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| 2 Hadiths

Hadith
567
It was narrated that Abu Musa said: I and my companions who came with me on the ship were staying at a place called Baqi‘ But-han, and the Prophet (blessings and peace of Allah be upon him) was in Madinah. Some of them would go by turns to attend ‘Isha’ prayer with the Prophet (blessings and peace of Allah be upon him) every night. We went to the Prophet (blessings and peace of Allah be upon him), my companions and I, but he was busy with some of his affairs, so the prayer was delayed until the middle of the night. Then the Prophet (blessings and peace of Allah be upon him) came out and led them in prayer, and when he had finished his prayer, he said to those who were present: “Stay a while; be of good cheer, for by the blessing of Allah to you, none of humankind prays at this hour except you.” Or he said: “No one other than you has prayed at this hour.” I do not know which of the two phrases he used. Abu Musa said: We rejoiced at what we had heard from the Messenger of Allah (blessings and peace of Allah be upon him)..

Commentary : Giving glad tidings to the Muslim to make him happy is one of the deeds that Allah (may He be exalted) loves, because doing that brings joy to the believer’s heart and helps him to be steadfast in adhering to the truth. In this hadith, Abu Musa al-Ash‘ari narrates that he and his companions were among a group who had travelled by ship. They were the “migrants by sea”, as they were called by Ibn Majah. They were migrants who had travelled to Ethiopia, and they were the “people of the ship”, who travelled by sea to reach Ethiopia, then they came back to rejoin the Prophet (blessings and peace of Allah be upon him) after he migrated to Madinah. They returned in 7 AH. As for Abu Musa, he had departed from Yemen to visit the Prophet (blessings and peace of Allah be upon him), but the wind blew him off course and he ended up in Ethiopia, where he remained for seven years, then he came with Ja‘far (may Allah be pleased with him). That was when the letter of the Messenger of Allah (blessings and peace of Allah be upon him) reached the Negus after al-Hudaybiyyah. Those who had migrated to Ethiopia came to Madinah in two ships, and Abu Musa and his companions were on board one of the ships. They came to the Messenger of Allah (blessings and peace of Allah be upon him) soon after the conquest of Khaybar. It was said that there were seventy of them, and they halted in a valley in Madinah that was called Baqi‘ But-han. The word baqi‘ refers to a broad, open space in which there are trees of different types. Every night at the time of ‘Isha’ prayer, a group among the people of the ship would come to the Prophet, taking turns to attend the prayer with him. The word translated here as a group refers to a group consisting of a number between three and ten people. When it was the turn of Abu Musa and his companions to sit with the Prophet (blessings and peace of Allah be upon him), they came to him when he was busy with something. It was said that he (blessings and peace of Allah be upon him) was preparing an army. Concerning the phrase “so the prayer was delayed until the middle of the night”, it was said that what was meant is that it was delayed until halfway through the night, or that it was delayed until it became very dark. What is meant is that ‘Isha’ prayer was delayed from the beginning of its time until the night had become dark. Then the Prophet (blessings and peace of Allah be upon him) came out and lead them in praying ‘Isha’. Then when he had finished his prayer, he said to those who were present and had prayed with him: Do not rush; wait a while. And he said to them: “Be of good cheer,” and rejoice and be happy for news that has to do with you; this is glad tidings for you of an immense reward for your prayer. The glad tidings were that the Prophet (blessings and peace of Allah be upon him) said to them: “By the blessing of Allah to you, none of humankind prays at this hour except you,” or he said: “No one other than you has prayed at this hour.” The meaning is the same in either case: that by Allah’s blessing to you, He has caused you to be the only ones doing this act of worship at this time, to the exclusion of others. The words “I do not know which of the two phrases he used” are those of the narrator, who did not know exactly which of them the Prophet (blessings and peace of Allah be upon him) said. When Abu Musa and those who were with him (may Allah be pleased with them) heard the glad tidings of the Messenger of Allah (blessings and peace of Allah be upon him) to them, they went back to the place where they were staying, rejoicing at these glad tidings. The reason for their joy was that they knew that they had been singled out to do this act of worship, which was an immense blessing that would bring great reward, in addition to the fact that they had stood in prayer behind the Messenger of Allah (blessings and peace of Allah be upon him) who had come out and led them in prayer, despite the fact that he was preoccupied with preparing the army. Hence they rejoiced at that, and their joy increased with the glad tidings of this immense blessing.
This hadith indicates that it is permissible to talk after ‘Isha’.
It also indicates that it is permissible to delay ‘Isha’ if it is known that the people have the energy to wait, so that they may attain the virtue of waiting, because the one who is waiting for the prayer is in a state of prayer.
It also indicates that one may give glad tidings that will make a person happy, and highlights the fact that this comes under the heading of bringing joy to the believer’s heart..

569
It was narrated from ‘Urwah that ‘A’ishah said: The Messenger of Allah (blessings and peace of Allah be upon him) delayed ‘Isha’ until it was very dark, until ‘Umar called out: Let us pray! The women and children have gone to sleep. [The Prophet (blessings and peace of Allah be upon him)] came out and said: “No one on earth is waiting for it except you.” He said: No prayer was offered at that time except in Madinah, and they used to pray between the disappearance of the dusk and the end of the first third of the night..

Commentary : Giving glad tidings to the Muslim to make him happy is one of the deeds that Allah (may He be exalted) loves, because doing that brings joy to the believer’s heart and helps him to be steadfast in adhering to the truth. 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) delayed ‘Isha’ until it became dark. One night, he delayed praying it until ‘Umar ibn al-Khattab (may Allah be pleased with him) called out: Let us pray, for the women and children who are in the mosque have fallen asleep. The Prophet (blessings and peace of Allah be upon him) came out, and Muslim added in his narration of this hadith: Ibn Shihab said: I was told that the Messenger of Allah (blessings and peace of Allah be upon him) said: “It is not appropriate for you to urge the Messenger of Allah (blessings and peace of Allah be upon him) to come and pray.” That was when ‘Umar called out.
When the Prophet (blessings and peace of Allah be upon him) came out to them, he told them that no one else on earth was waiting for this prayer except them. This was glad tidings to them of immense reward, and that by the blessing of Allah to them, they were the only ones who were doing this act of worship at that time, to the exclusion of all others.
Then ‘A’ishah (may Allah be pleased with her) – or al-Zuhri or ‘Urwah, who were among the narrators of the hadith – said: No prayer was offered at that time except in Madinah, because those of the weak and oppressed who were in Makkah used to pray in secret, and Islam had not yet entered any place at that time except Makkah and Madinah. But prayer was offered in Madinah in places other than the Mosque of the Prophet (blessings and peace of Allah be upon him), such as the Mosque of Quba’ and other mosques belonging to the tribes of the Ansar. According to a report of which the soundness is agreed upon, ‘A’ishah (may Allah be pleased with her) said: That was before Islam spread widely among the people. The Prophet (blessings and peace of Allah be upon him) and his companions used to pray ‘Isha’ between the time when the red afterglow disappeared, which is the beginning of the time for ‘Isha’, when darkness begins, and its time would last until one third of the night had passed. It was said that this highlights the chosen time for praying ‘Isha’, because the context gives the impression that the Prophet (blessings and peace of Allah be upon him) persisted in offering this prayer at that time. This hadith is narrated by an-Nasa’i in a form that indicates a command, as it says: “Pray it between the time when the red afterglow disappears until one third of the night has passed.” There is no contradiction between this and the hadith of Anas which says that [the Prophet (blessings and peace of Allah be upon him)] delayed the (‘Isha’) prayer until halfway through the night, because the hadith of ‘A’ishah may be understood as referring to what the Prophet (blessings and peace of Allah be upon him) usually did.
This hadith indicates that one may remind the imam about the prayer.
It also highlights the fact that the Muslim ummah has been given precedence over other nations.
It indicates that it is permissible to delay ‘Isha’ if it is known that the people have the energy to wait for it, so that they may attain the virtue of waiting, for the one who is waiting for the prayer is in a state of prayer..

570
It was narrated from ‘Abdullah ibn ‘Umar that the Messenger of Allah (blessings and peace of Allah be upon him) was distracted from (‘Isha’ prayer) one night, so he delayed it until we fell asleep in the mosque, then we woke up, then we fell asleep, then we woke up again. Then the Prophet (blessings and peace of Allah be upon him) came out to us, then he said: “No one on earth is waiting for the prayer except you.” Ibn ‘Umar did not mind whether he brought it forward or delayed it, if he did not fear that he would be overcome by sleep and delay it beyond its time, and he used to nap before it.
Ibn Jurayj said: I said something to ‘Ata’ and he said: I heard Ibn ‘Abbas say: The Messenger of Allah (blessings and peace of Allah be upon him) delayed praying ‘Isha’ one night until the people fell asleep, then woke up, then fell asleep, then woke up. Then ‘Umar ibn al-Khattab stood up and said: Let us pray! ‘Ata’ said: Ibn ‘Abbas said: Then the Prophet of Allah (blessings and peace of Allah be upon him) came out, and it is as if I can see him now, his head dripping with water, putting his hand on his head, and he said: “Were it not that it would be too difficult for my ummah, I would have instructed them to pray it at this time.” I wanted him [‘Ata’] to verify how the Prophet (blessings and peace of Allah be upon him) put his hand on his head, as Ibn ‘Abbas had told him, so he held his fingers somewhat apart, then he placed his fingertips on the side of his head, then he brought his fingers together and passed them like that on his head, until his thumb touched the edge of his ear, which was next to his face on his temple, moving towards his beard, moving his fingers not too slow and not too fast, rather it was just like this. And he said: “Were it not that it would be too difficult for my ummah, I would have instructed them to pray at this time.”.

Commentary : Allah has ordained specific times for the obligatory prayers during which they must be done, as He (may He be exalted) says: {Indeed, prayer has been decreed upon the believers a decree of specified times} [an-Nisa’ 4:103].. By His mercy towards His slaves, Allah has allocated plenty of time (for each prayer), out of consideration for their circumstances and situations. But there are times at which it is better to offer the prayer than at other times, as in the case of the time for ‘Isha’ prayer.
In this hadith, ‘Abdullah ibn ‘Umar (may Allah be pleased with him) narrates that the Prophet (blessings and peace of Allah be upon him) was distracted from praying ‘Isha’ prayer one night, so he delayed it until the Sahabah fell asleep in the mosque. They slept sitting firmly on their buttocks, or lying down, but they did not sleep deeply, as they were still aware of the time and place, and what was happening around them. Then they woke up, then they fell asleep, then they woke up from a light sleep like drowsiness. This is indicative of the extent to which the Prophet (blessings and peace of Allah be upon him) delayed the prayer. Then the Prophet (blessings and peace of Allah be upon him) came out of his apartment, and praised them and commanded them, saying: “No one on earth is waiting for the prayer except you.” According to a report narrated by al-Bukhari: “No prayer was offered at that time except in Madinah,” because those of the weak and oppressed who were in Makkah used to pray in secret, and Islam had not yet entered any place at that time except Makkah and Madinah. According to a report narrated by Muslim, ‘A’ishah (may Allah be pleased with her) said: That was before Islam spread widely among the people.
Ibn ‘Umar (may Allah be pleased with him) did not mind if ‘Isha’ prayer was brought forward or delayed, because he was not afraid that he would be overwhelmed by sleep and delay it beyond its time, and he used to nap before praying ‘Isha’.
This hadith indicates that it is permissible to sleep before ‘Isha’ for one who is overwhelmed by sleep, and for one who has something that he needs to do.
It also indicates that it is permissible to delay ‘Isha’ prayer and highlights the virtue of doing that.
Then the Tabi‘i ‘Ata’ ibn Abi Rabah narrates from Ibn ‘Abbas (may Allah be pleased with him) that the Messenger of Allah delayed ‘Isha’ prayer from the beginning of its time until it got very dark and almost one third of the night had passed, when those who were in the mosque had fallen asleep, then woken up, then fallen asleep, then woken up, which indicates how long the Prophet (blessings and peace of Allah be upon him) delayed it. Then ‘Umar ibn al-Khattab (may Allah be pleased with him) stood up to alert the Prophet (blessings and peace of Allah be upon him) and call him to come and pray, as he said: Let us pray, O Messenger of Allah! So the Prophet of Allah (blessings and peace of Allah be upon him) came out with his head dripping with water, which indicates that he had washed himself. This indicates that he had deliberately delayed the prayer, and he came out putting his hand on his head, in the manner described by Ibn ‘Abbas (may Allah be pleased with him): he (blessings and peace of Allah be upon him) held his fingers apart, then he put his fingertips on the side of his head, then he brought his fingers together and began moving them like that on his head, until his thumb touched the edge of his ear, near the face, on the temple, moving towards the beard, and he moved his fingers on the side of his head at a moderate pace, not too slow and not too fast. Then the Prophet (blessings and peace of Allah be upon him) said: Were it not that it would be too difficult for my ummah, I would have instructed them to pray at this late time, because of the virtue that there is in that. Based on that, then if someone has the energy to delay the prayer, and will not be overcome by sleep, and it will not be too difficult for any of those who are praying behind him, delaying is better in his case.
This hadith indicates that it is permissible to sleep before ‘Isha’ for one who is overwhelmed by sleep, and for one who has something that he needs to do.
It also indicates that it is permissible to delay ‘Isha’ prayer and highlights the virtue of doing that..

574
It was narrated from Abu Musa that the Messenger of Allah (blessings and peace of Allah be upon him) said: “Whoever offer the prayers at the two cool times will enter Paradise.”.

Commentary : In His Wisdom, Allah (may He be glorified in exalted) has given precedence to some acts of worship over others, because of the unique features that they have, and He has made that a means of gaining admittance to Paradise. Among these deeds is what the Prophet (blessings and peace of Allah be upon him) mentions in this hadith of the virtue of the prayers offered at the two cool times, namely Fajr and ‘Asr. He called them by this name because they occur at times when it is cooler and the weather is more mild, as the air becomes more moist and cool. At the time of ‘Asr, the heat of the day is reduced and it is the beginning of the time of moderate temperatures. The Prophet (blessings and peace of Allah be upon him) stated that the one who offers these two prayers properly will enter Paradise.
Fajr and ‘Asr are singled out for mention because Fajr comes at a time when people are enjoying sleep, and ‘Asr comes at a time when a person is busy with his work. So the one who regularly offers these two prayers on time will be more likely to regularly offer the other prayers on time too. And it was said that these two prayers were singled out for mention and their importance was emphasized because they are the times when the angels of the night and the angels of the day meet, as the angels take turns to come and ascend to heaven, where they inform Allah of people’s situation, although He knows best about them. Therefore it is more appropriate that one should be in a state of worship at these two times, in order to attain paradise. Allah (may He be exalted) says, confirming that: {and exalt [Allah] with praise of your Lord before the rising of the sun and before its setting} [Qaf 50:39].
This hadith highlights the virtue of regularly offering the prayers of Fajr and ‘Asr on time.
It also highlights the great reward for doing acts of worship at times when one may be busy or unaware..

576
It was narrated from Anas ibn Malik that the Prophet (blessings and peace of Allah be upon him) and Zayd ibn Thabit ate suhur, then when they had finished their suhur, the Prophet of Allah (blessings and peace of Allah be upon him) got up to pray, and he prayed. We said to Anas: How long was there between their finishing their suhur and their starting to pray? He said: As long as it takes a man to recite fifty verses..

Commentary : The Sahabah (may Allah be pleased with them) were the keenest of people to follow in the footsteps of the Messenger of Allah (blessings and peace of Allah be upon him) in all his affairs. Hence they were keen to find out about the details of his actions, so that they could emulate his Sunnah. In this hadith, Anas ibn Malik (may Allah be pleased with him) narrates that the Prophet (blessings and peace of Allah be upon him) ate suhur with Zayd ibn Thabit (may Allah be pleased with him). The word suhur refers to eating food before the time for Fajr begins, for one who intends to fast. After they had finished eating suhur, the Prophet (blessings and peace of Allah be upon him) got up to pray Fajr. Those who were present asked Anas ibn Malik (may Allah be pleased with him) how long there was between the Messenger of Allah (blessings and peace of Allah be upon him) finishing suhur and his praying Fajr. He replied that it was as long as it takes a man to recite fifty verses at a regular speed of recitation.
This hadith highlights the Prophet’s kind treatment of his companions, as he used to eat with them.
It indicates that suhur may be delayed until just before Fajr.
It indicates that it is permissible to eat suhur together.
It indicates that their time was spent in worship.
It explains the beginning of the time for Fajr, which is when dawn breaks, because that is the time when it becomes prohibited to eat and drink for one who is fasting.
It indicates that one may estimate time by how long it takes to recite a number of verses or to do physical actions. The Arabs used to estimate time in terms of physical actions, so they would say: as long as it takes to milk a sheep, and the like..

577
It was narrated that Sahl ibn Sa‘d said: I used to eat suhur with my family, then I would rush to catch up with Fajr prayer with the Messenger of Allah (blessings and peace of Allah be upon him)..

Commentary : Delaying suhur and hastening to pray Fajr was the practice of the Messenger of Allah (blessings and peace of Allah be upon him), and this was the practice of his companions (may Allah be pleased with them all). In this hadith, Sahl ibn Sa‘d (may Allah be pleased with him) narrates that he used to eat suhur with his family, who belonged to the tribe of Banu Sa‘idah; their homes were located north of the Prophet’s Mosque, close to it.
The word suhur refers to eating food before the time for Fajr begins, for one who intends to fast. Then Sahl (may Allah be pleased with him) narrates that after eating suhur, he would rush to go to the mosque, in order to catch up with Fajr prayer with the Prophet (blessings and peace of Allah be upon him), in his mosque. What is intended here is to highlight the fact that Sahl would delay his suhur and that the Prophet (blessings and peace of Allah be upon him) would hasten to pray Fajr and that he would pray Fajr straight after dawn broke, because Sahl ibn Sa‘d (may Allah be pleased with him) could only catch up with Fajr prayer in the Prophet’s Mosque if he went quickly after suhur, even though he lived in the vicinity of the mosque and close to it..

579
It was narrated from Abu Hurayrah that the Messenger of Allah (blessings and peace of Allah be upon him) said: “Whoever catches up with one rak‘ah of Fajr before the sun rises has caught up with Fajr, and whoever catches up with one rak‘ah of ‘Asr before the sun sets has caught up with ‘Asr.”.

Commentary : Prayer is an act of worship that is limited to the way it is prescribed in the religious texts. The Prophet (blessings and peace of Allah be upon him) defined its times, and explained the beginning and end of each time, and how one may catch up with the prayer before its time ends.
This hadith highlights one way in which Islamic teachings make it easy to catch up with the time for the prayer, as the Prophet (blessings and peace of Allah be upon him) explained that the one who catches up with one rak‘ah of Fajr prayer before the sun rises – meaning that the worshipper starts to pray before the sun rises and catches up with one rak‘ah of it, then the sun rises – is regarded as having offered the entire prayer on time. Similarly, the one who catches up with one rak‘ah of ‘Asr prayer before the sun sets – meaning that the worshipper starts to pray before the sun sets and completes the other three rak‘ahs as the sun is setting – is regarded as having offered the prayer on time, and he is not to be regarded as having prayed too late. Thus he will attain the virtue and reward of having offered this prayer.
What is meant by “rak‘ah” here is one complete rak‘ah, with its ruku‘ (bowing) and sujud (prostration). The prayer may be called ruku‘ (bowing), just as it may also be called sujud (prostration). And it was said that what is meant by “rak‘ah” in the phrase “Whoever catches up with one rak‘ah of Fajr” is bowing in the real sense, not an entire rak‘ah. If catching up with the prayer has to do with the ruling on the prayer, it is the same whether one catches up with a complete rak‘ah or less than that. It is sufficient to catch up with the opening takbir (takbirat al-ihram) [before the time for the prayer ends], because this is the issue of catching up with the prayer (and avoiding falling into sin by missing the prayer), therefore catching up with the rak‘ah is the same as catching up with the takbirat al-ihram.
This applies to one who has a legitimate excuse for not having offered the obligatory prayer at the beginning of its time. He may pray at the end of that time, and catch up with the prayer before sunrise and before sunset; otherwise, the best of deeds is offering prayer on time.
It was said that what is meant in this hadith is that if a person is among those who are accountable and required to pray, and is able to catch up with as much as one rak‘ah of the prayer before the sun rises, then he is regarded as having caught up with it and fulfilled the obligation of praying Fajr. This applies only to those with legitimate excuses; if a menstruating woman becomes pure (and rushes to do ghusl), or an insane person recovers his sanity, or a Christian becomes Muslim, or a boy reaches puberty, if any of these people catches up with one rak‘ah then he or she has fulfilled the obligation of praying.
This hadith indicates that if someone prays one rak‘ah of Fajr, then the sun rises before he completes his prayer, he has caught up with the time of the prayer and his prayer is valid. A similar ruling applies in the case of ‘Asr..

584
It was narrated from Abu Hurayrah that the Messenger of Allah (blessings and peace of Allah be upon him) forbade two types of transaction, two ways of dressing and two prayers: he forbade praying after Fajr until the sun has risen and after ‘Asr until the sun has set; wrapping oneself up entirely in one’s garment with no room for the arms to emerge (ishtimal al-samma’), and wrapping oneself up in a single garment with the legs drawn up to the belly (ihtiba’), exposing the private parts to the sky; and munabadhah and mulamasah transactions..

Commentary : Adhering to the teachings of the Prophet (blessings and peace of Allah be upon him) with regard to commands and prohibitions, buying and selling, and all acts of worship and dealings with others is the way to attain goodness and salvation in this world and the hereafter.
This hadith highlights some of the prohibitions, as Abu Hurayrah (may Allah be pleased with him) narrated that the Messenger of Allah (blessings and peace of Allah be upon him) forbade two types of transactions, which he referred to in the hadith. The first is munabadhah, from the root nabdh (throwing). This refers to the throwing of the item making the sale binding; thus if the vendor throws a garment or something else to the purchaser, the latter is obliged to buy it. He also forbade mulamasah, from the root lams (touching). This refers to the vendor selling something to the purchaser on the basis that if he touches it, the sale becomes binding. Both of these are sales transactions that are prohibited, because of what they involve of cheating.
The Messenger of Allah (blessings and peace of Allah be upon him) forbade two ways of dressing, which he referred to in the hadith. The first is ishtimal as-samma’, which refers to a person wrapping his entire body in a single garment, which does not allow him to raise his arms, so he is unable to bring his arms out except from below. It is so called because there is no room to move, so it is described as being like a solid [samma’] rock; it is also an imitation of the Jews who used to dress in this manner, and the Prophet (blessings and peace of Allah be upon him) forbade imitating them. He also forbade ihtiba’, which refers to a person sitting on his buttocks, holding his legs upright, and bringing his legs close up to his belly with his garment, wrapping the garment around his back to keep the back, belly and legs together, then wrapping his garment tightly around himself in this manner, or wrapping his arms around his legs. That is prohibited because if he only has one garment, he may move or shift, thus uncovering his ‘awrah, as referred to in the words “exposing his private parts to the sky.” It was said that the type of ihtiba’ that is forbidden is sitting in this manner for a man who only has one garment; as for the one who does that whilst covering his ‘awrah properly with his garment, there is nothing wrong with that.
The Prophet (blessings and peace of Allah be upon him) forbade two prayers, which are mentioned in the hadith: he (blessings and peace of Allah be upon him) forbade praying after Fajr prayer until the sun has risen, meaning that it is not allowed to pray at this time, which begins when the edge of the sun’s disk first appears at sunrise, until its disk has fully risen above the horizon. “And after ‘Asr prayer, until the sun has set.” This is the second time when it is forbidden to pray. That is after praying ‘Asr at the beginning of its time, and is even more forbidden when the sun begins to set, until the disk of the sun has completely disappeared. What is meant by this prohibition in general is the time of sunrise and the time of sunset, and what is close to that, because this is the time when those who worshipped the sun used to pray, and because it is a time when the Shaytan gets near to the sun so that it is between the two sides of his head. This prohibition applies specifically to supererogatory and voluntary prayers, not the obligatory prayer, as in the case of one who delayed praying ‘Asr until this time; he may pray at the time when prayer is otherwise forbidden.
It was said that the prohibition on praying at this time only refers to the prohibition on delaying the obligatory prayer without any excuse, until it is very close to the time of sunset.
This hadith urges the Muslim to deal properly with others when buying and selling, and to avoid anything that involves cheating or ambiguity that could lead to dispute.
It also urges the Muslim to cover his ‘awrah and to present himself in a good and dignified manner.
And it indicates the times when it is prohibited to pray..

587
It was narrated that Mu‘awiyah said: You offer a prayer which, although we stayed close to the Messenger of Allah (blessings and peace of Allah be upon him), we did not see him offer; rather he forbade it – meaning two rak‘ahs after ‘Asr..

Commentary : The Sahabah (may Allah be pleased with them) were keen to teach those who came after them about acts of worship as they had learned them from the Messenger of Allah (blessings and peace of Allah be upon him).
In this hadith, Mu‘awiyah ibn Abi Sufyan (may Allah be pleased with him) denounces some of the people who used to pray two rak‘ahs after ‘Asr, and he explains that this is a prayer that is contrary to the teachings of the Prophet (blessings and peace of Allah be upon him). Mu‘awiyah told them that he and the Sahabah (may Allah be pleased with them) stayed close to the Prophet (blessings and peace of Allah be upon him) and offered many prayers with him, but they never saw him praying two supererogatory rak‘ahs after ‘Asr as these people did. “and he forbade it” means: he forbade offering supererogatory prayers after ‘Asr. This is a confirmation in word and deed of the Prophet’s prohibition on praying those two rak‘ahs or on offering supererogatory prayers after ‘Asr in general.
In Sahih al-Bukhari it is narrated that ‘A’ishah (may Allah be pleased with her) said with regard to praying two rak‘ahs after ‘Asr: The Prophet (blessings and peace of Allah be upon him) used to pray them, but he did not pray them in the mosque, for fear of burdening his ummah, because he liked to make things easier for them. In order to reconcile between the two reports, it was said that the Prophet (blessings and peace of Allah be upon him) prayed these two rak‘ahs to make up for the sunnah prayer of Zuhr, because he had missed it, then he continued to do that, because when he did a good deed, he would persist in doing it; however, these two rak‘ahs were not regular Sunnah (Sunnah ratibah) prayers. The difference between a regular and a non-regular Sunnah prayer is that the regular prayer is a confirmed Sunnah (Sunnah mu’akkadah) prayer that is connected to the obligatory prayers, whether it is done before or after the obligatory prayer, whereas the non-regular Sunnah prayer is a prayer that the Prophet (blessings and peace of Allah be upon him) did not enjoin or encourage people to do, but the Sahabah (may Allah be pleased with them) narrated it from him in word and deed, as in the case of two rak‘ahs after ‘Asr.
This hadith highlights the virtue of Mu‘awiyah (may Allah be pleased with him) and his keenness to follow the teachings of the Prophet (blessings and peace of Allah be upon him)..

592
It was narrated that ‘A’ishah said: Two rak‘ahs that the Messenger of Allah (blessings and peace of Allah be upon him) never omitted in private or in public: two rak‘ahs before Fajr prayer and two rak‘ahs after ‘Asr..

Commentary : The Prophet (blessings and peace of Allah be upon him) was keen to offer supererogatory prayers, which he did regularly. That includes regularly offering the Sunnah prayers, both regular (ratibah) and non-regular, before and after the obligatory prayers.
In this hadith, ‘A’ishah (may Allah be pleased with her) narrates that the Prophet (blessings and peace of Allah be upon him) regularly offered two Sunnah prayers, which he did not omit “in private or in public.” This is a confirmation that he always did them. What is meant by that which was done in private is that they were prayers that he used to pray in his house, so no one saw him do them except one of his wives. And what is meant by that which was done in public is prayers that he used to offer in the mosque. Then she (may Allah be pleased with her) explained what these two rak‘ahs, or two prayers, were. The first was two Sunnah rak‘ahs of Fajr before the obligatory prayer, between the adhan and iqamah. The Sunnah prayer before Fajr is one of the regular Sunnah prayers. The Prophet (blessings and peace of Allah be upon him) used to urge people to offer these two rak‘ahs because of the virtue and reward that there is in them, and they are better than this world and everything in it. He used to hasten to offer this prayer in an unparalleled manner, and it was the habit of the Prophet (blessings and peace of Allah be upon him) to make them brief, as it says in al-Sahihayn.
The second sunnah prayer is two rak‘ahs after ‘Asr. ‘A’ishah (may Allah be pleased with her) explained how the Prophet (blessings and peace of Allah be upon him) did these two rak‘ahs, as is narrated in Sahih al-Bukhari: The Prophet (blessings and peace of Allah be upon him) used to pray them, but he did not pray them in the mosque, for fear of burdening his ummah.
It is narrated in Sahih al-Bukhari from Mu‘awiyah ibn Abi Sufyan (may Allah be pleased with him) that he said: You offer a prayer which, although we stayed close to the Messenger of Allah (blessings and peace of Allah be upon him), we did not see him offer; rather he forbade it – meaning two rak‘ahs after ‘Asr. In order to reconcile between the two reports, it was said that the Prophet (blessings and peace of Allah be upon him) prayed these two rak‘ahs to make up for the sunnah prayer of Zuhr, because he had missed it, then he continued to do that, because when he did a good deed, he would persist in doing it; however, these two rak‘ahs were not regular Sunnah (Sunnah ratibah) prayers. The difference between a regular and a non-regular Sunnah prayer is that the regular prayer is a confirmed Sunnah (Sunnah mu’akkadah) prayer that is connected to the obligatory prayers, whether it is done before or after the obligatory prayer, whereas the non-regular Sunnah prayer is a prayer that the Prophet (blessings and peace of Allah be upon him) did not enjoin or encourage people to do, but the Sahabah (may Allah be pleased with them) narrated it from him in word and deed, as in the case of two rak‘ahs after ‘Asr..

595
It was narrated that Abu Qatadah said: We travelled by night with the Prophet (blessings and peace of Allah be upon him) one night, and some of the people said: Why don’t we halt at the end of the night, O Messenger of Allah? He said: “I am afraid that you will sleep and miss the prayer.” Bilal said: I will wake you up. So they lay down, and Bilal rested his back against his mount, but he was overtaken by sleep. Then the Prophet (blessings and peace of Allah be upon him) woke up when the sun had already begun to rise above the horizon, and he said: “O Bilal! What about what you said?” He said: I have never been so overwhelmed by the urge to sleep. [The Prophet (blessings and peace of Allah be upon him)] said: “Allah took your souls when He willed, and returned them to you when He willed. O Bilal, get up and call the people to prayer.” Then he did wudu’, and when the sun had fully risen and grown bright, he got up and prayed..

Commentary : Prayer is the greatest practical pillar of Islam after the twin declaration of faith (shahadatayn), and is of specific importance in Islamic teachings. Allah (may He be exalted) has ordained certain times at which prayer is to be offered, and whoever misses that time must make up the prayer, and not neglect it.
In this hadith, Abu Qatadah al-Ansari (may Allah be pleased with him) narrates that the Sahabah (may Allah be pleased with them) were with the Messenger of Allah (blessings and peace of Allah be upon him) on a journey, and they said to him: Why don’t we stop at the end of the night, O Messenger of Allah, so that we can rest? He (blessings and peace of Allah be upon him) said: “I am afraid that you will sleep and miss the prayer” – referring to Fajr prayer. This indicates that he (blessings and peace of Allah be upon him) wanted to keep travelling until the time of Fajr; that was because he was concerned about the prayer and wanted to give it precedence over sleep and rest. Then Bilal suggested to the Prophet (blessings and peace of Allah be upon him): I will wake you up – meaning that he (may Allah be pleased with him) would stay awake until the time for Fajr began, so that he could wake them up. So they lay down and went to sleep, which indicates that the Messenger of Allah (blessings and peace of Allah be upon him) accepted Bilal’s suggestion. Or Bilal said to them: Go and lie down. Bilal rested his back against his mount, then he fell asleep too. The Prophet (blessings and peace of Allah be upon him) woke up when the sun had started to peek over the horizon, which indicates that they had slept until the time for Fajr prayer had ended. The Prophet (blessings and peace of Allah be upon him) rebuked Bilal by saying, “What about what you said?” In other words, what about your promise to wake us up when the time for prayer came? Bilal said: I have never been so overwhelmed by the urge to sleep – meaning that he had never slept before as he did on this occasion. The Prophet (blessings and peace of Allah be upon him) said: “Allah took your souls when He willed, and returned them to you when He willed”; this was a confirmation of the word of Allah (may He be exalted): {Allah takes the souls at the time of their death, and those that do not die [He takes] during their sleep. Then He keeps those for which He has decreed death and releases the others for a specified term} [az-Zumar 39:42]. What is meant is that He takes their souls when they sleep, and returns them when they wake up.
Then the Prophet (blessings and peace of Allah be upon him) instructed Bilal to give the call to prayer, and he did wudu’, then he stood up and led the people in praying Fajr, after the sun had risen and become clear. According to a report narrated by Muslim, the Prophet (blessings and peace of Allah be upon him) did not pray in the place where they had missed the prayer; rather they got on their mounts and rode on for a short distance, then they dismounted. Then the Prophet (blessings and peace of Allah be upon him) did wudu’ and made up the Fajr prayer.
This hadith highlights some of the teachings of the Prophet (blessings and peace of Allah be upon him) in the event of sleeping or missing a prayer.
It also indicates that it is prescribed to give the adhan and pray in congregation in the case of a missed prayer..

596
It was narrated from Jabir ibn ‘Abdillah that ‘Umar ibn al-Khattab came on the day of the Battle of the Trench (al-Khandaq), after the sun had set, and started reviling the disbelievers of Quraysh. He said: O Messenger of Allah, I could not pray ‘Asr until the sun had almost set. The Prophet (blessings and peace of Allah be upon him) said: “By Allah, I did not pray at all.” So we went to (the valley of) But-han and he did wudu’ for prayer, and so did we, then he prayed ‘Asr after the sun had set, then he prayed Maghrib after that..

Commentary : Prayer is the greatest practical pillar of Islam after the twin declaration of faith (shahadatayn), and is of specific importance in Islamic teachings. Allah (may He be exalted) has ordained certain times at which prayer is to be offered, and whoever misses any of the prayers for a legitimate reason must make up the prayer, and not neglect it.
In this hadith, Jabir ibn ‘Abdillah (may Allah be pleased with him) tells us some of what happened on the day of the battle of the Trench (al-Khandaq). This battle took place in 5 AH or, it was said, in 4 AH. The battle is so called because the Prophet (blessings and peace of Allah be upon him) ordered that a trench (khandaq) be dug around Madinah, to fortify the city against the confederates (al-ahzab) of disbelief who had gathered with the aim of eradicating the Muslims. The Muslims, both Muhajirin and Ansar, worked together to dig the trench. The polytheists had distracted the Prophet (blessings and peace of Allah be upon him) and his companions from some of the prayers, then ‘Umar ibn al-Khattab (may Allah be pleased with him) came to the Prophet (blessings and peace of Allah be upon him) after the sun had set, reviling the disbelievers of Quraysh because of the fighting. He reviled the polytheists because they were the cause of his having delayed ‘Asr prayer until the sun was about to set, which is the time when one may pray ‘Asr if one has been compelled to delay it. The Prophet (blessings and peace of Allah be upon him) said: “By Allah, I did not pray at all.” In other words: if you, O ‘Umar, prayed ‘Asr at the end of its time, before sunset, I have not prayed it until now, when the sun has actually set. Then they went to But-han, which is a valley in the south of Madinah, where they did wudu’ for prayer and prayed ‘Asr in congregation after the sun had set. Then after that they prayed Maghrib.
This hadith indicates that it is prescribed to offer a missed prayer in congregation, and that the one who misses a prayer then remembers it at a later time should start with the prayer that he missed, then offer the prayer that is currently due.
It indicates that it is permissible to delay an obligatory prayer even if its time ends, until the state of fear or fighting comes to an end.
This hadith also highlights the virtue of ‘Umar (may Allah be pleased with him) and his keenness to uphold the obligatory duties of Islam and follow its teachings..

597
It was narrated from Anas ibn Malik that the Prophet (blessings and peace of Allah be upon him) said: “Whoever forgets a prayer, let him pray when he remembers it; there is no expiation for it except that. {and establish prayer when you remember it} [Ta-Ha 20:14].” Musa said: Hammam said: I heard him say afterwards: Establish prayer as soon as you remember..

Commentary : Prayer is of great significance in Islam, and its importance makes adhering to it one of the most binding of the obligatory duties in Islam, for it is the foundation of faith. The expiation for the one who forgets a prayer is to offer the prayer when he remembers it. This is because of its great importance, virtue and significance in Islamic teachings. In this hadith, the Prophet (blessings and peace of Allah be upon him) says: “Whoever forgets a prayer, let him pray when he remembers it.” In other words: whoever forgets to offer any prayer until the time for it ends, let him hasten to make it up as soon as he remembers it, for there is no expiation or pardon for the sin of missing it, even if that was due to forgetfulness, except offering the prayer when he remembers it, as Allah says in His holy Book: {and establish prayer when you remember it} [Ta-Ha 20:14]. That is, establish prayer when you remember a forgotten prayer and when you recall that you owe a prayer, whether that is still within the time for that prayer or not, so that you will remember Me in prayer by glorifying and venerating Me, and I will remember you by praising and commending you.
This hadith highlights the importance of prayer and emphasizes that one should not be heedless about doing it..

600
Anas ibn Malik said: We waited for the Prophet (blessings and peace of Allah be upon him) one night, until almost halfway through the night. Then he came and led us in prayer, then he addressed us and said: “Indeed the people prayed and went to sleep, but you remained in a state of prayer so long as you were waiting for the prayer.” Al-Hasan said: The people will continue to be fine so long as they are waiting to do good. On one occasion he said: These are the words of Anas, from the Prophet (blessings and peace of Allah be upon him)..

Commentary : The Sahabah (may Allah be pleased with them) were the people who had the greatest veneration and respect for the Prophet (blessings and peace of Allah be upon him). One example of that is what is narrated in this hadith. This text is part of a hadith which describes an incident that took place when the Prophet (blessings and peace of Allah be upon him) delayed ‘Isha’ prayer and deliberately did not come out to the people, so the people waited until almost halfway through the night. In this hadith, it says that al-Hasan al-Basri, one of the leading scholars of the Tabi‘in, delayed coming to his companions, who were his students and seekers of knowledge, who were waiting to take knowledge from him. He did not come out to them until it was almost time for them to leave, at the time when al-Hasan usually finished his lesson and left, or until the time when al-Hasan usually woke up to pray tahajjud. Then al-Hasan came to them before they left and said to them, apologizing to them and explaining the reason why he was late: These neighbours of ours invited us and we accepted their invitation, and we were delayed with them. Then he narrated from Anas ibn Malik (may Allah be pleased with him) that the Sahabah (may Allah be pleased with them) waited for the Prophet (blessings and peace of Allah be upon him) one night until almost half way through the night, without the Messenger of Allah (blessings and peace of Allah be upon him) coming to them. Then the Prophet (blessings and peace of Allah be upon him) came and led them in prayer at this time, which was not their usual time for that prayer. Then he addressed them and told them that other people had finished their prayer and gone to sleep, but they were still waiting to offer the prayer. He also told them that for the whole time that they had been waiting for the prayer in the mosque, it was as if they had been in a state of prayer, and that they would have a reward like the reward for offering the prayer. It was by the immense bounty that Allah bestows upon His believing slaves that the time of waiting was not wasted. This ruling also applies to remaining in the mosque and waiting for the obligatory prayers, if nothing prevents a person from waiting except some urgent need.
After narrating this hadith, al-Hasan said: The people will continue to be fine so long as they are waiting to do good. Thus he made the ruling general in meaning and applicable to waiting to do any good deed. This was by way of consoling his companions because they had waited for him so that they might acquire knowledge from him; therefore they had been in a good state, like the one who waits for the prayer.
This hadith highlights the virtue of waiting for the prayer in the mosque.
It also indicates that it is permissible to delay ‘Isha’ prayer..

602
It was narrated from ‘Abd al-Rahman ibn Abi Bakr that the people of al-suffah were poor people. The Prophet (blessings and peace of Allah be upon him) said: “Whoever has food enough for two, let him take a third person with him; and if he has enough for four, let him take a fifth or sixth person with him.” Abu Bakr took three of them, and the Prophet (blessings and peace of Allah be upon him) took ten. [‘Abd al-Rahman] said: So there was myself, my father and my mother – [the narrator said:] I do not know if he said: and my wife and a servant – between us and the household of Abu Bakr. But Abu Bakr ate supper with the Prophet (blessings and peace of Allah be upon him), then he stayed until he prayed ‘Isha’, then he came back. So he stayed until the Prophet (blessings and peace of Allah be upon him) ate supper, and he came after as much of the night had passed as Allah willed. His wife said to him: What kept you from your guests – or your guest? He said: Did you not offer them supper? She said: They refused to eat until you came; they were offered food but they refused to eat. So I went and hid, and he said [to me]: O mean and ignorant one! and berated me. Then he said: Eat, may you not enjoy it! By Allah, I shall never eat it. But by Allah, we did not take a mouthful but more food appeared beneath it. [They ate] until they were full, and the food became more than it had been before. Abu Bakr looked at it, and it was as it had been, or more than that. He said to his wife: O sister of Banu Firas, what is this? She said: What an amazing thing! Now it is more than it was before. It was three times more. Then Abu Bakr ate some of it and said: That – meaning his oath – was from the Shaytan. He ate a mouthful of it, then he took it to the Prophet (blessings and peace of Allah be upon him) the next morning. There was a peace deal between us and some other people that expired at that time, so [the Prophet (blessings and peace of Allah be upon him)] divided us into twelve detachments, each led by one man. Allah knows best how many men were in each detachment, but they all ate from that food – or words to that effect..

Commentary : The people of al-suffah were poor people among the Sahabah; they were strangers who had no houses or families or a place to stay. They had an allocated space at the back of the Prophet’s Mosque, where there was a shelter or veranda beneath which they stayed; hence they were known as ahl al-suffah.
In this hadith, ‘Abd al-Rahman ibn Abu Bakr al-Siddiq (may Allah be pleased with him) narrates that the Prophet (blessings and peace of Allah be upon him) instructed his companions (may Allah be pleased with them) that whoever was well off and had enough food for two people should add a third person from among the people of al-suffah, and take him home to eat with him. If he had enough food for four people, he should add a fifth or sixth person from among them, because they were poor. The Prophet (blessings and peace of Allah be upon him) took ten of the people of al-suffah to eat with him. Abu Bakr al-Siddiq (may Allah be pleased with him) took three of them to his house, but he left them with his household members and instructed them to honour them and feed them, then he went back to the Prophet (blessings and peace of Allah be upon him) and ate supper with him. Then he stayed with the Prophet (blessings and peace of Allah be upon him) until he prayed ‘Isha’ with him. Then he went back to his house after as much of the night had passed as Allah willed, and his wife Umm Ruman – who was the mother of ‘A’ishah (may Allah be pleased with her) asked him the reason why he was late in coming to his three guests from among the people of al-suffah. Abu Bakr (may Allah be pleased with her) asked her, by way of rebuke: Did you not give them supper? She told him that the guests had been offered food, but they had not eaten, and they refused to eat until he came back to them.
‘Abd ar-Rahman ibn Abi Bakr (may Allah be pleased with him) said: I went and hid for fear that my father would berate me. Abu Bakr said: O mean and ignorant one! And he berated his son, thinking that he had neglected the rights of the guests.
Then when Abu Bakr (may Allah be pleased with him) realized that the cause of the delay came from the guests themselves, he said: Eat, may you not enjoy it! This was a rebuke to them, because they had stipulated that the head of the household should be with them, and they had not been content with his son’s presence, even though he had admitted them to his house. Or it may be that what he meant was: eat now, because you did not enjoy the food at the right time. Then Abu Bakr swore that he would not eat that food, saying: By Allah, I shall never eat it.
Then ‘Abd al-Rahman [the narrator] swore an oath, saying: By Allah, we did not take a mouthful but more appeared beneath it; that is, no matter how much was taken from it, more food appeared in its place and it was not reduced until they had eaten their fill, and the food was more than it had been before that. Abu Bakr (may Allah be pleased with him) looked at it and saw that the food, or the vessel, was as it had been in the beginning, and nothing was gone from it, or it was more than it had been before. He said to his wife: O sister of Banu Firas – referring to the tribe descended from Firas ibn Ghanam ibn Malik ibn Kinanah – what is this? – asking what was happening with the food. Um Ruman said: What an amazing thing! Now it – meaning the food or the vessel – is three times more than it was before.
Then Abu Bakr ate some of the food, or ate from the vessel, and said that his previous oath, in which he swore not to eat, had been from the Shaytan. That was when he had said: By Allah, I shall never eat it. Thus he humiliated the Shaytan by breaking his oath and doing that which was better. Or it may be that what was meant was: I will not eat with you, or at this time, or when I am angry. Then Abu Bakr (may Allah be pleased with him) ate another morsel of the food, to make his guests happy and to affirm that there was no intention to offend them. Then he took that vessel, with its contents, to the Prophet (blessings and peace of Allah be upon him). According to a report narrated by al-Bukhari, the Prophet (blessings and peace of Allah be upon him) also ate some of it.
Then ‘Abd al-Rahman ibn Abi Bakr (may Allah be pleased with him) said: There was a peace treaty between us and some people, and it expired, meaning that the peace treaty came to an end. Then some armed men came to Madinah, and the Prophet (blessings and peace of Allah be upon him) divided them into twelve detachments, and appointed a man in command of each of them. Allah alone knows best the number of men in each detachment. In Sahih Muslim it says: He appointed us as chiefs over the people. Those people all ate from that food, and it sufficed them, because of the blessing (barakah) that Allah put in it.
This hadith highlights the virtue of giving precedence to others and helping others.
It highlights the great love that Abu Bakr (may Allah be pleased with him) had for the Prophet (blessings and peace of Allah be upon him), and how he devoted his time to him and gave precedence to him, night and day, over his family and guests.
It also speaks of a clear miracle (karamah) that was granted to Abu Bakr al-Siddiq (may Allah be pleased with him).
It indicates that one may break an oath and offer expiation for it if he sees that something else is better than it.
It indicates that blessing (barakah) may multiply food when there is a large number of people and people come together.
It indicates that a man’s son and family must serve the guest as the head of the household would..

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..

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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.".