It was narrated from Abu Hurayrah that the Prophet (blessings and peace of Allah be upon him) said: “Prayer in congregation is twenty-five times better than praying [alone] in one’s house or in one’s marketplace. Indeed, if one of you does wudu’ and does it well, and comes to the mosque only intending to pray, he does not take one step but Allah will elevate him in status one degree thereby, and will remove one sin from him, until he enters the mosque. When he enters the mosque, he will be in a state of prayer so long as that is the reason he is there, and the angels will send blessings upon him so long as he remains in the place where he prayed, saying: O Allah forgive him, O Allah have mercy on him – so long as nothing happens..

Commentary : Prayer is the foundation of faith and a major pillar of Islam. Islamic teachings urge us to hasten to prayer, and not to stay away from praying in congregation, because of the multiplied reward that that brings.
In this hadith, the Prophet (blessings and peace of Allah be upon him) highlights the virtue of prayer in congregation, and tells us that praying in congregation is twenty-five times better than praying alone in one’s house or marketplace. In al-Sahihayn it says that it is twenty-seven times better. This difference depends on the differences in the condition of the worshipper and of the prayer. For some of them it will be twenty-five times better, and for others it will be twenty-seven times better, according to how perfect the prayer is, how properly they performed it, how focused and humble they were when praying, how large the congregation was, the virtues of the members of the congregation, and how sacred the place in which the prayer was offered is. And it was said that there are other factors.
Then the Prophet (blessings and peace of Allah be upon him) explained the reason for this increased reward, which is that if the Muslim does wudu’ and does it thoroughly, paying attention to the sunnahs and etiquette of the action, and comes to the mosque intending only to pray, and for no other purpose, he will not take one step but Allah will raise him one degree in status thereby and will erase one sin from him, until he enters the mosque. Then when he enters the mosque, he will be in a state of prayer, so long as his reason for being in the mosque is to pray. The angels will send blessings upon him – that is, they will pray for him – so long as he remains in the place where he prayed. Therefore the blessing of the angels depends on his remaining in the place where he prayed, and this virtue, reward and goodness will continue for him so long as nothing happens, which refers to his invalidating his wudu’; if he does invalidate his wudu’, it will become forbidden for the angels to pray for forgiveness for him, even if he remains sitting in that spot. And it was said that what was meant is so long as he does not commit sin.
Then the Prophet (blessings and peace of Allah be upon him) stated that the angels pray for him, saying in their supplication: O Allah forgive him, O Allah have mercy on him. The difference between forgiveness and mercy is that forgiveness is concealment and pardoning of sins, whereas mercy is showing kindness to him.
This hadith highlights the great virtue and reward of praying in congregation.
It highlights the virtue of waiting for the prayer, and that the one who does that will attain the angels’ prayer for forgiveness for him.
It also urges us to do wudu’ properly..

480

It was narrated from ‘Abdullah [that] the Messenger of Allah (blessings and peace of Allah be upon him) said: “O ‘Abdullah ibn ‘Amr, what will you do when you find yourself among the dregs of the people… like this?”.

Commentary : The Prophet (blessings and peace of Allah be upon him) taught his companions (may Allah be pleased with them) how to recognize fitnahs (tribulations) and how they should deal with them.
This text is a brief part of a hadith in which ‘Abdullah ibn ‘Amr (may Allah be pleased with him) narrates that the Prophet (blessings and peace of Allah be upon him) called out to him to warn him and advise him. He said to him: “O ‘Abdullah ibn ‘Amr, what will you do when you find yourself among the dregs of the people?” The dregs of the people are the lowest and worst of people; one of their characteristics is that they will not commit to a promise or covenant that they made; they will break that promise and will not fulfil it. Honesty will be rare among them, so that no one will appreciate the virtue of honesty and trustworthiness at that time, except a few. “They mingled and became like this,” and he interlaced his fingers. What this means is that they will become so mixed up that one will not be able to tell who among them is good or evil, believer or hypocrite. What is meant by the word in the text “like this” is that in this report, it refers to the Prophet (blessings and peace of Allah be upon him) interlacing his fingers.
At the end of the report, it says that ‘Abdullah (may Allah be pleased with him) asked him: What should he do in that situation, if he lives until that time and finds himself among such people? The Prophet (blessings and peace of Allah be upon him) instructed him to take what he knew of truth, and leave what he found reprehensible of falsehood; to keep to himself and discipline himself to follow the right path, and not worry about what was happening to the people and what they were doing. This is by way of ensuring that one is protected from trials and tribulations.
All of this may be understood as meaning that if someone is unable to enjoin what is right, or he fears harm in general, then the duty of enjoining what is right and forbidding what is wrong with the hand and tongue is waived in his case, but he can still resent it in his heart.
In this hadith, we see a warning from the Messenger of Allah (blessings and peace of Allah be upon him) to ‘Abdullah that he would live to see those people, so he forbade him to mix with people like that and urged him, if he lived to see them, to take care of his own self and keep away from those people..

481

It was narrated from Abu Moosa that the Prophet (blessings and peace of Allah be upon him) said: “The believers are like a structure, parts of which support other parts,” and he interlaced his fingers..

Commentary : Islam built the Muslim community on a solid foundation of brotherhood and mutual support. Allah (may He be exalted) tells us in His Holy Book that the believers are brothers in faith; brotherhood is contrary to rancour and hatred and dictates mutual love, mutual support, and harmony and love among brethren.
In this hadith, the Prophet (blessings and peace of Allah be upon him) tells us that the believers, in their mutual support and holding fast to one another, are like a solid structure that cannot remain standing unless one part supports another, brick by brick. If it begins to develop cracks and becomes unstable, it will collapse and fall. And the Prophet (blessings and peace of Allah be upon him) interlaced his fingers to indicate that the way in which the believers stand together and support one another is like interlocked fingers. But just as the numerous fingers of the hands belong to one body and one person, similarly the believers, although they are many individuals, all share a common origin and are bound by the bonds of faith.
The Prophet’s demonstration of interlacing his fingers in this hadith was for the purpose of illustrating what he was teaching his companions. When he likened the believers to a structure, parts of which support other parts, that was giving an example in word, then he clarified it with actions, interlacing his fingers to make clearer to them the likeness that he had given in words, and to make it more understandable..

482

It was narrated that Abu Hurayrah said: The Messenger of Allah (blessings and peace of Allah be upon him) led us in praying one of the two afternoon prayers – Ibn Sirin said: Abu Hurayrah named it but I forgot it – he led us in praying two rak‘ahs, then he said the taslim. Then he stood up and went to a piece of wood that was set up in the mosque and reclined against it, as if he was angry. He put his right hand over his left hand, interlaced his fingers, and rested his right cheek on the back of his left hand. Those who usually hastened to leave left through the doors of the mosque, and others said: The prayer has been shortened. Among the people were Abu Bakr and ‘Umar, but they felt that they could not speak to him, out of awe. Among the people there was also a man who had long arms, and he was called Dhul Yadayn (He of the two arms). He said: O Messenger of Allah, did you forget or has the prayer been shortened? He said: “I did not forget and it has not been shortened.” Then he said: “Is it as Dhul Yadayn says?” They said: Yes. So he went forward and prayed what he had omitted, then he said the taslim, then he said takbir and prostrated as he usually did, or longer. Then he raised his head and said takbir, then he said takbir and prostrated as he usually did, or longer. Then he raised his head and said takbir. Perhaps they asked him: Then did he say the taslim? He said: I was told that ‘Imran ibn Husayn said: Then he said taslim..

Commentary : Prayer is an act of worship that nourishes the soul. In the prayer, the individual stands before his Lord, and he should take measures to help him focus properly and not be distracted whilst praying. But he may make mistakes, omitting or adding some actions in the prayer. This error or forgetfulness needs to be compensated for, so the Prophet (blessings and peace of Allah be upon him) prescribed doing the two prostrations of forgetfulness (sajdatay as-sahw) in such cases.
In this hadith, Abu Hurayrah (may Allah be pleased with him) narrates that the Prophet (blessings and peace of Allah be upon him) led them in praying one of the afternoon prayers, Zuhr or ‘Asr. He prayed two rak‘ahs, then he said the taslim. Then he stood up and leaned against a piece of wood that had been set up in the middle of the mosque. He put his right hand over his left hand, interlaced his fingers, and rested his right cheek on the back of his left hand, as if he was angry. Those who usually left quickly after the prayer had exited the mosque, thinking that the prayer had become two rak‘ahs. Abu Bakr and ‘Umar (may Allah be pleased with them both) were among those who had prayed behind the Prophet (blessings and peace of Allah be upon him), but they were afraid to speak to him about this matter, out of awe and respect for him. But a man called Dhul Yadayn spoke up and said to him: O Messenger of Allah, did you forget or has the prayer been shortened? The Prophet (blessings and peace of Allah be upon him) said: “I did not forget and it has not been shortened.” That was because he thought that he had not made a mistake. Then he asked the people who had prayed behind him: Did it really happen that I only prayed two rak‘ahs? They said: Yes. So he went forward to the imam’s place, then he prayed two rak‘ahs to complete the obligatory four. Then he said the tashahhud and the taslim, then he said takbir and prostrated twice, the prostration of forgetfulness, then he said the taslim. The two prostrations were to make up for the mistake and forgetting, and to make up for the shortcoming. They also serve to annoy the Shaytan if there was not actually any shortcoming in the prayer, for the Shaytan tries to confuse the Muslim when he is praying, and tries to spoil his prayer and make it defective. So Allah (may He be exalted) has given the worshipper a way to make up for any shortcoming in his prayer and a way to handle any confusion caused by the Shaytan, and a way to annoy the Shaytan and send him away empty-handed, having failed to achieve his goal. By doing the prostration of forgetfulness the person’s prayer is completed.
This hadith highlights the importance of the prostration of forgetfulness, and that it may be done after the taslim..

483

It was narrated that Musa ibn ‘Uqbah said: I saw Salim ibn ‘Abdillah looking for certain places on the road and praying in those spots. He narrated that his father used to pray in those spots, and that he saw the Prophet (blessings and peace of Allah be upon him) praying in those spots. Nafi‘ told me, from Ibn ‘Umar, that he used to pray in those spots. I asked Salim, and I only think that he agreed with Nafi‘ about all those spots, except that they differed concerning a mosque in the highest part of ar-Rawha’..

Commentary : The Sahabah used to follow the teachings and practice of the Prophet (blessings and peace of Allah be upon him) in all situations. ‘Abdullah ibn ‘Umar was one of the keenest of them to follow him in all circumstances, to the extent that he would try hard to seek out the places where the Prophet (blessings and peace of Allah be upon him) had prayed on his journeys, and pray in those places, seeking blessing (barakah) and out of love for him. His son Salim used to follow his example in that regard, as mentioned in this hadith, in which the Tabi‘i Musa ibn ‘Uqbah narrates that he saw Salim ibn ‘Abdillah seeking out certain places on his journey and making an effort to find them, so that he could pray in them. What appears to be the case is that these places were mosques on the roads that led from Madinah, and other places on his journeys. He narrated that his father ‘Abdullah ibn ‘Umar used to seek out those places and pray in them, because he had seen the Prophet (blessings and peace of Allah be upon him) pray in those places .
Then Musa ibn ‘Uqbah narrates that he asked Nafi‘, the freed slave of ‘Abdullah ibn ‘Umar, about these places, and he told him that that was correct, and that Ibn ‘Umar would seek to pray in those places. Salim ibn ‘Abdillah and Nafi‘ agreed on the location of each of those places, except that they differed concerning a mosque in the highest part of ar-Rawha’. Ar-Rawha’ was a village 80 km distant from Madinah. Ibn ‘Umar (may Allah be pleased with him) was well-known for following the footsteps of the Prophet (blessings and peace of Allah be upon him), and that included praying in the places in which the Prophet (blessings and peace of Allah be upon him) had prayed. This narrative from Ibn ‘Umar indicates that he went to great lengths, because he was known to be very keen to follow the Prophet (blessings and peace of Allah be upon him). But something different was narrated from his father, ‘Umar ibn al-Khattab (may Allah be pleased with him). When he saw people on a journey from Makkah to Madinah rushing to a certain place, he asked about that, and they said: This is a place where the Prophet (blessings and peace of Allah be upon him) prayed. He said to them: This is how the People of the Book were doomed; they took places connected to their prophets as places of worship. If prayer becomes due for any of you in that place, then he may pray there, but whoever passes by it when it is not time for prayer, he should not pray there. Narrated by ‘Abd ar-Razzaq and Ibn Abi Shaybah in their Musannafs.
What ‘Umar (may Allah be pleased with him) wanted to do by prohibiting people to seek out the places where the prophets had been was to block means that may lead to shirk, for he had more knowledge about that than his son. As for the places concerning which there is a religious text that speaks of the virtue of praying there – such as the Haramayn, al-Aqsa, Quba’ and so on, and also going to any mosques to pray, and even what was narrated about mosques in which the Prophet (blessings and peace of Allah be upon him) prayed, that is not included in this prohibition.
Al-Bukhari narrated nine hadiths from ‘Abdullah ibn ‘Umar identifying the places in which the Prophet (blessings and peace of Allah be upon him) prayed during his journeys on the way between Madinah and Makkah, including this hadith. It was said that these mosques are not known today, except for the mosque in Dhul Hulayfah and the mosques in ar-Rawha’..

484

It was narrated from Nafi‘ that ‘Abdullah ibn ‘Umar told him that the Messenger of Allah (blessings and peace of Allah be upon him) used to halt in Dhul Hulayfah when he went for ‘umrah and when he went for Hajj; he would halt beneath a thorny tree on the site of the mosque that is in Dhul Hulayfah. When he returned from a campaign via that route, or he returned from Hajj or ‘umrah, he would go down into the bottom of the valley, and when he emerged from the bottom of the valley, he would make his camel kneel in al-Batha’ which is on the eastern edge of the valley. He would halt there and rest until morning came, not at the mosque that is built of stone and not on the high ground where the mosque is. There was a deep valley in which ‘Abdullah ibn ‘Umar used to pray, at the bottom of which there were sandhills. The Messenger of Allah (blessings and peace of Allah be upon him) used to pray there. Then the flash flood brought debris, stones and sand into al-Batha’ and buried the place where ‘Abdullah ibn ‘Umar used to pray..

Commentary : The Sahabah used to follow the teachings and practice of the Prophet (blessings and peace of Allah be upon him) in all situations. ‘Abdullah ibn ‘Umar was one of the keenest of them to follow him in all circumstances, to the extent that he would try hard to seek out the places where the Prophet (blessings and peace of Allah be upon him) had prayed on his journeys, and pray in those places, seeking blessing (barakah) and out of love for him.
In this hadith, ‘Abdullah ibn ‘Umar (may Allah be pleased with him) describes some of the places in which the Prophet (blessings and peace of Allah be upon him) used to halt during his journey to Makkah, and that he used to halt in Dhul Hulayfah, which was a village approximately fourteen kilometres from the Prophet’s Mosque; it is the miqat of the people of Madinah. The Prophet (blessings and peace of Allah be upon him) used to halt there when he wanted to do ‘umrah, and he halted there when he went for Hajj, sitting beneath a thorny tree. The word samurah, translated here as thorny tree, refers to a tall tree with branches going in different directions; it offered little shade, and had small leaves and short thorns, and produced high-quality wood. It was also said that it was a kind of tree called talh, which is a huge type of thorny tree.
The phrase “on the site of the mosque that is in Dhul Hulayfah” means that a mosque was built after that, and it was not there at the time of the Prophet (blessings and peace of Allah be upon him). When the Prophet (blessings and peace of Allah be upon him) returned from a campaign via that road, or returned from Hajj or ‘umrah, he would go down into the bottom of Wadi al-‘Atiq, which is one of the most famous wadis of Madinah. When he came up out of the bottom of the valley, he would make his mount or she-camel that he was riding kneel in the wide watercourse where pebbles collect from the flow of the floodwaters. This is the area on the east side of the valley. He halted to rest in that area, then he would stay there until morning came; he did not halt at the mosque that is built of stone, or on the high ground where the mosque was built. But there was a deep valley where ‘Abdullah ibn ‘Umar (may Allah be pleased with him) used to pray, and at the bottom of this deep valley there was sand that had collected and piled up. This was the same place where the Messenger of Allah (blessings and peace of Allah be upon him) used to pray. But with the passage of time, the floodwaters rushed through Wadi al-‘Atiq and made it level with the rocks and sand that it carried from al-Batha’ – the wide watercourse – until the debris carried by the flood buried that place in which ‘Abdullah ibn ‘Umar used to pray.
Ibn ‘Umar (may Allah be pleased with him) was famous for his keenness to seek out places connected to the Prophet (blessings and peace of Allah be upon him), which included praying in places in which the Prophet (blessings and peace of Allah be upon him) had prayed. Ibn ‘Umar’s keenness to do that may be understood on the basis of what is known of his being very keen to emulate the Prophet (blessings and peace of Allah be upon him). But something different was narrated from his father, ‘Umar ibn al-Khattab (may Allah be pleased with him). When he saw people on a journey from Makkah to Madinah rushing to a certain place, he asked about that, and they said: This is a place where the Prophet (blessings and peace of Allah be upon him) prayed. He said to them: This is how the People of the Book were doomed; they took places connected to their prophets as places of worship. If prayer becomes due for any of you in that place, then he may pray there, but whoever passes by it when it is not time for prayer, he should not pray there. Narrated by ‘Abd ar-Razzaq and Ibn Abi Shaybah in their Musannafs.
What ‘Umar (may Allah be pleased with him) wanted to do by prohibiting people to seek out the places where the prophets had been was to block means that may lead to shirk, for he had more knowledge about that than his son. As for the places concerning which there is a religious text that speaks of the virtue of praying there – such as the Haramayn, al-Aqsa, Quba’ and so on, and also going to any mosques to pray, and even what was narrated about mosques in which the Prophet (blessings and peace of Allah be upon him) prayed, that is not included in this prohibition.
Al-Bukhari narrated nine hadiths from ‘Abdullah ibn ‘Umar identifying the places in which the Prophet (blessings and peace of Allah be upon him) prayed during his journeys on the way between Madinah and Makkah, including this hadith. It was said that these mosques are not known today, except for the mosque in Dhul Hulayfah and the mosques in ar-Rawha’..

485

It was narrated from ‘Abdullah ibn ‘Umar that the Prophet (blessings and peace of Allah be upon him) prayed where the small mosque is that is closer than the mosque in the highest part of ar-Rawha. ‘Abdullah knew the place in which the Prophet (blessings and peace of Allah be upon him) prayed. He used to say: it is there on your right when you stand in the mosque to pray. That mosque is on the right-hand side of the road when you are going towards Makkah, a stone’s throw or thereabouts from the larger mosque..

Commentary : The Sahabah used to follow the teachings and practice of the Prophet (blessings and peace of Allah be upon him) in all situations. ‘Abdullah ibn ‘Umar was one of the keenest of them to follow him in all circumstances, to the extent that he would try hard to seek out the places where the Prophet (blessings and peace of Allah be upon him) had prayed on his journeys, and pray in those places, seeking blessing (barakah) and out of love for him.
In this hadith, ‘Abdullah ibn ‘Umar (may Allah be pleased with him) identifies one of the places in which the Prophet (blessings and peace of Allah be upon him) prayed during his journey from Madinah to Makkah, and states that he prayed beside the small mosque that is close to the large mosque in the highest area of ar-Rawha’, which is a village 80 km from Madinah.
This hadith indicates that in ar-Rawha’ there were two mosques, one of which was a large mosque and the other was a small one. The large mosque was in the highest part of ar-Rawha’, and the Prophet (blessings and peace of Allah be upon him) did not pray in that spot; rather he prayed in the small mosque to the right of that mosque.
Ibn ‘Umar knew the place where the Prophet (blessings and peace of Allah be upon him) had prayed, and he described it as being to the right of one who enters the mosque. This small mosque was on the right-hand side of the road, and the distance between the two mosques was a stone’s throw, which is not very far.
Ibn ‘Umar (may Allah be pleased with him) was famous for his keenness to seek out places connected to the Prophet (blessings and peace of Allah be upon him), which included praying in places in which the Prophet (blessings and peace of Allah be upon him) had prayed. Ibn ‘Umar’s keenness to do that may be understood on the basis of what is known of his being very keen to emulate the Prophet (blessings and peace of Allah be upon him). But something different was narrated from his father, ‘Umar ibn al-Khattab (may Allah be pleased with him). When he saw people on a journey from Makkah to Madinah rushing to a certain place, he asked about that, and they said: This is a place where the Prophet (blessings and peace of Allah be upon him) prayed. He said to them: This is how the People of the Book were doomed; they took places connected to their prophets as places of worship. If prayer becomes due for any of you in that place, then he may pray there, but whoever passes by it when it is not time for prayer, he should not pray there. Narrated by ‘Abd ar-Razzaq and Ibn Abi Shaybah in their Musannafs.
What ‘Umar (may Allah be pleased with him) wanted to do by prohibiting people to seek out the places where the prophets had been was to block means that may lead to shirk, for he had more knowledge about that than his son. As for the places concerning which there is a religious text that speaks of the virtue of praying there – such as the Haramayn, al-Aqsa, Quba’ and so on, and also going to any mosques to pray, and even what was narrated about mosques in which the Prophet (blessings and peace of Allah be upon him) prayed, that is not included in this prohibition.
Al-Bukhari narrated nine hadiths from ‘Abdullah ibn ‘Umar identifying the places in which the Prophet (blessings and peace of Allah be upon him) prayed during his journeys on the way between Madinah and Makkah, including this hadith. It was said that these mosques are not known today, except for the mosque in Dhul Hulayfah and the mosques in ar-Rawha’..

486

Ibn ‘Umar used to pray facing towards the small mountain of sand at the end of ar-Rawha’; that small mountain was at the edge of the road, before the mosque that is between it and the end of ar-Rawha’ as you are going towards Makkah. A mosque has been built there, but ‘Abdullah ibn ‘Umar did not pray in that mosque. He used to stand with it on his left and behind him, and pray in front of it, facing towards that small mountain. ‘Abdullah used to depart from ar-Rawha’ in the morning, and he did not pray Zuhr until he reached that place, then he would pray Zuhr there. If he came from Makkah, if he passed it shortly before Fajr, or at the end of the night, he would halt and rest so that he could pray Fajr there..

Commentary : The Sahabah used to follow the teachings and practice of the Prophet (blessings and peace of Allah be upon him) in all situations. ‘Abdullah ibn ‘Umar was one of the keenest of them to follow him in all circumstances, to the extent that he would try hard to seek out the places where the Prophet (blessings and peace of Allah be upon him) had prayed on his journeys, and pray in those places, seeking blessing (barakah) and out of love for him.
In this hadith, Nafi‘, the freed slave of Ibn ‘Umar, narrates that Ibn ‘Umar (may Allah be pleased with him) used to pray facing towards the small mountain; what is meant is ‘Irq az-Zibah, which is a small mountain of sand at the end of ar-Rawha’, which is a village 80 km from Madinah. A report in Sahih al-Bukhari explains that in this area there were two mosques close to one another: one of them was small, which was the one near which Ibn ‘Umar used to pray, and the other was a large mosque that was a stone’s throw away from the small mosque. That small mountain ended at the side of the road, near the big mosque which is between it and the end of ar-Rawha’ as you are going towards Makkah. A mosque was built there, but ‘Abdullah did not pray in that mosque; rather he would stand with it on his left and behind him, and pray in front of the mosque, facing towards the small mountain.
As he was returning from the area of ar-Rawha’, ‘Abdullah ibn ‘Umar (may Allah be pleased with him) would not pray until he reached that place, then he would pray Zuhr there. If he was coming from Makkah on his way back to Madinah, if he passed by that place shortly before Fajr or at the end of the night – meaning the time between the false dawn and the true dawn; the difference between that and saying shortly before Fajr is that the latter means towards the end of the period mentioned, which is less than an hour – he would halt and rest so that he could pray Fajr there.
Ibn ‘Umar did not clearly say that the reason why he prayed facing towards that small mountain was that he had seen the Prophet (blessings and peace of Allah be upon him) praying there, but the fact that he always prayed in that spot whether he was going or coming back, and that he halted to rest there so that he could pray there, indicates that he only did that by way of emulating the prayer of the Prophet (blessings and peace of Allah be upon him). In Sahih al-Bukhari there is a report which says that the Prophet (blessings and peace of Allah be upon him) prayed on the site of the small mosque that is closer than the mosque in the highest part of ar-Rawha’.
This may be understood on the basis of what is known of Ibn ‘Umar being very keen to emulate the Prophet (blessings and peace of Allah be upon him). But something different was narrated from his father, ‘Umar ibn al-Khattab (may Allah be pleased with him). When he saw people on a journey from Makkah to Madinah rushing to a certain place, he asked about that, and they said: This is a place where the Prophet (blessings and peace of Allah be upon him) prayed. He said to them: This is how the People of the Book were doomed; they took places connected to their prophets as places of worship. If prayer becomes due for any of you in that place, then he may pray there, but whoever passes by it when it is not time for prayer, he should not pray there. Narrated by ‘Abd ar-Razzaq and Ibn Abi Shaybah in their Musannafs.
What ‘Umar (may Allah be pleased with him) wanted to do by prohibiting people to seek out the places where the prophets had been was to block means that may lead to shirk, for he had more knowledge about that than his son. As for the places concerning which there is a religious text that speaks of the virtue of praying there – such as the Haramayn, al-Aqsa, Quba’ and so on, and also going to any mosques to pray, and even what was narrated about mosques in which the Prophet (blessings and peace of Allah be upon him) prayed, that is not included in this prohibition.
Al-Bukhari narrated nine hadiths from ‘Abdullah ibn ‘Umar identifying the places in which the Prophet (blessings and peace of Allah be upon him) prayed during his journeys on the way between Madinah and Makkah, including this hadith. It was said that these mosques are not known today, except for the mosque in Dhul Hulayfah and the mosques in ar-Rawha’..

487

It was narrated from Ibn ‘Umar that the Prophet (blessings and peace of Allah be upon him) used to halt beneath a huge thornless tree before ar-Ruwaythah on the right-hand side of the road, facing towards the road in a vast and flat area, so that the Prophet (blessings and peace of Allah be upon him) would emerge from high ground just two miles before ar-Ruwaythah. The top of that tree had broken and fallen inside it; the tree was standing on its trunk, and inside and around the trunk a great deal of sand had piled up..

Commentary : The Sahabah used to follow the teachings and practice of the Prophet (blessings and peace of Allah be upon him) in all situations. ‘Abdullah ibn ‘Umar was one of the keenest of them to follow him in all circumstances, to the extent that he would try hard to seek out the places where the Prophet (blessings and peace of Allah be upon him) had prayed on his journeys, and pray in those places, seeking blessing (barakah) and out of love for him.
In this hadith, ‘Abdullah ibn ‘Umar (may Allah be pleased with him) describes a place in which the Prophet (blessings and peace of Allah be upon him) halted during his journey from Madinah to Makkah. He tells us that the Prophet (blessings and peace of Allah be upon him) halted beneath a huge thornless tree, near the village of ar-Ruwaythah; it is approximately 100 km from Madinah. This tree was on the right-hand side of the road, facing it, in a vast, flat area, so that the Prophet (blessings and peace of Allah be upon him) would emerge from high ground [when he resumed his journey]; between that high ground and the official staging-post in ar-Ruwaythah that was set up by ‘Umar ibn al-Khattaab (may Allah be pleased with him) during his caliphate was approximately 3 km. This approximate definition was given by Ibn ‘Umar to identify the old location, because so many structures had been set up by the state after the time of the Prophet (blessings and peace of Allah be upon him).
This is assuming that the pronoun in the word “he emerged” refers to the Prophet (blessings and peace of Allah be upon him), and that the staging-post referred to is one of the stations set up by the state during the caliphate of ‘Umar to collect official correspondence. It was also said that the pronoun may refer to the place, and that what is meant by the word translated above as staging-post is a road that people followed. In that case, what is meant is that the distance from the location of this tree and the place where the road started to descend was two miles.
Then Ibn ‘Umar began to describe how this tree was at the time that he was speaking. Its top had broken off and fallen into its hollow interior, and fallen onto its trunk; it was now standing on its trunk like a structure that was not very wide at the bottom. In and around its trunk a great deal of sand had piled up.
This may be understood on the basis of what is known of Ibn ‘Umar being very keen to emulate the Prophet (blessings and peace of Allah be upon him). But something different was narrated from his father, ‘Umar ibn al-Khattab (may Allah be pleased with him). When he saw people on a journey from Makkah to Madinah rushing to a certain place, he asked about that, and they said: This is a place where the Prophet (blessings and peace of Allah be upon him) prayed. He said to them: This is how the People of the Book were doomed; they took places connected to their prophets as places of worship. If prayer becomes due for any of you in that place, then he may pray there, but whoever passes by it when it is not time for prayer, he should not pray there. Narrated by ‘Abd ar-Razzaq and Ibn Abi Shaybah in their Musannafs.
What ‘Umar (may Allah be pleased with him) wanted to do by prohibiting people to seek out the places where the prophets had been was to block means that may lead to shirk, for he had more knowledge about that than his son. As for the places concerning which there is a religious text that speaks of the virtue of praying there – such as the Haramayn, al-Aqsa, Quba’ and so on, and also going to any mosques to pray, and even what was narrated about mosques in which the Prophet (blessings and peace of Allah be upon him) prayed, that is not included in this prohibition.
Al-Bukhari narrated nine hadiths from ‘Abdullah ibn ‘Umar identifying the places in which the Prophet (blessings and peace of Allah be upon him) prayed during his journeys on the way between Madinah and Makkah, including this hadith. It was said that these mosques are not known today, except for the mosque in Dhul Hulayfah and the mosques in ar-Rawha’..

488

It was narrated from Nafi‘ that ‘Abdullah ibn ‘Umar told him that the Prophet (blessings and peace of Allah be upon him) prayed at the edge of an area of higher ground beyond al-‘Arj as you are going towards the hill. Near that mosque there are two or three graves, and on the graves there are piles of stones, on the right-hand side of the road near the rocks of the road, among the rocks. ‘Abdullah used to leave al-‘Arj after the sun passed the meridian in the middle of the day, then he used to pray Zuhr in that mosque..

Commentary : The Sahabah used to follow the teachings and practice of the Prophet (blessings and peace of Allah be upon him) in all situations. ‘Abdullah ibn ‘Umar was one of the keenest of them to follow him in all circumstances, to the extent that he would try hard to seek out the places where the Prophet (blessings and peace of Allah be upon him) had prayed on his journeys, and pray in those places, seeking blessing (barakah) and out of love for him.
In this hadith, ‘Abdullah ibn ‘Umar (may Allah be pleased with him) describes some of the places in which the Prophet (blessings and peace of Allah be upon him) used to pray, and he calls those places masajid (“mosques”; lit. places of prostration) because they are places where the Prophet (blessings and peace of Allah be upon him) prostrated and prayed, or because in the end mosques were built there, after the Prophet (blessings and peace of Allah be upon him) had prayed in those places. He tells us that he prayed on the edge of an area of higher ground, which refers to an area of wide, elevated land through which floodwaters would flow; it may also refer to a place where water flows from the top of the wadi and what goes down to lower ground. That place is located beyond al-‘Arj, which is a place between Makkah and Madinah. It is so called because it is crooked (ta‘rij). There are several places called al-‘Arj: it was said that it is a village on the road to Makkah from Madinah, 14 miles from ar-Rawha’. It was said that al-‘Arj is five miles from the Prophet’s Mosque. It was said that al-‘Arj is a village on the outskirts of at-Ta’if; it was said that al-‘Arj is a mountain pass in which there is a bend, between Makkah and Madinah, on the road, and it is mentioned with as-Suqya.
Then Ibn ‘Umar tried to identify the features of that place, stating that it is in the region of al-‘Arj as you are going towards the high ground, and beside that mosque there are two or three graves, on which there are large white stones. It is on the right-hand side of the road, near the rocks of the road. The word translated here as rocks may refer to big trees, or to rocks that are found on the road.
‘Abdullah ibn ‘Umar used to set out from al-‘Arj after the sun passed the meridian in the middle of the day – meaning at midday, when it is very hot – and he would pray Zuhr in that mosque, which is the place where the Prophet (blessings and peace of Allah be upon him) prayed.
Ibn ‘Umar (may Allah be pleased with him) was famous for his keenness to seek out places connected to the Prophet (blessings and peace of Allah be upon him), which included praying in places in which the Prophet (blessings and peace of Allah be upon him) had prayed. Ibn ‘Umar’s keenness to do that may be understood on the basis of what is known of his being very keen to emulate the Prophet (blessings and peace of Allah be upon him). But something different was narrated from his father, ‘Umar ibn al-Khattab (may Allah be pleased with him). When he saw people on a journey from Makkah to Madinah rushing to a certain place, he asked about that, and they said: This is a place where the Prophet (blessings and peace of Allah be upon him) prayed. He said to them: This is how the People of the Book were doomed; they took places connected to their prophets as places of worship. If prayer becomes due for any of you in that place, then he may pray there, but whoever passes by it when it is not time for prayer, he should not pray there. Narrated by ‘Abd ar-Razzaq and Ibn Abi Shaybah in their Musannafs.
What ‘Umar (may Allah be pleased with him) wanted to do by prohibiting people to seek out the places where the prophets had been was to block means that may lead to shirk, for he had more knowledge about that than his son. As for the places concerning which there is a religious text that speaks of the virtue of praying there – such as the Haramayn, al-Aqsa, Quba’ and so on, and also going to any mosques to pray, and even what was narrated about mosques in which the Prophet (blessings and peace of Allah be upon him) prayed, that is not included in this prohibition.
Al-Bukhari narrated nine hadiths from ‘Abdullah ibn ‘Umar identifying the places in which the Prophet (blessings and peace of Allah be upon him) prayed during his journeys on the way between Madinah and Makkah, including this hadith. It was said that these mosques are not known today, except for the mosque in Dhul Hulayfah and the mosques in ar-Rawha’..

489

It was narrated from ‘Abdullah ibn ‘Umar that the Messenger of Allah (blessings and peace of Allah be upon him) halted at the large trees on the left-hand side of the road in a watercourse before Harsha; that watercourse is connected to the edge of Harsha, and between it and the road there is the distance an arrow travels. ‘Abdullah used to pray facing towards a large tree, which was the closest of the large trees to the road, and the tallest of them..

Commentary : The Sahabah used to follow the teachings and practice of the Prophet (blessings and peace of Allah be upon him) in all situations. ‘Abdullah ibn ‘Umar was one of the keenest of them to follow him in all circumstances, to the extent that he would try hard to seek out the places where the Prophet (blessings and peace of Allah be upon him) had prayed on his journeys, and pray in those places, seeking blessing (barakah) and out of love for him.
In this hadith, ‘Abdullah ibn ‘Umar (may Allah be pleased with him) describes a place where the Prophet (blessings and peace of Allah be upon him) used to halt. He tells us that the Prophet (blessings and peace of Allah be upon him) halted at some large trees on the left-hand side of the road, in a watercourse, which is a sloping place, before Harsha and near to it. Harsha is a mountain in the land of Tihamah, at the place where the roads to Syria and Madinah meet. It is part of al-Juhfah from which the sea is visible. Today it is called Rabigh. That slope is connected to the edge of Jabal Harsha; between it and the road there is the distance that an arrow travels, or the distance that a horse runs, which is two thirds of a mile.
‘Abdullah ibn ‘Umar (may Allah be pleased with him) used to pray facing towards a tree, which was the closest tree to the road, and also the tallest. Ibn ‘Umar (may Allah be pleased with him) was famous for his keenness to seek out places connected to the Prophet (blessings and peace of Allah be upon him), which included praying in places in which the Prophet (blessings and peace of Allah be upon him) had prayed. Ibn ‘Umar’s keenness to do that may be understood on the basis of what is known of his being very keen to emulate the Prophet (blessings and peace of Allah be upon him). But something different was narrated from his father, ‘Umar ibn al-Khattab (may Allah be pleased with him). When he saw people on a journey from Makkah to Madinah rushing to a certain place, he asked about that, and they said: This is a place where the Prophet (blessings and peace of Allah be upon him) prayed. He said to them: This is how the People of the Book were doomed; they took places connected to their prophets as places of worship. If prayer becomes due for any of you in that place, then he may pray there, but whoever passes by it when it is not time for prayer, he should not pray there. Narrated by ‘Abd ar-Razzaq and Ibn Abi Shaybah in their Musannafs.
What ‘Umar (may Allah be pleased with him) wanted to do by prohibiting people to seek out the places where the prophets had been was to block means that may lead to shirk, for he had more knowledge about that than his son. As for the places concerning which there is a religious text that speaks of the virtue of praying there – such as the Haramayn, al-Aqsa, Quba’ and so on, and also going to any mosques to pray, and even what was narrated about mosques in which the Prophet (blessings and peace of Allah be upon him) prayed, that is not included in this prohibition.
Al-Bukhari narrated nine hadiths from ‘Abdullah ibn ‘Umar identifying the places in which the Prophet (blessings and peace of Allah be upon him) prayed during his journeys on the way between Madinah and Makkah, including this hadith. It was said that these mosques are not known today, except for the mosque in Dhul Hulayfah and the mosques in ar-Rawha’..

490

It was narrated from ‘Abdullah ibn ‘Umar that the Prophet (blessings and peace of Allah be upon him) used to halt in the watercourse that was the closest part of Marr az-Zahran, in the direction of Madinah, when he came down from as-Safrawat. He would halt at the bottom of that watercourse, on the left-hand side of the road as you are going towards Makkah, and between the place where the Messenger of Allah (blessings and peace of Allah be upon him) halted and the road there was no more than a stone’s throw..

491

It was narrated from ‘Abdullah ibn ‘Umar that the Prophet (blessings and peace of Allah be upon him) used to halt in Dhu Tuwa and stay there overnight until morning, and he would pray Fajr when he came to Makkah. The place where the Messenger of Allah (blessings and peace of Allah be upon him) prayed was on a broad area of high ground, not in the mosque that was built there; rather it was further than that, on a broad area of high ground..

492

It was narrated from ‘Abdullah ibn ‘Umar that the Prophet (blessings and peace of Allah be upon him) turned to face two gaps in the mountain that stood between him and the high mountain in the direction of the Kaaba. Ibn ‘Umar stood with the mosque that had been built there to the left of the mosque that is on the high ground, and the place where the Prophet (blessings and peace of Allah be upon him) prayed was further than that, on the high black ground. Leave ten cubits or thereabouts between you and the high ground, then pray facing towards the two gaps in the mountain that is between you and the Kaaba..

Commentary : Ibn ‘Umar (may Allah be pleased with him) was famous for his keenness to seek out places connected to the Prophet (blessings and peace of Allah be upon him), which included praying in places in which the Prophet (blessings and peace of Allah be upon him) had prayed..
In this hadith, ‘Abdullah ibn ‘Umar (may Allah be pleased with him) describes some of the places in which the Prophet (blessings and peace of Allah be upon him) prayed. In this hadith, he describes where the Prophet (blessings and peace of Allah be upon him) prayed in Dhu Tuwa, which is a well-known valley in Makkah, between the two mountain passes. It is close to Makkah, at its border. It is known now as az-Zahir. In it there is Bi’r Dhi Tuwa, which is an ancient well that was dug by ‘Abd Shams ibn Abd Manaf. It is in the highest place in Makkah, at al-Bayda’, the home of Muhammad ibn Sayf.
Ibn ‘Umar tells us that the Prophet (blessings and peace of Allah be upon him) turned to face towards two gaps in the mountain that was between him and the high mountain, facing towards the Kaaba. The gap in a mountain is the entrance to the road to the mountain, or what slopes down the middle or side of the mountain.
Then Nafi‘ – who is the one who narrated from Ibn ‘Umar, and the most famous of his freed slaves – said: Then ‘Abdullah ibn ‘Umar (may Allah be pleased with him) described the place where the Prophet (blessings and peace of Allah be upon him) prayed. He stood with the mosque that was subsequently built there to the left of the second mosque which is on the edge of the high ground. The place where the Prophet (blessings and peace of Allah be upon him) prayed was further than that, on the high black ground. You go past the high ground – which is elevated land – for about ten cubits or thereabouts, then pray facing towards the two gaps in the mountain that is between you and the Kaaba. It was said: what appears to be the case is that there were two mosques that were built after the time of the Prophet (blessings and peace of Allah be upon him), but nothing is known of them today. This was possible in the past, because it was empty space, but now the area is built-up so it is not possible (to pray there).
Ibn ‘Umar’s keenness to do that may be understood on the basis of what is known of his being very keen to emulate the Prophet (blessings and peace of Allah be upon him). But something different was narrated from his father, ‘Umar ibn al-Khattab (may Allah be pleased with him). When he saw people on a journey from Makkah to Madinah rushing to a certain place, he asked about that, and they said: This is a place where the Prophet (blessings and peace of Allah be upon him) prayed. He said to them: This is how the People of the Book were doomed; they took places connected to their prophets as places of worship. If prayer becomes due for any of you in that place, then he may pray there, but whoever passes by it when it is not time for prayer, he should not pray there. Narrated by ‘Abd ar-Razzaq and Ibn Abi Shaybah in their Musannafs.
What ‘Umar (may Allah be pleased with him) wanted to do by prohibiting people to seek out the places where the prophets had been was to block means that may lead to shirk, for he had more knowledge about that than his son. As for the places concerning which there is a religious text that speaks of the virtue of praying there – such as the Haramayn, al-Aqsa, Quba’ and so on, and also going to any mosques to pray, and even what was narrated about mosques in which the Prophet (blessings and peace of Allah be upon him) prayed, that is not included in this prohibition.
Al-Bukhari narrated nine hadiths from ‘Abdullah ibn ‘Umar identifying the places in which the Prophet (blessings and peace of Allah be upon him) prayed during his journeys on the way between Madinah and Makkah, including this hadith. It was said that these mosques are not known today, except for the mosque in Dhul Hulayfah and the mosques in ar-Rawha’..

493

It was narrated from ‘Abdullah ibn ‘Abbas that he said: I came riding on a female donkey, and at that time I was on the brink of puberty; the Messenger of Allah (blessings and peace of Allah be upon him) was leading the people in Mina with no wall in front of him. I passed in front of part of the row, then I dismounted, left the donkey to graze and joined the row, and no one objected to me doing that..

Commentary : The Prophet (blessings and peace of Allah be upon him) instructed the worshipper to have something as a sutrah (screen) in front of him, so that no one would pass in front of him and interrupt his prayer. In the case of congregational prayer, the imam is the sutrah for the people praying behind him.
In this hadith, ‘Abdullah ibn ‘Abbas (may Allah be pleased with him) narrates that he came riding on a female donkey, and he was on the brink of puberty, but had not yet reached it. What is meant by that is the age of accountability. The Messenger of Allah (blessings and peace of Allah be upon him) was praying in Mina with no sutrah, such as a wall and the like, in front of him. Mina is a wadi near the Makkan Haram zone where the pilgrims halt on the day of at-tarwiyah, which is the eighth day of Dhu’l-Hijjah. Ibn ‘Abbas (may Allah be pleased with him) passed in front of some of the rows of worshippers, riding on his donkey, when the imam – namely the Prophet (blessings and peace of Allah be upon him) – had no sutrah, then he dismounted and left the donkey to eat grass and graze freely, wandering about in front of the rows, and he joined them in prayer, and no one objected to him doing that.
This hadith indicates that it is acceptable for the imam to pray without a sutrah, and that the imam is the sutrah for those who are praying behind him.
It also indicates that a minor who has reached the age of discernment may acquire knowledge and it is permissible for one who acquired knowledge as a minor to convey it to people as an adult..

1160

Mu‘ādhah al-‘Adawiyyah reported: I asked ‘Ā’ishah, the wife of the Prophet (may Allah's peace and blessings be upon him): “Did the Messenger of Allah (may Allah's peace and blessings be upon him) used to fast three days of each month?" She said: 'Yes.' I said to her: "Which days of the month did he use to fast?" She said: "It did not matter to him which days of the month he fasted.".

Commentary : People would ask the Prophet's wives about his custom regarding matters unclear to them or those they liked to learn about.
In this Hadīth, the Tābi‘i Mu‘ādhah al-‘Adawiyyah informs that she asked ‘Ā’ishah, the Mother of the Believers, (may Allah be pleased with her): "Did the Messenger of Allah (may Allah's peace and blessings be upon him) use to fast three days of each month?" The Prophet (may Allah's peace and blessings be upon him) urged the observance of fasting for three days every month, as narrated in the Two Sahīh Collections. In response to her, ‘Ā’ishah (may Allah be pleased with her) said: 'Yes', he used to fast them, and this was the minimum he would fast in a month. Then, Mu‘ādhah al-‘Adawiyyah asked for the specification of these days; whether they were at the start, middle, or end of the month, and whether they were successive or separated? ‘Ā’ishah (may Allah be pleased with her) told her that the Prophet (may Allah's peace and blessings be upon him) did not care about fixing these days; rather, she would find him fasting at the start of the month and at its middle and at its end. It was said: He (may Allah's peace and blessings be upon him) probably did not observe three specific days in a persistent manner, lest it might be thought they were specified.
In a Hadīth narrated by Abu Dāwūd, ‘Abdullāh ibn Mas‘ūd (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) used to fast - meaning at the Ghurrah of each month - three days, i.e., the start of the month. The Ghurrah of something is its beginning. It was also said: He meant the white days in the middle of the month during which the moon becomes full, namely the 13th, 14th, and 15th days. This is because Ghurrah also refers to whiteness. So, the Companion ‘Abdullāh ibn Mas‘ūd, who reported the Hadīth, probably mentioned the usual practice based on his knowledge of the Prophet's conditions and that he used to fast these days. Also, ‘Ā’ishah (may Allah be pleased with her), as narrated in the Two Sahīh Collections, reported that the Prophet (may Allah's peace and blessings be upon him) would fast so often outside Ramadan until it was said: He does not cease fasting. And he would refrain from fasting until it was said: He does not fast. Nonetheless, he used to fast on certain days, like the days at the start of the month and its middle, as well as on Mondays and Thursdays.
The bottom line is that there were numerous conditions for the Prophet (may Allah's peace and blessings be upon him) regarding fasting. Every Companion reported what he knew about the Prophet (may Allah's peace and blessings be upon him), or what he saw, or what was suitable in a certain situation; all the reports about the Prophet's fasting are authentic, which falls under permissibility and flexibility for those who want to fast as they wish while being keen to adhere to the Prophet's Sunnah and keep away from the days in which fasting is prohibited.
In the Hadīth: Demonstrating the practice of the Prophet (may Allah's peace and blessings be upon him) as he used to fast often and diligently.

1162

Abu Qatādah al-Ansāri (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) was asked about his fasting. He said: . The Messenger of Allah (may Allah's peace and blessings be upon him) got angry. Thereupon, ‘Umar (may Allah be pleased with him) said: "We are pleased with Allah as a Lord, with Islam as a religion, with Muhammad as a Messenger, and with our pledge of allegiance as a pledge of allegiance." He said: He was asked about fasting of Ad-Dahr (all days), and he said: May he not fast or break his fast, or he has not fasted or broken his fast. He said: He was asked about fasting for two days and not fasting for one day, and he said: Who could bear that?! He said: He was asked about fasting one day and not fasting for two days, and he said: I wish that Allah had given us the strength for that. He said: He was asked about fasting one day and not fasting for one day, and he said: That is the fasting of my brother David (Dāwūd) (peace be upon him). He said: He was asked about fasting on Monday, and he said: That is the day on which I was born and the day on which I was sent (as a Prophet), or the revelation was sent down to me on that day. He said: And he said: Fasting three days every month and from Ramadan to the next Ramadan is (equivalent to) the fasting of Ad-Dahr (all days). He said: He was asked about fasting on the day of ‘Arafah, and he said: It expiates the past year and the coming one. He said: He was asked about fasting on the day of ‘Āshūrā’, and he said: It expiates the past year..

Commentary : The Prophet (may Allah's peace and blessings be upon him) liked that a Muslim should perform the deeds he can bear and do regularly. People used to ask about his guidance (may Allah's peace and blessings be upon him) regarding matters confusing and unclear to them, or about things they would like to know, so that they could follow his example and attain success.
In this Hadīth, Abu Qatādah al-Ansāri (may Allah be pleased with him) relates that the Messenger of Allah (may Allah's peace and blessings be upon him) was asked about his fasting, meaning: the fasting of the Messenger of Allah (may Allah's peace and blessings be upon him). In the version by Ahmed, it is mentioned that the questioner was a Bedouin, an Arab living in the desert. He (may Allah's peace and blessings be upon him) got angry and the effect of anger became manifest on his face, due to this man's statement and question. He probably got angry because he disliked the question, as he would need to answer it and feared that his answer would lead to some evil, namely that the questioner might think it to be obligatory or too little, or he might restrict himself to it while his condition allowed for more than that. As for the Prophet (may Allah's peace and blessings be upon him), he restricted himself to it due to his preoccupation with the interests and rights of Muslims, and the rights of his wives and guests and those who came to him, lest his example might be followed by anyone, and this would cause harm to some people. The questioner should have said: How much should I fast? Or: How should I fast? Thus, he would pose the question regarding himself, to which he would give him an answer based on his condition, as he gave answers to others on the basis of their respective conditions. Moreover, the Prophet's fasting did not follow one pattern. Rather, it would differ with the difference of conditions. He would sometimes fast often and at other times less often, and a situation like that makes it hard to answer the question.
When ‘Umar (may Allah be pleased with him) noticed the Prophet's anger, he - out of politeness and respect towards the Prophet (may Allah's peace and blessings be upon him) and as an apology and appeasement to him, and out of pity towards the questioner - said: "We are pleased with Allah as a Lord, with Islam as a religion, with Muhammad as a Messenger," i.e., we are pleased with His planning and predestination for us, and we have taken Him as our God and Deity, apart from anyone else. And we are pleased with Islam as a religion, as we have chosen it from among all religions and entered it being content and submissive, and we did not seek a religion other than Islam. And we are pleased with Muhammad (may Allah's peace and blessings be upon him) as a Messenger. We are pleased with all he brought from Allah Almighty and accepted that with submission and delight, and we believed what he said, obeyed his commands, and shunned his prohibitions, and we loved, followed, and supported him.
"and with our pledge of allegiance as a pledge of allegiance," which refers to the pledge of allegiance over Hijrah and Jihad. This shows complete faith and submission to Allah and to His Messenger and religion.
When the Prophet's anger subsided, ‘Umar asked him - as related in another version by Muslim - in a more accurate and rational manner that was closer to the truth. He posed his question in a general way that would benefit all people. He asked him about fasting for all days, which is the fasting for all the days of the year consecutively, and about the state of he who observes such fasts, as to whether it is commendable or dispraised. Thereupon, the Prophet (may Allah's peace and blessings be upon him) said: "May he not fast or break his fast;" or he said: "He has not fasted or broken his fast." The meaning: He does not struggle against the severity of hunger and thirst because he gets used to fasting and so it becomes easier for him, and he does not need the patience over the effort upon which the reward is conditional. Hence, he becomes like one who did not fast. And since he does not gain the comfort and pleasure felt by those who break their fast, it is as if he did not break his fast. It was said: This means supplication against him, by way of deterring him. It may also be an informative statement, meaning that it is as if this person did not break the fast because he ate nothing, and he did not observe the fast because his fast was not prescribed by the Lawgiver.
Then, he asked him about a person fasting for two days and not fasting for one day. Thus, the days he fasts are double the days he does not fast, which makes this act of worship more common than the usual way of life. Thereupon, the Prophet (may Allah's peace and blessings be upon him) said: "Who could bear that?!", i.e., who can do that being able to continue fasting while discharging his other duties of the day?! He seemed to have disliked it, for it mostly goes beyond people's capacity, and so it is not encouraged by an easy and tolerant religion. It was said: It indicates that the reason for prohibition is weakness, which means: If anyone can bear it, there is nothing wrong with that.
Then, he asked him about a person fasting one day and not fasting for two days. Thus, the days he does not fast are double the days he fasts, and he continues to do that for all his life. The Prophet (may Allah's peace and blessings be upon him) replied to him, saying: I wish that Allah had given us the strength for that. He seemed to have approved of this type of fasting and hoped to observe it. It was said: That his wish pertains to others in his Ummah, for the Prophet (may Allah's peace and blessings be upon him) would bear it and more than that, and it is authentically reported that he (may Allah's peace and blessings be upon him) used to observe continuous fasts. It was said: This means that because of his preoccupation with his wives, guests, activities, and people, the Messenger of Allah (may Allah's peace and blessings be upon him) did not observe this amount of fasting on a continuous basis. This is not because of his weakness to bear fasting, or his lack of patience over abstinence from eating for this period.
Then, he asked him about a person who fasts one day and does not fast for one day, and who takes that as a habit. In response, the Prophet (may Allah's peace and blessings be upon him) said: "That is the fasting of my brother David (Dāwūd) (peace be upon him)." This indirectly indicates that the Messenger of Allah (may Allah's peace and blessings be upon him) encouraged this fasting, for it is very moderate and it takes the two aspects of worship and habit into the best consideration, and it is one of the most beloved fasts to Allah Almighty, as related in the Two Sahīh Collections. This is because it is not ongoing fasting nor ongoing abandonment of fasting.
Then, he asked him about the reason behind fasting on Monday. Thereupon, the Prophet (may Allah's peace and blessings be upon him) said: "That is the day on which I was born and a day on which I was commissioned (as a Prophet)," i.e., the day of the beginning of my prophethood; so, it is the day most worthy of being fasted. Or he said: "the revelation was sent down to me therein;" the revelation began to come down on it.
Then, the Prophet (may Allah's peace and blessings be upon him) said that fasting three days every month - which applies to specification, like the fasting of the white days: the 13th, 14th, and 15th days; or to generality, like fasting three days at the beginning of the month, its middle, or at its end, successively or sporadically - and the fasting of Ramadan every year is equivalent to the fasting of all days. That is, Allah, out of His grace and generosity, multiplies the reward for every act of goodness and worship, involving words or deeds, tenfold. So, a good deed is multiplied to ten similar good deeds. Likewise, the fasting of one day is recorded as fasting of ten days. Accordingly, if a person fasts three days, it is as if he fasts thirty days, which is a whole month. Thus, by fasting three days every month, it is as if he fasts the entire year, in addition to the obligatory fasting in the month of Ramadan.
And he asked him about fasting on the day of ‘Arafah. In response, the Prophet (may Allah's peace and blessings be upon him) said that whoever fasts it, Allah forgives for him the sins of two years: the past year and the coming year. This fasting is to be observed by non-pilgrims, for it is disliked for a pilgrim to fast on the day of ‘Arafah. This is because fasting on this day will make the pilgrim too weak to stand and supplicate. As for non-pilgrims, they are addressed by this Hadīth to the relevant merit and attainment of rewards from Allah Almighty. The day of ‘Arafah is the ninth day of Dhul-Hijjah. It was called as such because it comprises one of the pillars of Hajj, namely standing at ‘Arafah in Makkah.
Then, he asked him about the fasting of the day of ‘Āshūrā’, which is the tenth day of the month of Muharram. This is the day in which Allah saved Moses (peace be upon him) and his people from Pharaoh. So, Moses fasted it in gratitude to Allah for His favor in destroying the oppressors. In response, he (may Allah's peace and blessings be upon him) said that Allah forgives by fasting this day the sins of the past year.
This expiation includes minor sins, not the major ones. As for major sins, they can only be expiated by repentance or mercy from Allah, or it is hoped the major sins will be alleviated. It was said: The expiation for the coming year is that He will preserve him from committing sins in it. It was also said: that He will give him an amount of mercy and reward that expiates for the past year and the next one if it comes and he commits sins therein.
These questions by ‘Umar (may Allah be pleased with him) point to his proper understanding. He first calmed the anger of the Prophet (may Allah's peace and blessings be upon him) and then asked him about certain types of fasting that comprise all that a Muslim can observe, and he knew their rulings, while demonstrating which of them are valid and which are not and pointing out the merit of some of them. Meanwhile, he taught us all of that. So, whoever wishes can observe the valid fast and choose what is more suitable for himself and his ability.
The Hadīth points out the merit of fasting on Monday.
It also points out the merit of fasting on the day of ‘Āshūrā’.
It also shows the merit of fasting on the day of ‘Arafah.
And it demonstrates the merit of fasting during the month of Ramadan.
The Hadīth points out that Allah is Kind to His servants, and He facilitates things for them and removes hardships and restrictions from them.
The Hadīth prohibits fasting for all days.
And it forbids overburdening oneself in worship with things beyond one's capacity..

1163

Abu Hurayrah (may Allah be pleased with him) reported in a Marfū‘ Hadīth: He [i.e., the Prophet (may Allah's peace and blessings be upon him)] was asked: "Which prayer is the most excellent after the obligatory prayer? And which fasting is the most excellent after the month of Ramadan?" He said: "The most excellent prayer after the obligatory prayer is prayer in the middle of the night, and the most excellent fasting after the month of Ramadan is fasting Allah's month of Al-Muharram.".

Commentary : Prayer and fasting are among the pillars of Islam. Allah determined the obligatory prayer as five prayers during the day and night and determined the obligatory fasting as the fasting of the month of Ramadan. But, if anyone wants to perform these two forms of worship on a voluntary basis, the Prophet (may Allah's peace and blessings be upon him) specified its meritorious times during which the servant obtains the best reward.
In this Hadīth, Abu Hurayrah (may Allah be pleased with him) relates that the Prophet (may Allah's peace and blessings be upon him) was asked about the best times and conditions for offering prayer and observing fast voluntarily. So, someone asked him: What are the best prayers after performing the five obligatory prayers, which must be offered? These are the best forms of worship whereby a servant can seek closeness to Allah Almighty before thinking about supererogatory and additional worship, in case he wants to offer that voluntarily. In a clarifying and demonstrating reply, the Prophet (may Allah's peace and blessings be upon him) said: "The most excellent prayer after the obligatory prayer is prayer in the middle of the night." This is because prayer during the night is more likely to be free from Riyā’ (show-off) and closer to sincerity, and the praying person can offer it in a focused and carefree manner away from daytime preoccupations. Plus, this is more helpful in remembering the Qur’an and not forgetting some of the verses. The middle of the night means: the last third of the night.
And he was asked about the most excellent fasting after the obligatory fasting of Ramadan, and he replied that the most excellent fasting after the month of Ramadan is fasting Allah's month of Al-Muharram, which is one of the sacred months within which Allah prohibited fighting. The month is attributed to Allah by way of extolment. It is the first month in the Hijri calendar, which is a reason for him to start it with the doing of good and receive it with worship. This is one of the best deeds, just as the first part of the day is received with Dhikr. So, it is hoped that this expiates for the rest of the year, akin to the merit of Dhikr in the early part of the day. It is also probable that since fighting was prohibited during Muharram, seizing its time for fasting was a good opportunity because the times during which fighting is permissible may entail that the believer does not fast, for fasting causes weakness.
The Hadīth points out the merit of prayer in the middle of the night.
It demonstrates the merit of fasting during the month of Muharram.
It also indicates that supererogatory and voluntary worship can be offered after performing the obligations..

1164

Abu Ayyūb al-Ansāri (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "If anyone fasts Ramadan and then follows it with six days in Shawwāl, it will be like a perpetual fast.".

Commentary : The Prophet (may Allah's peace and blessings be upon him) used to fast some days every month on a voluntary basis, and he urged his Companions to do the same. He also urged the fasting of some days within the months of the year, given their abundant reward.
In this Hadīth, he directed the Muslims to fast six days in Shawwāl, after Ramadan, and pointed out that if anyone fasts the entire Ramadan and then fasts six days in Shawwāl, successive or sporadic - for fasting them successively or sporadically falls under the adherence to the Sunnah - he will obtain a reward equivalent to fasting the entire year. This stems from the great bounty of Allah towards His Muslim servants, as He multiplies the reward for them. This is explained by the verse that reads: {Whoever comes with a good deed will be rewarded tenfold.} [Surat al-An‘ām: 160] The month of Ramadan is equivalent to ten months, and fasting six days after Eid al-Fitr completes the year.
The Hadīth points out the merit of fasting six days in the month of Shawwāl..

1166

Abu Hurayrah (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "I was shown Laylat al-Qadr, and then some members of my family woke me up, and I was caused to forget it. So, seek it in the remaining ten days." [And in a version]: I forgot it..

Commentary : Laylat al-Qadr is a great night whose status Allah points out in Surat al-Qadr. In this night the Qur’an was revealed; worship in it is better than worship in a thousand months; the angels descend in it with the permission of Allah; and it contains safety, security, and peace. It is known to occur, but its time is unknown. Several versions are reported from the Prophet (may Allah's peace and blessings be upon him) regarding the specification of Laylat al-Qadr. This Hadīth is one of those versions, and in it the Prophet (may Allah's peace and blessings be upon him) said: "I was shown Laylat al-Qadr," i.e., I was made aware of the specification of Laylat al-Qadr and on which night it occurs, but "some members of my family woke me up." This indicates that the Prophet's sighting of it was in a dream. However, his dreams (may Allah's peace and blessings be upon him) and the dreams of the prophets (peace be upon them) were divine revelations. This does not denote that he did not learn about it during wakefulness. As the Prophet (may Allah's peace and blessings be upon him) was caused to forget it, he said: "So, seek it in the remaining ten days," i.e., try to find it in the remaining ten days, which are the last ten days of the month of Ramadan as a whole. Other versions in the Two Sahīh Collections state that it occurs on odd-numbered days within the last ten days of Ramadan. The Prophet's statement: "seek it" denotes encouragement to try to find it. This should be done by engaging in worship, supplication, and pious acts.
This Hadīth mentions that the reason behind the Prophet (may Allah's peace and blessings be upon him) forgetting Laylat al-Qadr was that some members of his household awakened him. And it is mentioned in a Hadīth in the Sahīh Al-Bukhāri Collection, reported by ‘Ubādah ibn as-Sāmit (may Allah be pleased with him), that the reason behind that was a dispute and conflict between two men. And also in a Hadīth in the Sahīh Muslim Collection, reported by Abu Sa‘īd al-Khudri (may Allah be pleased with him), with the wording: "There came two men contending with each other and along with them was the devil." To reconcile these two Hadīths, this may either be taken to denote plurality; thus, the vision in the Hadīth of Abu Hurayrah (may Allah be pleased with him) was a dream. The forgetfulness happened because of awakening, and the vision in the Hadīth reported by others happened during wakefulness, while the forgetfulness occurred because of the mentioned dispute. Or it may be taken to suggest the occurring of the two stories, in which case the forgetfulness happened twice for two reasons. Or this may probably mean: Some members of my family awakened me, and I heard the dispute between the two men and got up to mediate between them. So, I was caused to forget it, due to my preoccupation with the two men.
The Hadīth indicates that the Prophet (may Allah's peace and blessings be upon him) was subject to forgetfulness, in what Allah willed.
It points out that Laylat al-Qadr lies in the last ten days of Ramadan.
It urges us to seek Laylat al-Qadr..

1168

‘Abdullāh ibn ’Unays reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "I was shown Laylat al-Qadr and then I was caused to forget it. I saw myself prostrating in water and mud on its morning." He said: We had rain during the twenty-third night. So, the Messenger of Allah (may Allah's peace and blessings be upon him) led us in prayer and left, and indeed the trace of water and mud was on his forehead and nose. He said: ‘Abdullāh ibn ’Unays used to say: The twenty-third..

Commentary : There is no doubt that the greatest month in the sight of Allah is the month of Ramadan, and the greatest night is Laylat al-Qadr. Therefore, the Companions (may Allah be pleased with them) diligently tried to specify it. So, numerous Hadīths were reported on determining this night.
In this Hadīth, ‘Abdullāh ibn ’Unays (may Allah be pleased with him) relates that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "I was shown Laylat al-Qadr and then I was caused to forget it," i.e., I came to know on which day it occurs. Then, this knowledge was taken away from me. Jibrīl (Gabriel) (peace be upon him) informed him of its specific time in that year. The Prophet (may Allah's peace and blessings be upon him) saw in a dream - and the dreams of the prophets are true and truth, and constitute revelation from Allah Almighty - that its sign is that he (may Allah's peace and blessings be upon him) was prostrating in water and mud. Then, ‘Abdullāh ibn ’Unays (may Allah be pleased with him) related that it rained on the twenty-third night. The Prophet's vision of himself prostrating in water and mud came true. He led them in Qiyām al-Layl and departed after the prayer as the trace of water and mud was on his forehead and nose due to prostrating over them. This was confirmation of the Prophet's dream. The roof of his mosque was made of palm leaf stalks. Based on this Hadīth, ‘Abdullāh ibn ’Unays (may Allah be pleased with him) used to determine Laylat al-Qadr to be the twenty-third night every year. Several Hadīths are reported specifying the time of Laylat al-Qadr. The scholars had a lot to say on reconciling these Hadīths or favoring some above others. This includes: that Laylat al-Qadr moves every year within the last ten days of Ramadan. It was called Laylat al-Qadr because of its high status and rank, or because the pious deeds performed therein are of great significance. Out of Allah's wisdom, He concealed it from people for them to diligently seek it within the nights, and thus, they will engage more in worship, which brings benefits to them.
The Hadīth mentions prostration on water and mud.
It states that the dreams of the prophets are true.
It urges us to seek Laylat al-Qadr and utilize it for the performance of righteous deeds, given the increased merit and reward therein.
It affirms prostration on the forehead and nose..

1170

Abu Hurayrah (may Allah be pleased with him) reported: We were talking about Laylat al-Qadr in the presence of the Messenger of Allah (may Allah's peace and blessings be upon him), who said: "Who amongst you remembers when the moon rose and it was like a half of plate?".

Commentary : Laylat al-Qadr is a great night. Allah points out its status in Surat al-Qadr. The Qur’an was revealed therein. Worship in it is better than worship in a thousand months. The angels descend in it with the permission of Allah, and it contains safety, security, and peace. It is known to occur, but its time is unknown. Several versions are reported from the Prophet (may Allah's peace and blessings be upon him) regarding the specification of Laylat al-Qadr or the nature of its night.
This Hadīth is one of those versions, and it identifies one of the characteristics of Laylat al-Qadr. Abu Hurayrah (may Allah be pleased with him) relates that they talked to one another about Laylat al-Qadr and its status and significance, the merit of performing Qiyām al-Layl therein, and its signs which were mentioned by the Messenger of Allah (may Allah's peace and blessings be upon him). Thereupon, the Prophet (may Allah's peace and blessings be upon him) said: "Who amongst you remembers when the moon rose, and it was like a half of plate?" He likened the moon to half of a food plate. The meaning: Who amongst you remembers the night in which half of the moon appeared like half of a food plate? This was the sign of Laylat al-Qadr in this month known to them and in that year, or the sign of Laylat al-Qadr in all years. This indicates that Laylat al-Qadr can be seen and verified by whomever Allah wills..

1175

‘Ā’ishah (may Allah be pleased with her) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) would strive more in the last ten days than he would strive in other than them..

Commentary : The Prophet (may Allah's peace and blessings be upon him) was most keen on attaining rewards, and he was good at utilizing the virtuous times, including the last ten days of Ramadan, which are the best nights of the year, and they contain Laylat al-Qadr (the Night of Decree), which is better than a thousand months.
In this Hadīth, the Mother of the Believers ‘Ā’ishah (may Allah be pleased with her) relates that when the last ten days of Ramadan came - starting from the night of the 21th day until the end of the month - the Prophet (may Allah's peace and blessings be upon him) would strive more in them than he would strive at other times, i.e., more than his diligence in other nights. This is due to the significance and merit of those nights and in pursuit of Laylat al-Qadr. He would engage more in righteous deeds and worship, draw close to Allah Almighty, retire in his praying place, and keep away from women. This is demonstrated by another version in the Two Sahīh Collections: "When the ten days came, he would pray all night, wake up his family, show diligence, and tie up his lower garment firmly."
The Hadīth demonstrates keenness to engage diligently in worship during the last ten days of Ramadan.
It indicates that one should strive to have the best possible ending of Ramadan..

1176

‘Ā’ishah (may Allah be pleased with her) reported: I never saw the Messenger of Allah (may Allah's peace and blessings be upon him) fasting during the ten days..

Commentary : The month of Dhul-Hijjah is one of the sacred months. It includes the ten days at its beginning, during which righteous deeds are greatly meritorious. They include the day of ‘Arafah, the ninth day. And they include the day of Eid al-Ad'ha, the tenth day. A number of Hadīths are reported on their merit.
In this Hadīth, the Mother of the Believers ‘Ā’ishah (may Allah be pleased with her) reports that she did not see the Messenger of Allah (may Allah's peace and blessings be upon him) fasting during the first ten days of Dhul-Hijjah. In another version narrated by Muslim, she said: "He did not fast the ten days." The ten days here refer to the nine days from the beginning of Dhul-Hijjah, for fasting on the day of Eid is forbidden.
This Hadīth indicates that it is disliked fasting the ten days; whereas other Hadīths point to the merit of performing pious deeds - which include fasting - in those ten days. It is authentically narrated in the Sahīh Al-Bukhāri Collection that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "There are no deeds on any day better than deeds in these," i.e., the first ten days of Dhul-Hijjah. It is probable that the Prophet (may Allah's peace and blessings be upon him) did not observe fasting on these days because he would sometimes abandon certain deeds, though he would like to perform them, for fear that they might be ordained upon his Ummah. The merit of fasting the day of ‘Arafah by non-pilgrims is mentioned in a Hadīth narrated by Muslim: "Fasting the day of ‘Arafah, I expect from Allah that it expiates the sins of the preceding year and the next one.".

1184

‘Abdullāh ibn ‘Umar (may Allah be pleased with him) reported: I heard the Messenger of Allah (may Allah's peace and blessings be upon him) proclaim Talbiyah with his hair matted, saying: "Labbayka allahumma labbayk, labbayka la sharīka laka labbayk, inna al-hamda wa an-ni‘mata laka wa al-mulk, la sharīka lak." (Here I am at Your service, O Allah, here I am at Your service, here I am at Your service. You have no partner; the praise, the favor, and the dominion belong to You. You have no partner). He would not say anything more than these words. ‘Abdullāh ibn ‘Umar (may Allah be pleased with him) used to say: The Messenger of Allah (may Allah's peace and blessings be upon him) would offer two Rak‘ahs in Dhul-Hulayfah, and when his she-camel stood upright with him on its back near the mosque of Dhul-Hulayfah, he proclaimed Talbiyah with these words. ‘Abdullāh ibn ‘Umar (may Allah be pleased with him) used to say: ‘Umar ibn al-Khattāb (may Allah be pleased with him) used to proclaim Talbiyah like the Talbiyah of the Messenger of Allah (may Allah's peace and blessings be upon him) with these words and would say: Labbayka allahumma labbayk, labbayka wa sa‘dayk, wa al-khayr fi yadayk, labbayka wa ar-raghba’ ilayka wa al-‘amal (Here I am at Your service, O Allah, here I am at Your service. Here I am at Your service, in bliss. Good is in Your Hands. Here I am at Your service; things are sought of You, and deeds are done for Your sake)..

Commentary : This Hadīth demonstrates the manner of the Prophet's Talbiyah upon assuming Ihrām for Hajj. ‘Abdullāh ibn ‘Umar (may Allah be pleased with him) mentions that the Messenger of Allah (may Allah's peace and blessings be upon him) "proclaimed Talbiyah," i.e., he said Talbiyah in a loud voice, "with his hair matted," i.e., he put something like glue in his hair to prevent it from drooping or to keep insects away. The Prophet (may Allah's peace and blessings be upon him) used to say in his Talbiyah: "Labbayka allahumma labbayk" (Here I am at Your service, O Allah, here I am at Your service), i.e., I repeat my response to You in complying with Your command to perform Hajj; so, I respond to Your command time and again. "labbayka la sharīka laka labbayk" (Here I am at Your service; You have no partner), i.e., You alone are Sovereign in Your dominion, without any opponent or partner. "inna al-hamda wa an-ni‘mata laka" (the praise, the favor... belong to You), i.e., praise, gratitude, and laudation are due to You alone, and every favor comes from You, and You are the Giver of it. "wa al-mulk, la sharīka lak" (and the dominion belongs to You; You have no partner). He mentioned the dominion after the praise and favor to generalize the causes of obedience and demonstrate the aspects of submission and worship. Then, he followed that with the words "la sharīka lak" (You have no partner) to dispel any resemblance to Him and affirm that He alone is the Possessor of the dominion, the praise, and the favor. The Prophet (may Allah's peace and blessings be upon him) would not say anything beyond these words in his Talbiyah and the assumption of Ihrām. It is said: The wisdom behind Talbiyah is to note Allah's honor to His servants as they come to His House after a call from Him.
Then, ‘Abdullāh ibn ‘Umar (may Allah be pleased with him) says that the Messenger of Allah (may Allah's peace and blessings be upon him) offered two Rak‘ahs in the mosque of Dhul-Hulayfah. This refers to the Zhuhr prayer performed in a shortened form, as related in a Hadīth narrated by Muslim and reported by Ibn ‘Abbās. Dhul-Hulayfah is a place lying outside Madīnah, on the way to Makkah. Dhul-Hulayfah is located 6 or 7 miles, nearly 9 or 10km, away from Madīnah. It is the Miqāt of the people of Madīnah and the non-residents who pass by it. It is known today among the ordinary people as Abiyār ‘Ali or Ābār ‘Ali. It lies about 420km away from Makkah. On the day he arrived in Dhul-Hulayfah, the Prophet (may Allah's peace and blessings be upon him) performed the ‘Asr prayer therein as two Rak‘ahs. Then, he performed the Maghrib, ‘Ishā’, Fajr, and Zhuhr prayers there. Thus, he offered five prayers there and stayed for a day and night. "and when his she-camel stood upright with him on its back near the mosque of Dhul-Hulayfah," i.e., he rode his she-camel, and it stood up in preparation for moving, "he proclaimed Talbiyah with these words," i.e., the Prophet (may Allah's peace and blessings be upon him) raised his voice as he said this supplication mentioned earlier.
Then, ‘Abdullāh ibn ‘Umar (may Allah be pleased with him) relates that ‘Umar ibn al-Khattāb (may Allah be pleased with him) would assume Ihrām and raise his voice as the Prophet (may Allah's peace and blessings be upon him) used to do and say: "Labbayka allahumma labbayk, labbayka wa sa‘dayk" (Here I am at Your service, O Allah, here I am at Your service. Here I am at Your service, in bliss), i.e., bliss after bliss, and I repeat that time and time again. "Wa al-Khayr fi yadayk" (Good is in Your Hands); good comes from You alone. "Labbayka wa ar-raghba’ ilayka wa al-‘amal." (Here I am at Your service; things are sought from You, and deeds are done for Your sake), i.e., things are sought from You and asked of You.
This addition was from the words of ‘Umar (may Allah be pleased with him). Other additions to Talbiyah are reported from some of the Companions, who added them by way of increasing what is good. It is narrated in the Two Sahīh Collections that the Prophet (may Allah's peace and blessings be upon him) would not criticize the Talbiyah proclaimed by any of his Companions..

1185

Ibn ‘Abbās (may Allah be pleased with him) reported: The polytheists used to say: "Labbayk la sharika lak" (Here I am at Your service; there is no partner with You.) He said: The Messenger of Allah (may Allah's peace and blessings be upon him) would say: "Woe to you! Enough, enough." They would say: "illa sharika howa lak; tamlikuhu wa ma malak" (Except a partner with You, whom You possess and all what he possesses." They would say that while performing Tawāf around the House!.

Commentary : Talbiyah for Hajj among the Muslims involves proclamation of the Tawhīd of Allah, sincere devotion to Him, and keeping away from Shirk. As for the polytheists, they used to proclaim Talbiyah for Hajj with Shirk.
In this Hadīth, ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) reports that the polytheists used to say while performing Tawāf around the Ka‘bah: "Labbayk, there is no partner with You." So, they would commence the Talbiyah with Tawhīd. Since the Messenger of Allah (may Allah's peace and blessings be upon him) knew what they would add after that, he would say to them when they pronounced Talbiyah with Tawhīd: "Woe to you!" i.e., you will be in ruin and destruction for what you add to the Talbiyah. "Enough, enough!" i.e., your statement of Tawhīd is sufficient. Limit your Talbiyah to it and do not add the subsequent words: "illa sharika howa lak; tamlikuhu wa ma malak" (Except a partner with You, whom You possess and all what he possesses." By the partner, they meant their idols. This phrase in Arabic (tamlikuhu wa ma malak) has two potential meanings: First: You possess him and what is in his possession. Second: You possess him and he possesses nothing. They acknowledge that he is not worthy of any worship, for he is capable of nothing for himself or others, and that indeed the Sovereign is Allah. Nonetheless, they associate him with Allah in worship, out of ignorance or stubbornness, transgression, and arrogance! Allah Almighty says: {They have taken besides Him other gods who can create nothing but are themselves created. Nor do they have the power to harm or benefit themselves, nor do they have the power to cause death, give life or resurrect the dead.} [Surat al-Furqān: 3]
Moreover, Ibn ‘Abbās (may Allah be pleased with him) says that they used to say that while performing Tawāf around the Sacred House of Allah by way of seeking closeness to Allah Almighty through false words, which are rejected..

1186

Sālim reported: When Ibn ‘Umar (may Allah be pleased with him) was told that Ihrām should start from Al-Baydā’, he would say: Al-Baydā’ about which you tell a lie about the Messenger of Allah (may Allah's peace and blessings be upon him)! The Messenger of Allah (may Allah's peace and blessings be upon him) did not proclaim Talbiyah except at the tree when his camel stood up with him on its back..

Commentary : The Companions (may Allah be pleased with them) learned the rituals of Hajj from the Prophet (may Allah's peace and blessings be upon him) during the Farewell Hajj, as he enjoined them to do, and they passed them on to those who came after them.
In this Hadīth, Sālim ibn ‘Abdullāh ibn ‘Umar mentions that when his father ‘Abdullāh (may Allah be pleased with him) was told that raising one's voice with Talbiyah in Hajj or ‘Umrah should start from Al-Baydā’, he would deny that and say: "Al-Baydā’ about which you tell a lie about the Messenger of Allah (may Allah's peace and blessings be upon him)!" i.e., you allege that the Messenger of Allah (may Allah's peace and blessings be upon him) started his Talbiyah in his Hajj when he reached Al-Baydā’. You are mistaken in this. He attributed lying to them, for they said something contrary to reality. This does not mean intentional lying. Indeed, the Arabs tend to say to one who made an error: You lied. Al-Baydā’ is a place near Dhul-Hulayfah from the direction of Makkah. It was called Baydā’ for the absence of landmarks therein such as buildings and the like. What is meant here is the elevated and high place opposite Dhul-Hulayfah from the direction of Makkah.
Then, Ibn ‘Umar (may Allah be pleased with him) explained what is right to them, namely that the Messenger of Allah (may Allah's peace and blessings be upon him) did not raise his voice with Talbiyah "except at the tree" located near the mosque of Dhul-Hulayfah, which is a village situated 6 or 7 miles (nearly 10km) away from Madīnah, and it is the Miqāt for the people of Madīnah and the non-residents who pass by it. This happened when he set out for the Farewell Hajj. He raised his voice with Talbiyah as he rode his camel and made it stand up to leave, after he had assumed Ihrām at that location.
The difference between the Companions (may Allah be pleased with them) over the places from which the Messenger of Allah (may Allah's peace and blessings be upon him) proclaimed Talbiyah is probably caused by the fact that each of them talked about what he saw. The Prophet (may Allah's peace and blessings be upon him) left Madīnah for Hajj. When he prayed in the mosque of Dhul-Hulayfah, he proclaimed Talbiyah for Hajj, which some people heard and memorized from him. Then, he rode his she-camel, and it stood up, he proclaimed the Talbiyah, of which some people became aware, for they were coming in groups. So, they heard him and said: Indeed, the Messenger of Allah (may Allah's peace and blessings be upon him) proclaimed the Talbiyah when his she-camel stood up with him on its back. Then, the Messenger of Allah (may Allah's peace and blessings be upon him) proceeded, and when he ascended the elevated place of Al-Baydā’, he proclaimed the Talbiyah, which some people became cognizant of and said: Indeed, he proclaimed the Talbiyah when he ascended the elevated place of Al-Baydā’. So, each of them transmitted what he had heard. This shows that the difference arose over the starting of the Talbiyah and the assumption of Ihrām from the Miqāt. This confusion is cleared up by a Hadīth narrated by Abu Dāwūd, in which Ibn ‘Abbās (may Allah be pleased with him) said: "By Allah, he proclaimed the Talbiyah in his place of prayer, proclaimed the Talbiyah when his she-camel stood up with him on its back, and proclaimed the Talbiyah when he ascended the elevated place of Al-Baydā’.".

1195

Ibn ‘Abbās (may Allah be pleased with him) reported that Zayd ibn Arqam came, and ‘Abdullāh ibn ‘Abbās said to him, reminding him: "How did you tell me about the meat of the game presented as a gift to the Messenger of Allah (may Allah's peace and blessings be upon him) while he was in a state of Ihrām?" He said that he said: "He was presented with a slice of the meat of the game, and he refused it, saying: "Indeed, we will not eat it; we are in a state of Ihrām.".

Commentary : Hajj is one of the pillars of Islam, and it is an act of worship for those who can find a way to it. During it, some permissible things become forbidden for those who assume Ihrām for Hajj. One of these is that Allah Almighty says: {But hunting land animals is forbidden to you as long as you are on pilgrimage.} [Surat al-Mā’idah: 96]
In this Hadīth, the Tābi‘i Tāwūs ibn Kaysān al-Yamāni relates that Zayd ibn Arqam (may Allah be pleased with him) came from Kufa to ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him), and Ibn ‘Abbās asked him to relate to him what he had previously told him about the Prophet's action when some meat from a hunted land animal was presented to him as a gift while he was in a state of Ihrām for Hajj. In other words, did the Prophet (may Allah's peace and blessings be upon him) accept it and eat therefrom or refuse it? So, Zayd ibn Arqam (may Allah be pleased with him) told him that when the Messenger of Allah (may Allah's peace and blessings be upon him) was presented with some meat and he knew that it was part of a hunted land animal, he refused the gift and did not accept it from the person who offered it to him. Then, the Prophet (may Allah's peace and blessings be upon him) clarified to the man who presented the gift that he refused it because he was in a state of Ihrām, and a Muhrim may not eat from hunted land animals.
In a Hadīth in the Two Sahīh Collections, Abu Qatādah (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) ate from his game while being in a state of Ihrām. However, Abu Qatādah was not in a state of Ihrām when he hunted this animal from which the Prophet (may Allah's peace and blessings be upon him) ate. Reconciling the two Hadīths, the scholars said that he refused the first gift because the man hunted it for his sake, whereas he deemed the second game lawful because no role was played by a Muhrim in its hunt, and he did not hunt it for his sake. So, if a non-Muhrim hunts an animal for himself and then presents part of it to a Muhrim, there is nothing wrong with that, and the Muhrim may eat from it.
The Hadīth demonstrates the Prophet's guidance upon refusing a gift, and that he would mention the reason for refusing it. This stems from his good manners (may Allah's peace and blessings be upon him)..

1197

Mu‘ādh ibn ‘Abdur-Rahmān ibn ‘Uthmān at-Taymi reported: We were with Talhah ibn ‘Ubaydullāh as we were in a state of Ihrām. A bird was presented to him as a gift. Meanwhile, Talhah was sleeping. Some of us ate and some of us refrained. When Talhah woke up, he agreed with those who ate it and said: "We ate it along with the Messenger of Allah (may Allah's peace and blessings be upon him).".

Commentary : Hajj is one of the pillars of Islam, and it is an act of worship for those who can find a way to it. During it, some permissible things become forbidden for those who assume Ihrām for Hajj.
In this Hadīth, the Tābi‘i ‘Abdur-Rahmān ibn ‘Uthmān at-Taymi says that they were one day with the Companion Talhah ibn ‘Ubaydullah (may Allah be pleased with him) as the people were in a state of Ihrām for Hajj or ‘Umrah. Meanwhile, a grilled or cooked bird was gifted to Talhah (may Allah be pleased with him), and it probably was a hunted bird. Talhah was reclining, asleep. So, he did not know about the bird gifted to him, and the ruling on eating therefrom was not clear to those in the state of Ihrām. Therefore, the people fell under two categories; some of them ate from this bird, and others feared and refrained from eating from the gifted bird thinking that a Muhrim may not eat from it. "When Talhah woke up, he agreed with those who ate it," i.e., he described their action as right, by words or deeds. Clarifying the reason behind his approval of those who ate, Talhah said: We ate the like of that along with the Prophet (may Allah's peace and blessings be upon him) while we were in a state of Ihrām. So, eat from what was gifted to me.
In the Two Sahīh Collections, Ibn ‘Abbās reported: As-Sa‘b ibn Jaththāmah al-Laythi presented to the Prophet (may Allah's peace and blessings be upon him) the meat of a zebra while he was in Al-Abwā’ or Waddān (they are two places). The Messenger of Allah (may Allah's peace and blessings be upon him) declined to eat therefrom. Upon noticing the unpleasant feeling on his face, he said to him: "Indeed, we only declined it because we are in a state of Ihrām."
Reconciling between the two Hadīths, it is to be said that the Messenger of Allah (may Allah's peace and blessings be upon him) permitted the bird for them because the Muhrims played no role in hunting it. This is also explicitly mentioned in a Hadīth in the Two Sahīh Collections, in which Abu Qatādah (may Allah be pleased with him) reported that he hunted a zebra, and when they asked the Prophet (may Allah's peace and blessings be upon him), he said to them: "Did anyone of you command him or point to him with something?" They said: 'No.' So, he said: "Then, eat what is remaining of its meat."
As for declining the meat of the hunted animal from As-Sa‘b ibn Jaththāmah, this is because he hunted it for the Prophet's sake, and he (may Allah's peace and blessings be upon him) was in a state of Ihrām, and a Muhrim may not eat from the meat of a prey which was hunted for him. Had he not been in a state of Ihrām, he would have accepted it and eaten it.
The Hadīth shows how the Companions used to explain the rulings of the religion to the contemporary Tābi‘is..

1202

Ibn ‘Abbās reported: The Messenger of Allah (may Allah's peace and blessings be upon him) got himself cupped and paid the cupper his wage, and he put medicine in his nose..

Commentary : Allah Almighty has made good things lawful for His slaves and made unlawful for them anything evil and impure concerning food, drink, gains, trade, etc. The Shariah has also urged Muslims to have self-esteem and to elevate themselves from lowly things.
In this Hadīth, ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) mentions that the Messenger of Allah (may Allah's peace and blessings be upon him) "got himself cupped," i.e., he asked someone to cup him. Cupping is to extract some blood from the body by pricking the area of pain and then absorbing and extracting this blood after collecting it by means of a cup, which is an instrument resembling a funnel. Cupping provides treatment for a variety of pains. The Prophet (may Allah's peace and blessings be upon him) paid the person who cupped him his wage for that. This is part of the Prophet's actual acts of Sunnah. If it was prohibited to give a wage to a cupper, he would not pay this cupper a wage. The scholars took the Hadīths prohibiting the earning by a cupper and stating that it is impure to denote purification and exaltation above lowly earnings and to urge noble manners and lofty matters. Or perhaps the prohibition was in the early days of Islam, and it was subsequently abolished. So, when he paid the cupper his wage, he abrogated the previous ruling.
Then, Ibn ‘Abbās (may Allah be pleased with him) mentioned another medicine which the Prophet (may Allah's peace and blessings be upon him) used, saying: "and he put medicine in his nose." To use it, a person lies down and places something below his shoulders to raise them, and then he puts drops of the medicine into his nose, so that they can reach his brain. Then, the illness comes out with sneezing.
The Hadīth demonstrates the Prophet's use of medicine and his pursuit of the proper means of treatment.
It mentions that the cupper took a wage for cupping..

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