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| 2 Hadiths

Hadith
634
It was narrated from ‘Awn ibn Abi Juhayfah, from his father, that he saw Bilal giving the call to prayer. [He said:] I started watching his mouth as he turned this way and that, this way and that, reciting the adhan..

Commentary : The adhan has been prescribed to alert the people to the beginning of the time for prayer. In order to serve that purpose, the mu’adhdhin should have a loud voice, so that his voice will reach the largest possible number of people.
In this hadith, Abu Juhayfah, Wahb ibn ‘Abdillah al-Suwa’i (may Allah be pleased with him) narrates that he saw Bilal ibn Rabah (may Allah be pleased with him) as he was giving the adhan. He saw him turning right and left as he was giving the call to prayer. According to a report narrated by Muslim, he said: I started watching his mouth as he turned this way and that – meaning, right and left – saying, Hayya ‘ala al-salah, hayya ‘ala al-falah. This indicates that the turning referred to in the hadith should only be done when reciting these two phrases; so the mu’adhdhin should turn to his right when saying “Hayya ‘ala al-salah” and to his left when saying “Hayya ‘ala al-falah.” The purpose of turning right and left is to make the voice reach as far as possible, so that the people can hear him.
This hadith indicates that it is prescribed to turn right and left when giving the call to prayer, whilst saying “Hayya ‘ala al-salah” and “hayya ‘ala al-falah.”.

635
It was narrated that Abu Qatadah said: Whilst we were praying with the Prophet (blessings and peace of Allah be upon him), he heard the sound of people coming in. When he finished the prayer, he said: What was that noise? They said: We were rushing to pray. He said: “Do not do that. When you come to prayer, come in a calm and dignified manner, then whatever you catch up with pray, and whatever you miss, make it up.”.

Commentary : Because prayer is a meeting between a person and his Lord, it is appropriate for him to prepare himself for that meeting, and to observe proper etiquette with Allah (may He be glorified and exalted). The Prophet (blessings and peace of Allah be upon him) taught his ummah a great deal about this etiquette, including what is mentioned in this hadith. When the Prophet (blessings and peace of Allah be upon him) heard the sound of people coming in – meaning the sound of their movements and words – whilst he was praying in congregation, he asked them, after he had finished his prayer, about the reason for this movement and noise. They said: We were rushing to catch up with the prayer. The Prophet (blessings and peace of Allah be upon him) told them not to rush like that, and advised them to behave in the calm and dignified manner that is required when coming to prayer; he instructed them to be quiet and unhurried, then whatever you catch up with of his prayer, pray it with him, and whatever you miss of his prayer, make it up after the imam says the salaam. Thus you will attain the reward of having prayed in congregation, so there is no need to rush.
This hadith urges the Muslim to be calm and dignified when coming to prayer..

642
It was narrated that Anas ibn Malik said: The iqamah for prayer was given when the Prophet (blessings and peace of Allah be upon him) was conversing with a man in a corner of the mosque, and he did not get up to pray until the people had fallen asleep..

Commentary : Prayer is a connection between a person and his Lord, hence he should make sure that there is nothing in his mind or heart to distract him before he starts to pray, because that will help him to focus on his prayer with proper humility (khushu‘).
In this hadith, Anas ibn Malik (may Allah be pleased with him) narrates that the iqamah for prayer was given whilst the Prophet (blessings and peace of Allah be upon him) was talking to a man and having a private conversation with him in a corner of the mosque. The prayer in question was ‘Isha’, as is stated clearly in a report narrated by Muslim. He spoke to him for such a long time that he did not get up to pray until after those who were present in the mosque had fallen asleep, because he (blessings and peace of Allah be upon him) spoke to that man for so long. Perhaps the conversation was about some religious matter that was urgent and important, otherwise he would not have delayed the prayer for so long that the people fell asleep after such a lengthy wait.
This hadith indicates that it is permissible to give precedence to urgent and important matters, concerning which there is the fear that not doing so may lead to harm, or one could be distracted by them if prayer is offered at the beginning of its time.
It indicates that it is permissible to talk after the iqamah for prayer has been given, and before starting to pray.
It indicates that it is permissible to separate the iqamah and prayer in cases of necessity.
It indicates that it is permissible for two people to converse privately in the presence of a group of others..

644
It was narrated from Abu Hurayrah that the Messenger of Allah (blessings and peace of Allah be upon him) said: “By the One in Whose hand is my soul, I thought of issuing orders that firewood be collected and brought, then issuing orders that the call to prayer be given, and instructing a man to lead the people in prayer, then I would go to some men and burn their houses down with them inside. By the One in Whose hand is my soul, if one of them knew that he would find a bone with meat on it, or the meat from a sheep’s foot, he would attend ‘Isha’.”.

Commentary : Prayer in congregation is one of the practices and rituals of Islam. The Prophet (blessings and peace of Allah be upon him) enjoined it and warned against neglecting it and being heedless concerning it. In this hadith, there is a stern warning and threat from the Prophet (blessings and peace of Allah be upon him) to the one who stays away from prayer in congregation with no excuse. The Prophet (blessings and peace of Allah be upon him) swore an oath, saying: “By the One in Whose hand is my soul.” This is an oath by which the Messenger of Allah (blessings and peace of Allah be upon him) often swore. What it means is: By Allah, in Whose hand is my soul; this is an affirmation of the divine attribute of the hand, in a manner that is befitting to Allah’s majesty. The Prophet (blessings and peace of Allah be upon him) swore this oath, saying: “I thought of issuing orders that firewood be collected” – that is, I was about to issue orders that firewood – which is dry material from crops and trees – be collected, then issuing orders that the call to prayer be given, and instructing a man to lead the people in prayer; then I would not join the prayer in congregation, doing something different to my instruction to pray. I would go to some people who have stopped praying in congregation and have been praying in their houses, and burn their houses down with them inside. Then the Prophet (blessings and peace of Allah be upon him) swore the same oath again, for emphasis, saying: “By the One in Whose hand is my soul, if one of them knew that he would find a bone with meat on it, or the meat from a sheep’s foot, he would attend ‘Isha’.” The word translated here as a bone refers to a bone on which there is a little meat left. What is meant is that the Prophet (blessings and peace of Allah be upon him) was swearing that if those people who stayed away from prayer in congregation with no excuse knew that, if they attended the prayer, they would find some worldly benefit, such as food for example, even if that worldly benefit was of very little significance, they would attend and join the worshippers, because all they cared about was worldly benefit, and they did not care about what would benefit them in the hereafter.
This hadith emphasizes the importance of praying in congregation, and warns against missing it with no excuse.
It indicates that it is permissible for one who is of lower standing to lead the prayer in the presence of one who is of higher standing, if that serves a purpose..

645
It was narrated from ‘Abdullah ibn ‘Umar that the Messenger of Allah (blessings and peace of Allah be upon him) said: “Prayer in congregation is twenty-seven times better than prayer offered on one’s own.”.

Commentary : The Prophet (blessings and peace of Allah be upon him) urged the Muslims to pray in congregation, because of the great virtue that there is in doing so. He spoke of its virtue in many hadiths, including this hadith in which he (blessings and peace of Allah be upon him) explained the difference between the reward of praying in congregation and the reward of praying on one’s own; praying in congregation is twenty-seven times better than praying on one’s own, so the one who prays in congregation attains the reward of the one who prays on his own, plus a twenty-sevenfold reward. This meaning is indicated by what is mentioned in a report narrated by Muslim from Abu Hurayrah: “Prayer in congregation is equivalent to twenty-five prayers offered on one’s own.” Muslim also narrated: “One prayer offered with the imam is better than twenty-five prayers offered on one’s own.” With regard to the difference of numbers mentioned in the reports, twenty-seven and twenty-five, this difference may be due to differences in the situation of each individual worshipper and the way he performs the prayer. Thus one of them may attain a twenty-fivefold reward, and others may attain a twenty-sevenfold reward, depending on how well they pray, the extent to which they do the movements properly and show proper focus and humility (khushu‘), the number of people present in the congregation and their virtues, the virtue of the location, and other matters.
The salaf or early generations (may Allah be pleased with them) did not stay away from prayer in congregation, and they were keen to do it. One of them – as is narrated in Sahih Muslim from Ibn Mas‘ud (may Allah be pleased with him) would be brought to attend the prayer in congregation leaning on two men, having to be supported by them because of his feebleness and weakness, because of what he knew of the virtue of praying in congregation and hoping to attain the reward thereof.
This hadith urges the Muslim to pray in congregation and highlights the virtue of doing so..

650
It was narrated that Umm al-Darda’ said: Abu’l-Darda’ came in, looking angry. I said: What has made you angry? He said: By Allah, I do not recognize anything of the ummah of Muhammad (blessings and peace of Allah be upon him) except the fact that they pray together..

Commentary : Loving the religion of Allah (may He be glorified and exalted), teaching it to the people, being angry and sad when people forget anything of it, and hastening to advise them and remind them, are all obligatory, and every Muslim must do them to the best of his knowledge and ability. The Sahabah (may Allah be pleased with them) were the keenest of people to do that. In this hadith, Umm al-Darda’ – whose name was Hujaymah; she was the younger Umm al-Darda’ and was a Tabi‘iyyah – narrates that her husband Abu’d-Darda’, whose name was ‘Uwaymir (or ‘Amir) ibn Zayd al-Khazraji, came in one day looking angry. She asked him why he was angry, and he said: By Allah, I do not recognize anything of the ummah of Muhammad (blessings and peace of Allah be upon him) except the fact that they pray together. In other words, he did not recognize anything that they were still adhering to of the teachings of Muhammad (blessings and peace of Allah be upon him) except their praying in congregation. He said that out of sorrow for what he saw of the people falling short in matters of religion. Undoubtedly this is a relative matter; the people of his time still adhered to most of the teachings of Muhammad (blessings and peace of Allah be upon him). Rather Abu’d-Darda’ was saddened by the difference between the Prophet’s era and what followed it, and undoubtedly there was a difference between the two, especially following the emergence of turmoil (fitnah) at the time of ‘Uthman (may Allah be pleased with him). Otherwise, their era was among the three best generations of which the Prophet (blessings and peace of Allah be upon him) said: “The best of humanity are my generation, then those who come after them, then those who come after them.”
There is no contradiction between what Abu’l-Darda’ (may Allah be pleased with him) said and the Prophet’s prohibition on describing people as being doomed, as was narrated in Sahih Muslim from Abu Hurayrah (may Allah be pleased with him): “If a man says, The people are doomed, he is the most doomed of them.” The scholars are unanimously agreed that criticizing the one who says that people are doomed only applies to one who says that by way of looking down on people, thinking himself superior to them, and condemning what he sees of their situation, because he does not know what is in people’s hearts. As for the one who says that by way of expressing sorrow at what he sees in himself and in other people of falling short with regard to religious matters, there is nothing wrong with that. Moreover, Abu’l-Darda’ did not say, The people are doomed and have neglected religious matters. Rather he said it by way of comparing his situation at that particular time with the situation of the Sahabah at the time of the Prophet (blessings and peace of Allah be upon him). The Prophet (blessings and peace of Allah be upon him) had stated that no time would come, but what came after it would be worse. Narrated by al-Bukhari.
This hadith indicates that it is permissible to be angry when there is a change in people’s religious commitment, and it is permissible to denounce evil by expressing anger, if one is not able to do more than that..

651
It was narrated that Abu Musa said: The Prophet (blessings and peace of Allah be upon him) said: “The people who will have the greatest reward for prayer are those who have to come from the furthest distance, then the next furthest, and the one who waits for the prayer until he prays with the imam will have a greater reward than the one who prays, then goes to sleep..

Commentary : The reward for an act of worship is connected to the sincerity and effort involved. The greater the effort and the greater the sincerity, the greater the reward will be. In this hadith, the Prophet highlights the virtue of walking to the mosque from far away, and the virtue of waiting to pray in the mosque with the imam. He said: “The people who will have the greatest reward for prayer are those who have to come from the furthest distance.” Then he (blessings and peace of Allah be upon him) mentioned that the reason why the reward for the prayer in this case is so great is the distance walked; in other words, the long distance and the many steps taken. That is because the hardship involved is greater than in the case of one who is a neighbour of the mosque, in addition to the patience involved in doing this act of worship. Every prayer in which there is difficulty due to the distance walked brings a greater reward and is better than a prayer in which there is no difficulty. This is encouraging and urging the Muslim to pray in congregation, even if the mosque is far away. In Sahih Muslim it is narrated that when Banu Salamah wanted to move closer to the mosque of the Messenger of Allah (blessings and peace of Allah be upon him), he said to them: “O Banu Salamah, remain in your land and the reward for your steps will be recorded, remain in your land and the reward for your steps will be recorded.” What is meant is: stay where you are, and in return for the steps that you take to the mosque, more reward will be written for you because of having to walk further to reach the mosque.
Similarly, the one who waits for the prayer so that he may pray with the imam in congregation will have a greater reward than the one who prays on his own as soon as the time for the prayer begins, then goes to sleep. Just as distance has an impact of increasing reward, waiting for a longer time also increases reward, because in both cases extra effort is required..

652
It was narrated from Abu Hurayrah that the Messenger of Allah (blessings and peace of Allah be upon him) said: “Whilst a man was walking on a road, he came across a thorny branch on the road, so he removed it. Allah appreciated his action and forgave him.” Then he said: “The martyrs are five: one who dies of a plague, one who dies of a stomach disease, one who drowns, one who dies beneath a collapsed structure, and the martyr who is killed in Allah’s cause.” And he said: “If the people knew what there is in the call (to prayer) and the first row, and they could find no way except drawing lots, they would draw lots for that. If they knew what there is in coming early for prayer, they would race and compete for it. If they knew what there is in ‘Isha’ and Fajr prayer, they would come to them even if they had to crawl.”.

Commentary : Obeying Allah (may He be glorified and exalted) and fulfilling His commands are a means of attaining high status in this world and the hereafter. Acts of obedience and worship are many and varied, and people’s motivation to do them also varies. Hence people’s rewards and status before Allah (may He be glorified and exalted) also vary.
In this hadith, the Prophet (blessings and peace of Allah be upon him) urges the Muslim to do a number of righteous deeds, and he describes the types of martyrs. He (blessings and peace of Allah be upon him) begins by urging the Muslim to remove harmful things from the road. He speaks of a man who was walking on a road, and came across a thorny branch that was bothering the people; either this branch was on a tree at the level of their heads, and bothered them, or it was at the level of their feet and bothered them. So he removed it, so as to stop it bothering people. Allah accepted that from him and praised him for it, and his reward was that Allah forgave him his sins in return for removing that branch from the road.
Then the Messenger of Allah (blessings and peace of Allah be upon him) mentioned types of martyrs who will have the reward of the martyr. It was said that the martyr (shahid) is so called because the angels witness (yashhaduna) his death, so it is witnessed (mashhud). It was also said that it is testified (mashhud) that Paradise is his; or it is because he is alive and present with Allah; or because he has seen (shahida) what Allah has prepared for him of honours. The Prophet (blessings and peace of Allah be upon him) mentioned five types of martyrs here. The first of them is the one who dies of a plague, which is an epidemic or pandemic. The second is the one who dies of a stomach disease, namely diarrhoea; it was also said that he is the one who dies of oedema or swelling of the stomach, or the one who dies of any internal disease. The third is the one who dies by drowning in water. The fourth is the one who dies beneath a collapsed structure, such as a wall and the like. The fifth is the one who is killed in Allah’s cause; this refers to a Muslim who dies striving in jihad against the disbelievers, by any means of fighting them, before the war ends. He is the one who is described as a martyr in this world and the hereafter, and he is the one whose body is not to be washed or shrouded in anything except the clothes in which he was killed, and no funeral prayer is to be offered for him. That is in contrast to the other four types, who are martyrs in the hereafter only, and will have a reward like that of the martyr. In this world, however, they are to be washed and shrouded, and the funeral prayer is to be offered for them, like any other Muslim who dies. These manners of dying are regarded as martyrdom by the grace of Allah (may He be exalted), because of how difficult and painful they are.
Other reports mention other types of martyrs, apart from the five mentioned here, such as the report in al-Sahihayn: “Whoever is killed defending his wealth is a martyr”; and the report in Sunan al-Tirmidhi: “Whoever is killed defending his religion is a martyr, whoever is killed defending his life is a martyr, and whoever is killed defending his wife is a martyr.” And there are others. This indicates that the number mentioned in this hadith does not mean that martyrs are limited to these five. The variation in numbers is connected to variations in the revelation that came to the Prophet (blessings and peace of Allah be upon him). It is as if the revelation came down to him on separate occasions, and each time told him about some types of martyrs.
Then the Prophet (blessings and peace of Allah be upon him) highlighted the virtue of coming early to the prayer, and the virtue of the first row and coming early to the prayer, and praying ‘Isha’ and Fajr in congregation. He states that if people knew of the virtue and reward of coming early to the prayer, and they knew of the reward of standing in the first row that is immediately behind the imam, then they could find no means of attaining that except by drawing lots for it, they would draw lots, because of what there is in these actions of immense reward. Then the Prophet (blessings and peace of Allah be upon him) urged the Muslims to come early to prayer, and stated that if the Muslims knew of the virtue and reward that there is in coming early to the prayer – whichever prayer it is – they would race and compete for that. Similarly, if the people were aware of the reward that there is for praying ‘Isha’ and Fajr in congregation, they would come to these prayers even if they had to come crawling on their hands and knees, or on their stomachs.
The Messenger of Allah (blessings and peace of Allah be upon him) referred to ‘Isha’ prayer here as al-‘atamah (lit. darkness), but it was narrated from him (blessings and peace of Allah be upon him) elsewhere that he forbade calling ‘Isha’ al-‘atamah, as is narrated in Sahih Muslim from Ibn ‘Umar (may Allah be pleased with him): “Do not be influenced by the Bedouin with regard to the name of your prayer; indeed it is ‘Isha’, but they delay milking the camels until it is very dark [yu‘timuna].” It was said concerning this that the prohibition mentioned was not emphatic and did not mean that this is haram, and the Prophet (blessings and peace of Allah be upon him) used this wording on this occasion for a reason, which is that they used to call Maghrib prayer ‘Isha’ and they called ‘Isha’ al-‘atamah, based on the time when they offered the prayer. Hence it was necessary to explain things in their dialect sometimes, so that they would not become confused and misunderstand what the Messenger of Allah (blessings and peace of Allah be upon him) meant. It was also said that the Prophet (blessings and peace of Allah be upon him) used these words in order to explain that there is no blame on a person for using them, but that is contrary to what is more appropriate.
This hadith highlights the virtue of removing a harmful thing from the road, which is the least of the branches of faith.
It also highlights the virtue of coming early to the mosque and of competing to be in the first row.
It highlights the virtue of coming early for prayer.
It highlights the virtue of praying ‘Isha’ and Fajr..

659
It was narrated from Abu Hurayrah that the Messenger of Allah (blessings and peace of Allah be upon him) said: “The angels send blessings upon one of you so long as he remains in the place where he prayed, provided that he does not commit sin, [and they say]: O Allah forgive him; O Allah have mercy on him. One of you remains in a state of prayer so long as the prayer is detaining him, and nothing is preventing him from returning to his family except the prayer.”.

Commentary : Being attached to prayer and waiting for it is indicative of a sincere faith in Allah (may He be exalted), and is a means of attaining immense reward with Allah (may He be glorified and exalted). In this hadith, the Messenger of Allah (blessings and peace of Allah be upon him) highlights the virtue of waiting for the prayer in the mosque. He tells us that the angels pray for forgiveness for the believer, so long as he remains in the place where he prayed, or the place that is prepared for prayer. This meaning includes those who are praying and those who are waiting for the prayer. This reward also includes a woman, if she prays in a place in her house that is allocated for prayer, and sits there waiting for the prayer, if what is keeping her from getting up and going about her business is the prayer. This reward is conditional, and it depends on the one who is waiting for the prayer not committing sin by causing offence to someone by backbiting, insulting or the like. And it was said that what is meant by the word translated here as “committing sin” is invalidating his wudu’, because when wudu’ is invalidated the prayer is also invalidated, so he can no longer be in a state of prayer.
The Prophet (blessings and peace of Allah be upon him) said that the angels say, praying for forgiveness for the person: “O Allah forgive him; O Allah have mercy on him.” The difference between forgiveness and mercy is that forgiveness is concealment and pardon of sins, whereas mercy is showing kindness and generosity.
The Prophet (blessings and peace of Allah be upon him) also highlighted the reward for the one who sits, waiting for the prayer. He stated that the worshipper will have reward throughout the period when he is waiting, so long as what is keeping him there and preventing him from going back to his family is nothing except the prayer. This implies that if his intention changes for any reason, the reward mentioned will cease. The same applies if anything else becomes mixed with his intention.
This hadith highlights the virtue of sitting in one’s place of prayer in a state of purity.
It also encourages the Muslim to be devote his time to obeying and worshipping Allah (may He be glorified and exalted) and doing good, and remaining steadfast in that..

660
It was narrated from Abu Hurayrah that the Prophet (blessings and peace of Allah be upon him) said: “There are seven whom Allah will shade with His shade on the Day when there will be no shade but His: a just ruler; a young man who grows up worshipping Allah; a man whose heart is attached to the mosque; two men who love one another for the sake of Allah, meeting and parting on that basis; a man who is called (to sin) by a woman of status and beauty, but he says, ‘I fear Allah’; a man who gives charity so secretly that his left hand does not know what his right hand is giving; and a man who remembers Allah when he is alone and his eyes fill with tears.”.

Commentary : The Day of Resurrection will be a difficult day, filled with terrors, on which the sun will come close to people’s heads and its heat will grow intense. But the Messenger of Allah (blessings and peace of Allah be upon him) has given us the glad tidings that Allah has slaves whom He will shade with His shade on that Day on which there will be no shade except His.
In this hadith, the Messenger of Allah (blessings and peace of Allah be upon him) mentions seven types of people in this ummah who will be blessed with His shade on that Day on which no one will find any shade except those whom Allah (may He be glorified and exalted) will shade with His shade. What is meant by shade here is the shade of the Throne, as is explained in other hadiths, including the report narrated by Ahmad and al-Tirmidhi from Abu Hurayrah (may Allah be pleased with him) , according to which the Prophet (blessings and peace of Allah be upon him) said: “Whoever grants respite to the one who owes him money, or lets him off, will be in the shade of the Throne on the Day of Resurrection.” As what is meant is the shade of the Throne, this implies that they will be in the care of Allah (may He be exalted) and honoured by Him. The first of these seven is the just ruler; this is a ruler who treats his subjects justly, protects their rights, takes care of their interests, and judges between them according to the law of Allah (may He be glorified and exalted). Thus he takes care of their religious and worldly interests. The second is a young man who grows up striving in worshipping his Lord, committed to obeying Him and His commands and prohibitions. The young man is singled out for mention, because worship is harder or more difficult for young people, as the inclination to commit sin is very powerful in their case, and they are overwhelmed by physical desires. But if a young person persists in worship at that age, it is indicative of his being very mindful of Allah and having great fear of Him. The third is a man whose heart is attached to the mosques, so he loves the mosques very much, frequents them and stays in the mosque for a long time, always attending prayers in congregation and obligatory prayers, waiting for prayer after prayer. It is as if his heart is one of the lamps of the mosque. The fourth is two men, each of whom loves the other for the sake of Allah (may He be exalted), seeking His pleasure and obeying Him, and not for any worldly purpose, so they meet one another on this basis and continue to love one another for His sake. The apparent meaning of the phrase “meeting and parting on that basis” is that their love for the sake of Allah is sincere when they meet and when they part. The fifth is a man who is pursued for immoral purposes by a beautiful woman of noble lineage, high status and wealth, but he says, “I fear Allah.” It may be that he utters these words out loud, to deter her from shameful deeds, or he says that to himself in his heart and confirms it by his actions, meaning that fear of Allah prevents him from committing an action that would incur His wrath. The woman of status and beauty is singled out for mention because such a woman is very desirable, and by taking this stance despite all these temptations, this man is able to attain the highest level of obeying and fearing Allah (may He be exalted); this is the character of those who are strong and true in faith (siddiqin). The sixth is a man who gives voluntary charity and goes to extremes in concealing his charity from people, from everything and from his own self, to the extent that his left hand does not know what is right hand is spending. The right hand and left hand are mentioned to emphasize how much he conceals his charity. This likeness is given because the right hand is close to the left and they are always together. What this likeness means is that if his left hand was a man who is alert and notices everything, it would still not be able to find out about it, because he goes to such great lengths to conceal his charity. This is the best approach when giving charity, and is furthest removed from showing off, even though it is permissible to give charity and zakah openly if you are confident that showing off can be avoided, and the intention is to encourage others to also spend in charity, and to set an example for others to follow, and to openly practice the teachings of Islam. The seventh is a man who remembers Allah when he is on his own, either by uttering words of dhikr verbally or by remembering the greatness of Allah (may He be exalted), and the meeting with Him, when he will stand before Him and be brought to account for his deeds, and he remembers that when he is on his own, away from other people, because at that time he is furthest removed from showing off. It was also said that the phrase translated here as “when he is alone” refers to total focus, not paying attention to anyone other than Allah, even if he is amongst people, so his tears flow out of fear of Allah (may He be exalted).
These seven people only attained this blessing by being sincerely devoted to Allah (may He be exalted) and going against their whims and desires. That is because the ruler who has power cannot be just except by going against his whims and desires. The young man who gives precedence to worshipping Allah over the impulses of youth would not be able to do that without going against his whims and desires. With regard to the man whose heart is attached to the mosque, what makes him do that is going against the whims and desires that call him to places of entertainment and leisure. With regard to the giver who hides his charity from his left hand, if he did not suppress his whims and desires, he would not be able to do that. With regard to the one who is called to sin by a beautiful woman of high standing, but he fears Allah (may He be glorified in exalted) and goes against his whims and desires, and the one who remembers Allah (may He be glorified and exalted) when he is on his own and his eyes flow with tears out of fear of Him, only attain this status [of being shaded by Allah’s shade on the Day of Resurrection] by going against their whims and desires. Therefore Allah will save them from the heat, sweat and hardship of the standing on the Day of Resurrection.
This hadith mentions seven types of people, and there are other reports which mention other types in addition to those who are mentioned here. One of these hadiths is that which was narrated by Imam Muslim from Abu’l-Yasar Ka‘b ibn ‘Amr al-Ansari (may Allah be pleased with him), according to which the Prophet (blessings and peace of Allah be upon him) said: “The one who gives respite to a debtor who is in difficulty, or waives the debt, Allah will shade him with His shade.” This blessing will also be granted to: the warrior and those who help him, the honest trader, and the one who helps a slave who has a contract of manumission to pay off what he owes to his master, as is narrated in other reports and hadiths. This indicates that the number of those who will be shaded by Allah’s shade is not limited to these seven.
This hadith highlights the virtue of the seven types of people mentioned here, and the virtue of one who is saved from sin and focuses on obeying his Lord all his life.
It also urges the Muslim to do acts of worship and obedience, because they are means of attaining the pleasure of Allah (may He be exalted) in the hereafter.
It also indicates that one of the blessings that Allah (may He be glorified and exalted) will bestow on the Day of Resurrection is shelter beneath His shade..

661
It was narrated that Humayd said: Anas ibn Malik was asked: Did the Messenger of Allah (blessings and peace of Allah be upon him) acquire a ring? He said: Yes. One night he delayed ‘Isha’ prayer until halfway through the night, then he turned to us after he had prayed and said: “The people prayed and went to sleep, but you have been in a state of prayer all the time you have been waiting.” [Anas] said: It is as if I can see the glimmering of his ring..

Commentary : Islam permits men to wear rings, so long as they are not made of gold. The Messenger of Allah (blessings and peace of Allah be upon him) had a ring made of silver. In this hadith, that is mentioned along with an explanation of some of the rulings on ‘Isha’ prayer and the virtue of waiting for the prayer. Humayd al-Tawil narrates that Anas ibn Malik (may Allah be pleased with him) was asked: Did the Messenger of Allah (blessings and peace of Allah be upon him) acquire a ring? He said: Yes. Then Anas (may Allah be pleased with him) stated that he saw the Messenger of Allah (blessings and peace of Allah be upon him) wearing his ring one night. The Prophet (blessings and peace of Allah be upon him) had delayed ‘Isha’ prayer on that night until halfway through the night, which is the best time [for ‘Isha’ prayer] for those who are able to do that. When the Prophet (blessings and peace of Allah be upon him) had finished the prayer at that time, he turned to face those who had prayed with him and said: Other people have prayed ‘Isha’, either at home or in a mosque where they usually pray in congregation, and gone to sleep, whilst you were gaining the reward of prayer throughout this time that you were waiting to pray, until half way through the night. So it is as if you were praying throughout the time that you were waiting.
Then Anas (may Allah be pleased with him) said that he saw the glimmering of the silver of the ring of the Prophet (blessings and peace of Allah be upon him) as he was addressing them. The Prophet (blessings and peace of Allah be upon him) acquired a ring when he began to send letters to the kings and rulers, and he was told that they would not accept any letter that did not bear a seal. So he had a ring made of silver, on which were engraved the words “Muhammad Rasulullah (Muhammad the Messenger of Allah)”, as is narrated in al-Sahihayn.
This hadith highlights the virtue of delaying ‘Isha’ prayer until almost half way through the night.
It also highlights the virtue of waiting for prayer after prayer..

662
It was narrated from Abu Hurayrah, that the Prophet (blessings and peace of Allah be upon him) said: “Whoever goes to the mosque and comes back, Allah will prepare his place and provision in Paradise every time he goes and comes back.”.

Commentary : The mosques are the best places on earth, and the more a person’s heart is attached to the mosques, and he finds comfort and ease there, and is keen to pray Jumu‘ah and to pray in congregation, and to remember Allah (may He be glorified and exalted) in the mosques, the greater his reward will be and the higher his status in this world and the hereafter.
In this hadith, the Prophet (blessings and peace of Allah be upon him) highlights the virtue of going to the mosques, and mentions the immense reward that is prepared for the one who has the habit of going to the mosque. The Prophet (blessings and peace of Allah be upon him) says: “Whoever goes to the mosque and comes back, Allah will prepare his place and provision in Paradise every time he goes and comes back.”
What is meant is one who is always going to the mosque for the purpose of worship, foremost among which is prayer. It was said that what is meant by the phrase, “Whoever goes to the mosque and comes back” is that he goes and comes back from the mosque all the time; in other words, whoever has the habit of going to the mosque, Allah will prepare for him his place and provision in Paradise every time he goes to the mosque. Thus his going to the mosque is a cause of preparation of his place in Paradise. This is encouragement to attend the prayers in congregation, and to regularly attend the mosque for prayer, because if Allah has prepared his place and provision in Paradise simply for going to the mosque and coming back, what do you think will be prepared for him, and what kind of blessings will he receive for praying in congregation, seeking the reward thereof from Allah and showing sincerity to Allah (may He be exalted) in doing that?.

663
It was narrated from ‘Abdullah ibn Malik ibn Buhaynah that the Messenger of Allah (blessings and peace of Allah be upon him) saw a man praying two rak‘ahs after the iqamah for prayer had been given. When the Messenger of Allah (blessings and peace of Allah be upon him) finished praying, the people surrounded him [that man] and the Messenger of Allah (blessings and peace of Allah be upon him) said to him: “Did you pray Fajr with four rak‘ahs? Did you pray Fajr with four rak‘ahs?”.

Commentary : Putting priorities in order, and giving precedence to what is more important and to obligatory prayers over supererogatory prayers is indicative of wisdom and a good understanding of religion. In this hadith, ‘Abdullah ibn Buhaynah (may Allah be pleased with him) narrates that the Prophet (blessings and peace of Allah be upon him) saw a man praying two rak‘ahs after the iqamah had been given for Fajr prayer. It was said that this man was ‘Abdullah ibn Buhaynah, the narrator of this hadith. So the Prophet (blessings and peace of Allah be upon him) spoke to him about that. “When the Messenger of Allah (blessings and peace of Allah be upon him) finished praying, the people surrounded him [that man]” That is, they gathered around him and asked him what the Messenger of Allah (blessings and peace of Allah be upon him) had said to him. So he told them that he had rebuked him by saying to him, “Did you pray Fajr with four rak‘ahs?” That was because the man had ignored the obligatory prayer that was about to begin, and started with a supererogatory prayer, as if he regarded the obligatory prayer and the supererogatory prayer as being equal and as being the same thing, so it was as if he had prayed Fajr with four rak‘ahs. This indicates that it is not permissible to begin a supererogatory prayer after the iqamah has been given for an obligatory prayer, because the obligatory prayer takes precedence over the supererogatory prayer, and catching up with the opening takbir (takbirat al-ihram) with the imam is better than offering a supererogatory prayer. In Sahih Muslim it is narrated that the Prophet (blessings and peace of Allah be upon him) said: “When the iqamah for prayer is given, there is no prayer except the obligatory prayer,” meaning the prayer that is currently due.
This hadith indicates that it is not allowed to begin a supererogatory prayer after the iqamah for prayer has been given..

673
It was narrated that Ibn ‘Umar said: The Messenger of Allah (blessings and peace of Allah be upon him) said: If the dinner of one of you is served and the iqamah is given for prayer, let him start with dinner and let him not rush until he has finished it. Dinner would be served for Ibn ‘Umar and the iqamah will be given for prayer, and he would not go to pray until he had finished eating, even though he would be hearing the recitation of the imam..

Commentary : Prayer is a connection between a person and his Lord, in which he stands before Allah (may He be glorified and exalted) with humility and beseeching Him, hoping for the mercy of Allah and fearing His punishment. Hence he should make sure that there is nothing in his mind or heart to distract him before he starts to pray, so that he will not lose anything of his reward, and so that he may attain reward from Allah (may He be glorified and exalted) in full, with nothing detracted from it.
In this hadith, the Prophet (blessings and peace of Allah be upon him) explains that if the serving of food coincides with the time of ‘Isha’ and the iqamah for the prayer, the individual should start with dinner and not rush to go to pray until he has finished eating. Food would be served to Ibn ‘Umar (may Allah be pleased with him) – whether that was dinner or any other meal – whilst the iqamah was being given for Maghrib or any other prayer, and he would not go and pray until he had finished eating, even if the imam started to pray. He would continue eating even though he could hear the recitation of the imam in the prayer. This was indicative of Ibn ‘Umar’s deep understanding of religion, because it is part of a person’s deep understanding to attend to his needs so that he will be able to focus on his prayer with no worldly matters to distract him, and he will be able to stand before the Lord (may He be glorified and exalted) and offer his prayer in the most perfect manner.
This hadith encourages the Muslim to free himself from worldly distractions whilst praying.
It highlights the virtue of giving precedence to attaining proper focus and humility in prayer over the virtue of praying when the time for the prayer begins, even if one misses out on praying in congregation, provided that one does not make that a habit..

676
It was narrated that al-Aswad said: I asked ‘A’ishah: What did the Prophet (blessings and peace of Allah be upon him) do in his house? She said: He used to be at the service of his family, then when the time for prayer came, he would go out to pray..

Commentary : The Prophet (blessings and peace of Allah be upon him) instructed men to treat women well, and he urged them to show kindness to them. He (blessings and peace of Allah be upon him) was the best example to this ummah, so he was the best, most compassionate and kindest of people when dealing with his family and in his treatment of them. One example of that is what the Mother of the Believers ‘A’ishah (may Allah be pleased with her) speaks of in this hadith. When she (may Allah be pleased with her) was asked about how the Prophet (blessings and peace of Allah be upon him) was in his house, and what he used to do, she said: He was at the service of his family, meaning that he would help them with the tasks that they did. That includes the fact that he (blessings and peace of Allah be upon him) – as is narrated in Musnad Ahmad – used to look after himself, milk his sheep, patch his clothes, and mend his sandals. And when the time for prayer came, he would go out to pray with no delay. This was by way of teaching the ummah so that they might emulate their Prophet (blessings and peace of Allah be upon him), who did whatever he could and did whatever household tasks he was able to do, and would look after himself in some cases. This indicates that there is nothing contrary to dignity in doing such things, whilst also being keen to fulfil obligatory duties to Allah. This is a way of achieving balance between all the duties and obligations that life may place on a man’s shoulders.
This hadith indicates that one should go to pray when the time for prayer comes, and not be distracted by engaging in any worldly matters, whether one is an imam or member of the congregation.
It indicates that leaders and people of virtue and prominence may take care of their own affairs, and that this is one of the actions of the righteous, following the example of their leader (blessings and peace of Allah be upon him)..

1316
Bakr ibn ‘Abdullāh al-Muzani reported: While I was sitting with Ibn' Abbās near the Ka'bah, a Bedouin came to him and said: "What is the matter that I see that the children of your uncle supply honey and milk, whereas you supply Nabīdh (water sweetened with dates or raisins)?! Is it due to your poverty or due to your stinginess?" Thereupon, Ibn' Abbās said: "Praise be to Allah, we are neither poor nor stingy. The Prophet (may Allah's peace and blessings be upon him) came riding his mount, and Usāmah was sitting behind him. He asked for water, and we gave him a cup of Nabīdh, and he drank and gave the remaining amount to Usāmah, and he said: 'You have done something good and pleasant. Continue doing it.' So, we do not want to change what the Messenger of Allah (may Allah's peace and blessings be upon him) commanded.".

Commentary : A true Muslim follows in the footsteps of the Prophet (may Allah's peace and blessings be upon him) and adheres to his guidance, especially concerning what is authentically reported from him. This was the attitude of the Prophet's Companions, who were keen to follow the Prophet (may Allah's peace and blessings be upon him) in all his actions and statements.
In this Hadīth, the Tābi‘i Bakr ibn ‘Abdullāh al-Muzani informs that while he was sitting with Ibn ‘Abbās near the Ka‘bah, a Bedouin - a dweller of the desert - came to him and said: "What is the matter that I see that the children of your uncle", meaning the rest of the Quraysh tribe apart from the children of Al-‘Abbās. "supply honey and milk, whereas you supply Nabīdh?!" The Bedouin was referring to supplying water to the pilgrims. The children of Al-‘Abbās would provide the people with Nabīdh, dates or raisins soaked in water till their taste became sweet. It is not intoxicating. Water in Makkah was subject to change, and so they used to sweeten it by that. He asked him: Is your abandonment of the supply of honey and milk due to poverty or stinginess? Thereupon, Ibn ‘Abbās (may Allah be pleased with him) said: "Praise be to Allah", and he told him that they were neither poor nor stingy; instead, they did so in adherence to the teaching they had received from the Prophet (may Allah's peace and blessings be upon him). This is because the Prophet (may Allah's peace and blessings be upon him) had come to Makkah while riding his mount, i.e., his she-camel, and Usāmah ibn Zayd (may Allah be pleased with him) was riding behind him. The Prophet (may Allah's peace and blessings be upon him) asked for water, and they brought him a vessel containing Nabīdh, and he drank and made Usāmah drink the amount left over. Then, the Prophet (may Allah's peace and blessings be upon him) said to them: "You have done something good and pleasant," i.e., you have done a good and pleasant act by sweetening water with Nabīd made of dates or raisins. This indicates that this drink is not prohibited; otherwise, the Prophet (may Allah's peace and blessings be upon him) would not have drunk it, and he would have forbidden it.
Then, clarifying the reason for that, Ibn ‘Abbās (may Allah be pleased with him) said: "So, we do not want to change what the Messenger of Allah (may Allah's peace and blessings be upon him) commanded" about sweetening water with Nabīdh, when he said: "Continue doing it," i.e., the Prophet (may Allah's peace and blessings be upon him) forbade them to continue supplying Nabīdh to the people, and they complied with his command. The meaning: We do not change the supply of Nabīdh into the supply of something else like honey and milk, even if this is deemed more appropriate to people, but we will not change something which the Messenger of Allah (may Allah's peace and blessings be upon him) liked and then commanded us to do. Indeed, this is more appropriate and befitting for us.
The Hadīth shows how the Companions followed the Prophet's guidance and were keen to adhere to his Sunnah.
It points out the merit of supplying drinks to the pilgrims.
It indicates that it is legitimate to drink non-intoxicating Nabīdh.
It includes praise for those who supply drinks to the pilgrims and for every doer of good.
The Hadīth demonstrates that wealthy people may consume the water provided in the mosques or roads, for it is supplied for everyone, not the poor alone..

1318
Jābir ibn ‘Abdullāh reported: We joined the Prophet (may Allah's peace and blessings be upon him) in Hajj and ‘Umrah, and seven persons shared in a Badanah. A man asked Jābir, "Can a Jazūr be shared as a Badanah is shared? He said: "They are but from among the Badanahs." Jābir was present at the Hudaybiyah, and he said: We slaughtered seventy Badanahs during that day, and every seven persons shared in a Badanah. [In a version]: He commanded us that when we ended our Ihrām, we should present the Hady, and a group of us should share in one Hady. This was when he enjoined them to exit their Ihrām for Hajj..

Commentary : The Hady and Nahr (animal slaughter) are among the rituals of Hajj, and they represent a means of drawing closer to Allah and feeding the poor and needy. The Prophet (may Allah's peace and blessings be upon him) clarified its rulings and that it is valid for seven persons to share in one Badanah, which is sufficient for them.
In this Hadīth, Jābir ibn ‘Abdullāh (may Allah be pleased with him) informs that when they were with the Prophet (may Allah's peace and blessings be upon him) in Hajj and ‘Umrah, every seven persons shared in a Badanah. Badanah: It particularly belongs to camels. And it is said: It refers to camels and cows. In another version by Muslim: "in camels and cows, and every seven persons of us shared in a Badanah." This means that if the Hady is a camel or a cow, it is valid and sufficient to be shared by seven persons.
A man said to Jābir: "Can a Badanah be shared as a Jazūr is shared? Jazūr: young camels. And it is said: a Badanah is offered to the House before assuming Ihrām for the rituals, whereas Jazūr is the camels bought and offered to the House after Ihrām. Hence, the man asked about it and whether it is valid to also share in it? Jābir said to him: "They are, but from the Badanahs", i.e., when Jazūr is bought for the rituals, it becomes like Badanah.
Then, Abu az-Zubayr - who narrated the Hadīth from Jābir (may Allah be pleased with him) - informed that Jābir attended the Hudaybiyah, the incident when the Prophet (may Allah's peace and blessings be upon him) and the Muslims were prevented from entering Makkah to perform 'Umrah. So, he ended his Ihrām and slaughtered the Hady at the place where he was stopped from proceeding. This happened in the sixth Hijri year. Hudaybiyah is the name of a well located near Makkah, almost 20km away on the old Jeddah Road.
Jābir (may Allah be pleased with him) stated that they slaughtered seventy Badanahs on that day, and every seven persons shared in one Badanah. And in a version: "He", i.e., the Prophet (may Allah's peace and blessings be upon him), "commanded us that when we ended our Ihrām, we should present the Hady and a group of us should share in one Hady", i.e., a group up to seven persons would share in one Badanah. "This is when he enjoined them to exit their Ihrām for Hajj"; by Hajj, he meant the Farewell Hajj; and by ‘Umrah, he meant the ‘Umrah of Hudaybiyah, as indicated by his words: "Jābir was present at the Hudaybiyah."
The Hadīth indicates that it is legitimate for seven persons to share in one Badanah to offer it for Hajj..

1318
Jābir ibn ‘Abdullāh reported: In the year of Al-Hudaybiyah, we slaughtered with the Messenger of Allah (may Allah's peace and blessings be upon him) a camel on behalf of seven persons and a cow on behalf of seven persons..

Commentary : Hady (sacrificial animals) and Nahr (slaughtering) are from the rituals of Hajj, and they represent a means of drawing closer to Allah and of feeding the poor and the needy. The Prophet (may Allah's peace and blessings be upon him) clarified its rulings pointing out that it is valid for seven persons to share one camel or one cow and this will be sufficient for them.
In this Hadīth, Jābir ibn ‘Abdullah (may Allah be pleased with him and his father) reports that the Companions (may Allah be pleased with them) slaughtered their sacrificial animals with the Messenger of Allah (may Allah's peace and blessings be upon him) on the year of Al-Hudaybiyah, the 6th year after Hijrah. Al-Hudaybiyah is the name of a well located near Makkah, almost 20 km away on the old Jeddah Road. The year of Al-Hudaybiyah is the year when the Prophet (may Allah's peace and blessings be upon him) set out to perform ‘Umrah. He (may Allah's peace and blessings be upon him) assumed Ihrām (ritual state of consecration) for ‘Umrah from Dhul-Hulayfah and brought the Hady with him. However, when the polytheists prevented him from reaching the House, they slaughtered the Hady. Jābir (may Allah be pleased with him) reported that the Badanah was shared by seven and the cow was shared by seven, and this was sufficient for them. "Badanah" here means a camel.
The Hadīth indicates the permissibility of sharing the Hady..

1324
Abu az-Zubayr reported: I asked Jābir about riding the Hady (sacrificial animal) and he said: I heard the Prophet (may Allah's peace and blessings be upon him) say: "Ride it gently if you have nothing else until you find a mount.".

Commentary : Allah Almighty sent His Prophet Muhammad (may Allah's peace and blessings be upon him) as a mercy to the worlds and made obedience to his commands and avoidance of his prohibitions the cause of salvation in this world and the Hereafter. His way was to make things easy for people in their worship and life.
In this Hadīth, the Tābi‘i Abu az-Zubayr Muhammad ibn Muslim reports that Jābir ibn ‘Abdullah (may Allah be pleased with him and his father) was asked about riding the Hady, which refers to whatever is offered as a gift to the House from the livestock as a means of drawing closer to Allah. Jābir (may Allah be pleased with him), thus, mentioned the Prophet's statement: "Ride it gently," i.e., in a way that does not cause it harm, "if you have nothing else" and are forced to ride it "until you find a mount," i.e., another animal to ride other than Hady.
In the two Sahīhs, the Hadīth of Anas ibn Mālik (may Allah be pleased with him) reads: "The Prophet (may Allah's peace and blessings be upon him) saw a man driving a sacrificial camel, so he said to him: Ride it. The man said: O Messenger of Allah, it is a sacrificial camel. He said on the third or fourth time: "Ride it, woe to you," or a similar statement! So, the Prophet (may Allah's peace and blessings be upon him) ordered him to ride it to take a rest after getting tired from walking..

1325
Mūsa ibn Salamah al-Hudhali reported: Sinān ibn Salamah and I set out to perform 'Umrah. Sinān proceeded while having a sacrificial camel with him, which he was driving. The camel stopped in the way, being completely exhausted, and this state of it made him helpless - if it stopped proceeding further, how would he be able to take it along with him? He said: "When I come to the town, I will surely ask about that." I moved on in the morning, and as we encamped at Al-Bat'hā', he said: "Let us go to Ibn' Abbās to talk to him." He said: He mentioned to him the affair of his sacrificial camel, and he said: "You have come upon the well-informed one. The Messenger of Allah (may Allah's peace and blessings be upon him) sent sixteen sacrificial camels with a man, and he put him in charge of them. He proceeded and then returned and said: 'O Messenger of Allah, what should I do with those of them which become too exhausted to move?' He said: 'Slaughter them and then dye their hooves in their blood, and then put in on the sides of their humps. Neither you nor anyone of those in your company may eat from it.'" [In a version]: The Messenger of Allah (may Allah's peace and blessings be upon him) sent eighteen sacrificial camels with a man... and the rest of the Hadīth is the same. He did not mention the first part of the Hadīth..

Commentary : Allah Almighty sent His Prophet Muhammad (may Allah's peace and blessings be upon him) as a mercy to the worlds and made obedience to his commands and avoidance of his prohibitions the cause of salvation in this world and the Hereafter. His way was to make things easy for people in their worship and life, especially in those matters that involve hardship and harm.
In this Hadīth, the Tābi‘i Mūsa ibn Salamah al-Hudhali informs that he set out on a journey along with his brother Sinān ibn Salamah to perform ‘Umrah, Sinān had a sacrificial camel which he was driving. Badanah in Arabic and the plural is Budn, refers to a camel or cow brought and presented to the Sacred House of Allah. "The camel stopped in the way, being completely exhausted," i.e., it fell due to exhaustion before reaching where it would be slaughtered. So, Sinān was confused and did not know what to do about it. "If it stopped proceeding further", i.e., if it became tired and exhausted, what should he do with it? So, he swore, saying: "When I come to the town", meaning Makkah, "I will surely ask about that", which means: I will pose a thorough question about that. When he reached Makkah - in the forenoon - he alighted at Al-Bat'hā', a place containing small pebbles. It was initially the channel of the valley of Makkah, and it lies south of the Sacred Precincts, opposite Mount Thawr. It is also called Al-Abtah. He asked Mūsa ibn Salamah to go along with him to ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him). When they went to Ibn ‘Abbās (may Allah be pleased with him), Sinān told him about the sacrificial camel and what happened to it. Thereupon, Ibn ‘Abbās (may Allah be pleased with him) said: "You have come upon the well-informed one", i.e., you have come across a person well aware of the truth of what you have asked about and knowledgeable of all its aspects, apparent and hidden. Then, Ibn ‘Abbās said to him: "The Messenger of Allah (may Allah's peace and blessings be upon him) sent" from Madīnah to Makkah "sixteen sacrificial camels with a man, and he put him in charge of them." He said: "He proceeded," i.e., he departed from the Prophet's gathering. "and then returned" and asked the Messenger of Allah, saying: "What should I do with those who become too exhausted to move?" i.e., they got exhausted and could not move on and reach the place of slaughter. In response, the Prophet (may Allah's peace and blessings be upon him) said: "Slaughter them", i.e., slaughter them in the place where you would leave them, and then dye the hooves hung around their necks in their blood, and then put the blood "on the sides of their humps" so that they could be recognized by anyone passing them by after that and known to be Hady that have been spoiled, and thus he could eat from them freely and would not think them to be dead animals. This is because the routes people took on their journeys were well-known to everyone. Also, it was a common habit for the dwellers of the desert - the Bedouins - and others to follow the positions of the pilgrims to pick up whatever they left behind in the places of their rest.
Then, the Prophet (may Allah's peace and blessings be upon him) said to him: "Neither you nor anyone of those in your company may eat from it", i.e., your companions who travel with you. This is intended to block the means to wrong action, lest some people may slaughter the Hady or deem them defective before the right time.
The Hadīth indicates that a person may send presents to Makkah or appoint someone to do so on his behalf in case he does not go by himself..

1326
Dhu’ayb Abi Qabīsah reported: The Messenger of Allah (may Allah's peace and blessings be upon him) used to send the sacrificial camels under his charge and say: If any of these is completely exhausted and you fear it may die, then slaughter it and dip its shoe in its blood, then strike its side therewith; however, neither you nor anyone of your companions should eat it..

Commentary : Hady is the name given to what is offered as a gift and slaughtered at the Haram (sanctuary) from the camels, cows, sheep, and goats. In this Hadīth, Abu Qabīsah Dhu’ayb ibn Halhalah al-Khuzā‘i narrates that the Messenger of Allah (may Allah's peace and blessings be upon him) used to send the Budn, which refers to the livestock gifted to Allah's Sacred House, with him and then say to him: "If any of these is completely exhausted," i.e., afflicted with a disease or overcome by exhaustion that is likely to cause its death before reaching the place where it should be slaughtered, "then slaughter it" on the spot, "And dip its shoe" that is tied in its blood, "then strike" with this shoe stained with blood on its side, i.e., put the two sandals on the side of the camel's hump as a known sign to be recognized by whoever passes by it. Thus, whoever comes after them will look at it and realize that it is a damaged Hady and that it is permissible to eat from it without thinking it to be a dead animal. This is because the routes that people took in their travels were known to others as well, besides the fact that it was a regular habit of the desert dwellers from among the Bedouins and others to follow the traces of the pilgrims' lodgings to pick whatever they left behind therein. "But neither you nor any of your companions should eat it," i.e., he should not eat from it whether he is poor or rich, which entails blocking the means to what is unlawful lest some people should slaughter the Hady or make it defective prior to its due time.
The Hadīth encourages the act of sending Hadys to Makkah and appointing a proxy in case one does not go there himself..

1328
Tāwūs reported: I was in the company of Ibn' Abbās when Zayd ibn Thābit said: "Do you give Fatwa that a menstruating woman may depart without the last thing she does being Tawāf around the House?" Ibn' Abbās said, "If not, then ask the Ansāri woman so-and-so as to whether the Messenger of Allah (may Allah's peace and blessings be upon him) commanded her to do that." He said: Then, Zayd ibn Thābit returned to Ibn' Abbās, laughing as he said: "I only found that you spoke the truth.".

Commentary : Allah Almighty says: {Allah wants ease for you and does not want hardship for you.} [Surat al-Baqarah: 185] Allah Almighty also says: {and He has not imposed upon you any hardship in religion.} [Surat al-Hajj: 78] This clearly manifests the facilitation of things for people and the removal of hardship from them during the rituals of Hajj.
In this Hadīth, the Tābi‘i Tāwūs ibn Kaysān informs that he was with the Companion ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) when Zayd ibn Thābit (may Allah be pleased with him) said to him: You issued a Fatwa that a menstruating woman may leave Makkah without performing the Farewell Tawāf! Ibn ‘Abbās replied to him, saying: "If not" i.e., if you do not accept my view, then leave it and go ask the Ansāri woman so-and-so - this is ’Umm Sulaym bint Milhān (may Allah be pleased with her) - as to whether the Messenger of Allah (may Allah's peace and blessings be upon him) enjoined her to do that. So, Zayd (may Allah be pleased with him) went and asked her, and she agreed with the view of Ibn ‘Abbās (may Allah be pleased with him). It is narrated in the Two Sahīh Collections that ‘Ā’ishah, the Prophet's wife, reported that Safiyyah bint Huyay, the Prophet's wife, got her menses during the Farewell Hajj. Thereupon, the Prophet (may Allah's peace and blessings be upon him) said: "Will she delay us?!" I said: "O Messenger of Allah, she has performed the Ifādah Tawāf around the House." Thereupon, the Prophet (may Allah's peace and blessings be upon him) said: "Then, let her depart."
When Zayd ibn Thābit (may Allah be pleased with him) knew the right thing, he went back to Ibn ‘Abbās (may Allah be pleased with him), laughing, as he found his view to be correct. Then, he said: "I only found that you spoke the truth." So, Zayd (may Allah be pleased with him) agreed with the view adopted by Ibn' Abbās (may Allah be pleased with him). This is what we are required to do when a dispute arises over something; we should refer to the Qur'an and the Sunnah, and when a sincere person finds proof that disproves his own opinion, he complies with it and scraps stubbornness.
The Hadīth shows the politeness of the Companions (may Allah be pleased with them), their righteousness, their keenness to follow the Sunnah, and their readiness to go back to what is right when it becomes manifest.
It indicates that if a woman gets her menses, she can depart and leave the Farewell Tawāf.
It also demonstrates that some rulings may be unknown to some scholars..

1331
Ibn ‘Abbās reported: The Prophet (may Allah's peace and blessings be upon him) entered the Ka‘bah while there were six pillars in it. He stood near a pillar and supplicated, and he did not pray..

Commentary : The Conquest of Makkah took place in the eighth Hijri year. It was a blessed victory for the Muslims. When the Prophet (may Allah's peace and blessings be upon him) entered it, he did so in modesty and humility toward Allah Almighty, Who bestowed this victory upon him.
In this Hadīth, ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) relates that the Prophet (may Allah's peace and blessings be upon him) entered the Ka'bah during the day of the Conquest of Makkah, and "there were six pillars" in it, i.e., six columns, and he stood near a pillar and supplicated while standing and did not pray therein. However, the opposite of that is established by a Hadīth in the Two Sahīh Collections. ‘Abdullāh ibn ‘Umar (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) entered the Ka'bah with Usāmah ibn Zayd, Bilāl, and 'Uthmān ibn Talhah al-Hajabi, and he locked it behind him and remained inside. I asked Bilāl when he came out: What did the Prophet (may Allah's peace and blessings be upon him) do? He said: "He took up a position with one pillar on his left, one pillar on his right, and three pillars behind him - the House had six pillars at the time - and then he prayed. They are reconciled by giving precedence to the Hadīth reported by 'Abdullāh ibn' Umar (may Allah be pleased with him), as Bilāl (may Allah be pleased with him) was with the Prophet (may Allah's peace and blessings be upon him) inside the Ka'bah; or that the Prophet (may Allah's peace and blessings be upon him) entered the Ka'bah twice; he prayed at one time and did not pray at the other..

1333
‘Atā’ reported: When the House (the Ka‘bah) was burned during the time of Yazīd ibn Mu‘āwiyah as the people of the Levant invaded it, and what happened to it happened, Ibn az-Zubayr left it until the people came to the season, seeking to encourage - or incite - them against the people of the Levant. When the people departed, he said: "O people, advise me regarding the Ka'bah. Should I demolish it and then rebuild it or repair its damaged part?" Ibn ‘Abbās said: "An opinion has occurred to me concerning it; that you repair the damaged part of it and leave a House upon which the people embraced Islam and stones upon which the people embraced Islam and upon which the Prophet (may Allah's peace and blessings be upon him) was sent." In reply, Ibn az-Zubayr said: "If the house of one of you was burned, he would not be pleased until he renewed it. So, what about the House of your Lord? I will make Istikhārah (consult my Lord) for three and then determine my affair." When the three were over, he decided to demolish it. The people kept away from him, fearing that something from heaven might descend upon the first one to climb it. Then, a man climbed and threw down some stones from it. When the people saw that nothing harmed him, they went one after another and demolished it to the ground. Ibn Az-Zubayr erected pillars and hung curtains on them until its structure rose up. Ibn az-Zubayr also said: I heard ‘Ā’ishah say: The Prophet (may Allah's peace and blessings be upon him) said: "Were it not for the fact that the people have recently left Kufr (disbelief) and that I do not have enough funds to enable me to build it, I would incorporate five cubits from the Hijr into it and make for it a door through which people enter and a door through which they exit." He said: "Today, I have the funds, and I do not fear people." He said: "He added to it five cubits from the Hijr till there appeared a foundation the people could see it. He built the structure upon it. The length of the Ka‘bah was 18 cubits, and when he added to it, he regarded it as short. So, he increased its length by ten cubits and made two doors for it: one for entrance and the other for exit. When Ibn az-Zubayr was killed, Al-Hajjāj sent a message to ‘Abdul-Malik ibn Marwān informing him about that and telling him that Ibn az-Zubayr had placed the structure upon a foundation that was seen by the upright people in Makkah. In reply, ‘Abdul-Malik sent a message to him saying: "We do not have anything to do with Ibn Zubayr's smearing. As for the addition he had made to its length, approve it. As for the addition he had made to it from the Hijr, revert it to its structure and wall up the door he had opened." So, he demolished it and restored it to its structure..

Commentary : The Ka‘bah is the Sacred House of Allah and the Qiblah of the Muslims. It is the first house to be appointed for humankind. Abraham and Ishmael (Ismā‘īl) (peace be upon both of them) had constructed it at the command of Allah Almighty, and it was demolished and built more than once.
In this Hadīth, ‘Atā’ ibn Abu Rabāh relates that when the Sacred House was burned, which happened when Al-Husayn ibn Numayr as-Sakūni surrounded ‘Abdullāh ibn az-Zubayr (may Allah be pleased with him) in Makkah after the incident of Al-Harrah in Madīnah, in 63 A.H., at the command of Yazīd ibn Mu‘āwiyah, the then Caliph of the Levant. Ibn Az-Zubayr (may Allah be pleased with him) was in dispute with him over the caliphate at the time. So, the people of the Levant entered the Sacred House to fight ‘Abdullāh ibn az-Zubayr and the Ka‘bah was burned, and its wall inclined due to the throwing of a catapult, a tool that throws stones. This burning and damage that happened to the Ka‘bah were not intended to occur to it; rather, the intended purpose was to besiege Ibn Az-Zubayr. So, the catapult strikes were targeting him, not the Ka‘bah.
During the siege, there came news about the death of Yazīd ibn Mu‘āwiyah in 64 A.H. Thereupon, the Levant army returned to its land. Then Ibn Az-Zubayr rose and declared himself as the Caliph, and the pledge of allegiance was given to him as the Caliph, and he commanded the obedience of the people of the Hejaz, Egypt, Iraq, and Khurāsān. After the departure of the Levant army, ‘Abdullāh ibn az-Zubayr (may Allah be pleased with him) left the House in its damaged state until people came from every place for the season of Hajj and gathered there. Ibn az-Zubayr (may Allah be pleased with him) wanted to "embolden them", i.e., encourage them to fight the people of the Levant, or "incite them", i.e., stir up rage in their hearts by making them see the burned House, and so they would fight the people of the Levant. When the people turned back to their homeland after the end of Hajj rituals, Ibn az-Zubayr (may Allah be pleased with him) said to the people of Makkah or the notables among them: "O people, advise me regarding the Ka'bah", i.e., give me your opinion: Should I demolish it and then rebuild it anew, or repair its weakened and damaged part? In reply, Ibn ‘Abbās (may Allah be pleased with him) said: "An opinion has occurred to me concerning it", i.e., an opinion has appeared and become clear to me, which is that you repair the weakened and damaged part in it and restore it to its former condition and leave the Ka'bah in the state which the people were familiar with when they embraced Islam. "and stones upon which the people embraced Islam", meaning the stones of the Ka'bah without alteration, and upon which the Prophet (may Allah's peace and blessings be upon him) was sent, and he did not change them. Ibn az-Zubayr said: "If the house of one of you was burned, he would not be pleased," i.e., the owner of the burned house until he renewed it. "So, what about the House of your Lord?!" In other words, the House of Allah Almighty is more worthy of being repaired and renovated. Then, he said to them: "I am going to make Istikhārah (consult my Lord) for three", i.e., I will perform the Istikhārah prayer and seek goodness and help from my Lord for three times or three days, and then I will make up my mind. When the three days were over, he realised that he should demolish and rebuild it, and he was determined to do that. As a result, the people avoided him. They turned away, fearing punishment would descend upon the first person to go above the House to demolish it, like what happened to the Companions of the Elephant. They remained in that situation till a man from them ascended the Ka‘bah and began to pull out the stones. When the people saw no punishment hit him, they moved and headed to the House one after another in constant succession. They demolished it and removed its stones until it was leveled to the ground. "Ibn az-Zubayr erected pillars and hung curtains on them until its structure rose up." The purpose was to make these pillars and curtains a Qiblah for worshippers so that they could identify the location of the Ka'bah through them. These curtains remained till the structure went up and became visible to the people. At that point, he removed them, as the objective was achieved, which was to build the high structure of the Ka'bah.
Then, Ibn az-Zubayr (may Allah be pleased with him) mentioned a Hadīth which he heard from his maternal aunt ‘Ā’ishah (may Allah be pleased with her), who reported that the Prophet (may Allah's peace and blessings be upon him) said: "Were it not for the fact that the people have recently left Kufr", i.e., they have recently embraced Islam and departed from Kufr. "and that I do not have enough funds" i.e., I do not possess enough money to enable me to build it, I would incorporate into the House "from the Hijr" - which is the circular structure around the Ka'bah from the side opposite the Black Stone and the Yemeni Corner, and it takes the shape of a semicircle adjacent to the Levantine and Iraqi Corners, and this Hijr is part of the Ka'bah - "five cubits"; In another version by Muslim: "and I added to it six cubits from the Hijr." This is because the Quraysh did not have enough money to construct the Ka‘bah. So, they built it according to their available means and left the remaining part outside and called it Hijr. Therefore, the Prophet (may Allah's peace and blessings be upon him) wanted to include it in the House. Then the Prophet (may Allah's peace and blessings be upon him) said: "and make for it a door through which people enter", which is the eastern door, "and a door through which they exit", which is the western one. So, the Prophet (may Allah's peace and blessings be upon him) decided not to demolish the Ka'bah and incorporate the Hijr into it out of fear of possible Fitnah (confusion, strife), so he left it as it was. After narrating the Hadīth, Ibn az-Zubayr said: "Today I have the funds", and I possess money sufficient for this purpose, and I do not fear Fitnah for the people as Imān (faith) is well established in their hearts. So he added to the Sacred House, incorporated into it five cubits from the Hijr, and dug an area in the ground of the Hijr till he reached the foundation of the House, upon which Abraham (peace be upon him) constructed the building, and the people saw and observed it. Ibn Az-Zubayr built the structure upon it. "The length of the Ka'bah was 18 cubits, and when he added to it, he regarded it as short," i.e., he considered it to be short. So, Ibn az-Zubayr increased its length by ten cubits. A cubit is about 69 cm. "and he made for it two doors: one for entrance and the other for exit." So, Ibn Az-Zubayr built the Ka'bah according to the design intended by the Prophet (may Allah's peace and blessings be upon him).
When Ibn az-Zubayr was killed in 73 A.H., and the caliphate was established for Banu Umayyah, Al-Hajjāj ibn Yūsuf ath-Thaqafi sent a message to ‘Abdul-Malik ibn Marwān - the then Caliph of the Levant - informing him "that Ibn az-Zubayr had placed the structure upon a foundation" i.e., upon the foundation of Abraham, which he revealed when the Hijr was dug; "that was seen" i.e., observed "by the upright people", those whose testimony is acceptable, "in Makkah"; so, should he leave it in the way Ibn az-Zubayr built it or demolish it and then rebuild it according to its old design? ‘Abdul-Malik sent a reply to Al-Hajjāj: "We do not have anything to do with Ibn Zubayr's smearing", i.e., we have nothing to do with the blame for the crime Ibn Az-Zubayr perpetrated by demolishing the Ka‘bah. In other words, we are innocent of his crime of demolishing the House. "As for the addition he had made to its length, approve it", i.e., keep it as it is. "As for the addition he had made to it from the Hijr, revert it to its structure," i.e., demolish it and restore it to its former structure, as it was during the lifetime of the Messenger of Allah (may Allah's peace and blessings be upon him). "and seal up the door he had opened"; this is the other door, which Ibn Az-Zubayr added. So, Al-Hajjāj demolished the House and restored it to its former structure.
The Hadīth highlights the significance of seeking the opinion of those with sound judgment and experience.
It mentions the repair of the damaged part of the Sacred House.
It indicates the permissibility of abandoning something recommended and legitimate for fear that people may fail to understand it.
It also indicates that an interest may be abandoned for the sake of being safe from falling into evil.
It shows how the ruler should win the hearts of his subjects and work to protect them.
The Hadīth demonstrates how the Companions were keen to comply with what the Prophet (may Allah's peace and blessings be upon him) wanted.
It points out that the Istikhārah prayer should be performed with regard to important matters..

1336
Ibn ‘Abbās reported: The Prophet (may Allah's peace and blessings be upon him) came across a caravan at Ar-Rawhā’. He said: Who are the people? They replied: The Muslims. Then, they asked: Who are you? He said: The Messenger of Allah. So, a woman lifted up a boy to him and said: Is Hajj counted for this one? He said: Yes, and you will have a reward..

Commentary : Islam has laid down certain conditions for a Muslim to be held accountable for religious duties and obligations. One of these conditions is making Hajj obligatory only upon the adult, sane, and free Muslim who has the ability.
In this Hadīth, ‘Abdullah ibn ‘Abbās (may Allah be pleased with him and his father) reports that the Prophet (may Allah's peace and blessings be upon him) "came across a caravan," i.e., a traveling group. A caravan specifically refers to the owners of camels. And it is originally used to refer to ten or less than that. "At Ar-Rawhā’", is a village located almost 80 km away from Madīnah, that was on the way back from the Farewell Hajj, as mentioned in the narration of An-Nasā’i. He asked them: "Who are the people?" They answered him saying that they were from the Muslims. Then, they asked him (may Allah's peace and blessings be upon him): "Who are you?" He replied: "The Messenger of Allah". Perhaps they did not recognize him (may Allah's peace and blessings be upon him) because they had not seen him before, as they did not emigrate, i.e., they embraced Islam in their countries and did not emigrate before this incident.
On knowing that he was the Messenger of Allah (may Allah's peace and blessings be upon him), a woman from among them lifted up a little boy - one who had not reached the age of puberty - and she asked: "Is Hajj counted for this one?", i.e., does this little boy obtain the reward of Hajj? The Prophet (may Allah's peace and blessings be upon him) answered her, saying: "Yes" he gets the reward of voluntary Hajj, "and you will have a reward," i.e., because of making him avoid what the Muhrim (one in state of ritual consecration) avoids, and doing what the Muhrim does, and teaching him if he is discerning, or the reward of being his deputy in Ihrām (state of ritual consecration), throwing the pebbles, standing, and carrying him during Tawāf (circumambulating the Ka‘bah) and Sa‘y (walking at a brisk pace between Safa and Marwah) if he is undiscerning. His saying: "And you will have a reward" is meant to encourage her.
A boy's Hajj is valid, and he gets a reward for it; however, it does not exempt him from the obligation, and he will have to perform the obligatory Hajj after reaching puberty.
The Hadīth indicates the permissibility of performing Hajj on behalf of the minor in general.
It also makes it clear that the boy is rewarded for his act of obedience and his virtuous deeds are recorded for him.
The Hadīth also affirms the reward of the boy's guardian if he makes him perform Hajj.
It also denotes that whoever does not know something must ask the scholars about the rulings he does not know.
It points out that whoever helps someone offer an act of obedience gets rewarded..

1342
‘Ali al-Azdi reported that Ibn ‘Umar taught them: Whenever the Messenger of Allah (may Allah's peace and blessings be upon him) mounted his camel to set out on a journey, he would say Takbīr three times and then say: "Subhāna al-ladhi sakhkhara lana hādha wa ma kunna lahu muqrinīn wa inna ila rabbina lamunqalibūn. Allāhumma inna nas’aluka fi safarina hādha al-birra wa at-taqwa wa min al-‘amali ma tarda. Allāhumma hawwin ‘alayna safarana hādha watwi ‘anna bu‘dah. Allāhumma anta as-sāhibu fi as-safar wa al-khalīfatu fi al-ahl. Allāhumma inni a‘ūdhu bika min wa‘thā’ as-safar wa ka’ābat al-manzhar wa sū’ al-munqalab fi al-māli wa al-ahl (Glory be to Him Who has subjected this for us, for we could not have done it by ourselves, and we will surely return to our Lord. O Allah, we ask You on this journey of ours for goodness and piety, and for deeds that are pleasing to You. O Allah, make this journey easy for us and make its distance short for us. O Allah, You are the Companion on the journey and the One in Whose care we leave our family behind. O Allah, I seek refuge in You from this journey's hardships, from the terrible sights, and from a misfortunate return to our property and our family)." On returning, he would say the same and add: "Āyibūn tā’ibūn ‘ābidūn lirabbina hāmidūn (We are returning in safety, turning to our Lord in repentance, worshiping Him, and praising Him).".

Commentary : Traveling involves hardship and fatigue, but Allah Almighty, out of His mercy, has created for His slaves and guided them to make ships that they could ride on the sea; camels, horses, and cars that they could ride on land; and airplanes that they could ride in the air. They carry them to their destinations without any fatigue or hardship. So, when they settle on them, they remember the favor that Allah Almighty has bestowed on them by subjugating and making such mounts and vehicles easy for them to ride.
In this Hadīth, ‘Abdullah ibn ‘Umar (may Allah be pleased with him and his father) teaches some of his companions the supplication for traveling. He informed them that when the Messenger of Allah (may Allah's peace and blessings be upon him) rode and settled on his mount - which was the camel, and this includes all types of animals that could be ridden and the modern means of transportation - to set out from Madīnah on some journey, he would remember Allah and say: "Allāhu akbar (Allah is the Greatest)", three times. The Prophet's (may Allah's peace and blessings be upon him) saying Takbīr when riding and settling on the mount was acknowledging the greatness of Allah Almighty and the fact that He is greater than everything. He, thus, proclaimed His greatness to thank Him for that, so Allah would grant him extra bounty from Himself. Then, he would say: "Glory be to Him Who has subjected this for us" and has made it submissive to us, referring to the mount. "For we could not have done it by ourselves," i.e., we could not have been able to subjugate it and use it if Allah Almighty had not subjected it for us. "and we will surely return to our Lord," i.e., surely, we will return and go back to our Lord after death. It is as if the traveler who rides on what Allah has subjected for him remembers the last journey in this world, which is one's journey to Allah Almighty when he dies and people carry him on their shoulders.
Then, the Prophet (may Allah's peace and blessings be upon him) would praise Allah and supplicate Him saying: "O Allah, we ask You on this journey of ours for goodness and piety," Birr (goodness): adherence to obedience. Taqwa (piety): refraining from sins; thus, obeying the commands and avoiding the prohibitions. Then, he would ask his Lord to grant him deeds so that He becomes pleased with him. After that, he would ask Allah to make the journey easy for him and make its distance short for him. Following his supplication, he would say: "O Allah, You are the Companion on the journey," i.e., You accompany me on my journey and, thus, You make it easy for me. "And the One in Whose care we leave our family behind," in my absence, so, You surround them with Your care and protection, as Allah Almighty is with man on his journey and the One Who takes care of his family in his absence because Allah Almighty encompasses all things.
Then, he (may Allah's peace and blessings be upon him) would seek refuge with Allah from some of what afflicts man during his journey including: "This journey's hardships," i.e., its severity, difficulty, and the fatigue it causes. and "the terrible sights," i.e., the change in the face as if one is sick, and the feeling of defeat as a result of seeing what one likes undergoing something bad, which causes grief and sadness. It was also said: It means seeking refuge with Allah from every sight that results in grief when looking at it. "A misfortunate return," indicates when returning and seeing what displeases him in his family and property. In the Hadīth of ‘Abdullah ibn Sarjis (may Allah be pleased with him) - in Sahīh Muslim and Musnad Ahmad - it was mentioned that he would start with "the family" on returning, as he would say: "And from a misfortunate return to our family and our property" instead of "our property and our family." The Hadīth also states: The Prophet (may Allah's peace and blessings be upon him) sought refuge from "Hawr" after "Kawr", i.e., from scarcity after abundance and from the change in state from obedience to sin. He also sought refuge from the supplication of an oppressed person, i.e., I seek refuge with You from oppression, as it leads the oppressed person to engage in supplication, and there is no barrier between it and Allah, as mentioned in the Two Sahīh Collections.
On returning, the Prophet (may Allah's peace and blessings be upon him) would say these aforementioned words and would add: Āibūn (We are returning), i.e., we are returning from the journey safely. Tāibūn: (We are repenting), i.e., turning to our Lord from sins to obedience. Ābidūn, lirabbina hāmidūn (We are worshiping Him, and praising our Lord,) i.e., praising Allah Almighty with His attributes of perfection and majesty and showing gratitude to Him for His blessings and favors. It means: We are on our way back to our country, homeland, and families, and we are determined to return to Allah in sincere repentance coupled with righteous deeds, including showing gratitude to Allah, worshiping Him on a regular basis, and drawing close to Him by prayer and frequent prostrations.
So, the Prophet (may Allah's peace and blessings be upon him) used to remember Allah's worship and the fact that he was a slave of Allah Almighty all the time.
The Hadīth urges the act of Allah's remembrance when setting out on a journey and on returning therefrom..

1348
‘Ā’ishah reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "There is no day on which Allah sets free more of His slaves from the Fire than the Day of ‘Arafah. He verily draws near, then He boasts about them before the angels saying: 'What do these [people] want?'".

Commentary : Allah has favored some days over others, and these favored days are occasions for Allah's grants and gifts that He offers His slaves, forgiving sins and elevating degrees, and the Day of ‘Arafah is one of these virtuous days.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) says that saving people from torment and setting them free from the Fire takes place on a larger scale on the Day of ‘Arafah than on any other day. ‘Arafah is a spot located on the way between Makkah and Tā’if. It is almost 22 kilometers away from Makkah, 10 kilometers away from Mina, and 6 kilometers away from Muzdalifah. It is the place where the pilgrims stand on the 9th of Dhul-Hijjah supplicating to Allah and asking for His forgiveness. "He" the Almighty verily "draws near" in a manner that befits His majesty and greatness, in compliance with what Allah Almighty has established for Himself, without Tashbīh (drawing comparison) or Tamthīl (likening Him to His creatures). Then, He boasts before the angels about the Muslims standing at ‘Arafah, demonstrating their merit and the excellence of what they do, and praising them before the angels. The word "bahā’" (boast) originally means beauty and grace. So, Allah boasts about them and praises them in the angels' presence. "Saying: What do these [people] want?", i.e., what do these people want by leaving their families and homelands, spending their money, and exhausting their bodies? The answer is omitted, and it is assumed to be: They only sought Allah's forgiveness and pleasure, which indicates that they are granted forgiveness, as Allah does not boast about sinners and wrongdoers except after repenting and being granted forgiveness.
The Hadīth establishes the attribute of drawing near to Allah Almighty in a way that befits His majesty and greatness.
It also establishes the attribute of boasting for Allah Almighty in a way that befits His majesty and greatness..

1356
Jābir reported that he heard the Prophet (may Allah's peace and blessings be upon him) say: "It is not lawful for any of you to carry a weapon in Makkah.".

Commentary : Makkah is a sacred city as it has the Sacred House and sacred sites. The Shariah has legislated for its special rulings that affirm such meanings. It has legislated therein means of security that have not been legislated in any other spot on earth.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) forbade carrying weapons in Makkah. Perhaps the reason behind this is to prevent it from being a cause of terrifying a Muslim or doing harm to anyone. Undoubtedly, this enhances the sense of security in a place like Makkah where the Islamic sacred sites are found. The prohibition here is meant when there is no necessity for carrying a weapon. However, if there is a necessity - like fighting the disbelievers and their likes - it is permissible to carry weapons like what happened in the Year of the Conquest when the Messenger of Allah (may Allah's peace and blessings be upon him) entered Makkah with his armies carrying their weapons. Allah granted him permission to do so to spread His religion and make His word superior. Hence, Allah made this Sanctuary lawful for him for part of the day, from sunrise to ‘Asr prayer. Then, he declared among people that its sanctity had returned to its former state..

1358
Jābir ibn Abdullah al-Ansāri reported: The Messenger of Allah (may Allah's peace and blessings be upon him) entered Makkah, Qutaybah said: - [another narration reads]: He entered on the day of the Conquest of Makkah - wearing a black turban without being in Ihrām (state of ritual consecration)..

Commentary : The Companions (may Allah be pleased with them) used to observe the Prophet's states to learn from him, especially during calamities like wars and battles, and reported all this to those who came after them. They described his appearance, his clothes, and all his states.
In this Hadīth, the great Companion, Jābir ibn ‘Abdullah (may Allah be pleased with him and his father), reports that the Messenger of Allah (may Allah's peace and blessings be upon him) entered Makkah on the day of the Conquest, 8 AH, wearing a black turban on his head. He was not wearing the clothes of Ihrām and did not have the intention to make Ihrām on that day because he did not want to perform the rituals; rather, he wanted to conquer Makkah.
In the two Sahīh Collections, Anas ibn Mālik (may Allah be pleased with him) reported: "The Messenger of Allah (may Allah's peace and blessings be upon him) entered in the year of the Conquest wearing a helmet on his head." It is likely that the helmet was over the turban to protect his honorable head from iron rust, or the turban was over the helmet, or perhaps he was wearing the helmet when first entering, then he took it off and put on the turban later. Thus, each one of them reported what he had seen..

1359
‘Amr ibn Hurayth reported: It is as if I am looking at the Messenger of Allah (may Allah's peace and blessings be upon him) on the pulpit, wearing a black turban, the two ends of which he has let hang down between his shoulders..

Commentary : The Companions (may Allah be pleased with them) used to observe the Prophet's conditions to learn from him, and they conveyed what they saw to those who came after them and described his appearance, clothes, and all conditions.
In this Hadīth, ‘Amr ibn Hurayth (may Allah be pleased with him) informs that he saw the Prophet (may Allah's peace and blessings be upon him) in one of his sermons on the pulpit - and this took place at the time of the Conquest of Makkah, as narrated by Al-Humaydi in his Musnad Collection - wearing a black turban on his head and letting the two ends of his turban hang down between his shoulders. The words "two ends" are reported like this, in the plural form, whereas it is narrated by Abu Dāwūd in the singular form 'end', which is more preponderant.
The Hadīth makes mention of wearing a black turban..