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Hadith
775
It was narrated that Abu Wa’il said: A man came to Ibn Mas‘ud and said: I recited al-Mufassal in one rak‘ah last night. He said: That is too fast, like reciting poetry. I know the pairs of surahs that the Prophet (blessings and peace of Allah be upon him) used to recite together. And he mentioned twenty surahs from al-Mufassal, two in each rak‘ah..

Commentary : Allah (may He be glorified and exalted) has enjoined us to reflect upon the Qur’an, as He says: {[This is] a blessed Book which We have revealed to you, [O Muhammad], that they might reflect upon its verses and that those of understanding would be reminded} [Sad 38:29] and {Then do they not reflect upon the Qur’an?} [al-Nisa’ 4:82]. This is the purpose behind reciting it; it is not right to merely pronounce its letters without understanding or reflection. This is further emphasized if the recitation is in prayer. In this hadith, we see that ‘Abdullah ibn Mas‘ud (may Allah be pleased with him) disliked the action of this man who said to him that he had recited all of al-Mufassal in one rak‘ah. Al-Mufassal includes the surahs from Qaf to the end of the Qur’an, or from Surat Muhammad to the end of the Qur’an. It is called mufassal because its surahs are short and are separated (infisal) from one another with frequent intervals. Ibn Mas‘ud (may Allah be pleased with him) objected to what this man did and said to him: This is like reciting poetry. In other words, his recitation was quick, without reflection, as is done when reciting poetry. He only said that because this manner of reciting was customary among them when reciting poetry. Here Ibn Mas‘ud (may Allah be pleased with him) was denouncing the man’s action because it indicated a lack of reflection on what he was reciting. But if the worshipper recites at a moderate pace whilst reflecting on the meaning, then standing for a longer time increases his reward.
Then Ibn Mas‘ud (may Allah be pleased with him) stated that he knew the pairs of surahs that were similar in length, that the Prophet (blessings and peace of Allah be upon him) used to recite together in prayer, reciting two surahs in each rak‘ah. The number of these surahs was thirty, from al-Mufassal. These surahs are mentioned in a report narrated by Abu Dawud, from Ibn Mas‘ud (may Allah be pleased with him). They are: al-Rahman and al-Najm in one rak‘ah; al-Qamar and al-Haqqah in one rak‘ah; al-Tur and al-Dhariyat in one rak‘ah; al-Waqi‘ah and al-Qalam in one rak‘ah; al-Ma‘arij and al-Nazi‘at in one rak‘ah; al-Mutaffifeen and ‘Abasa in one rak‘ah; al-Muddaththir and al-Muzzammilin one rak‘ah; al-Insan and al-Qiyamahin one rak‘ah; al-Naba’ and al-Mursalat in one rak‘ah; al-Dukhan and al-Takwir in one rak‘ah.
If someone were to say: al-Dukhan is not part of al-Mufassal, so how can it be included as being part of al-Mufassal? The answer is that it is by way of convenience. In one report it says: Eighteen surahs from al-Mufassal and two surahs from the “family of Ha-Mim” [i.e., the surahs that begin with Ha-Mim].
This hadith indicates that it is permissible to recite two or more surahs in one rak‘ah..

775.1
It was narrated from Anas ibn Malik (may Allah be pleased with him) that there was a man of the Ansar who used to lead them in prayer in the mosque of Quba’. Every time he led them and wanted to recite a surah, he would recite {QulHuwa Allahu ahad (Say, “He is Allah, [who is] One…)}  [al-Ikhlas] until he finished it, then he would recite another surah with it, and he would do that in every rak‘ah. His companions spoke to him about that, saying: You always start with this surah, then you think it is not enough, so you recite another surah. Either recite it only, or do not recite it and recite another surah instead. He said: I will not stop reciting it; if you want me to carry on leading you in prayer like this, I will do so, and if you do not like it, I will leave you. They thought that he was one of the best of them, and they did not want anyone else to lead them in prayer. So when the Prophet (blessings and peace of Allah be upon him) came to them, they told him about that, and he said: “O So-and-so, what prevented you from doing what your companions toldyou to do? What made you persist in reciting this surah in every rak‘ah?” He said: Because I love it. He said: “Your love for it has gained you admittance to Paradise.”.

Commentary : Surat al-Ikhlasis one of the greatest surahs in the Qur’an. Even though its words are few, it contains sublime and important meanings, as it clearly explains the concept of Tawhid (the oneness of Allah), the importance of worshipping Him alone and turning to Him alone, and it categorically states that He has no son and no father (may He be glorified and exalted).
In this hadith, Anas ibn Malik (may Allah be pleased with him) narrates that a man of the Ansar – whose name was Kulthum ibn Hidm (may Allah be pleased with him) – used to lead his companions in prayer in the mosque of Quba’, which was the first mosque that the Prophet (blessings and peace of Allah be upon him) built in Madinah when he arrived in the city as a migrant. It stands at the entrance to Madinah for one who is coming from the direction of Makkah. Every time he wanted to recite a surah after al-Fatihah, he would recite before it {QulHuwa Allahu ahad  (Say, “He is Allah, [who is] One…)}  [al-Ikhlas], then he would recite another surah. His companions spoke to him and told him that this surah on its own was sufficient for reciting after al-Fatihah, and by reciting it you will have done what is required of you in terms of recitation, so either recite it on its own, or recite the other surah that youwant to recite after it. But the man refused to do that, and gave them the choice between letting him continue to lead them in prayer in this manner, or appointing someone else to lead the prayer, if they did not like him to lead them. When the Prophet (blessings and peace of Allah be upon him) came to them, they told him about what this man was doing – the Prophet (blessings and peace of Allah be upon him) used to come to the mosque of Quba’ every Saturday to pray there, as it says in al-Sahihayn – so the Prophet (blessings and peace of Allah be upon him) asked him about the reason why he did not agree to what his companions were asking of him, and why he persisted in reciting {QulHuwa Allahu ahad  (Say, “He is Allah , [who is] One…)}  [al-Ikhlas] with every other surah he recited. The man told the Messenger of Allah (blessings and peace of Allah be upon him) that his love for Surat al-Ikhlas was what made him do that. The Prophet (blessings and peace of Allah be upon him) approved of him doing that, and gave him the glad tidings that his love for this surah had gained him admittance to Paradise. It is well-known that admittance to Paradise will only happen in the hereafter, but as it is inevitably going to happen, it is as if it has already happened, so the Prophet (blessings and peace of Allah be upon him) spoke in the past tense when he gave him this good news.
This hadith highlights the virtue of Surat al-Ikhlas.
It also indicates that it is permissible to recite two surahs [besides al-Fatihah] in one rak‘ah..

779
It was narrated from Abu Qatadah that the Prophet (blessings and peace of Allah be upon him) used to make the first rak‘ah longer in Zuhr prayer, and make the second rak‘ah shorter, and he would also do that in Fajr prayer..

Commentary : The Prophet (blessings and peace of Allah be upon him) taught his ummah how to pray by his own actions and practice, just as he taught them by means of direct commands and prohibitions. This hadith explains one aspect of the Prophet’s practice in some of the prayers. In this hadith, Abu Qatadah al-Ansari (may Allah be pleased with him) tells us that the Messenger of Allah (blessings and peace of Allah be upon him) used to make the first rak‘ah of Zuhr prayer long, and he would make the second rak‘ah shorter than the first. The Prophet (blessings and peace of Allah be upon him) also used to do that in Fajr prayer: he would make the first rak‘ah long and make the second shorter.
What is meant by making it long is that he (blessings and peace of Allah be upon him) made the recitation whilst standing lengthy. In Sahih Muslim it is narrated that Abu Sa‘id al-Khudri (may Allah be pleased with him) said: We used to estimate how long the Messenger of Allah (blessings and peace of Allah be upon him) stood in Zuhr and ‘Asr prayer. We estimated that his standing in the first two rak‘ahs of Zuhr was equivalent to the time it takes to recite “Alif-Lam-Mimtanzil” [Surat al-Sajdah], and we estimated that his standing in the last two rak‘ahs was equivalent to half of that. It was said that the reason for making the first rak‘ah long was that he had more energy in the first than in the second. It was also said that he did this so that the people would be able to catch up with the rak‘ah..

780
It was narrated from Abu Hurayrah that the Prophet (blessings and peace of Allah be upon him) said: “When the imam says Amin, then say Amin,for if anyone’s saying Amin coincides with that of the angels, his previous sins will be forgiven.” – Ibn Shihab said: And the Messenger of Allah (blessings and peace of Allah be upon him) used to say Amin..

Commentary : Allah (may He be glorified and exalted) is immensely merciful and very generous. By His mercy to His slaves, He grants them immense reward for little effort. This hadith highlights one aspect of this mercy, as the Prophet (blessings and peace of Allah be upon him) explains that when the imam says Amin – which means:  O Allah, answer – after reciting al-Fatihah in a prayer in which recitation is done out loud, the one who is praying behind the imam should follow him in saying Amin when he hears him say it. For if a person’s saying Amin coincides with that of the angels, in timing – or in manner, humility and sincerity – his previous sins will be forgiven. What is meant by the angels is the recording angels or, it was said, the angels who come in succession by night and day. And it was said that it refers to all the angels, based on the general meaning of the phrase, because the plural form preceded by the definite article includes all of them, in the sense that it is said by the recording angels who are present, then those who are above them, until it reaches those on high and the inhabitants of the heavens.
The apparent meaning of the hadith is that the one who is praying behind the imam should say Amin after the imam says it. It was also said that the one who is praying behind the imam should say Amin at the same time as the imam, not before him and not after him. With regard to the words, “When the imam says Amin, then say Amin,” what is meant is when the imam is about to say Amin.
This hadith highlights the virtue of saying Amin after reciting al-Fatihah for the imam, the one who is praying behind an imam, and the one who is praying on his own..

783
It was narrated from al-Hasan, from Abu Bakrah, that he came to the Prophet (blessings and peace of Allah be upon him) when he was bowing, so he bowed before he joined the row. He mentioned that to the Prophet (blessings and peace of Allah be upon him), and he said: “May Allah increase you in keenness, but do not do it again.”.

Commentary : Keenness to follow the teachings of Islam and to do the obligatory duties, and hastening to catch up with them,are indicative of a person’s righteousness and sincere faith in Allah (may He be glorified and exalted), so long as that keenness and hastening does not make him overstep the mark with regard to commands and prohibitions. The companions of the Prophet (blessings and peace of Allah be upon him) were the keenest of people to do that, especially in the case of prayers in congregation. They did not fail to attend prayer in congregation, except when there was an excuse. In this hadith, Abu Bakrah (may Allah be pleased with him) narrates that he came to the Prophet (blessings and peace of Allah be upon him) and found him bowing in prayer. He (may Allah be pleased with him) wanted to catch up with the rak‘ah with the Prophet (blessings and peace of Allah be upon him) before he rose from bowing, so he bowed on his own before reaching and joining the row, and walked bowing until he came to the row. When he mentioned that to the Prophet (blessings and peace of Allah be upon him) after the prayer had ended, the Prophet (blessings and peace of Allah be upon him) offered supplication for him, asking that he be increased in keenness to do good, because he knew that he only did that because he was so keen to catch up with the rak‘ah with the Prophet (blessings and peace of Allah be upon him). Then he told him not to do that again, because by doing that he was praying on his own behind the row, which is not allowed. It may be that the prohibition referred to walking to the row whilst praying; even though taking one or two steps does not invalidate the prayer, it is better to avoid doing that.
The basic principle is that the one who wants to pray behind an imam should walk towards the congregation in a calm and dignified manner, then whatever he catches up with with the imam he should pray with him, and whatever he misses of the prayer, he should complete it after the imam says the taslim..

784
It was narrated from Mutarrif, that ‘Imran ibn Husayn said that he prayed with ‘Ali (may Allah be pleased with him) in Basra and he said: This man reminded us of a prayer that we prayed with the Messenger of Allah (blessings and peace of Allah be upon him), and he said that he used to say takbir every time he moved up and every time he moved down..

Commentary : Conveying and teaching religion to the people, and correcting any shortcomings, is obligatory upon every Muslim, commensurate with his level of knowledge and ability. The Tabi‘in used to keep close to the companions of the Prophet (blessings and peace of Allah be upon him) in order to learn from their knowledge, and if they made a mistake, the Sahabah (may Allah be pleased with them) would correct them.
In this hadith, the Tabi‘i Mutarrif ibn ‘Abdillah ibn ash-Shikhkhir narrates that he and ‘Imran ibn Husayn (may Allah be pleased with him) prayed behind ‘Ali ibn Abi Talib (may Allah be pleased with him) in Basra, in Iraq. ‘Imran (may Allah be pleased with him) said to those around him, after the prayer ended: This man – meaning ‘Ali ibn Abi Talib (may Allah be pleased with him) – reminded us of the prayer that we used to pray with the Prophet (blessings and peace of Allah be upon him). And he stated that he used to say takbir every time he lowered his head and raised it during the prayer. So he said takbir every time he went down, bowing and prostrating, and every time he rose from both. But he used to say when rising from bowing: “Sami‘a Allahu limanhamidah, Rabbanawalaka al-hamd (Allah hears those who praise Him; our Lord, to You be praise),” and similar phrases that have been narrated for this point in the prayer, and he did not say takbir. This is an exception from takbir, but what is said here refers to what is most often the case, so takbir is mentioned because this is what is said in most of the movements of the prayer. ‘Imran (may Allah be pleased with him) said that because that emphasizes how the Sahabah (may Allah be pleased with them) used to pray.
This hadith describes the prayer of the Prophet (blessings and peace of Allah be upon him).
It also highlights the keenness of the Sahabah to follow the Sunnah of the Messenger of Allah (blessings and peace of Allah be upon him). .

787
It was narrated that ‘Ikrimah said: I saw a man at the Maqam, saying takbir every time he moved down and up [in prayer], when he stood and when he sat. I told Ibn ‘Abbas (may Allah be pleased with him) [about that] and he said: Is this not how the Prophet (blessings and peace of Allah be upon him) used to pray, may you be bereft of your mother!.

Commentary : Conveying and teaching religion to the people, and correcting any shortcomings, is obligatory upon every Muslim, commensurate with his level of knowledge and ability. The Tabi‘in used to keep close to the companions of the Prophet (blessings and peace of Allah be upon him) in order to learn from their knowledge, and if they made a mistake, the Sahabah (may Allah be pleased with them) would correct them.
In this hadith, ‘Ikrimah, the freed slave of Ibn ‘Abbas, narrates that he saw a man – it was said that he was Abu Hurayrah (may Allah be pleased with him) – praying in Makkah at the Maqam of Ibrahim (peace be upon him). He said takbir every time he moved down and up [in the prayer]. This man found it odd, and according to a report narrated by al-Bukhari, he described the man as foolish. When he mentioned that to Ibn ‘Abbas (may Allah be pleased with him), the latter rebuked him and told him off, and he informed him that this was how the Prophet (blessings and peace of Allah be upon him) used to pray, because saying takbir at every movement, down or up, was what the Prophet (blessings and peace of Allah be upon him) used to do in his prayer. And he said to him: May you be bereft of your mother! This is a phrase that was used by way of rebuke, and Ibn ‘Abbas said it to him because he was unaware of the Sunnah, yet despite that he found it odd that someone would do it. What is meant is that the man was saying takbir every time he lowered his head and raised it during the prayer. So he said takbir every time he went down, bowing and prostrating, and every time he rose from both. But he used to say when rising from bowing: “Sami‘a Allahu limanhamidah, Rabbanawalaka al-hamd(Allah hears those who praise Him; our Lord, to You be praise),” and similar phrases that have been narrated for this point in the prayer, and he did not say takbir. This is an exception from takbir, but what is said here refers to what is most often the case, so takbir is mentioned because this is what is said in most of the movements of the prayer..

788
It was narrated from ‘Ikrimah: I prayed behind an old man in Makkah, and he said takbir twenty-two times. I said to Ibn ‘Abbas: He is foolish. He said: May your mother be bereft of you! It is the Sunnah of Abu’l-Qasim (blessings and peace of Allah be upon him)..

Commentary : Conveying and teaching religion to the people, and correcting any shortcomings, is obligatory upon every Muslim, commensurate with his level of knowledge and ability. The Tabi‘in used to keep close to the companions of the Prophet (blessings and peace of Allah be upon him) in order to learn from their knowledge, and if they made a mistake, the Sahabah (may Allah be pleased with them) would correct them.
In this hadith, the Tabi‘i ‘Ikrimah, the freed slave of Ibn ‘Abbas, narrates that in Makkah he offered a four-rak‘ah prayer behind an imam; he was the Sahabi Abu Hurayrah (may Allah be pleased with him), and the prayer was Zuhr, as it says in the report narrated by Ahmad. He said takbir twenty-two times in the four rak‘ahs. What is meant by the takbirs that ‘Ikrimah counted is that in every rak‘ah there were five takbirs: the takbir for bowing, the two rakbirs for the two prostrations, a takbir for sitting between the two prostrations, and a takbir for rising from the second prostration, in addition to the opening takbir (takbirat al-ihram) and the takbir for standing up following the first tashahhud. When ‘Ikrimah counted the number of takbirs, he said to Ibn ‘Abbas, finding the actions of Abu Hurayrah (may Allah be pleased with him) odd: He is foolish – meaning that he is lacking in reason, because he does not know how to pray and when to say takbir. Ibn ‘Abbas said tohim: May you be bereft of your mother! This is a word that the Arabs say by way of rebuke, and they do not mean it literally. So this was by way of rebuking ‘Ikrimah and objecting to what he had said, and his ignorance of the Sunnah. It was not a supplication against him. Then he explained to him that this prayer, with this number of takbirs, was the Sunnah of the Prophet (blessings and peace of Allah be upon him), and it was not due to ignorance on the part of the imam. Abu’l-Qasim is the kunyah of the Messenger of Allah (blessings and peace of Allah be upon him).
This indicates that the people had become careless and negligent with regard to the takbirs of the prayer and with regard to saying them at the right points in the prayer, to the extent that some of them thought that the norm was what had become widespread among them of heedlessness and not saying the takbirsat the right points. It also indicates that when the scholars among the Sahabah saw this heedlessness and shortcoming on the people’s part, they showed them how to say the takbirs at the correct points, as the Messenger of Allah (blessings and peace of Allah be upon him) had done.
This hadith highlights the fact that the scholars must correct what the people have changed, and show them the correct way..

789
It was narrated that Abu Hurayrah said: When the Messenger of Allah (blessings and peace of Allah be upon him) stood up to pray, he said takbir when he stood up, then he said takbir when he bowed. Then he said Sami‘a Allahu limanhamidah (Allah hears those who praise him) when he stood up straight from bowing. Then when he was standing upright, he said Rabbanalaka al-hamd (Our Lord, to You be praise) – ‘Abdullah ibn Salih said, narrating from al-Layth: Walaka al-hamd. Then he said takbir when he went down [to prostrate]; then he said takbir when he lifted his head; then he said takbir when he prostrated; then he said takbir when he lifted his head. Then he did that throughout the entire prayer until he finished it. And he said takbir when he stood up after the first two rak‘ahs..

Commentary : Allah (may He be glorified and exalted) has instructed us, in the Holy Qur’an,  to pray in general terms. The Messenger of Allah (blessings and peace of Allah be upon him) explained it to us very clearly in word and deed,and the Sahabah (may Allah be pleased with them) transmitted that from the Messenger of Allah (blessings and peace of Allah be upon him) in great detail. So there is no room to add or subtract anything.
In this hadith, Abu Hurayrah (may Allah be pleased with him) narrates part of the description of the Prophet’s prayer, telling us that when the Messenger of Allah (blessings and peace of Allah be upon him) stood to pray, he said takbir when he began the prayer, which is known as takbirat al-ihram (opening takbir). Then he said takbir when he began to move to the bowing posture, when he prostrated, when he lifted his head from prostration, when he prostrated a second time, when he lifted his head again, and when he stood up following the first two rak‘ahs, after sitting to recite the first tashahhud. Then he would do that throughout the prayer, until he finished it. And he would say when he stood up straight after bowing: Sami‘a Allahu limanhamidah(Allah hears those who praise Him), then he would say once he was standing up straight: Rabbanalaka al-hamd. This indicates that the imam who is leading the prayer should recite both the tasmi‘ (Sami‘a Allahu limanhamidah) and the tahmid (Rabbanalaka al-hamd); and that the tasmi‘ is the dhikr to be said when rising from bowing, and the tahmid is the dhikr to be said when one has stood upright.
This hadith indicates that it is prescribed to say takbir with every movement up and down, except when rising from bowing, when one should say “Sami‘a Allahu limanhamidah; Rabbanalaka al-hamd.”.

790
It was narrated that Abu Ya‘fur said: I heard Mus‘ab ibn Sa‘d say: I prayed beside my father, and I put my hands together then placed them between my thighs. My father told me not to do that, and he said: We used to do that, then we were told not to do it, and we were instructed to place our hands on our knees..

Commentary : Prayer is the greatest of the pillars of Islam after the twin declaration of faith, and the Muslim should make sure that he prays regularly and establishes prayer as Allah wants us to do it and as the Messenger of Allah (blessings and peace of Allah be upon him) used to do it. The Prophet (blessings and peace of Allah be upon him) explained the postures of prayer, namely bowing and prostrating. He taught that to the Sahabah (may Allah be pleased with them), and they transmitted it to those who came after them.
In this hadith, the Tabi‘i Mus‘ab ibn Sa‘d narrates that he prayed beside his father, Sa‘d ibn Abi Waqqas (may Allah be pleased with him) and he put his hands together, which means putting the palm of the right hand on the palm of the left hand, and he put them between his thighs, above his knees. But his father (may Allah be pleased with him) told him not to do that, and informed him that that had been permissible at the beginning of Islam, and they used to do it, then the Prophet (blessings and peace of Allah be upon him) told them not to do that, and instructed them to place their hands on their knees when bowing.
This hadith highlights the keenness of the Sahabah (may Allah be pleased with them) to follow the Sunnah of the Prophet (blessings and peace of Allah be upon him) and to teach it to their children..

792
It was narrated that al-Bara’ said: The bowing of the Prophet (blessings and peace of Allah be upon him), his prostration, his [sitting] between the two prostrations, and when he lifted his head from bowing – except when he was standing and sitting – were almost equal in length..

Commentary : The Sahabah (may Allah be pleased with them) were very keen to follow in the footsteps of the Prophet (blessings and peace of Allah be upon him) in all things, and to transmit that to those who came after them, especially with regard to prayer, which is the foundation of faith.
In this hadith, al-Bara’ ibn ‘Azib (may Allah be pleased with him) tells us of one of the characteristics of the Prophet’s prayer, which is the duration of his bowing, prostration, rising from bowing, and sitting between the two prostrations, which were so similar that they were almost equal in length, apart from his standing and sitting. The Prophet (blessings and peace of Allah be upon him) used to make these two longer in length than other parts of the prayer. He only made the standing longer because of recitation and he made the sitting longer because of the tashahhud.
The characteristic mentioned in this hadith is the most perfect characteristic in the case of prayer offered in congregation. However, when a man is praying on his own, he may make the bowing and prostration much longer than the standing, and [also do that] in the pause between the two prostrations, and between bowing and prostrating..

797
It was narrated from Abu Salamah that Abu Hurayrah said: I shall surely show you how the Prophet (blessings and peace of Allah be upon him) prayed, so that you can understand it. Abu Hurayrah (may Allah be pleased with him) used to recite Qunut in the last rak‘ah of Zuhr, Isha’ and Fajr, after saying Sami‘a Allahu limanhamidah; he would pray for the believers and curse the disbelievers..

Commentary : The companions of the Prophet (blessings and peace of Allah be upon him and may Allah be pleased with them) were extremely keen to follow the teachings of the Prophet (blessings and peace of Allah be upon him) and to spread his Sunnah and teach it to those who came after them. They were especially keen to explain his practice in the prayer, as we see in this hadith, in which Abu Hurayrah (may Allah be pleased with him) transmitted to those who were present a description of the prayer of the Prophet (blessings and peace of Allah be upon him) in which he would recite Qunut, praying for the believers and cursing the disbelievers. Therefore he said: I shall surely show you how the Prophet (blessings and peace of Allah be upon him) prayed, so that you can understand it. In other words, I will pray as the Prophet (blessings and peace of Allah be upon him) prayed, so learn from how I pray, so that your prayer will be like that of the Prophet (blessings and peace of Allah be upon him). Then, after rising from bowing in Zuhr, ‘Isha’ and Fajr, Abu Hurayrah (may Allah be pleased with him) prayed Qunut, praying for the believers and cursing the disbelievers.
The Qunut referred to here is a supplication (du‘a’) that is offered when standing in the prayer. It is done after rising from bowing in the final rak‘ah. This is a clear statement that the Qunut mentioned in these prayers is something that the Prophet (blessings and peace of Allah be upon him) did. It may be understood to refer to Qunut al-Nawazil (Qunut at times of calamity).  The Prophet (blessings and peace of Allah be upon him) prayed against the polytheists who killed his companions at Bi’r Ma‘unah. It is also proven that he prayed Qunut against the disbelievers of Quraysh. Abu Hurayrah (may Allah be pleased with him) wanted to explain to the people that the prayer of the Messenger of Allah (blessings and peace of Allah be upon him) sometimes included Qunut, so they should follow his example in that regard.
This hadith indicates that it is prescribed to pray Qunut during the prayer, and to curse the unjust, transgressing disbelievers..

798
It was narrated that Anas ibn Malik (may Allah be pleased with him) said: Qunut was said in Maghrib and Fajr..

Commentary : The Prophet (blessings and peace of Allah be upon him) would seek to draw close to Allah (may He be glorified and exalted) by offering supplication (du‘a’) in all situations. This included the supplication of Qunut, which he would offer during his prayer. His companions (may Allah be pleased with them) were very keen to follow the practice of the Prophet (blessings and peace of Allah be upon him) and to spread his Sunnah.
In this hadith, Anas ibn Malik (may Allah be pleased with him) tells us about the Qunut of the Prophet (blessings and peace of Allah be upon him) during his prayer. Qunut is the name of the supplication that is offered during the prayer at a particular point when standing, as the imam may  say Qunut before bowing or straight after standing up from bowing in the final rak‘ah, and those who are praying behind him should say Amin to his supplication. Anas (may Allah be pleased with him) explained  that Qunut was offered in Maghrib and Fajr prayers, and the reason for this Qunut was that the Prophet (blessings and peace of Allah be upon him) was praying against a tribe of the polytheists who had killed approximately seventy reciters of the Qur’an whom the Prophet (blessings and peace of Allah be upon him) had sent to them, to call them to Islam and teach them about the religion. He continued to pray against them, as was narrated by al-Bukhari and Muslim from Anas ibn Malik (may Allah be pleased with him), who said: The Messenger of Allah (blessings and peace of Allah be upon him) prayed Qunut for a month, after bowing in Fajr prayer, praying against Ri‘l and Dhakwan, saying: “ ‘Usayyah [a tribe] have disobeyed [‘asat] Allah and His Messenger.” Then he stopped praying against them, when Allah (may He be exalted) revealed the words: {Not for you, [O Muhammad, but for Allah], is the decision} [Al ‘Imran 3:128].
This hadith indicates that Qunut may be said at times of calamity and turmoil.
It indicates that we may pray against oppressors and those who harm the Muslims..

799
It was narrated that Rifa‘ah ibn Rafi‘ al-Zuraqi said: One day we were praying behind the Prophet (blessings and peace of Allah be upon him), and when he raised his head from bowing, he said: “Sami‘a Allahu limanhamidah (Allah hears those who praise Him).” And a man behind him said: Rabbanawalaka al-hamduhamdankathirantayyibanmubarakanfihi (Our Lord, to You be praise, much good and blessed praise). When he finished the prayer, he said: “Who is the one who spoke?” The man said: It was me. He said: “I saw thirty-odd angels hastening to be the first to write it down.”.

Commentary : Praising Allah as He deserves to be praised is one of the noblest acts of worship by means of which a person may draw closer to Allah (may He be glorified and exalted), and attain great reward in this world and the hereafter.
In this hadith, Rifa‘ah ibn Rafi‘ (may Allah be pleased with him) narrates that he was praying with the Prophet (blessings and peace of Allah be upon him) one day, and the Prophet (blessings and peace of Allah be upon him) said after rising from bowing: “Sami‘a Allahu limanhamidah(Allah hears those who praise Him).” A man who was praying behind the Prophet (blessings and peace of Allah be upon him) said: Rabbanawalaka al-hamduhamdankathirantayyibanmubarakanfihi (Our Lord, to You be praise, much good and blessed praise). What is meant is: praise that is free of showing off and seeking reputation, in which there is much good. The one who said that was Rifa‘ah ibn Rafi‘ (may Allah be pleased with him), the narrator of the hadith, as is stated in the report narrated by Abu Dawud. After finishing the prayer, the Prophet (blessings and peace of Allah be upon him) asked who had said those words, and Rifa‘ah (may Allah be pleased with him) said to him: I was the one who said that, O Messenger of Allah. So the Prophet (blessings and peace of Allah be upon him) told him that he had seen a number of angels – as many as thirty-odd – rushing , each of them wanting to write down these words before the others. The word translated here as “-odd” refers to a number between three and nine.
This hadith highlights the virtue of praising and remembering Allah (may He be glorified).
It indicates that it is prescribed for the one who is praying behind an imam to say some of the dhikr out loud, so long as that will not disturb the people with him..

800
It was narrated that Thabit said: Anas used to describe the prayer of the Prophet (blessings and peace of Allah be upon him) to us, and he said: When he prayed and raised his head from bowing, he would stand so long that we would think: he has forgotten..

Commentary : The companions of the Prophet (blessings and peace of Allah be upon him and may Allah be pleased with them) were extremely keen to follow the teachings of the Prophet (blessings and peace of Allah be upon him) and to spread his Sunnah and teach it to those who came after them. They were especially keen to explain his practice in the prayer.
In this hadith, Anas (may Allah be pleased with him) describes the prayer of the Prophet (blessings and peace of Allah be upon him), and tells us that when the Prophet (blessings and peace of Allah be upon him) lifted his head from bowing, he would stand for so long that one who was watching him would think that he had forgotten that he was praying, because he (blessings and peace of Allah be upon him) stood for so long.
This description of the prayer is something good if one adheres to it and is able to do that, otherwise it is sufficient to do the minimum that is required, which is to stand up and pause briefly..

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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