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| 2 Hadiths

Hadith
444
It was narrated from Abu Qatadah al-Salami that the Messenger of Allah (blessings and peace of Allah be upon him) said: “When one of you enters the mosque, let him pray two rak‘ahs before he sits down.”.

Commentary : The prayer to “greet the mosque” (tahiyyat al-masjid) is a Sunnah that was enjoined by the Prophet (blessings and peace of Allah be upon him). In this hadith, the Prophet (blessings and peace of Allah be upon him) instructs the one who comes and enters the mosque at any time – whether that is to pray, to await the prayer, to seek knowledge and so on – to pray two rak‘ahs before he sits down. These are the two rak‘ahs that are done to greet the mosque. This is a general ruling that applies when entering any mosque except al-Masjid al-Haram; in that case the greeting is done by circumambulating the Kaaba seven times. This hadith is specifically addressed to the one who enters the mosque when the call immediately preceding an obligatory prayer (iqamah) has not been given. If the iqamah has been given, then joining the prayer takes precedence over these two rak‘ahs.
This hadith indicates that it is encouraged to pray two rak‘ahs to greet the mosque before sitting down..

446
It was narrated from Nafi‘ that ‘Abdullah ibn ‘Umar told him that at the time of the Messenger of Allah (blessings and peace of Allah be upon him) the mosque was built of bricks, its roof was made of palm branches, and its pillars were the trunks of palm trees. Abu Bakr did not add anything to it. ‘Umar expanded it, but he continued to build it as it had been built at the time of the Messenger of Allah (blessings and peace of Allah be upon him), with bricks and palm branches, although he replaced the wooden pillars. Then ‘Uthman changed it and expanded it greatly; he built its walls of engraved stones and plaster, and he made its pillars of engraved stones, and made its roof of teak..

Commentary : Islam enjoins us to avoid extravagance in all things, which includes the building of mosques. In this hadith, ‘Abdullah ibn ‘Umar speaks of the stages that the construction of the Mosque of the Prophet (blessings and peace of Allah be upon him) went through. He says that at the time of the Messenger of Allah (blessings and peace of Allah be upon him), the mosque was built of bricks, which are used in construction and are made of soft clay that is dried in the sun. Its roof was made of palm branches, and its pillars were made of palm trunks that had been cut from the old garden on the site of which the mosque was built. The mosque remained as the Prophet (blessings and peace of Allah be upon him) had built it, in terms of its area and shape, and Abu Bakr did not add anything to it or take anything away from it during his caliphate. When ‘Umar ibn al-Khattab (may Allah be pleased with him) was appointed caliph, he added to its length and width, but he did not change the method of construction; rather he rebuilt it using the same construction methods as had been used at the time of the Messenger of Allah (blessings and peace of Allah be upon him), using bricks and palm branches, but he replaced the wooden pillars. Then ‘Abdullah ibn ‘Umar (may Allah be pleased with him) said: Then ‘Uthman changed it and renovated it, and improved its construction. He built its walls of engraved stones and plaster, which is used in construction and to cover walls, and he made its roof of teak, which is a high quality and valuable Indian wood, black in colour.
It was said that the first one to adorn mosques was al-Walid ibn ‘Abdul Malik ibn Marwan, at the end of the era of the Sahabah (may Allah be pleased with them), but many people of knowledge refrained from objecting to that for fear of causing friction and turmoil.
This hadith indicates that the Sunnah when building mosques is to be moderate and not to go to extremes in building them, so as to avoid fitnah and competing in the construction of mosques.
It indicates that it is permissible to expand mosques, and to demolish them in order to expand them and rebuild them in a better way than they were initially constructed..

447
It was narrated from ‘Ikrimah: Ibn ‘Abbas said to me and to his son ‘Ali: Go [both of you] to Abu Sa‘id and listen to what he tells you. So we went and found him in a garden, tending it. He took his rida’ and wrapped it around himself, then he began to talk to us, until he came to the story of the building of the mosque. He said: We were carrying bricks one at a time, and ‘Ammar was carrying two bricks at a time. The Prophet (blessings and peace of Allah be upon him) saw him, then he brushed the dust off him and said: “Poor ‘Ammar! The transgressing group will kill him. He will be calling them to Paradise, but they will be calling him to Hell.” And ‘Ammar said: I seek refuge with Allah from tribulations..

Commentary : The Prophet (blessings and peace of Allah be upon him) was keen to teach his ummah and warn them against tribulation (fitnah) and division. The true Muslim reflects on the words and teachings of the Prophet, and tries as much as he can to save himself and his Muslim community from falling into tribulations that could lead to confusion and misguidance.
In this hadith, the Tabi‘i ‘Ikrimah – who was one of the students of Ibn ‘Abbas and a freed slave of his – narrates that Ibn ‘Abbas (may Allah be pleased with him) said to him and his son ‘Ali ibn ‘Abdillah ibn ‘Abbas: Go to Abu Sa‘id Sa‘d ibn Malik al-Khudri (may Allah be pleased with him), the companion of the Messenger of Allah (blessings and peace of Allah be upon him), and listen to him and learn from him. He only sent them to listen to his words so that they could hear what he could tell them about the Kharijis, as was mentioned in a report narrated by al-Hakim. They were one of the most extreme groups of innovators with whom Allah tested the people of Islam; they regarded Muslims as disbelievers and did not refrain from shedding their blood, even though they strove hard in worship, prayer and fasting. When they went to Abu Sa‘id (may Allah be pleased with him), they found him in a garden of his, working on it and tending it. He took his rida’ and wrapped himself in it, sitting upright with his knees drawn up to his chest, wrapping himself with his turban or with a garment or something else. He may also have done that using his arms. It was said that he sat on his posterior, drew up his legs and wrapped himself in a garment and the like.
Then he told them what he had of knowledge, until he came to the story of the building of the Prophet’s Mosque. He told them that the Sahabah (may Allah be pleased with them) were carrying bricks for the construction of the mosque one by one. A brick is something made of soft clay that is dried in the sun, then is used for building like stones. But ‘Ammar was carrying two bricks at a time. The Prophet (blessings and peace of Allah be upon him) saw him, so he began to brush dust from him, saying to him: “Poor ‘Ammar!” This is an expression of compassion and pity for a calamity that would befall him. Then he told him that the transgressing group would kill him – this refers to the group of wrongdoers who rebelled and refused to obey the just leader. They are the ones who killed him at the Battle of Siffin. “He will be calling them to Paradise”, that is, the way that leads to Paradise, which is obedience to the leader, just as what leads to Hell is disobedience to him. “but they will be calling him to Hell,” that is, they will think that they are calling him to Paradise, when in reality it is a call to Hell.
These words, “He will be calling them to Paradise, but they will be calling him to Hell,” were a foretelling that that would happen to him, hence when he heard that, ‘Ammar (may Allah be pleased with him) sought refuge with Allah from tribulations, because no one knows, when there are tribulations and internal strife, whether he is earning reward or incurring sin, except on the basis of conjecture. If ‘Ammar was certain that he was going to earn reward, he would not have sought refuge with Allah from reward. This indicates that ‘Ammar was following the right path, unlike those who opposed him.
This hadith indicates that the scholar who has abundant knowledge and is keen for his children to learn may send his children to other scholars so that they may also teach him, even if he himself has more knowledge and understanding, because of what he hopes they will learn from others of knowledge that he does not have.
It indicates that the scholar should prepare himself before he narrates hadith, and sit in a manner that is appropriate to narrating hadith, and that he should not narrate hadith if he is busy with something, until he has finished it, out of respect for hadith. This is how the early generations (salaf) conducted themselves.
In this hadith we see one of the signs of the prophethood of the Prophet (blessings and peace of Allah be upon him). It clearly highlights the virtue of ‘Ammar ibn Yasir (may Allah be pleased with him).
It indicates that one should seek refuge with Allah from tribulations.
It indicates that cooperating in building a mosque is one of the best of deeds, because it is something for which a person will continue to earn reward after he dies.
It indicates that we should honour one who is striving in Allah’s cause, and show kindness to him in word and deed.
It indicates that it is prescribed to take care of one’s worldly affairs, such as tending one’s garden oneself..

448
It was narrated that Sahl said: The Messenger of Allah (blessings and peace of Allah be upon him) sent word to a woman saying: “Tell your slave the carpenter to make something of wood for me to sit on.”.

Commentary : In the beginning, the Prophet (blessings and peace of Allah be upon him) would stand on a palm trunk in the mosque when addressing the people and delivering khutbahs, then he acquired a minbar. In this hadith, Sahl ibn Sa‘d al-Sa‘idi (may Allah be pleased with him) narrates that the Prophet (blessings and peace of Allah be upon him) sent word to a woman – it was said that she was a woman of the Ansar – telling her to instruct her slave and servant, who was a carpenter, to make something of wood for him to sit on when addressing the people. This woman had previously made an offer to the Prophet (blessings and peace of Allah be upon him) to have something made for him to sit on when addressing the people and so on, because she had a slave who was a skilled carpenter and could make things out of wood. This slave made the minbar, which consisted of three steps and was not very high, as is mentioned in the reports.
This hadith indicates that one should stand and sit on an elevated surface when addressing people and delivering khutbahs, and that minbars may be used in mosques.
It indicates that one may seek the help of craftsmen and skilled people in anything that may be beneficial to the Muslims, and that the one who takes the initiative to do such things is to be appreciated and thanked..

449
It was narrated from Jabir ibn ‘Abdillah that a woman said: O Messenger of Allah, why don’t I have something made for you to sit on, for I have a slave who is a carpenter? He said: “If you wish.” So she had the minbar made..

Commentary : In the beginning, the Prophet (blessings and peace of Allah be upon him) used to stand on the trunk of a palm tree in the mosque when addressing the people and delivering khutbahs, then he acquired the minbar.
In this hadith, Jabir ibn ‘Abdillah (may Allah be pleased with him) narrates that a woman came to the Prophet (blessings and peace of Allah be upon him) and said: O Messenger of Allah, why don’t I have something made for you to sit on? Meaning, on which to sit and stand, instead of the palm trunk from which he addressed the people. I have a slave who is a carpenter – that is, a craftsmen who is skilled in working with wood. The Prophet (blessings and peace of Allah be upon him) accepted her offer, and left it up to her so as not to burden her; if she wished, she could do that, and if she wished, she could refrain from doing that, and there would be no sin on her. So the woman instructed her slave to make the minbar for the Prophet (blessings and peace of Allah be upon him) and he did that. The minbar had three steps that were not very high, as is mentioned in the reports.
This hadith indicates that one should stand and sit on an elevated surface when addressing people and delivering khutbahs, and that minbars may be used in mosques.
It indicates that one may seek the help of craftsmen and skilled people in anything that may be beneficial to the Muslims, and that the one who takes the initiative to do such things is to be appreciated and thanked..

450
It was narrated from ‘Ubaydullah al-Khawlani that he heard ‘Uthman ibn ‘Affan saying, when the people spoke about him when he went ahead and expanded the mosque of the Messenger of Allah (blessings and peace of Allah be upon him): You are talking too much; I heard the Prophet (blessings and peace of Allah be upon him) say: “Whoever builds a mosque – Bukayr said: I think he said: seeking the pleasure of Allah thereby – Allah will build something similar to it for him in Paradise.”.

Commentary : The building of mosques for the worship of Allah is one of the noblest and greatest acts of worship and obedience. Islam urges people to build mosques and respect their sanctity.
In this hadith, the Tabi‘i ‘Ubaydullah al-Khawlani narrates that when ‘Uthman ibn ‘Affan wanted to demolish the Prophet’s Mosque and rebuild it with a better design and shape than it was originally, the people disapproved of that and talked a great deal, because of what he was planning to change in the structure of the mosque from how it had been built at the time of the Prophet (blessings and peace of Allah be upon him). That was because the mosque had been built of bricks, with a roof of palm branches, then it had been renovated during the caliphate of ‘Umar (may Allah be pleased with him), but it had the same layout and was built as the Prophet (blessings and peace of Allah be upon him) had built it. But ‘Uthman rebuilt it with engraved stones and plaster, as is explained in a report in Sahih al-Bukhari. Hence the people criticized ‘Uthman a great deal. ‘Uthman (may Allah be pleased with him) was annoyed with them, and he rebuked them and told them that he had heard the Prophet (blessings and peace of Allah be upon him) say: “Whoever builds a mosque, seeking thereby the pleasure of Allah”, meaning that he did it for His sake alone, and not to show off or enhance his reputation, Allah would grant him the best reward that matched the nature of his deed: Allah would build something like it for him in Paradise. The phrase “like it” does not mean that it would be of the same size or of the same quality and design; rather what is meant is that it would be like it in name only. It was also said that what is meant – and Allah knows best – is that Allah would expand his house in Paradise commensurate with his expansion of the mosque in this world, and the structure of that house would be as solid and well-built as he made the mosque, and he would be caused to benefit from what was built for him in Paradise to the extent that the people benefitted from what he built for them in this world.
This hadith indicates that sincerity is a condition of attaining reward in all good deeds.
It also highlights the virtue of building mosques..

452
It was narrated from Abu Musa al-Ash‘ari that the Prophet (blessings and peace of Allah be upon him) said: “Whoever passes through any of our mosques or marketplaces carrying arrows, let him hold them by the tip, so as not to injure any Muslim.”.

Commentary : Islam is keen to protect people’s lives and forbids harming them by any means, and it has set out some precautions that are needed for that purpose.
In this hadith, Abu Musa al-Ash‘ari (may Allah be pleased with him) narrates that the Prophet (blessings and peace of Allah be upon him) instructed that anyone who passes any crowded place, whether it is a mosque or a marketplace, and he is carrying arrows – which are sticks with sharp pointed heads; the ruling applies to any sharp weapon – should carry them by their heads, holding their sharp edges in his hand or by any other means. While passing through that place, he should be very cautious, so as to avoid injuring anyone with the arrows. This is an affirmation of the sanctity of the Muslims’ lives, and of the necessity of taking precautions not to transgress against them, because mosques are likely to have many people in them, especially at the times of prayer, and marketplaces are also likely to be crowded. This advice to take precautions came from the Prophet (blessings and peace of Allah be upon him) because he feared that someone might be harmed by that.
This hadith highlights the noble character and compassion of the Prophet (blessings and peace of Allah be upon him) towards the believers.
It highlights how sacred the Muslim’s blood is, and it must not be shed whether in small or large amounts.
It highlights the etiquette of carrying weapons; the one who carries a weapon must take precautions and be very careful to avoid causing injury to anyone.
It indicates that it is permissible to pass through mosques, even though they are originally built for the purpose of worship, because there is a need for that..

454
It was narrated from ‘Urwah ibn al-Zubayr that ‘A’ishah said: I remember the Messenger of Allah (blessings and peace of Allah be upon him) standing at the door of my apartment one day, when the Ethiopians were playing in the mosque. The Messenger of Allah (blessings and peace of Allah be upon him) was screening me with his rida’, whilst I watched them playing..

Commentary : The Prophet (blessings and peace of Allah be upon him) loved his wife ‘A’ishah the Mother of the Believers, and in the way in which he interacted with her, he set an example of kind treatment and taught us a great deal, paying attention to the age and maturity level of his wife, and letting her have some of what she needs of permissible things [such as entertainment].
In this hadith, ‘A’ishah (may Allah be pleased with her) narrates that the Messenger of Allah (blessings and peace of Allah be upon him) stood at the door of her apartment one day, when the Ethiopians were playing with their spears in the mosque. The Ethiopians are a nation of black people; some of them were slaves and servants. The Messenger of Allah (blessings and peace of Allah be upon him) was screening ‘A’ishah (may Allah be pleased with her) with his garment so that she could watch them playing with their weapons as she stood beside him.
This hadith highlights the good attitude of the Prophet (blessings and peace of Allah be upon him), and his kind and gentle treatment of his wife.
It highlights the virtue of ‘A’ishah, and how the Prophet (blessings and peace of Allah be upon him) held her in high esteem.
It indicates that it is permissible to play with spears and the like – such as sticks – so long as it does not involve anything that is prohibited..

456
It was narrated from ‘Amrah that ‘A’ishah said that Barirah came to her for help with her contract of manumission. She said: If you wish, I will pay your masters, and the wala’ will be for me. But her masters said: If you wish, you can give her what remains (of the cost of her manumission) – on one occasion Sufyan [one of the narrators] said: If you wish, you can manumit her, but the wala’ will be for us. – When the Messenger of Allah (blessings and peace of Allah be upon him) came, she told him about that, and the Prophet (blessings and peace of Allah be upon him) said: “Buy her and set her free, and the wala’ belongs to the one who manumits the slave.” Then the Messenger of Allah (blessings and peace of Allah be upon him) stood up on the minbar – on one occasion, Sufyan said: The Messenger of Allah (blessings and peace of Allah be upon him) ascended the minbar – and said: “What is the matter with people who stipulate conditions that are not in the Book of Allah? Whoever stipulates a condition that is not in the Book of Allah, he has no right to it, even if he stipulates it one hundred times.”.

Commentary : Islam urges people to free slaves, and teaches that the reward for one who frees a slave purely for the sake of Allah is that Allah will ransom him from the Fire. Islamic teachings offer guidelines on issues surrounding the manumission of slaves and what results from that of the relationship of wala’ and inheritance that is established between the one who manumits the slave and the slave who is manumitted.
In this hadith, ‘A’ishah (may Allah be pleased with her) narrates that Barirah bint Safwan (may Allah be pleased with her) – who was a freed slave of ‘A’ishah – came to her, seeking her help to pay off her contract of manumission with her master. The contract of manumission was when a slave made a deal with his master to pay a certain amount of money, and if he did that he would become free. ‘A’ishah (may Allah be pleased with her) told her that she would help her with the money, on condition that the wala’ of Barirah after she was manumitted would belong to ‘A’ishah (may Allah be pleased with her). Wala’ refers to mutual support, which dictates that the one who manumitted the slave would inherit from him, meaning that if this former slave died, and had no heir, then the one who manumitted him would inherit from him on the basis of wala’; thus wala’ is like blood ties. But Barirah’s masters said something to ‘A’ishah of which Sufyan ibn ‘Uyaynah, one of the narrators of the hadith, was not sure. On one occasion he said that they said to her: If you wish, you can give her what remains (of the cost of her manumission), meaning that you can do Barirah the favour of paying off what she still owes of her contract of manumission. On another occasion he said: If you wish, you can manumit her, but the wala’ will be for us. When the Messenger of Allah (blessings and peace of Allah be upon him) came, ‘A’ishah (may Allah be pleased with her) told him what had happened with Barirah, and he told ‘A’ishah to buy Barirah from her masters and manumit her. He also told her that wala’ belongs to the one who manumits the slave; this is the ruling of Islam. Then the Messenger of Allah (blessings and peace of Allah be upon him) stood on the minbar in his mosque and said: “What is the matter with people” – meaning, why do they do that? – “who stipulate conditions that are not in the Book of Allah” and are not in accordance with the laws of Allah (may He be exalted) and his rulings in the Qur’an or Sunnah. This was a hint of criticism on his part, so that the one who did that would not be embarrassed, and so that the people would realize that this matter was addressed to all of them, and would feel that many people did that. Thus the original doer would remain unknown and not feel embarrassed in front of other people; rather he would learn and come to know the correct ruling.
Then the Messenger of Allah (blessings and peace of Allah be upon him) told them that whoever stipulates a condition that is not in the Book of Allah has no right to what he stipulated and does not deserve it, “even if he stipulates it one hundred times.” The number one hundred was mentioned for emphasis, not that this particular number was meant.
This hadith highlights the good and gentle approach of a leader with his followers, because when the Prophet (blessings and peace of Allah be upon him) addressed the matter, he did not confront the one who stipulated that condition himself, as the aim could be achieved in his case and in the case of others without exposing or condemning him.
It highlights the fact that the leader may address the people when an error is committed, to explain the rulings thereon to the people and to denounce the action.
It indicates that one should make a great effort to remove evil and emphasize how abhorrent it is.
It highlights the importance of teaching the Islamic rulings having to do with worldly matters – such as buying and selling in the mosque – and explaining those rulings to people..

458
It was narrated from Abu Hurayrah that a black man – or a black woman – used to take care of the mosque, and he died. The Prophet (blessings and peace of Allah be upon him) asked about him, and they said: He died. He said: “Why did you not tell me? Show me his grave – or her grave.” He went to her grave and offered the funeral prayer for her..

Commentary : The Prophet (blessings and peace of Allah be upon him) was as his Lord described him in the Qur’an: {There has certainly come to you a Messenger from among yourselves. Grievous to him is what you suffer; [he is] concerned over you and to the believers is kind and merciful} [al-Tawbah 9:128]. His offering the funeral prayer for the deceased was a mercy to him, and a light with which Allah would illuminate the grave of the deceased.
In this hadith, Abu Hurayrah (may Allah be pleased with him) narrates that the Prophet (blessings and peace of Allah be upon him) asked about a black man or woman who used to clean and sweep the mosque, and they told him that she had died. So he said to his companions: “Why did you not tell me” and inform me that she had died? According to a report in al-Sahihayn, they thought little of the deceased and did not pay much attention to him. According to a report narrated by al-Nasa’i from Abu Umamah ibn Sahl ibn Hunayf (may Allah be pleased with him), they said: We did not want to wake you up at night. Then the Prophet (blessings and peace of Allah be upon him) asked about his or her grave, and he offered the funeral prayer for the deceased at the graveside, after the burial had taken place.
This hadith highlights the virtue of cleaning the mosque, and of asking about a servant or friend when you do not see him for a while.
It indicates that one may reciprocate by offering supplication, and that it is encouraged to attend the funerals of good people.
It indicates that it is permissible to offer the funeral prayer at the grave of a deceased person in the same city, for one who did not attend his funeral, and that it is prescribed to announce deaths..

461
It was narrated from Abu Hurayrah that the Prophet (blessings and peace of Allah be upon him) said: “An ‘ifrit of the jinn came at me suddenly yesterday – or words to that effect – to interrupt my prayer, but Allah gave me the power to suppress him. I wanted to tie him to one of the pillars of the mosque so that you could all see him this morning, then I remembered the words of my brother Sulayman, {He said, My Lord, forgive me and grant me a kingdom such as will not belong to anyone after me} [Sad 38:35].” Rawh said: So he sent him away humiliated..

Commentary : The jinn are beings made of fire that can take different forms. They are creatures that are invisible to us, that Allah may show to whomever He wills of his creation. They are accountable like us; some of them are believers and disbelievers and sinners; some of them are good and some of them are evil.
In this hadith, the Prophet (blessings and peace of Allah be upon him) tells us that an ‘ifrit of the jinn attacked him the day before; in other words, he came to him suddenly and at speed whilst he was praying, to interrupt his prayer, distract him from it, and break his focus in the prayer by causing him to become confused and lose concentration, getting between him and his qiblah, and preventing him from conversing with his Lord. But Allah (may He be glorified and exalted) gave him power over that devil, so he was able to push him away. And then the Prophet (blessings and peace of Allah be upon him) wanted to tie him to one of the pillars of the mosque, so that on the following morning the people could see him tied up in the daylight. But then the Prophet (blessings and peace of Allah be upon him) remembered what his brother Sulayman ibn Dawud (peace be upon him) had said: {My Lord, forgive me and grant me a kingdom such as will not belong to anyone after me} [Sad 38:35]. Control over the jinn was part of the dominion that Allah had granted to Sulayman (peace be upon him), so the Prophet (blessings and peace of Allah be upon him) refrained from doing that, and he let that jinni run away, defeated and humiliated, as he had failed to cause any harm to the Prophet (blessings and peace of Allah be upon him) or distract him from his prayer. This hadith does not contradict the verse, because what is meant by Sulayman’s dominion over the jinn is that he was able to subjugate them and make them serve him and obey him.
This hadith indicates that one may do some actions whilst praying, for the purpose of performing the prayer well, without intending to fidget or be heedless, and that one may ward off something harmful whilst praying, even if it cannot be warded off except with violence or forceful shoving.
It highlights the dignity and good attitude of the Prophet (blessings and peace of Allah be upon him), and how he showed respect to Allah’s Prophet Sulayman (peace be upon him).
It indicates that it is permissible to tie up a prisoner in the mosque and leave him there..

465
It was narrated from Anas ibn Malik that two of the companions of the Prophet (blessings and peace of Allah be upon him) left the Prophet’s house on a dark night, and each of them had something like a lamp lighting the way in front of them. When they parted, a light went with each one of them until he reached his family..

Commentary : Allah (may He be glorified and exalted) singles out whomever He wills from among His righteous slaves for honour and karamahs (extraordinary events bestowed upon the close friends of Allah), and He may cause extraordinary feats to happen at their hands, by way of highlighting their honourable status and righteousness, as He supported His prophets with miracles.
In this hadith, Anas ibn Malik (may Allah be pleased with him) tells of a karamah (extraordinary event) that happened to two of the companions of the Prophet (blessings and peace of Allah be upon him). They were ‘Abbad ibn Bishr and Usayd ibn Hudayr, as is narrated in Sahih Muslim. They were with the Prophet (blessings and peace of Allah be upon him) on a dark night, and when they left him, Allah (may He be exalted) caused two lights to go in front of them, as an honour to them, and as a miracle for the Prophet (blessings and peace of Allah be upon him), as He granted to some of his companions karamahs such as this when they needed lights. It was said that the reason for that is what was narrated by Abu Dawud from Buraydah (may Allah be pleased with him), that the Prophet (blessings and peace of Allah be upon him) said: “Give glad tidings to those who frequently walk in the dark to the mosques of perfect light on the Day of Resurrection.” Allah hastened for them some of that which He had stored up in the hereafter. This light moved with them like lamps, to illuminate the way for them. Then when they parted, for each of them to go to his house, a light went with each of them until he reached his home. According to a report narrated by Ahmad, each of them had a stick in his hand, and the stick of one of them lit up, so that they could walk in its light, then when they parted ways, the stick of the other one lit up too.
This hadith highlights the virtue of these two Sahabis.
It affirms that karamahs may happen to the close friends of the Most Gracious in all eras and times, until the onset of the Hour..

470
It was narrated that al-Sa’ib ibn Yazid said: I was standing in the mosques when a man threw a pebble at me. I looked and saw that it was ‘Umar ibn al-Khattab. He said: Go and bring these two men to me. So I brought them to him, and he said: Who are you – or where are you from? They said: We are from al-Ta’if. He said: If you were people of this land, I would have given you a painful punishment for raising your voices in the mosque of the Messenger of Allah (blessings and peace of Allah be upon him)..

Commentary : The mosques are houses of Allah on earth, and Islam urges us to respect their sanctity and protect them from all ills, including the raising of voices in them, by way of honouring them and out of respect for the worship that is done in them. The Prophet’s Mosque is especially sacred and is to be respected more than other mosques.
In this hadith, al-Sa’ib ibn Yazid (may Allah be pleased with him) narrates that he was standing in the mosque, and a man threw a pebble at him. When he looked to see who had thrown the pebble, he found that it was the caliph ‘Umar ibn al-Khattab (may Allah be pleased with him). ‘Umar said to him: Go and bring these two men to me. They were two men who had raised their voices in the mosque. So al-Sa’ib went and brought them to him, then ‘Umar asked them: Who are you – or where are you from? They said: We are from al-Ta’if, which is a city approximately 500 km from Madinah. ‘Umar (may Allah be pleased with him) said: If you were inhabitants of Madinah, I would have punished you with a beating and flogging, because you are raising your voices in the mosque of the Messenger of Allah! ‘Umar only differentiated between the people of Madinah and others regarding this matter because the people of Madinah were not unaware of the sanctity and venerable status of the mosque of the Messenger of Allah (blessings and peace of Allah be upon him), unlike those who were not local residents, who might be unaware that one should show such great respect to this mosque. Hence he let them off because of their lack of awareness.
This hadith indicates that people who are ignorant of rulings may be excused, if those rulings are matters of which they are unaware.
It indicates that it is forbidden to raise one’s voice in the Prophet’s Mosque.
It highlights the virtue of ‘Umar (may Allah be pleased with him) and his respect for the Prophet’s Mosque.
It indicates that the leader may discipline one who raises his voice in the mosque when talking and arguing..

472
It was narrated that ‘Abdullah ibn ‘Umar said: A man asked the Prophet (blessings and peace of Allah be upon him) when he was on the minbar: What do you say about prayer at night? He said: “[One should pray] two [rak‘ahs] by two, then when he fears that dawn is approaching, he should pray one [rak‘ah], which will make what he has prayed odd-numbered.” He used to say: Make the last of your prayers odd-numbered, for the Prophet (blessings and peace of Allah be upon him) enjoined that..

Commentary : The Sahabah (may Allah be pleased with them) were keen to ask the Prophet (blessings and peace of Allah be upon him) about prayer, both obligatory and supererogatory, which included voluntary prayers at night (qiyam al-layl), after Allah praised His Messenger and the believers for that in His Book: {Indeed, your Lord knows, [O Muhammad], that you stand [in prayer] almost two thirds of the night or half of it or a third of it, and [so do] a group of those with you} [al-Muzzammil 73:20].
In this hadith, ‘Abdullah ibn ‘Umar (may Allah be pleased with him) narrates that a man came to the Prophet (blessings and peace of Allah be upon him) whilst he was addressing the people from his minbar in his mosque. Perhaps he was addressing the people on Friday (Jumu‘ah) or on some other occasion. The man asked him how the prayers at nights were to be done, and the Prophet (blessings and peace of Allah be upon him) told him that they are to be done two by two; in other words: pray two rak‘ahs then say the taslim, then pray two more, and so on, and then when the worshipper fears that the time for Fajr prayer is about to begin – and the same applies to one who prays at the beginning of the night then sleeps until the time of Fajr – he should end his qiyam with a single rak‘ah, so as to make the even-numbered prayers that he has offered odd-numbered, then say the taslim after that. Then Ibn ‘Umar (may Allah be pleased with him) instructed his companions to make the last of their prayers before sleeping, or before the break of dawn, odd-numbered, because the Prophet (blessings and peace of Allah be upon him) enjoined that.
The Prophet (blessings and peace of Allah be upon him) prayed Witr in different ways, with different numbers of rak‘ahs. By examining all of the reports, it becomes clear that it is permissible to pray Witr with three, five, seven, nine or eleven rak‘ahs. If a person prays Witr with three rak‘ahs, there are two ways of doing that which are both prescribed. The first is to offer three rak‘ahs one after another with one tashahhud; the second way is to say the taslim after two rak‘ahs then offer one rak‘ah on its own. But if he prays Witr with five or seven rak‘ahs, then they should be done continuously, with no tashahhud except one tashahhud at the end, followed by the taslim. If he prays Witr with nine rak‘ahs, they should be done continuously, and he should sit for the tashahhud in the eighth rak‘ah, then stand up without saying the taslim, and recite tashahhud in the ninth, followed by the taslim. If he prays Witr with eleven rak‘ahs, he should say the taslim after each two rak‘ahs, then pray one rak‘ah on its own at the end. The least perfect way of praying Witr is to pray two rak‘ahs and say the taslim, then to pray one rak‘ah on its own, then say the taslim. It is permissible to pray Witr with one taslim, but that should be with one tashahhud, not two..

475
It was narrated from ‘Abbad ibn Tamim, from his paternal uncle, that he saw the Messenger of Allah (blessings and peace of Allah be upon him) lying down in the mosque, with one leg on top of the other. It was narrated from Ibn Shihab, that Sa‘id ibn al-Musayyib, said: ‘Umar and ‘Uthman also used to do that..

Commentary : The Sahabah (may Allah be pleased with them) used to observe how the Messenger of Allah (blessings and peace of Allah be upon him) lived, in order to learn his Sunnahs, as Allah (may He be glorified and exalted) instructed them to do in His Book: {There has certainly been for you in the Messenger of Allah an excellent pattern} [al-Ahzab 33:21].
In this hadith, ‘Abdullah ibn Zayd ibn ‘Asim (may Allah be pleased with him) narrates that he saw the Messenger of Allah (blessings and peace of Allah be upon him) lying down – that is, sleeping – on his back in the mosque, with one of his legs on top of the other, and ‘Umar ibn al-Khattab and ‘Uthman ibn ‘Affan (may Allah be pleased with them both) also used to lie down in the mosque as the Prophet (blessings and peace of Allah be upon him) had done.
It is proven from the Prophet (blessings and peace of Allah be upon him) that it is prohibited to lie down placing one leg on top of the other, as it is narrated in Sahih Muslim that the Prophet (blessings and peace of Allah be upon him) said: “No one of you should lie down, then place one of his legs on top of the other.” This prohibition may be understood in the case of the ‘awrah becoming uncovered, because raising one leg on top of the other means bending one leg so that the knee of that leg is high, whilst the other leg is lifted to rest on the knee of the first leg. Even though it is possible that the ‘awrah may become uncovered in this position, the Prophet (blessings and peace of Allah be upon him) did that in such a way that nothing of it could be seen. It was also said that this prohibition was abrogated by this hadith, and the action of the two caliphs ‘Umar and ‘Uthmaan, who did that after the Prophet (blessings and peace of Allah be upon him), is quoted as evidence for that abrogation, because it is not possible that they were unaware of what of his Sunnah abrogated or was abrogated.
This hadith indicates that it is permissible to lie down in the mosque in any position, so long as there is no risk of the ‘awrah becoming uncovered..

1284
‘Abdullāh ibn ‘Umar reported: We were with the Messenger of Allah (may Allah's peace and blessings be upon him) in the morning of ‘Arafah, and some of us were saying Takbīr and some of us were saying Ihlāl (Talbiyah). As for us, we were saying Takbīr. He said: I said: "By Allah, your affair is strange! How did you not say to him: What did you see the Messenger of Allah (may Allah's peace and blessings be upon him) doing?!".

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. Its pillars, Sunnahs, and etiquettes must be taken from the Prophet (may Allah's peace and blessings be upon him).
In this Hadīth, the noble Companion ‘Abdullāh ibn ‘Umar (may Allah be pleased with him) informs that they were with the Messenger of Allah (may Allah's peace and blessings be upon him) in the morning of the day of ‘Arafah during the Farewell Hajj, in the tenth Hijri year. ‘Arafah: a mountain lying on the way between Makkah and Tā’if and located nearly 22km from Makkah, 10km from Mina, and 6km from Muzdalifah. The most important ritual of Hajj is performed in ‘Arafah, which is standing at ‘Arafah on the ninth day of Dhul-Hijjah. Some of the people with the Prophet (may Allah's peace and blessings be upon him) were "saying Takbīr" i.e., saying: Allahu akbar (Allah is the Greatest), and some of them were "saying Ihlāl" i.e., proclaiming Talbiyah, as in another version by Muslim. Ihlāl is to raise one's voice with Talbiyah. This indicates that the Prophet (may Allah's peace and blessings be upon him) approved their Dhikr, be it Takbīr or Talbiyah. And it is said: The intended meaning is that he would incorporate some Dhikr into Talbiyah, not that he abandoned Talbiyah altogether, as it is reported that the Prophet (may Allah's peace and blessings be upon him) did not cease Talbiyah till he threw Jamrat al-‘Aqabah.
Ibn ‘Umar (may Allah be pleased with him) said: "As for us, we were saying Takbīr" i.e., he (may Allah be pleased with him) and those with him chose to say Takbīr in this Hajj of theirs.
Then, ‘Abdullāh ibn Abi Salamah - one of the Hadīth narrators - said to ‘Abdullāh ibn ‘Abdullāh ibn ‘Umar: "By Allah, your affair is strange! How did you not say to him" i.e., to Ibn ‘Umar as he was narrating this Hadīth which he cited as proof for Takbīr instead of Talbiyah; "What did you see the Messenger of Allah (may Allah's peace and blessings be upon him) doing?!" I.e., which Dhikr among these Dhikrs you knew or saw the Messenger of Allah (may Allah's peace and blessings be upon him) saying: is it Takbīr or Talbiyah? By this, 'Abdullāh ibn Abi Salamah wanted to know what is best, for the Hadīth includes Takbīr and Talbiyah. So, he sought to learn what the Prophet (may Allah's peace and blessings be upon him) was saying to know which of the two Dhikrs was better and abide by it.
The Hadīth mentions Tahlīl and Takbīr by Muhrims during the day of ‘Arafah.
It shows the keenness of the Tābi‘īs to know what is best among the Sunnahs and etiquettes..

1288
Sa‘īd ibn Jubayr reported: We returned along with Ibn ‘Umar until we reached Jam‘. He led us in the Maghrib and ‘Ishā’ prayers with one Iqāmah. Then, he left as he said: "This is how the Messenger of Allah (may Allah's peace and blessings be upon him) led us in prayer in this place.".

Commentary : The Companions (may Allah be pleased with them) were keen to follow the Prophet's example in everything, especially the acts of worship, including the obligation of Hajj.
In this Hadīth, the Tābi‘i Sa‘īd ibn Jubayr relates what was done by ‘Abdullāh ibn ‘Umar (may Allah be pleased with him) during Hajj. He informs that they returned from ‘Arafāt along with Ibn ‘Umar (may Allah be pleased with him) until they reached Jam‘, which is Muzdalifah. It is the third among the sacred Mashā‘ir by which the pilgrims pass and is located between Mina and ‘Arafāt. The pilgrims stay there after leaving ‘Arafāt at the end of the ninth day of Dhul-Hijjah, and then they perform therein the Maghrib and ‘Ishā’ prayers, combined and shortened, and they collect from it the pebbles for throwing Jamarāt at Mina. The pilgrims stay there till the morning of the following day, the day of Eid al-Ad'ha, after which they head to Mina. It is called Jam‘ because people gather (Yajtami‘) therein. Ibn ‘Umar (may Allah be pleased with him) led them in the Maghrib and ‘Ishā’ prayers with one Iqāmah and did not offer a supererogatory prayer between them. He then left. The manner of doing that: He pronounces Iqāmah for prayer and offers the Maghrib prayer as three Rak‘ahs and then makes Taslīm. Then, he offers the ‘Ishā’ prayer as two Rak‘ahs. Indeed, he did so because he saw the Prophet (may Allah's peace and blessings be upon him) doing it. Then, he said: "This is how the Messenger of Allah (may Allah's peace and blessings be upon him) led us in prayer in this place," i.e., in Muzdalifah. This was explained by another version narrated by Muslim, in which Ibn ‘Umar said: The Messenger of Allah (may Allah's peace and blessings be upon him) combined the Maghrib and ‘Ishā’ prayers in Jam‘ - i.e., in Muzdalifah - offering the Maghrib as three and the ‘Ishā’ as two Rak‘ahs, with one Iqāmah. In a version by Al-Bukhāri, Ibn ‘Umar mentioned that the Messenger of Allah (may Allah's peace and blessings be upon him) offered the Maghrib and ‘Ishā’ prayers with one Iqāmah for each of them.
The Hadīth mentions that the Maghrib and ‘Ishā’ prayers are to be combined in Muzdalifah..

1292
’Umm Habībah reported: We used to do it during the lifetime of the Prophet (may Allah's peace and blessings be upon him): We would set forth during Ghalas (pre-dawn darkness) from Jam‘ to Mina. And in a version: We would set forth during Ghalas from Muzdalifah..

Commentary : The Companions (may Allah be pleased with them) were keen to follow the Prophet's example in everything, especially the acts of worship, including the obligation of Hajj, whose pillars, Sunnahs, and etiquettes must be taken from the Prophet's guidance, which clarifies in detail what the Qur'an mentions in brief terms.
In this Hadīth, ’Umm Habībah (may Allah be pleased with her), the Prophet's wife, informs that, during the Prophet's lifetime, they used to set forth from Jam‘ - and in a version: Muzdalifah - to Mina at the time of Ghalas. Ghalas: the darkness of the latter part of the night mixed with the light of morning. The meaning: The Prophet (may Allah's peace and blessings be upon him) would send the weak members of his family - the elderly, the women, and the children, as well as the sick - fearing crowdedness for them. So, weak people would stand at Al-Mash'ar al-Harām during the night, remembering Allah Almighty and supplicating Him with what came to their minds. Then, they would head to Mina before the Imām stood at Al-Mash'ar al-Harām and before he left for Mina. Some of them would reach Mina during the Fajr prayer so that they would throw Jamrat al-‘Aqabah. Some of them would reach Mina after that time, and they would throw Jamrat al-‘Aqabah, which is the largest Jamrah. This is intended to facilitate things for women and the weak during the rituals of Hajj, as they were allowed to hasten their departure from Muzdalifah to Mina before the rise of the sun.
Jam‘ (Muzdalifah): It is the third among the sacred Mashā‘ir by which the pilgrims pass and is located between Mina and ‘Arafāt. The pilgrims stay there after leaving ‘Arafāt at the end of the ninth day of Dhul-Hijjah, and then they perform therein the Maghrib and ‘Ishā’ prayers, combined and shortened, and they collect therein the pebbles for throwing Jamarāt at Mina. The pilgrims stay there till the morning of the following day, the day of Eid al-Ad'ha, after which they head to Mina. Mina is a valley surrounded by mountains and located east of Makkah, between Makkah and Mount 'Arafah. It is situated nearly 6km away from the Sacred Mosque. Mina is the place where the rituals of Hajj are performed, and the pilgrims stay during the day of Tarwiyah, the day of Eid al-Ad'ha, and the days of Tashrīq. It is the site of throwing the Jamarāt, which happens between sunrise and sunset during these days of Hajj. The Hady are also slaughtered there..

1294
Ibn ‘Abbās reported: The Messenger of Allah (may Allah's peace and blessings be upon him) sent me from Jam‘a at the time of Sahar with the luggage of the Prophet of Allah (may Allah's peace and blessings be upon him). I said: Were you informed that Ibn ‘Abbās said: He had sent me in the latter part of the night? He said: No, but only like that: at the time of Sahar. I said to him: Ibn ‘Abbās said: We threw the Jamrah before dawn, and where he performed the Fajr prayer? He said: No, but only like that..

Commentary : The Companions (may Allah be pleased with them) were keen to follow the Prophet's example in everything, especially the acts of worship, including the obligation of Hajj, whose pillars, Sunnahs, and etiquettes must be taken from the Prophet's guidance, which clarifies in detail what the Qur'an mentions in brief terms.
This Hadīth demonstrates the vast mercy of the Prophet (may Allah's peace and blessings be upon him) toward the weak members of his Ummah, even during the performance of worship, as he used to enjoin facilitation for people. ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) informs that the Messenger of Allah (may Allah's peace and blessings be upon him) sent him from Muzdalifah to Mina at the time of Sahar. Sahar: the time shortly before dawn. It is said: It extends from the last third of the night to the rise of dawn. "with the luggage of the Prophet of Allah (may Allah's peace and blessings be upon him)." Luggage is the belongings of a traveler which are heavy to carry. The Prophet (may Allah's peace and blessings be upon him) sent Ibn ‘Abbās along with the weak members of his family, including the elderly, the women, and the children, as well as the sick, for fear that they might be hurt in the crowdedness. So, the weak people would stand at Al-Mash‘ar al-Harām during the night, remembering Allah Almighty and supplicating Him with whatever came to their minds. Then, they would head to Mina before the Imām stood at Al-Mash‘ar al-Harām and before he left for Mina. Some of them reached Mina at the time of the Fajr prayer, and so they threw Jamrat al-‘Aqabah, and some others arrived at Mina after that time, and they threw Jamrat al-‘Aqabah, which is the largest Jamrah.
Jam‘a is Muzdalifah, and it is the third among the sacred Mashā‘ir by which the pilgrims pass and is located between Mina and ‘Arafāt. The pilgrims stay there after leaving ‘Arafāt at the end of the ninth day of Dhul-Hijjah, and then they perform therein the Maghrib and ‘Ishā’ prayers, combined and shortened, and they collect therein pebbles for throwing Jamarāt at Mina. The pilgrims stay there till the morning of the following day, the day of Eid al-Ad'ha, after which they head to Mina.
Ibn Jurayj asked his Shaykh ‘Atā’ ibn Abi Rabāh: Were you informed that Ibn ‘Abbās (may Allah be pleased with him) said: "He had sent me in the latter part of the night"? He replied: No! Rather, he said: "at the time of Sahar" i.e., without specifying a certain hour. So, Ibn Jurayj asked him: Did Ibn ‘Abbās say: We threw the Jamrah before dawn, and where did he perform the Fajr prayer? He replied: No! He did not mention to me when he threw the Jamrah or where he prayed. He did not tell me anything beyond what I have mentioned to you.
The Hadīth shows how Islam facilitates things for the weak people during Hajj and allows them to throw the Jamrah before dawn before people come in crowds.
It demonstrates the integrity in transmitting the Sunnah and traditions from the Prophet (may Allah's peace and blessings be upon him) and from the Companions (may Allah be pleased with them)..

1297
Jābir reported: I saw the Prophet (may Allah's peace and blessings be upon him) throwing pebbles while riding his mount on the day of Nahr, and he was saying: "Learn your rituals, for I do not know whether I will be performing Hajj after this Hajj of mine.".

Commentary : The Companions (may Allah be pleased with them) were keen to follow the Prophet's example in everything, especially the acts of worship, including the obligation of Hajj, whose pillars, Sunnahs, and etiquettes must be taken from the Prophet's guidance, which clarifies in detail what the Qur'an mentions in brief terms.
In this Hadīth, the noble Companion Jābir ibn ‘Abdullāh (may Allah be pleased with him) informs that he saw the Prophet (may Allah's peace and blessings be upon him) during the Farewell Hajj - which was in the tenth Hijri year - throwing Jamrat al-‘Aqabah while riding his mount - his she-camel which he used for traveling - during the day of Nahr, i.e., his throwing of Jamrah during the day of Eid, on the tenth day of Dhul-Hijjah, and that he (may Allah's peace and blessings be upon him) threw the Jamrah while riding so as to display his act to the people. He was saying to the people: "Learn your rituals," i.e., learn from me and memorize the rulings I practised during my Hajj through words and deeds. Take them from me, apply them, and teach them to others. Clarifying the reason for that, he (may Allah's peace and blessings be upon him) said: "for I do not know whether I will be performing Hajj after this Hajj of mine." This was a signal for bidding farewell to them, informing them about his imminent death, urging them to be keen on learning from him and seizing the opportunity of accompanying him and learning the matters of the religion. Hence, this was called the Farewell Hajj.
The Hadīth mentions that the Prophet (may Allah's peace and blessings be upon him) enjoined his Ummah to learn the matters of the religion, especially the rituals, from him, and not to act according to their personal whims; rather, they should follow the Sunnah he laid down for them..

1298
’Umm Al-Husayn reported: I performed the Farewell Hajj along with the Messenger of Allah (may Allah's peace and blessings be upon him) and saw him when he threw Jamrat al-‘Aqabah and returned while he was riding the mount, and Bilāl and Usāmah were with him. One of them was leading his camel, while the other was raising his cloth over the head of the Messenger of Allah (may Allah's peace and blessings be upon him) to protect him from the sun. She said: The Messenger of Allah (may Allah's peace and blessings be upon him) talked at length, and then I heard him saying: "If a maimed slave - I think she said: black - is appointed to govern you, and he leads you according to the Book of Allah Almighty, listen to him and obey him.".

Commentary : The Companions (may Allah be pleased with them) were keen to follow the Prophet's example in everything, especially the acts of worship, including the obligation of Hajj whose pillars, Sunnahs, and etiquettes must be taken from the Prophet's guidance, which clarifies in detail what the Qur’an mentions in comprehensive terms.
In this Hadīth, the female Companion ’Umm Al-Husayn (may Allah be pleased with her) informs that she performed the Farewell Hajj along with the Messenger of Allah (may Allah's peace and blessings be upon him). It was called as such because the Prophet (may Allah's peace and blessings be upon him) seemed to have been bidding farewell to the Companions, and he passed away shortly thereafter. It took place during the tenth Hijri year. She saw him when he threw Jamrat al-‘Aqabah al-Kubra in the morning of the tenth day of Dhul-Hijjah, the day of Eid al-Ad'ha, and he left on his mount, which is used for traveling. He (may Allah's peace and blessings be upon him) was riding a she-camel during this Hajj. He (may Allah's peace and blessings be upon him) threw the pebbles while he was riding so as to display his act to the people. The Companions with him were Bilāl ibn Rabāh and Usāmah ibn Zayd (may Allah be pleased with both of them). One of them was leading the she-camel and pulling it from the front, and the other was raising his clothing over the head of the Messenger of Allah (may Allah's peace and blessings be upon him) to shade him from the sun. The version by An-Nasā’i pointed out that the one leading the she-camel was Bilāl (may Allah be pleased with him) and the one raising his clothing was Usāmah (may Allah be pleased with him).
Then, ’Umm Al-Husayn (may Allah be pleased with her) informed that the Messenger of Allah (may Allah's peace and blessings be upon him) talked at length; In the version by An-Nasā’i: "Then, he delivered a sermon to the people. He praised Allah and lauded Him and mentioned many things" i.e., the Prophet (may Allah's peace and blessings be upon him) mentioned many rulings during this sermon. One of these is that he (may Allah's peace and blessings be upon him) said: "If a maimed slave," i.e., with an amputated limb, nose, or ear ", is appointed to govern you," i.e., is appointed as your leader. Yahya ibn al-Husayn said: "I think she", i.e., his grandmother, "said: black". In the Hadīth reported by Anas ibn Mālik (may Allah be pleased with him) and narrated by Al-Bukhāri: "as if his head is like a raisin," A person in whom these traits are combined is in utmost lowliness. The Prophet (may Allah's peace and blessings be upon him) meant to indicate that people usually disdain him.
If he assumes authority and "leads you according to the Book of Allah Almighty, listen to him and obey him", i.e., listening and obeying is due upon the subjects to such a governor, as long as he adheres to Islam and calls to the Book of Allah Almighty. If, however, he rules according to his personal inclination and in contradiction to the Qur'an and the Sunnah, no obedience is due to him.
The Hadīth mentions that Jamrat al-‘Aqabah is thrown on the day of Nahr.
It demonstrates that Jamrat al-‘Aqabah may be thrown while riding.
It also indicates that a Muhrim can shade his head with a cloth or the like.
The Hadīth points out the obligation to obey the rulers as long as they enjoin things involving obedience to Allah, not disobedience to Him..

1299
Jābir ibn ‘Abdullāh reported: I saw the Prophet (may Allah's peace and blessings be upon him) throwing the Jamrah with the like of pebbles of Khadhf..

Commentary : Hajj is one of the five pillars of Islam. The Prophet (may Allah's peace and blessings be upon him) clarified how to perform Hajj through his statements and acts, and he commanded Muslims to learn the rituals from him. Hence, a Muslim must follow the Prophet's example.
In this Hadīth, Jābir ibn ‘Abdullāh (may Allah be pleased with him and his father) informs that he saw the Prophet (may Allah's peace and blessings be upon him) during Hajj throwing Jamrat al-‘Aqabah in the morning of the day of Nahr, the 10th of Dhul-Hijjah, and he threw it with pebbles like those of Khadhf. Khadhf: throwing a pebble or a stone or holding it between one's forefingers and throwing it. This is meant to demonstrate the size of the thrown pebbles in terms of smallness and largeness. So, the pebbles the Prophet (may Allah's peace and blessings be upon him) threw were larger than chickpeas and smaller than hazelnuts. This denotes the prohibition of exaggeration in religion, like the belief that throwing large stones is more profound than throwing small ones. The throwing comprises seven pebbles each time, and they should be separated and thrown one after the other.
The Hadīth shows the facilitation of Islam in throwing the Jamarāt, and that the stones should be small to avoid causing harm to the people during the rituals..

1299
Jābir reported: The Messenger of Allah (may Allah's peace and blessings be upon him) threw pebbles at the Jamrah (stoning pillar) on the Day of Nahr (10th of Dhul-Hijjah) at Duha (forenoon), but threw after that when the sun passed its zenith..

Commentary : Hajj is one of the five pillars of Islam. The Prophet (may Allah's peace and blessings be upon him) clarified the manner of performing Hajj through his statements and acts and he commanded Muslims to learn the rituals from him. Hence, Muslims must follow the Prophet's example.
In this Hadīth, Jābir ibn ‘Abdullah (may Allah be pleased with him and his father) reports that the Prophet (may Allah's peace and blessings be upon him) threw pebbles at the Jamrah, namely Jamrat al-‘Aqabah, on the Day of Nahr, i.e., the 10th of Dhul-Hijjah, which is the Day of Eid al-Ad'ha that was so-called given the slaughtering of Hady and ’Ud-hiyahs that occur on that day. "Duha", i.e., is the forenoon time that starts from sunrise until Zawāl (when the sun reaches its zenith). As for the pebbles to be thrown on the Days of Tashrīq (11th, 12th, and 13th of Dhul-Hijjah), the Prophet (may Allah's peace and blessings be upon him) threw them after the sun had passed its zenith, and Zawāl starts from noon.
The Jamrahs that should be stoned are three, which are: The first Jamrah: It is called "As-Sughra" (the smallest) or "Ad-Dunya" (the nearest). It is the first Jamrah after Al-Khayf Mosque at Mina. It was called "Dunya", which is derived from "dunuww" (nearness), on account of its being the nearest Jamrah to Al-Khayf Mosque. The second Jamrah: It is called "Al-Wusta" (the middle one). It lies after the first Jamrah and before Jamrat al-‘Aqabah. Jamrat al-‘Aqabah: It is also called "Al-Jamrah al-Kubra" (the biggest Jamrah). It lies at the end of Mina in the direction of Makkah, and it is not part of Mina..

1300
Jābir reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "Istijmār is by odd numbers, throwing the pebbles is by odd numbers, Sa‘i between Safa and Marwah is by odd numbers, Tawāf is by odd numbers; and when any of you engages in Istjimār, he should do so by odd numbers.".

Commentary : This Hadīth demonstrates some Islamic Sunnahs and etiquettes and Shar‘i teachings. The Prophet (may Allah's peace and blessings be upon him) informs that Istijmār - which is to remove or dry up urine and stools with stones - should be done by odd numbers, i.e., Witr, which is three times. If cleaning is not done three times, he must do it more times until it is achieved. But if it is achieved by an odd number, there should be no more times. And if it is done an even number of times, he should wipe it one more time to make it odd. Likewise, throwing the Jamarāt in Hajj should be done with seven pebbles, which is an odd number. And Sa‘i between Safa and Marwah should comprise seven rounds, which is an odd number. And the Tawāf around the Ka‘bah should consist of seven rounds, which is an odd number.
Then, the Prophet (may Allah's peace and blessings be upon him) said: "and when any of you engages in Istjimār, he should do so by odd numbers." It is said that the statement at the beginning of the Hadīth is intended to refer to the number of times of doing it, and the statement here refers to the number of stones involved. Or the statement is repeated to give particular emphasis and attention to this matter, as it may be neglected with its daily repetition, unlike other things. So, the earlier statement is intended for information, and the latter is intended for urging and showing care. And it is said: Istijmār here refers to the use of incense, which is done by putting a stick of incense on a Jamrah of fire (ember); and it should also be done by an odd number..

1305
Anas ibn Mālik reported: When the Messenger of Allah (may Allah's peace and blessings be upon him) came to Mina, he went to the Jamrah (stoning pillar) and threw pebbles at it. After that, he went to his lodging in Mina and sacrificed. Then, he said to the barber: "Shave from here," pointing at his right side, then, at the left side. Then, he distributed it (his hair) among the people. [Another narration reads]: He said to the barber: "Here," and pointed with his hand at the right side like this. Then, he distributed his hair among those who were near him. He said: Then, he pointed at the barber and at the left side. So, he (the barber) shaved it, and he (the Prophet) gave it to ’Umm Sulaym. Another narration reads: He said: He started with the right half, and he distributed it among the people, each one taking a hair or two. Then, he asked for the left half to be shaved, and he did the same with it. Then, he (may Allah's peace and blessings be upon him) said: "Here, Abu Talhah," and he gave it to Abu Talhah..

Commentary : Hajj is one of the five pillars of Islam. The Prophet (may Allah's peace and blessings be upon him) clarified the manner of performing Hajj and ‘Umrah through his statements and acts, and he commanded Muslims to learn the rituals from him. Hence, Muslims must follow the Prophet's example.
In this Hadīth, Anas ibn Mālik (may Allah be pleased with him) narrates that the Messenger of Allah (may Allah's peace and blessings be upon him) reached Mina after spending the night at Muzdalifah. Then, he stoned Jamrat al-‘Aqabah al-Kubra on the morning of Eid al-Ad'ha, the 10th of Dhul-Hijjah. Stoning is to be done by using small pebbles the size of a chickpea and smaller than a hazelnut, or the size of a bean seed. Mina: It is a valley surrounded by mountains. It is located on the eastern side of Makkah, on the way between Makkah and ‘Arafah Mount. It is almost six kilometers away from the Sacred Mosque. It is the place where the Jamrahs are stoned and where the Hadys (sacrificial animals) are slaughtered.
Then, after throwing the pebbles, he (may Allah's peace and blessings be upon him) went to his dwelling place in Mina and slaughtered his Hadys, which were a hundred. The Prophet (may Allah's peace and blessings be upon him) slaughtered sixty-three of them with his own hand and ordered ‘Ali to slaughter the rest of the hundred, as mentioned in Sahīh Muslim.
After that, the Prophet (may Allah's peace and blessings be upon him) ordered the barber to shave his hair, pointing at his right side so the barber would start with it, then at the left side. Shaving or shortening the hair is the ritual that ends the acts of Hajj and ‘Umrah. The Prophet (may Allah's peace and blessings be upon him), then started giving people this hair for the sake of Tabarruk (seeking blessings) from the Prophet's hair. He distributed the hair shaved off the right side among people, then he took the hair shaved off the left side and gave it to ’Umm Sulaym, as mentioned in one of the narrations. In another narration: He (may Allah's peace and blessings be upon him) gave the hair of the left side to Abu Talhah.
The Hadīth clarifies some of the acts of Hajj that are to be performed in Mina, including stoning Al-Jamrah al-Kubra, then shaving the hair starting with the right side followed by the left side.
The Hadīth also indicates the act of seeking blessings from the Prophet's traces, which is something unique to the Prophet (may Allah's peace and blessings be upon him).
It also clarifies the purity of human hair.
Moreover, the Hadīth makes it clear that shaving the head is better than shortening, following the Prophet's example..

1305
Anas ibn Mālik reported: After the Messenger of Allah (may Allah's peace and blessings be upon him) had thrown the pebbles at the Jamrah, slaughtered his sacrifice, and shaved, he turned his right side (of his head) to the barber who shaved it. Then, he called Abu Talhah al-Ansāri and gave it to him. After that, he (the Prophet) turned the left side to him (the barber) and said: "Shave it," and he did. He (the Prophet), then, gave it to Abu Talhah and said: "Distribute it among people.".

Commentary : The Prophet's Companions used to hasten to get any of the Prophet's traces seeking blessings thereby, and this Hadīth presents one of those incidents. Anas ibn Mālik (may Allah be pleased with him) narrates that after the Prophet (may Allah's peace and blessings be upon him) had thrown pebbles at Jamrat al-‘Aqabah al-Kubra in Mina on the morning of Eid al-Ad'ha, the 10th of Dhul-Hijjah, during the Farewell Hajj on the tenth Hijri year, and after he had slaughtered his sacrifice, i.e., slaughtered his sacrificial animal and Hady, and wanted to shave his hair, he (may Allah's peace and blessings be upon him) turned the right side of his head to the barber, as he preferred beginning with the right side in everything, and the barber shaved it. The Prophet (may Allah's peace and blessings be upon him), then, called Abu Talhah al-Ansāri, the husband of ’Umm Sulaym who was the mother of Anas (may Allah be pleased with them), and gave him the hair that was shaved off. He chose him in particular because of his special status. Then, the Prophet (may Allah's peace and blessings be upon him) turned the left side of his head to the barber and said: Shave it, and he did. He, then, gave it to Abu Talhah and said: "Distribute it among people," i.e., among his Companions. Perhaps the Prophet (may Allah's peace and blessings be upon him) distributed his hair between them to remain as a blessing and as a reminder among them, as if by doing this he was referring to the approach of his death and to the end of the time of companionship.
In Ahmad's narration, Abu Talhah gave it to ’Umm Sulaym, his wife, who used to mix it in her perfume. It has been established that some of the Companions used to take the Prophet's sweat and add it to their perfume. Others used to seek the traces of his fingers on the food to eat from where he ate, and others used to drink from the leftovers of his drink. All this went along with their compliance with the Sunnah, their following of the Prophet's guidance out of love for the Prophet (may Allah's peace and blessings be upon him), and out of seeking blessings from his honorable traces. This is exclusive to the Prophet's tangible traces.
The Hadīth refers to the act of seeking blessings from the Prophet's hair and keeping it.
The Hadīth also shows how the Imam or the leader consoles his companions and followers by distributing gifts and presents to them.
It also highlights the act of beginning with the right side of the head when shaving.
It denotes the merit of Abu Talhah (may Allah be pleased with him) that was obvious in saving his share, then giving him the other half, and granting him the honor of distributing it among people.
The Hadīth also shows consolation between friends in terms of gifts and presents and the fact that consolation does not necessarily entail equality..

1308
Ibn ‘Umar reported: The Messenger of Allah (may Allah's peace and blessings be upon him) performed Tawāf al-Ifādah (pouring forth) on the Day of Nahr, then returned and prayed Zhuhr in Mina. Nāfi‘ said: Ibn ‘Umar used to perform Tawāf al-Ifādah on the Day of Nahr, then return and pray Zhuhr in Mina, and mention that the Prophet (may Allah's peace and blessings be upon him) did this..

Commentary : Hajj is the fifth pillar of Islam. The Messenger of Allah (may Allah's peace and blessings be upon him) clarified the rituals of Hajj in his words and acts, which were reported by the noble Companions (may Allah be pleased with them) just as they had learned them from the Prophet (may Allah's peace and blessings be upon him).
In this Hadīth, the great Companion, ‘Abdullah ibn ‘Umar (may Allah be pleased with him and his father), reports that during the Farewell Hajj on the 10th year of Hijrah, the Messenger of Allah (may Allah's peace and blessings be upon him) "performed Tawāf al-Ifādah on the Day of Nahr", i.e., he performed Tawāf al-Ifādah at the Sacred House, referring to the Tawāf that comes after standing at ‘Arafah and throwing pebbles at Al-Jamrah al-Kubra. It was called so because the pilgrim performs it after his Ifādah (setting forth) from Mina to Makkah. The Day of Nahr is the 10th of Dhul-Hijjah and the Day of Eid al-Ad'ha. It was called so because of Nahr (slaughtering) the Hady and Ud-hiyahs on that day. Ibn ‘Umar (may Allah be pleased with him and his father) reports that the Prophet (may Allah's peace and blessings be upon him) returned after that and prayed Zhuhr in Mina, which is a valley surrounded by mountains, located on the eastern side of Makkah on the way between Makkah and ‘Arafah Mount. Mina is known to be the place of performing the rituals of Hajj and the place where the pilgrims spend the night on the Day of Tarwiyah, the Day of Nahr, and the Days of Tashrīq, as it is the place where the Jamrahs (stoning pillars) are stoned between sunrise and sunset during those days of Hajj, and it is the place where the sacrificial animals are slaughtered.
It was said: The Prophet (may Allah's peace and blessings be upon him) prayed Zhuhr in Makkah, as mentioned in Sahīh Muslim on the authority of Jābir (may Allah be pleased with him) who said: "Then, the Messenger of Allah (may Allah's peace and blessings be upon him) rode and set forth towards the House and prayed Zhuhr in Makkah." It was said: What happened is that after the Prophet (may Allah's peace and blessings be upon him) had performed Tawāf al-Ifādah, the time for Zhuhr prayer became due. So, he prayed Zhuhr in Makkah at its earliest time. Then, he returned to Mina and found the people waiting to pray with him. So, he led them in prayer once again. In this way, the Hadīths could be understood together without needing to give preponderance to some of them over the other.
Nāfi‘, the freed slave of Ibn ‘Umar and the one who narrated this Hadīth from him, said that Ibn ‘Umar (may Allah be pleased with him and his father) was very keen on following the Prophet (may Allah's peace and blessings be upon him) in all his actions, whether as a traveler or a resident..

1310
Nāfi‘ reported: that Ibn ‘Umar regarded Tahsīb (stopping at Al-Muhassab after the completion of Hajj) as an act of Sunnah, and he used to perform the Zhuhr prayer in Hasbah during the day of Nafr. Nāfi‘ said: The Messenger of Allah (may Allah's peace and blessings be upon him) engaged in Tahsīb, and the caliphs did it after him..

Commentary : Hajj is one of the Tawqīfi acts of worship whose rituals were demonstrated by the Prophet (may Allah's peace and blessings be upon him) during the Farewell Hajj. The Prophet's actions during his Hajj were Sunnah and guidance for those who came after him. The Companions were keen to follow the Prophet's guidance and act like him in all the affairs of Hajj and other things.
In this Hadīth, Nāfi‘, the freed slave of Ibn ‘Umar, informs that ‘Abdullāh ibn ‘Umar (may Allah be pleased with him) regarded Tahsīb as an act of Sunnah, i.e., one of the Prophet's actions. Tahsīb: to halt at Muhassab after completing Hajj following the days of throwing the Jamarāt. Muhassab: Al-Abtah or Al-Bat'hā’. It is a place lying between Mina and Makkah and is closer to Mina. It is said: It is the place of throwing the Jamarāt at Mina, and it used to be called Khayf Bani Kinānah. Khayf: The place that goes down from the mountain and rises above the valley. It is located outside Makkah from the direction of Madīnah.
Nāfi‘ informed that ‘Abdullāh ibn ‘Umar (may Allah be pleased with him) used to perform the Zhuhr prayer at Al-Hasbah during the day of Nafr (departure), which is the day of returning from Mina after the completion of the Hajj rituals. The pilgrims have two days of Nafr (departure): First: The second day from the days of Tashrīq. Second: The third day from the days of Tashrīq, which is the 13th of Dhul-Hijjah; and this is the day intended here, for it was the day during which the Prophet (may Allah's peace and blessings be upon him) departed in his Hajj.
Nāfi‘ said: "The Messenger of Allah (may Allah's peace and blessings be upon him) engaged in Tahsīb, and the caliphs did it after him," i.e., they stopped at Al-Muhassab. This is the view of Ibn' Umar that stopping at this place is one of the Sunnahs of Hajj. However, 'Ā’ishah (may Allah be pleased with her) and others would not stop at this place during Hajj after the Prophet's passing. The relevant Hadīths point out that the Prophet (may Allah's peace and blessings be upon him) stopped at this place after the completion of the Hajj rituals, for this was easier for his departure to Madīnah and so that his Companions and those who would leave with him could gather there.
The Hadīth shows how the Companions would pursue the Prophet's guidance and were keen to follow his Sunnah..

1310
Ibn ‘Umar reported: that the Prophet (may Allah's peace and blessings be upon him) and Abu Bakr and ‘Umar used to alight in Al-Abtah..

Commentary : Hajj is one of the Tawqīfi acts of worship whose rituals were demonstrated by the Prophet (may Allah's peace and blessings be upon him) during the Farewell Hajj. The Prophet's actions during his Hajj were Sunnah and guidance for those who came after him. The Companions were keen to follow the Prophet's guidance and act like him in all the affairs of Hajj and other things.
In this Hadīth, ‘Abdullāh ibn ‘Umar (may Allah be pleased with him) informs "that the Prophet (may Allah's peace and blessings be upon him)" during his lifetime "and Abu Bakr and ‘Umar (may Allah be pleased with both of them)" during their caliphate "used to alight in Al-Abtah." The Prophet (may Allah's peace and blessings be upon him) alighted there on the 13th day of Dhul-Hijjah after he returned from Mina after the completion of the Hajj rituals. Al-Abtah: It is Al-Muhassab; it is a place lying between Mina and Makkah and is closer to Mina. It is said: It is the place of throwing the Jamarāt at Mina, and it used to be called Khayf Bani Kinānah. Khayf: The place that goes down from the mountain and rises above the valley. It is located outside Makkah from the direction of Madīnah.
The Prophet (may Allah's peace and blessings be upon him) stopped there after the end of the days of throwing the Jamarāt, and Rāfi‘, his freed slave (may Allah be pleased with him), had set up a tent for him in this place. After that, Abu Bakr and 'Umar followed the Prophet (may Allah's peace and blessings be upon him) in that, and they would stop in this place at the same time and some of the Companions, like 'Abdullāh ibn' Umar, considered it to be one of the Sunnahs of Hajj, as narrated in the Sahīh Muslim Collection.
‘Ā’ishah (may Allah be pleased with her) stated that the Prophet (may Allah's peace and blessings be upon him) stopped at this place because this was easier for his departure to Madīnah and so that his Companions and those who would leave with him could gather there, as narrated in a version by Muslim, in which ‘Ā’ishah (may Allah be pleased with her) reported: "that she would not do that, and she said: Indeed, the Messenger of Allah (may Allah's peace and blessings be upon him) alighted there because it was an easier place for his departure."
The Hadīth shows how the Companions - such as Abu Bakr and ‘Umar (may Allah be pleased with both of them) - would pursue the Prophet's guidance and were keen to follow his Sunnah..

1313
Abu Rāfi‘ reported: The Messenger of Allah (may Allah's peace and blessings be upon him) did not command me to stop at Al-Abtah when he departed from Mina, but I came and set up his canvas therein, and he came and alighted. [Another version] adds: And he was in charge of the Prophet's belongings..

Commentary : The rituals of Hajj are among the Tawqīfi acts of worship which were demonstrated by the Prophet (may Allah's peace and blessings be upon him) during the Farewell Hajj. The Prophet's actions during his Hajj were Sunnah and guidance for those who came after him. The Companions were keen to follow the Prophet's guidance and act like him, and they were also keen to demonstrate what is part of the Sunnah and what is not part of the Sunnah, yet it was accidentally done by the Prophet (may Allah's peace and blessings be upon him).
In this Hadīth, the noble Companion Abu Rāfi‘ (may Allah be pleased with him) - the Prophet's freed slave and servant - "and he was in charge of the Prophet's belongings" i.e., he was responsible for the Prophet's personal items; he informs that the Messenger of Allah (may Allah's peace and blessings be upon him) did not enjoin him when he departed from Mina, to stop at Al-Abtah, which means a spacious place, and it here refers to a location between Mina and Makkah. It is also called Al-Muhassab and Khayf Bani Kinānah. Al-Abtah today comprises buildings and markets. The Prophet (may Allah's peace and blessings be upon him) departed from Mina after throwing the pebbles on the 13th day of Dhul-Hijjah, following the completion of the Hajj rituals.
Abu Rāfi‘ (may Allah be pleased with him) said: "but I came and set up his canvas therein." Canvas is a tent made of wool or other material. Then, the Prophet (may Allah's peace and blessings be upon him) came, alighted, and rested in this tent set up at Al-Abtah - and this happened before the Farewell Tawāf. In a Hadīth in the Sahīh Al-Bukhāri Collection, Anas ibn Mālik reported: "that the Prophet (may Allah's peace and blessings be upon him) performed the Zhuhr, ‘Asr, Maghrib, and ‘Ishā’ prayers and then had a sleep in Al-Muhassab, after which he rode toward the House and performed Tawāf around it."
The Prophet (may Allah's peace and blessings be upon him) alighted in this place after completing the Hajj rituals, for it was easier for his departure to Madinah and so that his Companions and those who would leave with him could gather there, as narrated in a version by Muslim, in which ‘Ā’ishah (may Allah be pleased with her) reported: "Indeed, the Messenger of Allah (may Allah's peace and blessings be upon him) alighted there because this place was easier for his departure.".