawfal came and appeared before the Messenger of Allah (may Allah's peace and blessings be upon him). The Prophet (may Allah's peace and blessings be upon him) ordered Mahmiyah ibn Jaz' to marry his daughter to Al-Fadl ibn' Abbās, which Mahmiyah (may Allah be pleased with him) did. And he ordered Nawfal ibn al-Hārith to marry his daughter to Rabī‘ah ibn al-Hārith. Both of them (may Allah be pleased with both of them) complied. Mahmiyah (may Allah be pleased with him) was in charge of the Prophet's expenses from the Khums. So, the Prophet (may Allah's peace and blessings be upon him) ordered him to pay an amount which he specified for him as a dowry on behalf of each of them to his wife. The Khums refers to the share of the Messenger of Allah (may Allah's peace and blessings be upon him) in the spoils, as revealed in the verse that reads: {Know that whatever spoils you obtain, one-fifth belongs to Allah and the Messenger, his close relatives, the orphans, the needy and the [stranded] travelers.} [Surat al-Anfāl: 41]
The Hadīth indicates that Zakah funds are to be paid to the ruler and the authority holder.
It shows the Prophet's modesty and cheerfulness and how he would jest with and show compassion toward the young.
Words of praise may be said before asking for something.
The Hadīth mentions that it is forbidden to give Zakah to the household of Muhammad (may Allah's peace and blessings be upon him).
It indicates that the Prophet's household were not employed for the collection of charity and Zakah.
It also shows that a person should seek to obtain the wherewithal for marriage.
It demonstrates a father's interest in helping his son get married to maintain his chastity.
The Hadīth also points out the merit of ‘Ali (may Allah be pleased with him), as he was more knowledgeable about this matter than those Companions (may Allah be pleased with them).
And it shows the extreme politeness of Zaynab (may Allah be pleased with her) as she pointed to the two young men not to repeat the speech to the Prophet (may Allah's peace and blessings be upon him)..

1087

Kurayb reported: that ’Umm al-Fadl sent him to Mu‘āwiyah in the Levant. He said: I came to the Levant and fulfilled her errand. Then, the crescent of Ramadan was sighted while I was in the Levant. I saw the crescent on the night of Friday. Then, I came to Madīnah at the end of the month. ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) asked me about the sighting of the moon and said: "When did you see the crescent?" I said: "We saw it on the night of Friday." He said: "Did you see it yourself?" I said: "Yes, and the people saw it and fasted and so did Mu‘āwiyah." He said: "But we saw it on the night of Saturday; so, we will continue fasting until we have completed thirty days, or we see it." I said: "Will you not be content with the sighting of Mu‘āwiyah and his fasting?" He said: "No, this is what the Messenger of Allah (may Allah's peace and blessings be upon him) enjoined upon us." Yahya ibn Yahya was doubtful about whether it is "Will we not be content?" or "Will you not be content?".

Commentary : Allah made crescents a means for counting months and years. By sighting the crescent, one month begins and another ends. Based on this sighting, many obligations are determined, like fasting and Hajj.
In this Hadīth, the Tābi‘i Kurayb ibn Abi Muslim says that ’Umm al-Fadl Lubābah bint al-Hārith, the wife of Al-‘Abbās ibn ‘Abd al-Muttalib and the mother of ‘Abdullāh ibn al-‘Abbās (may Allah be pleased with them), sent him to Mu‘āwiyah ibn Abi Sufyān (may Allah be pleased with him), who was then the caliph of Muslims. Kurayb went to the Levant and finished her errand. Then, the crescent of the month of Ramadan appeared while he was in the Levant. The crescent was sighted on the night of Friday. There are over 1,120km between the Levant and Madīnah, the center of the caliphate during the era of Mu‘āwiyah ibn Abi Sufyān, from which the state was run, and which was followed by all the Muslim provinces.
Then, Kurayb said that he went back to Madīnah once again at the end of the month of Ramadan. ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) asked him about the journey and the fulfillment of his mother's errand. Then, Ibn ‘Abbās (may Allah be pleased with him) mentioned the crescent and asked him: When did you see the crescent in the Levant? Kurayb told him that they saw it on the night of Friday. Ibn ‘Abbās (may Allah be pleased with him) further asked: "Did you see it" with your own eyes? In response, Kurayb said: Yes, and the people also saw it, and they fasted and so did Mu‘āwiyah (may Allah be pleased with him). Thereupon, Ibn ‘Abbās said: "But we saw it on the night of Saturday," i.e., one night after it was sighted in the Levant. Therefore, we will continue to fast until we complete the thirty days of the month or see the crescent before that with the month being 29 days. This results from the different sightings of crescents from different places. So, Kurayb asked Ibn ‘Abbās (may Allah be pleased with him): Will you - or he said: will we - not be content with the sighting by the people of the Levant of the crescent of Ramadan at its beginning, and with them is Caliph Mu‘āwiyah ibn Abi Sufyān (may Allah be pleased with him)? Thus, you fast with their fasting at the start of the month and break your fast with their break of the fast. In reply, Ibn ‘Abbās said: 'No' i.e., we are not content with their sighting. Rather, we observe the fast or complete the month according to our sighting. He probably said that given the great distance between Hejaz and the Levant which allows for different crescent sightings. Also, news could not reach Madīnah from the Levant on the same night. Hence, they comply with the Prophet's command to observe the fast and break the fast based on sighting the crescent. In a Hadīth narrated by Al-Bukhāri and Muslim, the Prophet (may Allah's peace and blessings be upon him) said: "Fast when you see it and break your fast when you see it, and if the weather is cloudy, complete it as thirty." This does not exclusively pertain to the people of a certain region; rather, it is addressed to all Muslims.
The Hadīth indicates that we must rely on sighting the crescents to know the beginnings and ends of the lunar months.
It also points out that the people of each region should fast based on their sighting of the crescent..

1088

Abu al-Bakhtari reported: We saw the crescent of Ramadan while we were at Dhāt ‘Irq. So, we sent a man to Ibn ‘Abbās (may Allah be pleased with him) to ask him about that. In response, Ibn ‘Abbās (may Allah be pleased with him) said: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "Indeed, Allah has deferred it till it is seen, but if the weather is cloudy, then complete the period.".

Commentary : Allah made crescents a means for counting months and years. By sighting the crescent, one month begins and another ends. Based on this sighting, many obligations are determined, like fasting and Hajj.
In this Hadīth, the Tābi‘i Abu al-Bakhtari Sa‘īd ibn Fayrūz at-Tā’i informs that they saw the crescent of Ramadan one day while they were at a place called Dhāt ‘Irq. This is the locational Miqāt of the pilgrims of the people of Iraq. It lies 42 miles (100km) to the northeast of Makkah. They sent a man to ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) to ask him about the crescent of Ramadan and the related rulings, especially if the weather is too cloudy for the people to see it. Thereupon, Ibn ‘Abbās (may Allah be pleased with him) mentioned that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "Indeed, Allah has deferred it till it is seen," i.e., indeed, Allah extended the period of sighting the crescent till the people could see it. If it is not possible to see it until the end of the twenty-ninth day of the month, and you cannot see it for one reason or another, like the clouds being in the way, you should observe the complete period of the month of Sha'bān as thirty days. This also applies to all Hijri lunar months. This does not exclusively pertain to the people of a certain region; rather, it is addressed to all Muslims.
The Hadīth indicates that we should ask the people of knowledge about obscure and confusing matters.
It also points out that we should leave doubt to certainty when the crescent is hidden by completing the month as thirty days..

1094

Samurah ibn Jundub reported: I heard Muhammad (may Allah's peace and blessings be upon him) say: "Do not be misled with regard to your Suhūr by the Adhān of Bilāl or the whiteness of the horizon that grows long in this way until it spreads this way.".

Commentary : The Prophet (may Allah's peace and blessings be upon him) defined the time in which a fasting person should refrain from eating during the month of Ramadan; that is the time of "al-Fajr as-Sādiq" (the true dawn). He pointed out that a Muslim may eat and drink till the Adhān of the real dawn.
In its meaning, this Hadīth is linked to other versions which demonstrate that there were two Adhāns for Fajr during the Prophet's lifetime: The first Adhān was proclaimed by Bilāl ibn Rabāh (may Allah be pleased with him). This is the one about which the Prophet (may Allah's peace and blessings be upon him) said: "Do not be misled with regard to your Suhūr by the Adhān of Bilāl or the whiteness of the horizon that grows long in this way." This teaches the Muslims that they may eat and drink when they hear the Adhān of Bilāl, for it was only intended to give notice that the time of Fajr was approaching. The Adhān of Bilāl was proclaimed at the time when the whiteness of the horizon grows long in the sky. And it was meant to make the sleeping person wake up and alert the one standing in prayer. It was followed by the second Adhān, which was proclaimed by Ibn ’Umm Maktūm. Upon hearing it, the people would abstain from food and drink and start fasting.
The Prophet (may Allah's peace and blessings be upon him) directed the people to the sign of the true dawn. He commanded them to eat and drink till "it spreads this way" i.e., until dawn appears extended on the horizon..

1096

‘Amr ibn al-‘Ās reported: The Messenger of Allah (may Allah’s peace and blessings be upon him) said: "The difference between our fasting and the fasting of the People of the Book is the Suhūr (pre-dawn) meal.".

Commentary : The Prophet (may Allah's peace and blessings be upon him) used to urge and enjoin the Muslims to have the Suhūr meal, given the blessing it contains for the fasting person.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) says: "The difference between our fasting and the fasting of the People of the Book is the Suhūr (pre-dawn) meal," i.e., the Suhūr meal - for he who wants to observe fasting, obligatory, or supererogatory - differentiates between the nature of our fasting and the fasting of the People of the Book - the Jews and the Christians. This is because Allah made permissible for us some of what He has prohibited for them. So, our difference from them in this regard represents gratitude for this favor. They do not have a Suhūr meal, while we are enjoined to have it. The best time for this meal is the time of Sahar, which comes shortly before the rise of the true dawn.
This meal is stressed because at this time most people will probably be sleeping, and sleep and its enjoyment may overcome and distract them from the significance of this meal. Then, as a result of abandoning this meal, they will be weakened in undertaking their activities during the daytime.
The Hadīth urges us to have the Suhūr meal.
It shows the Prophet's keenness on being distinguished and different from the People of the Book in the acts of worship common between us and them..

1099

‘Ā’ishah (may Allah be pleased with her) reported: Sometimes I missed some fasts of Ramadan and I would not be able to make up for them except in Sha‘bān; due to being busy with the Messenger of Allah (may Allah's peace and blessings be upon him), or because of the Messenger of Allah (may Allah's peace and blessings be upon him). [And in a version]: That is because of the status of the Messenger of Allah (may Allah's peace and blessings be upon him). [And in a version]: Being busy with the Messenger of Allah (may Allah's peace and blessings be upon him) is not mentioned in the Hadīth..

Commentary : The Shariah urges and encourages us to use the dispensations, particularly if they entail something that may lead to a certain harm or hardship.
In this Hadīth, ‘Ā’ishah (may Allah be pleased with her) says: "Sometimes I missed some fasts of Ramadan," i.e., days of fasting in Ramadan were due upon me, for I did not fast them due to things that happen to women, like menstruation, illness, etc. "and I would not be able to make up for them except in Sha‘bān," i.e., she could not make up for these days throughout the year except in Sha‘bān. "due to being busy with the Messenger of Allah (may Allah's peace and blessings be upon him), or because of the Messenger of Allah (may Allah's peace and blessings be upon him)." She used to keep herself prepared and ready for his affairs (may Allah's peace and blessings be upon him) and for pleasing him (may Allah's peace and blessings be upon him) at all times. This shows her extreme politeness and love for him (may Allah's peace and blessings be upon him), and it indicates the great rights of the husband upon one's wife.
The Hadīth indicates the legitimacy of delaying the fast of Ramadan until the next Sha‘bān.
It also demonstrates the flexibility provided in the acts of worship and religious obligations.
The Hadīth also shows the significance of the rights of the husband and being busy with obeying him and tending to his affairs..

1104

Anas (may Allah be pleased with him) reported: As the Messenger of Allah (may Allah's peace and blessings be upon him) was performing prayer during Ramadan, I came and stood by his side. Then, another man came and stood likewise till we became a group. When the Prophet (may Allah's peace and blessings be upon him) perceived that we were behind him, he lightened the prayer. Then, he went to his abode and performed such a prayer that he would not perform with us. In the morning, we asked him, "Did you perceive us during the night?" He said: "Yes, it was this that prompted me to do what I did." He said: The Messenger of Allah (may Allah's peace and blessings be upon him) began to observe Wisāl (continuous Qiyām and fasting) at the end of the month, and some men among his Companions began to observe Wisāl. Thereupon, the Prophet (may Allah's peace and blessings be upon him) said: "What about those men who observe Wisāl?! You are not like me. By Allah, if the month were lengthened for me, I would observe Wisāl in a way that would make those who act with exaggeration abandon their exaggeration!".

Commentary : Acts of worship must be performed exactly as the Shariah prescribed them. We were commanded to fear Allah as much as we can, without overburdening ourselves or adopting a strict approach in religion, for people differ in terms of their abilities and capacities, and lest people become bored of worship and the religious injunctions.
In this Hadīth, Anas ibn Mālik (may Allah be pleased with him) informs the Messenger of Allah (may Allah's peace and blessings be upon him) once performed a supererogatory prayer in Ramadan during a night in the mosque. Meanwhile, he came and stood on his right side, praying with him. Then, another man came and also stood to pray with the Prophet (may Allah's peace and blessings be upon him). Then, people continued to come and pray behind the Prophet (may Allah's peace and blessings be upon him) till they became "Raht" (a group), which is less than ten persons or more, up to forty men. When the Prophet (may Allah's peace and blessings be upon him) perceived they were praying behind him, he began to lighten the prayer to facilitate the matter and make it easy for them. This contrasts with his usual performance of Qiyām al-Layl when he prayed alone. After he made Taslīm ending the prayer, he entered "his abode" i.e., his house, where he performed a long prayer the like of which he did not perform with him. Anas (may Allah be pleased with him) informed that in the morning after that night, they said to the Prophet (may Allah's peace and blessings be upon him): "Did you perceive us?" i.e., did you feel our presence during that night when we prayed behind you? He (may Allah's peace and blessings be upon him) said: 'Yes' i.e., I perceived you praying behind me. Then, the Prophet (may Allah's peace and blessings be upon him) said to them: "it was this that prompted me to do what I did", i.e., it was what you did as you prayed behind me that drove me to lighten the prayer, go to my house and pray there, and refrain from coming out to you, lest it may be made obligatory for you. Indeed, the Prophet (may Allah's peace and blessings be upon him) is the most lenient and merciful among people toward his Ummah.
Then, Anas (may Allah be pleased with him) told that the Messenger of Allah (may Allah's peace and blessings be upon him) began to observe Wisāl, performing Qiyām all night long and observing fast day and night without breaking it. This Wisāl was at the end of the month of Ramadan. So, some men among his Companions began to observe Wisāl and act like him, thinking that the Prophet's prohibition was meant for discouraging, not unlawfulness. As a result, the Prophet (may Allah's peace and blessings be upon him) got angry and disapproved of them, as Wisāl was not prescribed for the Ummah. Rather, it is one of his peculiar traits (may Allah's peace and blessings be upon him). Therefore, the Prophet (may Allah's peace and blessings be upon him) said to them: "What about those men who observe Wisāl" of fasting?! "You are not like me", i.e., in this matter, you are not like me. Rather, you are required to do what is easier for you. It is authentically reported in the Two Sahīh Collections that he (may Allah's peace and blessings be upon him) would spend the night with his Lord so Allah would provide him with food and drink. This stems from the Prophet's complete compassion and mercy toward his Ummah and his fear that they might get bored of worship and fall short of some tasks of the religion. Then, the Prophet (may Allah's peace and blessings be upon him) swore to them: "By Allah, if the month were lengthened for me" i.e., if the days of the month of Ramadan increased, as they sighted the crescent one or two days after their observance of Wisāl, according to a Hadīth narrated in the Two Sahīh Collections and reported by Abu Hurayrah (may Allah be pleased with him). "I would observe Wisāl," i.e., he would continue this Wisāl of his, "in a way that would make those who act with exaggeration", those who overburden themselves, adopt a strict approach, and oblige themselves to do things that were not prescribed for them, "abandon their exaggeration." i.e., so that they would abandon it because of tiredness and hardship, and thus they would themselves be sure of the leniency of the Messenger of Allah (may Allah's peace and blessings be upon him) toward them when he prohibited them from Wisāl. The Prophet (may Allah's peace and blessings be upon him) would indeed increase Wisāl for them to deter and punish them for their lack of compliance with his command (may Allah's peace and blessings be upon him).
The Hadīth points out the Prophet's leniency toward his Ummah and that he would not burden them with things beyond their capacity.
It warns of exaggeration in the acts of worship.
And it warns against overburdening oneself with supererogatory acts of worship..

Book of Hadith

| Hadiths