logo

| 2 Hadiths

Hadith
878
It was narrated from Ibn ‘Umar (may Allah be pleased with him) that whilst ‘Umar ibn al-Khattab was standing and delivering the khutbah one Friday, a man who was one of the earliest Muhajirin, one of the companions of the Prophet (blessings and peace of Allah be upon him) came in. ‘Umar called out to him: What time is this? He said: I was busy and could not return to my family until I heard the adhan, and I could not do more than just wudu’. ‘Umar said: And just wudu’ too, when you know that the Messenger of Allah (blessings and peace of Allah be upon him) used to enjoin us to do ghusl?.

Commentary : Enjoining what is right and forbidding what is wrong is one of the most prominent characteristics of this ummah and is one of the causes of its being superior to others. Allah destroyed some of the nations who came before us because they failed to enjoin what is right and forbid what is wrong. Therefore every Muslim is commanded to enjoin what is right as much as he can, and forbid what is wrong as much as he can. Because ‘Umar ibn al-Khattab (may Allah be pleased with him) was one of the most assiduous in promoting the truth, he never failed to enjoin what is right, wherever he was. In this hadith, ‘Abdullah ibn ‘Umar (may Allah be pleased with him) narrates that during his caliphate, his father ‘Umar (may Allah be pleased with him) was standing and delivering the khutbah one Friday when a man who was one of the earliest Muhajirin, came in. He was ‘Uthman ibn ‘Affan, according to a report in al-Muwatta’. When ‘Umar (may Allah be pleased with him) saw that he had come late, he said to him: “What time is this?” –rebuking him for coming late. ‘Uthman (may Allah be pleased with him) responded by telling him that he had become busy with some matters, so he could not go back to his house until he heard the adhan, so he did wudu’ quickly and did not do ghusl, in order to catch up with Jumu‘ah. ‘Umar (may Allah be pleased with him) said to him: And just wudu’ too, when you know that the Messenger of Allah (blessings and peace of Allah be upon him) used to enjoin us to do ghusl?Here ‘Umar (may Allah be pleased with him) rebuked ‘Uthman (may Allah be pleased with him) a second time. What he meant was: and you did not do ghusl for Jumu‘ah either; you only did wudu? Is it not enough that you came late and missed out on the virtue of coming early, and you followed that with failing to do ghusl, being content with doing wudu’ only, when you heard the Prophet (blessings and peace of Allah be upon him) enjoining us to do ghusl on Friday!
The command to do ghusl on Friday is part of the etiquette of coming to the mosque and prayers in congregation. It is advice from the Prophet (blessings and peace of Allah be upon him) to do what is most appropriate and best on such occasions.
This hadith indicates that we should enjoin what is right and forbid what is wrong, even if that is in front of other people.
It indicates that the leader should check on those under his authority, and instruct them to do that which is best for their spiritual well-being, and to rebuke the one who falls short in doing what is more appropriate. It also indicates that enjoining what is right and forbidding what is wrong may be done during the khutbah and does not invalidate it.
It indicates that the Muslim is encouraged to come early to Jumu‘ah.
It indicates that it is permissible to just do wudu’ for Jumu‘ah, but highlights the fact that ghusl is better..

880
It was narrated that Abu Sa‘id said: I bear witness that the Messenger of Allah (blessings and peace of Allah be upon him) said: “Ghusl on Friday is obligatory for every adult, and he should brush his teeth and put on perfume if it is available.” ‘Amr said: As for ghusl, I bear witness that it is obligatory. As for brushing the teeth and putting on perfume, Allah knows best whether it is obligatory or not, but this is what it says in the hadith..

Commentary : Friday is the best of days; it is the weekly festival (eid) of the Muslims, on which they gather to remember Allah (dhikr). Hence there are several points of etiquette to be observed on Fridays. In this hadith, the Prophet (blessings and peace of Allah be upon him) explains some of them. He (blessings and peace of Allah be upon him) explains that doing ghusl on Friday is obligatory for every adult, in the sense that it is so important for every adult male who is required to attend Jumu‘ah that it is almost like an obligatory duty for him. Another of these sunnahs is brushing the teeth and cleaning them with a siwak or by other means, scrubbing the teeth with something that will clean them. Another of these sunnahs is putting on perfume that has a good smell.
Doing ghusl and cleaning the mouth are part of the etiquette of attending the mosques and prayers in congregation. It is advice from the Prophet (blessings and peace of Allah be upon him) to do that which is appropriate on such occasions.
The ‘Amr referred to here is ‘Amr ibn Sulaym, the narrator of the report. The words “As for brushing the teeth and putting on perfume…”, which appear towards the end of the report, indicate that the conjunction does not mean that these actions are all at the same level of importance. It is as if he was certain that ghusl only is obligatory, because this is clearly stated in the hadith; he did not say anything about the other actions, because of the possibility that they may or may not be obligatory. It was also said that as the Prophet (blessings and peace of Allah be upon him) mentioned together doing ghusl and putting on perfume on Friday, and everyone agrees that there is no blame on the one who does not put on perfume on Friday, if he has no offensive odours that could annoy or offend other people in the mosque, the same applies to the one who does not do ghusl, because the reason for both is the same. The same applies to brushing the teeth..

881
It was narrated from Abu Hurayrah that the Messenger of Allah (blessings and peace of Allah be upon him) said: “Whoever does ghusl on Friday, the same as ghusl for janabah, then sets out early, it is as if he sought to draw close to Allah by giving a camel in charity. Whoever sets out at the second hour, it is as if he sought to draw close to Allah by giving a cow in charity. Whoever sets out at the third hour, it is as if he sought to draw close to Allah by giving a horned ram in charity. Whoever sets out at the fourth hour, it is as if he sought to draw close to Allah by giving a chicken in charity. Whoever sets out at the fifth hour, it is as if he sought to draw close to Allah by giving an egg in charity. Then when the imam comes out, the angels come to listen to the reminder [the khutbah]..

Commentary : Allah (may He be glorified and exalted) has instructed His believing slaves to hasten to do good deeds, and He praises those who do that, as He says: {Indeed, they used to hasten to good deeds} [al-Anbiya’ 20:19]. Because coming early to prayer is a good deed, especially in the case of Jumu‘ah prayer, the one who comes early to the prayer attains greater reward and virtue than others.
In this hadith, the Prophet (blessings and peace of Allah be upon him) tells us of the virtue of coming early to Jumu‘ah prayer. First he encourages the Muslim to do ghusl for this prayer, and tells us that for the one who does a complete ghusl, like that done in the case of janabah, then goes to Jumu‘ah prayer  early, at the beginning of the day, it is as if he sought to draw close to Allah (may He be exalted) by giving a camel in charity. For the one who goes at the second hour, it is as if he gave a cow in charity for the sake of Allah (may He be exalted). For the one who goes at the third hour, it is as if he gave a horned ram in charity; this description emphasizes how beautiful and perfect it is. For the one who goes at the fourth hour, it is as if he gave a chicken in charity, and for the one who goes at the fifth hour, it is as if he gave an egg in charity. The hours referred to in the hadith begin at sunrise, and this division is done according to the length of time between sunrise and the time of the second adhan; the time is divided into five parts, each of which is what is referred to by the word “hour” in this hadith. Then the Prophet (blessings and peace of Allah be upon him) tells us that when the imam comes out and ascends the minbar to deliver the khutbah, the angels come in and do not write down the names of those who come in after that, so that they can listen to the Jumu‘ah khutbah and what it contains of remembrance of Allah (may He be exalted). Thus those who come after that miss out on the virtue of coming early, but they do not miss out on the reward for Jumu‘ah.
This hadith highlights the virtue of coming early for Jumu‘ah prayer.
It also urges the Muslim to do ghusl for Jumu‘ah..

883
It was narrated that Salman al-Farisi said: The Prophet (blessings and peace of Allah be upon him) said: “No man does ghusl on Friday, cleaning and purifying himself as much as he can, and puts on perfume, whether it is his own perfume or perfume that is in his house, then goes out, and does not push his way between two people, then he prays whatever is decreed that he should pray, then he listens attentively when the imam speaks, but he will be forgiven whatever sins he commits between this and the following Jumu‘ah.”.

Commentary : Friday is the best of days; it is the weekly festival of the Muslims, on which they gather to do good and remember Allah (dhikr). Hence the most important acts of etiquette on this day include purifying and cleaning oneself, ensuring that one smells good, coming early to the prayer, avoiding anything that could annoy or offend people, and listening attentively to the khatib. In this hadith, the Prophet (blessings and peace of Allah be upon him) speaks of the virtues of this etiquette. He begins by urging the Muslim to do ghusl and purify himself, which means cleaning himself thoroughly. What is meant is cleaning oneself by trimming the moustache, clipping the nails and shaving the pubic hair. Then the Prophet (blessings and peace of Allah be upon him) mentioned another act of etiquette, which is perfuming oneself, which the Muslim may do with his own perfume or by putting on some of his wife’s perfume. Then when he sets out to go to the mosque, when he enters the mosque he should not push his way between two people. This is a reference to coming early, because if he sets out early, he will not have to step over people’s necks or push his way between those who arrived before him and are sitting down. It was also said that what is meant is that he should not push his way between two men and stand between them, because he may make them feel constrained, especially when it is very hot and there is a large number of people. “then he prays whatever is decreed that he should pray” of supererogatory prayer. “then he listens attentively when the imam speaks”  so he listens properly to the khutbah. Whoever does this will be forgiven for whatever sins he commits in the period between this Jumu‘ah prayer and its khutbah, until the same time the following week.
This hadith indicates that we are urged to do ghusl on Friday.
It indicates that it is encouraged to put on perfume [when attending Jumu‘ah prayer].
It indicates that it is not allowed to step over people on Friday, except for one who can find no other way to reach the prayer place except by doing that.
It indicates that it is permissible to offer whatever supererogatory prayers one wishes before Jumu‘ah prayer.
It indicates that we are urged to listen attentively when the khatib begins to deliver the khutbah..

884
It was narrated that Tawus said: I said to Ibn ‘Abbas: They said that the Prophet (blessings and peace of Allah be upon him) said: “Do ghusl on Friday and wash your heads, even if you are not junub, and put on perfume.” Ibn ‘Abbas said: As for ghusl, then yes; as for perfume, I do not know..

Commentary : Islam is a religion of cleanliness and beauty, and it encourages both. In this hadith, Tawus ibn Kaysan – who was one of the Tabi‘in – narrates that he told ‘Abdullah ibn ‘Abbas (may Allah be pleased with him) that some people were narrating a hadith from the Prophet (blessings and peace of Allah be upon him), which was: “Do ghusl on Friday and wash your heads, even if you are not junub, and put on perfume.” Ibn ‘Abbas (may Allah be pleased with him) said: As for ghusl, then yes; as for perfume, I do not know. It is known that the one who does ghusl will wash his head, so the words “and wash your heads” are a confirmation of the words “Do ghusl”, by way of mentioning something specific after mentioning something general, for emphasis and to point out that what is required is complete ghusl, lest anyone think that pouring water over the body without pouring it over the hair and making it reach the scalp is good enough for ghusl on Friday. The words “even if you are not junub” confirm that the command to do ghusl on Friday is not only for those who are junub. The words of Ibn ‘Abbas (may Allah be pleased with him), “As for ghusl, then yes; as for perfume, I do not know” mean: As for ghusl, I heard it from the Messenger of Allah (blessings and peace of Allah be upon him); as for perfume, I did not hear about it from him. The fact that Ibn ‘Abbas had not heard anything about putting on perfume on Friday does not mean that the Prophet (blessings and peace of Allah be upon him) did not say it. Ibn ‘Abbas (may Allah be pleased with him) narrated what he heard. But others heard it. In Sahih al-Bukhari it is narrated from Abu Sa‘id al-Khudri (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said concerning the etiquette of Jumu‘ah: “…and put on perfume if it is available.”
This hadith indicates that it is forbidden to issue a fatwa without knowledge. Here we see Ibn ‘Abbas (may Allah be pleased with him) – despite his high status and lofty position among the Sahabah – saying, I do not know. So no one should feel too embarrassed to say, when he does not know something, I do not know.
This hadith indicates that we are urged to do ghusl on Friday.
It indicates that it is encouraged to put on perfume when attending Jumu‘ah prayer..

885
It was narrated from Tawus, from Ibn ‘Abbas (may Allah be pleased with him), that he mentioned what the Prophet (blessings and peace of Allah be upon him) said with regard to doing ghusl on Friday. I said to Ibn ‘Abbas: Can he put on perfume if his wife has some? He said: I do not know..

Commentary : Friday is the best of days; it is the weekly festival (eid) of the Muslims, on which they gather to do good and remember Allah (dhikr). Hence the Prophet (blessings and peace of Allah be upon him) enjoined people to do ghusl on that day. In this hadith, the Tabi‘i Tawus ibn Kaysan narrates that Ibn ‘Abbas (may Allah be pleased with him) mentioned what the Prophet (blessings and peace of Allah be upon him) said with regard to doing ghusl on Friday. The command in this instance is addressed to one who is not junub, for the purpose of cleaning and purifying himself, because the one who is junub is commanded to remove the janabah on Friday and otherwise. Tawus asked him: Did the Prophet (blessings and peace of Allah be upon him) enjoin putting on perfume, even if the perfume belongs to one’s wife? This is because perfume is one of the things that she uses to beautify herself for her husband, so it is most likely that perfume would be in the possession of women, rather than men. What is meant by perfume is anything that is applied to the body to give a good fragrance.
Ibn ‘Abbas (may Allah be pleased with him) responded by saying that he had no knowledge of what the Prophet (blessings and peace of Allah be upon him) had said with regard to putting on perfume on Friday, or whether this action was recommended or was enjoined like ghusl. The fact that Ibn ‘Abbas (may Allah be pleased with him) had not heard anything about putting on perfume on Friday does not necessarily mean that the Prophet (blessings and peace of Allah be upon him) did not say it.Ibn ‘Abbas (may Allah be pleased with him) narrated what he heard. But others heard it. In Sahih al-Bukhari it is narrated from Abu Sa‘id al-Khudri (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said concerning the etiquette of Jumu‘ah: “…and put on perfume if it is available.” The command to put on perfume depends on one’s ability to do it, for not everyone owns perfume or keeps it at home.
This hadith highlights an important point of etiquette for the scholar and mufti, which is that they should say “I do not know” with regard to anything of which they have no knowledge.
It also indicates that we are urged to do ghusl on Friday..

887
It was narrated from Abu Hurayrah that the Messenger of Allah (blessings and peace of Allah be upon him) said: “Were it not that it would be too difficult for my ummah, or for the people, I would have instructed them to use the siwak at the time of every prayer.”.

Commentary : Prayer means standing before Allah (may He be glorified and exalted), so it is essential to be in a state of purity and look good, and for the mouth and teeth to be clean.
In this hadith, the Prophet (blessings and peace of Allah be upon him) states that were it not that it would be too difficult for the worshippers among his ummah, he would have instructed them and made it obligatory for them to use the siwak before offering any prayer, whether it was obligatory or supererogatory, and whether the mouth had an odour or was clean. This is by way of encouraging people to do this noble act, which is purifying the mouth and cleaning the teeth when meeting Allah in prayer. The siwak is the root of the arak tree; this hadith may also refer to using any other kind of stick or similar thing to clean the teeth and take away any odour and the like. The Sunnah is to use the siwak when doing wudu’ for prayer too, as it says in a report narrated by al-Bukhari from Abu Hurayrah (may Allah be pleased with him). The time to do that when doing wudu’ is after washing the hands and before rinsing the mouth.
This hadith indicates that worshippers are urged to use the siwak whenever possible.
It also highlights the keenness of the Prophet (blessings and peace of Allah be upon him) to make things easy for people..

888
It was narrated that Anas said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “I have mentioned to you many times the importance of using the siwak.”.

Commentary : Using the siwak is a confirmed Sunnah (Sunnah mu’akkadah) of the Prophet (blessings and peace of Allah be upon him). He (blessings and peace of Allah be upon him) said: “Were it not that it would be too difficult for my ummah, I would have instructed them to use the siwak at the time of every prayer.” The siwak is cleansing for the mouth and pleasing to the Lord.
In this hadith, the Prophet (blessings and peace of Allah be upon him) confirmed the command to use the siwak, as he said: “I have mentioned to you many times the importance of using the siwak”, to emphasize its importance and enjoin it. The siwak is obtained from the roots of the arak tree. The point of telling them this, even though they were already aware of it, is to highlight and emphasize the importance of using the siwak. Even though the siwak is Sunnah at all times, it is even more important in certain situations, including prayer, wudu’ and reading Qur’an. As Jumu‘ah is one of the prayers for which the Muslims are enjoined to adorn themselves and prepare themselves for it by doing ghusl and putting on perfume, and using the siwak is one of the means of cleansing and purifying oneself, it is even more important on Friday..

890
It was narrated that ‘A’ishah (may Allah be pleased with her) said: ‘Abd al-Rahman ibn Abi Bakr came in, holding a siwak with which he was cleaning his teeth. The Messenger of Allah (blessings and peace of Allah be upon him) looked at it, and I said to him: Give me this siwak, O ‘Abd al-Rahman. So he gave it to me, and I cut off the part where he had been using it, then I chewed it and gave it to the Messenger of Allah (blessings and peace of Allah be upon him), and he cleaned his teeth with it while he was leaning against my chest..

Commentary : When his illness grew worse,  the Prophet (blessings and peace of Allah be upon him)asked his wives’ permission to let him stay in the house of ‘A’ishah (may Allah be pleased with her), because she was so dear to him and he loved her very much.
In this hadith, the Mother of the Believers ‘A’ishah (may Allah be pleased with her) narrates that her brother ‘Abd al-Rahman ibn Abi Bakr came in to visit the Prophet (blessings and peace of Allah be upon him) during his final sickness. ‘Abd al-Rahman was carrying a siwak with which he was cleaning his teeth. The Prophet (blessings and peace of Allah be upon him) looked at the siwak; he was unable to speak, but the Mother of the Believers ‘A’ishah (may Allah be pleased with her) understood that he wanted to use the siwak. So she took it from ‘Abd al-Rahman  and cut off the part where he had been using it, then she chewed it to soften it for the Prophet (blessings and peace of Allah be upon him). Then she gave it to the Prophet (blessings and peace of Allah be upon him) and he rubbed his teeth with it while he was leaning against her chest.
This hadith highlights the virtue of ‘A’ishah (may Allah be pleased with her) and her status with the Prophet (blessings and peace of Allah be upon him).
It highlights the Prophet’s kind treatment of his wives.
It demonstrates that the Prophet (blessings and peace of Allah be upon him) adhered to the Sunnah of using the siwak even when he was very ill.
It confirms the virtue of using the siwak..

891
It was narrated from Abu Hurayrah (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) used to recite in Fajr prayer on Friday “Alif-Lam-Mimtanzil” [Surat al-Sajdah] and “Hal ata ‘ala al-insanihinun min al-dahr”  [Surat al-Insan]. .

Commentary : The Messenger of Allah (blessings and peace of Allah be upon him) used to recite certain surahs in some of the prayers, in most cases. He did this for various reasons, one of which may have been that the verses were appropriate to the time when they were recited.
In this hadith, Abu Hurayrah (may Allah be pleased with him) narrates that in Fajr prayer on Fridays, the Prophet (blessings and peace of Allah be upon him) used to recite Surat al-Sajdah in the first rak‘ah and Surat al-Insan in the second rak‘ah. This is what he (blessings and peace of Allah be upon him) usually did most of the time. That was because of what these two surahs contain of mention of what has happened and what will happen, from creation until re-creation (resurrection), such as the creation of Adam (peace be upon him), the gathering of all creatures, their resurrection from the graves to either Paradise or Hell, the stages of the Day of Resurrection, and the fact that it will happen on a Friday. Reciting these two surahs in Fajr prayer on Friday is following the example of the Messenger of Allah (blessings and peace of Allah be upon him). It was said that this is on condition that one recite other surahs sometimes, lest anyone think that it is not permissible to recite any other surahs [in Fajr prayer on Fridays]..

892
It was narrated from Ibn ‘Abbas that he said: The first Jumu‘ah prayer that was established after Jumu‘ah prayer in the mosque of the Messenger of Allah (blessings and peace of Allah be upon him) was in the mosque of [the tribe of] ‘Abd al-Qays in Juwatha in al-Bahrayn..

Commentary : Jumu‘ah prayer is very important in Islamic teachings and in Muslim society, and it can only be done in congregation.
In this hadith, ‘Abdullah ibn ‘Abbas (may Allah be pleased with him) narrates that the first Jumu‘ah prayer to be offered, fulfilling all the conditions of the khutbah and gathering, after the Jumu‘ah that the Sahabah prayed for the first time in the Prophet’s Mosque in Madinah, was the Jumu‘ah that was established in the mosque of ‘Abd al-‘Qays. They were a tribe in Juwatha, which was in al-Bahrayn. Juwatha was a village or the name of a fortress, and in ancient times, the name al-Bahrayn was given to the area which now includes Bahrain, al-Ahsa’ and al-Qatif in the eastern part of the Kingdom of Saudi Arabia. The Mosque of ‘Abd al-Qays is located in what is now known as the province of al-Ahsa’.
This hadith indicates that there is no stipulation that Jumu‘ah should only be established in large cities; rather it is permissible in villages too..

896
It was narrated that Abu Hurayrah said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “We are the last but we will be the first on the Day of Resurrection. They were given the Book before us, and it was given to us after them. This is the day concerning which they differed, but Allah guided us to it. Tomorrow is for the Jews, and the day after tomorrow is for the Christians.” Then he fell silent, then he said: “It is obligatory for every Muslim to do ghusl one day out of every seven days, in which he washes his head and his body.”.

Commentary : Our Prophet Muhammad (blessings and peace of Allah be upon him) is the best of the prophets, and his ummah is the best of nations. In this hadith, the Prophet (blessings and peace of Allah be upon him) highlights some of the ways in which his ummah surpasses the previous nations, and he lists some of their characteristics which distinguish them from those nations. He states that he and his ummah are the lastin chronological terms, because he (blessings and peace of Allah be upon him) is the last of the prophets and messengers, and there will be no prophet after him, but on the Day of Resurrection they will be ahead of the previous nations, the People of the Book, in virtue and status, as they will come after the Muslim ummah with regard to the reckoning, judgement and admission to Paradise.
Then the Prophet (blessings and peace of Allah be upon him) referred to the People of the Book, the Jews and Christians, stating that they were given the Book – meaning the Torah and Gospel – before us, and we were given the Holy Qur’an, which is the greatest of the Books that Allah (may He be exalted) sent down to His slaves, after them.
Then he (blessings and peace of Allah be upon him) referred to Friday, which is the day concerning which the People of the Book before us differed, after they had been told that it was their day and were commanded to venerate it. But they abandoned it and resorted to choosing a day based on their own reasoning.So the Jews venerated Saturday, because it was the day on which Allah finished creation, as they thought that this was the virtue that made this day special and deserving of veneration. The Christians venerated Sunday, because creation began on that day. But Allah guided us to Friday, by means of revelation which tells us that this day should be venerated, or on the basis of scholarly views that are in harmony with the intended meaning of the text. Therefore Saturday is for the Jews and Sunday is for the Christians.
It was said that because the Jews chose Saturday and the Christians chose Sunday, and Allah guided us to Friday – which comes before those two days – this shows that we went ahead of them in this world and we will go ahead of them in the hereafter.
Then the Prophet (blessings and peace of Allah be upon him) explained that it is a duty for every Muslim – what is meant is those who are accountable – to do ghusl one day in every seven, which is Friday, in which he should wash his head and his body.
What is meant by doing ghusl is pouring water over the body and head for the purpose of purification and cleanliness. Thus the individual is required, at the very least, to wash himself with water every seven days. The head is singled out for mention, even though it is part of the body, to indicate that special attention should be paid to it..

900
It was narrated that Ibn ‘Umar said: One of ‘Umar’s wives used to attend Fajr and ‘Isha’ prayers in congregation in the mosque. It was said to her: Why do you go out when you know that ‘Umar dislikes that, because he is a man of protective jealousy? She said: What is preventing him from telling me not to do this? He said: What is preventing him is the word of the Messenger of Allah (blessings and peace of Allah be upon him): “Do not prevent the female slaves of Allah from going to the mosques of Allah.”.

Commentary : There are rulings which apply specifically to women when attending prayers in the mosques, how they should go out, and what they should look like, in terms of modesty, adornment, covering, and avoiding dubious situations, and barring any means that could lead to them being a source of fitnah (temptation).
In this hadith, ‘Abdullah ibn ‘Umar (may Allah be pleased with him) narrates that one of the wives of ‘Umar (may Allah be pleased with him) – namely ‘Atikah bint Zayd ibn ‘Amr ibn Nufayl – used to attend Fajr and ‘Isha’ prayers in congregation in the mosque. She was told that ‘Umar (may Allah be pleased with him) disliked the women going out at this time, the reason being that he felt protective jealousy (ghirah) concerning them. She asked why he let her do that and did not forbid her to do it, and she was told that what was preventing him from forbidding her to do this was the word of the Prophet (blessings and peace of Allah be upon him), “Do not prevent the female slaves of Allah from going to the mosques of Allah,” and allow them to go to the mosque to pray, seek knowledge and the like. Describing them as “the female slaves of Allah” is more eloquent than simply calling them women.
There are some reports which say that this permission was only granted for prayer at night, such as ‘Isha’ and Fajr – as is mentioned in the hadith narrated by al-Bukhari from Ibn ‘Umar, according to which the Prophet of Allah said: “If your womenfolk ask you for permission to go out at night, give them permission” – because it is dark, so they will be concealed and there will be no fear of fitnah (temptation) for her or because of her. This is what the wife of ‘Umar (may Allah be pleased with her) used to do. Abu Dawud and Ahmad also narrated that the Prophet (blessings and peace of Allah be upon him) said: “Let them go out unadorned,” meaning that they should not be wearing perfume or any kind of adornment, so that they will not be a cause of fitnah (temptation) to men.
This hadith indicates that women are permitted to pray in the mosque, if there is no fear of fitnah (temptation)..

901
It was narrated that ‘Abdullah ibn al-Harith said: Ibn ‘Abbas said to his mu’adhdhin on a rainy day: When you have said,AshhaduannaMuhammadanRasulullah (I bear witness that Muhammad is the Messenger of Allah), do not say Hayya ‘ala al-salah (Come to prayer); rather say Sallu fi buyutikum (Pray in your houses). It was as if the people objected to that, but he said: One who is better than me did that. Indeed Jumu‘ah is an obligatory prayer, but I did not want to make you come out and walk in mud and slippery conditions..

Commentary : Prayer is the foundation of faith, and the Muslim cannot afford to miss it, whether he is at home or travelling, whether during peacetime or wartime. But the teachings of Islam take people’s situation into consideration when they have no choice and when conditions are hard, and whether it is a time of fear or a time of safety.
In this hadith, the Tabi‘i Muhammad ibn Sirin narrates that ‘Abdullah ibn ‘Abbas (may Allah be pleased with him) said to his mu’adhdhin on a very rainy day: When you reach in youradhan the words AshhaduannaMuhammadanRasulullah(I bear witness that Muhammad is the Messenger of Allah), do not say Hayya ‘ala al-salah (Come to prayer); say instead of that: Sallu fi buyutikum (Pray in your houses), so that the people will hear this concession and not come out. This was in relation to Jumu‘ah prayer, as is mentioned at the end of the report. It was as if the people objected to what he said about there being a concession allowing them not to attend Jumu‘ah because of the rain. So Ibn ‘Abbas (may Allah be pleased with him) said to them: One who is better than me did that, meaning the Prophet (blessings and peace of Allah be upon him). Then Ibn ‘Abbas explained the reason for this, as he said: Indeed Jumu‘ah is an obligatory prayer, meaning that it is obligatory for every accountable man who hears the call and is not travelling, but I did not like to cause you hardship and difficulty, and there is a concession that makes the matter flexible for you. It was said that what was meant by the phrase translated above as “causing hardship” is: I did not want to be the cause of you incurring sin when you feel reluctant to come, and perhaps some of you may feel angry or say words that are not appropriate because of walking in the mud, which could lead to you slipping and falling. Rain is one of the excuses for which a concession is granted with regard to an obligatory duty, and it is one of the valid excuses for which prayer in congregation may be waived.
It was said that the phrase “Sallu fi buyutikum (Pray in your houses)” gives people the choice, and does not mean that they must pray at home; it is up to the worshipper and he has the choice: if he wishes, he may stay at home, and if he wishes, he may go out to the mosque.
This hadith highlights one aspect of how things may be made easier for people in such situations.
It also indicates that rain is one of the reasons for which Jumu‘ah prayer and prayers in congregation may be waived. .

902
It was narrated that ‘A’ishah, the wife of the Prophet (blessings and peace of Allah be upon him) said: The people used to come on Friday from their homes and from al-‘Awali; they would come in the dust, with dust and sweat having accumulated on them, and with the smell of sweat emanating from them. One of them came to the Messenger of Allah (blessings and peace of Allah be upon him) when he was in my house, and the Prophet (blessings and peace of Allah be upon him) said: “I wish you would purify yourselves for this day of yours.”.

Commentary : Friday is an important day, and it is the best day of the week, on which the Muslims gather for prayer. The Prophet (blessings and peace of Allah be upon him) urged the people to purify themselves, clean themselves and make themselves look good on this day, especially those who wanted to attend  Jumu‘ah prayer.
In this hadith, ‘A’ishah (may Allah be pleased with her) narrates that the people used to come to attend Jumu‘ah prayer from their houses and from al-‘Awali, which refers to some areas near Madinah, to pray with the Messenger of Allah (blessings and peace of Allah be upon him) in his mosque. “they would come in the dust [fi’l-ghubar]” – in a report narrated by Muslim, it says: “they would come in ‘abayas [fi’l-‘aba’]”. The dust of the road would get onto them, and they would sweat; such things cause a person’s clothes to become dirty, and result in an unpleasant smell, which is not appropriate for the Muslim himself, let alone when he is attending prayers in congregation and Jumu‘ah prayer in the mosque.
Then ‘A’ishah (may Allah be pleased with her) narrates that a man came to the Prophet (blessings and peace of Allah be upon him). What appears to be the case is that the Prophet (blessings and peace of Allah be upon him) noticed a smell when this man came near him. When the Prophet (blessings and peace of Allah be upon him) saw what state the man was in, he said: “I wish you would purify yourselves for this day of yours!” According to a report narrated in al-Sahihayn he said:, “I wish that you would do ghusl” – meaning: for when you come to pray on Friday. This was so as not to cause annoyance to people with the smell of sweat. What is meant by purifying oneself is to wash oneself, making the water reach all of the body and head, seeking to purify and clean oneself.
This hadith indicates that we are urged to be clean and to avoid unpleasant smells on the body, especially on Friday..

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..