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Hadith
1100
Anas ibn Seereen reported: “We set out to receive Anas ibn Maalik when he returned from Shaam at a place known as 'Ayn-al-Tamr. I saw him praying on the back of his donkey with his face turned in that direction. (Hammam one of the narrators) pointed towards the left of Qiblah, so I said to him: I saw you praying while you are towards the side other than that of Qiblah. Upon this he said: Had I not seen the Messenger of Allah ﷺ doing like this, I would not have done so at all..

Commentary : The Companion’s (may Allah be pleased with them) eagerness towards following the sunnah of the Prophet ﷺwas remarkable; thus, none of them would do an action or deed if the Prophet ﷺ had not done it or encouraged it; especially the prayer whose actions are fixed, and the Prophet ﷺ stipulated them by his words and actions.

In this hadeeth, the taabiʿee, Anas ibn Seereen reports that they had [set out] to receive Anas ibn Maalik (may Allah be pleased with him), who was returning from the region of Shaam; and they met him near ʿAyn al-Tamr - which is a town to the west in the governorate of Anbaar, [which is] the biggest of the governorates in Iraq.  

When they saw him, he was praying while he atop of a donkey; and he was facing towards the left of the Qiblah, and not in the direction of the Qiblah [itself]. Upon seeing this, Anas ibn Seereen asked him in a state of awe: ‘I saw you performing the prayer facing in a direction other than the Qiblah?!’  Then, Anas ibn Maalik responded to him by saying: ‘If I had not seen the Messenger of Allah ﷺ praying on top of his mount towards [a direction] other than the Qiblah, I would not have done so.  Rather, the Prophet ﷺ would do that for the supererogatory and sunnah - and not for the obligatory prayers; like what is established in Saheeh al-Bukhaaree, on the authority of Ibn ʿUmar (may Allah be pleased with them).

Some of the other benefits that we can conclude from this hadeeth is knowing the permissibility of performing supererogatory prayers on [any] means of transportation, even if we are [facing in] a direction other than that of the Qiblah.

This narration also elucidates the ease that we have in our acts of worship, especially when it comes to the prayer.
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1101
Narrated Hafs ibn `Asim: Ibn `Umar went on a journey and said, "I accompanied the Prophet ﷺ and he did not offer optional prayers during the journey, and Allah says: {Verily! In Allah's Messenger ﷺ you have a good example to follow.'} (Quran 33.21).

Commentary : The ease and removal of difficulty are some of the characteristics of Islam. The greater the hardship [appears], the greater the alleviation is [in actuality], and the burden is removed.  Therefore, Allah, The Mighty and Majestic prescribed the dispensation of shortening the prayers which contain four units while traveling; and the Prophet ﷺ left out the sunnah prayers that are tied and performed either before or after the five obligatory ones while traveling - thus confirming the alleviation [discussed above].

In this hadeeth, the taabiʿee :Hafs ibn ʿAsim ibn ʿUmar ibn al-al-Khaṭṭaab reports that ʿAbdullah ibn ʿUmar (may Allah be pleased with them) had travelled with his companions, and said: ‘I travelled with the Prophet ﷺ and his Companions during their journey, and I did not see him perform the sunnah prayers that are tied and performed either before or after the five obligatory ones - while traveling.’   Ibn ʿUmar (may Allah be pleased with them) said this – as documented in Saheeh Muslim - when he saw some of his companions performing supererogatory prayers after Dhuhr while traveling.

Then, ʿAbdullah ibn ʿUmar  (may Allah be pleased with them) said: ‘Allah, The Mighty and Majestic says: {Indeed, in the Messenger of Allah, you have an excellent example.}- and he recited [the word in the aforementioned ayah]: iswah (example) in Arabic is pronounced with a kasrah[at the beginning of the word], and this is the qiraa’ah [i.e. mode of recitation] of the ten [verified] reciters, except for ʿAsim; he recited it with a dammah : [as] uswah.  The meaning here an instruction to follow the sunnah of the Prophet ﷺ, for it is the perfect example in everything, thus, follow his way and act in accordance with his traditions.

The Prophet ﷺdid not offer the sunnah prayers that are tied and performed either before or after the five obligatory prayersfor all of the prayers while traveling, except the two-unit prayerof Fajr.  The Messenger of Allah ﷺ did not leave them on his travels, and even made them up when he had slept until the sun rose upon him and his Companions during one of his travels; as per the report mentioned in Saheeh Muslim, from a hadeeth narrated by Abu Hurayrah(may Allah be pleased with him).  As for the Witr prayer, the Messenger of Allah ﷺ would perform the Witr prayer atop [his] camel while traveling – as mentioned in Saheehal-Bukhaaree and Saheeh Muslim, from a hadeeth narrated byʿAbdullah ibn ʿUmar (may Allah have pleased with them).

This hadeeth shows the keen eagerness of the Companions (may Allah be pleased with them) to emulate and follow the example of the Prophet ﷺ.
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1102
Narrated Ibn ‘Umar: I accompanied God's Messenger, and he prayed two units and nothing more while on a journey. I also accompanied Abu Bakr, ‘Umar and ‘Uthman, and they did the same.".

Commentary : Since Islam is a magnanimous religion that embraces tolerance, it is not isolated from alleviating and making ease for the people over matters of the religion and world.  One of the many examples of its easiness and accommodation is the dispensation; [which] is a gift from Allah, The Mighty and Majestic - for the purpose of facilitating the performance of the obligatory that Allah has made incumbent upon His servants.

In this hadeeth, ʿAbdullah ibn ʿUmar (may Allah be pleased with them) reports that he had accompanied the Messenger of Allah ﷺ. During his time in his company, he observed that he ﷺ would offer no more than a two-units prayer on the journey.  That is to say, heﷺ would shorten the prayers that consist of four units- [which are] Dhuhr, ʿAsr, and ʿIshaa’ - and perform a two-unit prayer [instead].  As for Maghrib, he would perform it like it [always] is done: three units; and did not perform the sunnah prayers that are tied and performed either before or after the five obligatory prayers.  Likewise, so did: Abu Bakr, ʿUmar, and ʿUthmaan(may Allah be pleased with them) - each during the time of their caliphate - [all] following the sunnah of the Prophet ﷺ while shortening the prayers during [their] travels - and did no more than that. 

In a narration in Saheehal-Bukhaaree and SaheehMuslim, Ibn ʿUmar mentioned [the following] about ʿUthmaan(may Allah be pleased with them): ‘[that] he prayed two unitsat the beginning of his caliphate, then performed the full prayers of four prayer units later.’   It has been said that: perhaps Ibn ʿUmar (may Allah be pleased with f them) intended in this narration [that it was] the rest of ʿUthmaan’s travels (may Allah be pleased with him), other than at Minaa, because he completed the prayers with four prayer units in their entirety at Minaa.  And it has [also] been said that: he completed the prayers in their entirety if he was lodgingat a place, and if he was traveling, he would shorten them.

Excluded from this generalisation are the two-units prayer that precedes Fajr. The Messenger of Allah ﷺdid not leave them during his travels and would even make them up when they had slept until the sun rose upon them during one of his travels; like what is mentioned in Saheeh Muslim, from a hadeeth narrated by Abu Hurayrah(may Allah be pleased with him).  As well as the Witr prayer, [where] The Messenger of Allah ﷺ would perform the Witr prayer atop [his] camel while traveling - like what is mentioned in Saheeh al-Bukhaaree and SaheehMusim, from a hadeeth narrated byʿAbdullah ibn ʿUmar (May Allah have pleased with them).

From the benefits that we can conclude from this hadeeth is the eagerness of the Companions (may Allah be pleased with them) to emulate the Prophet ﷺ.
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1105
Ibn `Umar (may Allah be pleased with them) related that Allah's Messenger ﷺ used to perform supererogatory prayers on the back of his mount by head nodding facing any direction." Ibn `Umar used to do the same..

Commentary : The Companions of the Prophet ﷺ were always eager to follow his guidance and way, especially with regards to the prayer, as it is fixed in its description and the manner in which it is performed.

This hadeeth elucidates on the permissibility of performing voluntary prayers on top of one’s riding animal (vehicle), excluding the obligatory prayers. Ibn ʿUmar (may Allah be pleased with them) reports that the Messenger of Allah ﷺ used to perform the sunnah and supererogatory prayers- on the back of his ride - which is the camel that he would ride during his travels, and in other instances [as well] - however it was facing. It was not necessary to turn towards the Qiblah.  On the contrary, the Qiblah [in this situation] is wherever his riding camel is walking towards.  Excluded from that ruling is if one is traveling via a means of transportation where they can turn towards the Qiblah during the journey without much difficulty, like a ship for example.  So [in this instance] it would be necessary for him to turn towards the Qiblah. 

Ibn ʿUmar described how the Messenger of Allah’s ﷺ bowed and prostratedwhile he was on top of the animal: that he would motion with his head [to perform the bowing and prostration], meaning: lowering it a bit for when the bowing[occurs in the prayer], and he would perform the prostrationlower [than the one done for the bowing] - and it is [done to a] lesser [extent] than the form of the complete prostration.

Then, Saalim ibn ʿAbdullah ibn ʿUmar reported that his father (may Allah be pleased with him) would perform voluntary prayers atop his riding animal, emulating the Prophet ﷺ.

As for the narration in Saheeh al-Bukhaaree where Ibn ʿUmar (may Allah be pleased with them) reports: “I accompanied the Prophet ﷺ and I did not see him perform any supererogatory prayers while traveling.”  It refers to the sunnah prayers that are tied and performed either before or after the five obligatory ones.  The Messenger of Allah ﷺ would not adhere to performing while traveling - excluding the two-units sunnah prayer performed before Fajr, and the Witr prayer.

This narration also elucidates the ease that we have in our acts of worship, especially when it comes to the prayer.
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1106
It was narrated from Ibn 'Umar that if the Messenger of Allah ﷺ was in a hurry to travel, he would combine Maghrib and 'Ishaa'..

Commentary : Combining two prayers while traveling is one of the dispensations which Allah has permitted for His believing servants - to grant ease for them and remove any difficulty that may be caused by the incumbency of performing every obligatory prayer within its time.

In this hadeeth, ʿAbdullah ibn ʿUmar (may Allah be pleased with them) reports that the Messenger of Allah ﷺ would join Maghrib and ʿIshaa’ if the trip was important, and he wanted to hasten the journey. The Prophet ﷺpermitted for the traveller to combine Dhuhr and ʿAsr, and Maghrib and ʿIshaa’ [together] at the time of either of them;  and to do the accompanying prayer with it – as mentioned in [the following] hadeeth narrated by Muslim, on the authority of Muʿaadh ibn Jabal (may Allah be pleased with him): “The Messenger of Allah ﷺ joined the Dhuhr and ʿAsr prayers, as well as Maghrib and ʿIshaa’ during the expedition of Tabuk.”

There are two ways to join between two consecutive prayers, depending on what is easier [at the time and situation at hand:

First - Combining by bringing the [second] prayer forward: It is to perform the ʿAsr prayer with Dhuhr, during the time of afternoon prayer (Dhuhr); and ʿIshaa’ with Maghrib during the time for the sunset prayer (Maghrib).

Second - Combining by delaying the [first] prayer: It is to perform the Dhuhr prayer with ʿAsr, during the time of the mid-afternoon prayer (ʿAsr); and Maghrib with ʿIshaa’, during the time for the night prayer (ʿIshaa’). 

This is all with shortening the prayers that consist of four units to two while traveling.  So, the prayer is shortened and combined, while Maghrib is not shortened, and Fajr is performed separately, and is not joined with any of the others. Likewise, there is no joining between ʿAsr and Maghrib.  Whoever combines two prayers, it is necessary for him to not have a long period of time separating the performance of the two prayers, respectively.  If there is a long separation between the two, he does not join them, and must pray the [second] prayer during its own time.

From the other benefits that we can conclude from this hadeeth is noting the easiness that the Islamic Law makes for Muslims in their acts of worship..

1108
Narrated Anas ibn Maalik (may Allah be pleased with him): “Allah's Messenger ﷺ used to combine the Maghrib and the `Ishaa' while travelling.” Alee ibn al-Mubaarak and Harb narrated it too from Yahya from Hafs from Anas..

Commentary : The Prophet ﷺ taught us to take the dispensations which Allah has granted us, including the combining and shortening of the prayers while traveling.

In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) reports that the Messenger of Allah ﷺ used to join the Maghrib and ʿIshaa’ prayers while traveling; so he ﷺ would perform one of the prayers subsequently after the other, with an iqaamahseparating the two prayers.

There are two ways to join between two consecutive prayers, depending on what is easier [at the time and situation at hand:

First - Combining by bringing the [second] prayer forward: It is to perform the ʿAsr prayer with Dhuhr, during the time of afternoon prayer (Dhuhr); and ʿIshaa’ with Maghrib during the time for the sunset prayer (Maghrib).

Second - Combining by delaying the [first] prayer: It is to perform the Dhuhr prayer with ʿAsr, during the time of the mid-afternoon prayer (ʿAsr); and Maghrib with ʿIshaa’, during the time for the night prayer (ʿIshaa’). 

This is all with shortening the prayers that consist of four units to two while traveling.  So, the prayer is shortened and combined, while Maghrib is not shortened, and Fajr is performed separately, and is not joined with any of the others. Likewise, there is no joining between ʿAsr and Maghrib.  Whoever combines two prayers, it is necessary for him to not have a long period of time separating the performance of the two prayers, respectively.  If there is a long separation between the two, he does not join them, and must pray the [second] prayer during its own time.

From the other benefits that we can conclude from this hadeeth is noting the easiness that the Islamic Law makes for Muslims in their acts of worship..

1111
Narrated Anas ibn Maalik (may Allah be pleased with him): “Allah's Messenger ﷺ would delay the Dhuhr prayer till the time of the 'Asr prayer, and then alight and combine the two prayers, if he wanted to travel before the sun reached its zenith. However, if the sun reached its zenith before he ﷺ moved off, he ﷺ would offer the Dhuhr prayer and then travel.”.

Commentary : Facilitation and easiness are obvious and evident in the Islamic law. Not only is Islam the final religion that Allah has sent for the good of humanity, but also considers the different abilities and natures of human beings; and one of the forms of this easiness is the permissibility of joining the prayers while traveling.

In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) reports that whenever the Prophet ﷺ departed his place, i.e., when he began traveling, or he ﷺ intended to depart during the journey before “the sun reached its zenith” - which is when the sun begins to descend from its apogee in the sky, moving westward, meaning: before the time of Dhuhr began – he ﷺ would delay the Dhuhr prayer until the time for the ‘Asr prayer had entered.  Then, he would combine the Dhuhr and ʿAsr prayers during the time for the ‘Asr prayer. 

As for Anas’ statement: “[The sun] had begun its decline from its zenith” - meaning: the time for Dhuhr had entered; and he ﷺ performed Dhuhr, then he climbed atop his mount [and continued on the journey]. The apparent meaning of the narration [at this point] indicates that the Prophet ﷺ did not combine the prayer with ʿAsr. However, in a hadeeth narrated by Abu Daawood, on the authority of Muʿaadh ibn Jabal (may Allah be pleased with him), he reports: “If he departed after the sun began to decline from its zenith, he would combine Dhuhr and ʿAsr, and then resume traveling.”. 

There are two ways to join between two consecutive prayers, depending on what is easier [at the time and situation at hand:

First - Combining by bringing the [second] prayer forward: It is to perform the ʿAsr prayer with Dhuhr, during the time of afternoon prayer (Dhuhr); and ʿIshaa’ with Maghrib during the time for the sunset prayer (Maghrib).

Second - Combining by delaying the [first] prayer: It is to perform the Dhuhr prayer with ʿAsr, during the time of the mid-afternoon prayer (ʿAsr); and Maghrib with ʿIshaa’, during the time for the night prayer (ʿIshaa’). 

This is all with shortening the prayers that consist of four units to two while traveling.  So, the prayer is shortened and combined, while Maghrib is not shortened, and Fajr is performed separately, and is not joined with any of the others. Likewise, there is no joining between ʿAsr and Maghrib.  Whoever combines two prayers, it is necessary for him to not have a long period of time separating the performance of the two prayers, respectively.  If there is a long separation between the two, he does not join them, and must pray the [second] prayer during its own time.
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1116
Narrated ʿImraanibn Husayn(may Allah be pleased with him): “I asked The Prophet ﷺ about the prayer of a man who performs it while sitting, [but has the ability to stand], so he answered: “The prayer of who prays standing is better; and the reward of who prays sitting is half of that of the one who stands in prayer. The reward of the one who prays while laying down is half of that of the one who prays sitting.”.

Commentary : Standing for those with the ability to do so is one of the pillars of the obligatory prayers. As for the supererogatory prayers, standing is not one of its pillars. It is permissible for the Muslim to perform the supererogatory prayer while sitting, however a person will have a reward commensurate with his hardship [one is enduring when doing so]. Whoever performs any voluntary prayers sitting [while] capable of standing, will have less reward [for doing so] than for the one who prays standing - like what is expounded on in this hadeeth, [when] ʿImraanibn Husayn(may Allah be pleased with him) asked the Prophet ﷺ about the prayer of a man who performs the sunnahand supererogatory prayers while sitting, [but] can stand.

The Prophet ﷺ explained to him that whoever prays standing is better; because standing is more demanding - thus it is greater in reward, and that whoever prays while sitting, his reward is half of that of the one who stands in prayer. 

Whoever prays while laying down - meaning being situated on their side on the ground [or other surface] - then their reward is half of that of the one who prays while sitting.  This ruling is applicable to the one who is able to perform the prayer while standing, but still choose to pray sitting down or by laying on his side. In this case, he will decrease his reward by doing so.  As for the one incapable of standing, it suffices him to sit or lay on their side [while praying] - and their reward is complete [with no decrease].

From the other benefits that we can conclude from this hadeeth is noting the easiness that the Islamic Law makes for Muslims in their acts of worship, and the preference of standing over sitting when performing any supererogatory prayers; and [likewise] the preference of sitting over laying down - if one is capable of doing so.
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1340
Narrated Ibn `Abbaas (may Allah be pleased with him):The Prophetﷺ offered the funeral prayer of a man one night after he was buried, he and his Companions stood up (for the prayer). He had asked them about him before standing, saying, "Who is this?" They said, "He is so and so and was buried last night." So, all of them offered the funeral prayer..

Commentary : The Prophetﷺwas always eager to convey the good to his Companions and heﷺ would follow and advise them; and continued to wish for them to have guidance and goodness.

In this hadeeth, ʿAbdullah ibn ‘Abbaas (may Allah be pleased with him and his father) reports that the Prophet ﷺ offered the funeral prayer for a man after he was buried the night before because he did not know about his passing until after he was buried. He ﷺ asked about the man, and said: “Who is this?” And they responded: “He is so-and-so who was buried last night. After, he ﷺ stood up, while his Companions lined up behind him, then they prayed over him after he was buried.

It has been narrated by al-Bukhaaree, on the authority of Ibn ‘Abbaas (may Allah be pleased with both of them) that the Messenger of Allah ﷺ passed by a grave which was buried at night. He ﷺ asked: “When was this buried?”  And they said: “Last night.”  To which, he ﷺ said: “And you did not inform me?!”, that is to say: And you did not let me know? And that was because he ﷺprays for the deceased as a mercy, as it is proven in the authentic hadeeth as well. They said: “We buried himin the depths of the night because we dislike waking you up. Then, he ﷺ stood up and we lined up behind him. Ibn ‘Abbaas said: “I was among them.”  Then he ﷺ performed the funeral prayer over him.  Ibn ‘Abbaas was young at the time, and [the fact that] he prayed with them is an indication of the training the youth had in the precepts of the Sacred Law and being present with the congregations [for communal events]; so that they may become familiar with it and become a habit for them when it becomes necessary for them to implement it.

From the other benefits that we can conclude from this hadeeth is it highlights that the Prophetﷺtook good care of his Companions even after their death.

It shows the permissibility of offering the funeral prayer over the deceased after they have been buried, as well as performing it near a grave.

And lastly, it demonstrates that it is permissible to bury the dead at night.
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1341
Narrated ‘Aishah (may Allah be pleased with her): When the Prophet ﷺ became ill, some of his wives talked about a church which they had seen in Abyssinia, and it was called Maariyah. Um Salmah and Um Habeebah (may Allah be pleased with them) had been to Abyssinia, and both of them narrated its (the Church's) beauty and the pictures it contained. The Prophet ﷺ raised his head and said, "Those are the people who, whenever a pious man dies amongst them, make a place of worship at his grave and then they make those pictures in it. Those are the worst creatures in the Sight of Allah..

Commentary : The Prophet ﷺ had ordered some of his Companions to migrate to Abyssinia; fleeing [from the oppression of Quraysh] due to their religion while spreading the call of truth [i.e., the Message of Islam]; because the King of Abyssinia, al-Najaashee, was a just man.  Umm Salamah and Umm Habeebah (may Allah be pleased with both of them) were among those who had migrated to that region.

In this hadeeth, the Mother of the Believers, ʿA’ishah (may Allah be pleased with her) expounds on what some of the wives of the Prophet ﷺ had witnessed there. The instruction of the Prophet ﷺ to immigrate to that land was so that the honor of Islam is protected. She reports that when the Prophet ﷺ was ill and became sick with the disease which he ﷺ would eventually die from, some of the women spoke about a a church, - which is a place of worship for the Christians - that they had seen in Abyssinia. It was called Maariyah; which is a name attributed to Lady Maryam (peace be upon her) and known name for the church.

Umm Salamah and Umm Habeebah (may Allah be pleased with both of them) spoke about what they had seen of its beauty, and the pictures it contained. Then he ﷺ rose his head and said: ‘Those are the people who, if a righteous man dies among them, will build a place of worship at his grave. Then, they will draw pictures of those who have passed away [and display them] there.’ Rather, they depicted the righteous for the purpose of becoming familiar with them. They mentioned their righteous deeds so that they can strive as they have strived, and they worshipped Allah near their graves. Then, a group of people who came after them were ignorant of what they had intended [by doing the aforementioned actions]. The Shaytan whispered [to them, stating] that their predecessors used to worship these images. So, the Prophet ﷺ warned of things like that, to block the pretext which leads to associating partners with Allah (polytheism).  Then he ﷺ relates that those who do this are the worst of creation according to Allah, The Almighty due to what they have done; because it leads to the greatest sin - which is associating partners with Allah, The Almighty.

From the benefits that we can conclude from this hadeeth is that it highlights the prohibition against having pictures [of living creatures] in places of worship.

It shows the proscription against building mosques over the graves of the deceased.

It entails the permissibility of relating the wonders and unusual events and matters that one has witnessed.

And lastly, it condemns the one who engages in that which is forbidden.
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1343
Narrated Jaabir ibn ‘Abdillah (may Allah be pleased with him): The Prophet ﷺcollected every two martyrs of Uhud in one piece of cloth, then he would ask, "Which of them had (knew) more of the Quran?" When one of them was pointed out for him, heﷺ would put that one first in the grave and say, "I will be a witness on these on the Day of Resurrection." And then he ﷺwould order them to be buried with their blood on their bodies and they were neither washed nor was a funeral prayer offered for them..

Commentary : The Battle of Uhud - which is one of the well-known mountains of al-Madeenah - occurred in the third year after Hijrah and during which very significant events occurred. It was a great test from Allah, The Almighty for His Prophetﷺand the believers.

This hadeeth elaborates on some of the events that happened during the battle, along with some of their legal rulings; as Jaabir ibn ʿAbdullah (may Allah be pleased with both of them) reports that when the Prophet ﷺ wanted to shroud those Companions (may Allah be pleased with them) who were martyred in the Battle of Uhud, there was not enough clothes to shroud every one of them in a garment which covered their entire body.  He ﷺ would jointwo men in one garment; and this was due to the large number of casualties, and the paucity of garments [available] to shroud them in.   To overcome this issue, he ﷺ cut the garments and divided it amongst them. After, they remained in their clothes which they were killed in and were not to be stripped and have their skin touched.  It is also possible that what is meant here is that he ﷺ gathered the two of them in one grave.

There are several narrations in which the Prophet ﷺ said that the martyrs to be shrouded in the garments which they were killed in, as it is related by Ahmad in a report that ʿAbdullah ibn Thaʿlabah ibn Suʿayr (may Allah be pleased with him) narrates that the Messenger of Allah ﷺ said on the Day of Uhud: “Wrap them in their garments.” The reconciliation between the two hadeeths is that whoever is stripped off by the enemy or has been repeatedly stabbed such that his clothes have been cut off, causing some of his body be exposed, then he should be shrouded. As for the martyrs whose clothes remained intact on their bodies, they should be buried with them without being shrouded. 

Heﷺwould ask about who was the greatest of them in [their knowledge of] the Quran, so when one of them was pointed out to him, he could put him first into the lahd, which is an opening that is made on the side of the grave, and it is [dug at] an incline from the middle of the grave to its side so that the dead can accommodated and placed into it.  And then broken up pieces of clay [are laid down to] cover up the deceased. 

The Messenger of Allah ﷺ ordered for them to be buried in their blood, and they were not washed, nor prayed over. He ﷺ said: “I will be a witness for these [martyrs] on the Day of Resurrection.”  He ﷺ will be an intercessor for these people, and a witness to testify that they fulfilled what they promised Allah due to their faith and struggle for His sake and being obedient to Him and His Messenger ﷺ till they died for it.

It has been mentioned in other hadeeths that the Prophet ﷺ offered the funeral prayer for all of the martyrs of Uhud, as what is related in Saheehal-Bukhaaree and Saheeh Muslim, where ʿUqbah ibn ʿAamir (may Allah be pleased with him) narrates that the Prophet ﷺ went out one day, and prayed over the people of Uhud, [like] he would for the dead.”  The reconciliation between these two hadeeth is: that his prayer was to indicate that offering the funeral prayers over them is permissible.  It has been said that this occurrence was specifically for the martyrs of Uhud, and not a general ruling that is applicable to other cases. It has been established that he ﷺ did not pray over the martyrs who were killed in the battle according to the hadeeth of Jaabir ibn ʿAbdullah (may Allah be pleased with both of them). Also, the funeral prayer over the dead is an act of intercession for him, and only sinners can be interceded for. The martyrs have all their sins forgiven due to martyrdom, and thus they all come to the Honor, Mercy, and Paradise of Allah.  So, their status is too high for them to be prayed over as one would pray over the rest of the deceased Muslims. 

From the other benefits that we can conclude from this hadeeth is that it shows the apparent virtue for the one who recites the Quran, and the people of fiqh (jurisprudence), zuhd(asceticism), and all other virtue follow him.

It highlights the merits and virtues for the martyrs of Uhud, and it shows the state of poverty that the Honorable Companions [endured], and the steadfastness they exhibited in spite of that, out of a desire to spread the call of Islam.

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1344
Narrated ‘Uqbah ibn ‘Aamir (may Allah be pleased with him): The Prophet ﷺ once came out and offered the funeral prayer for the martyrs of Uhud, and proceeded to the pulpit and said, "I will precede you, and I will bea witness for you, and I am really looking at my Lake now, and no doubt, I have been given the keys of the treasures of the world. By Allah, I am not afraid that you will worship others along with Allah, but I am afraid that you will envy and fight one another for worldly fortunes.".

Commentary : The Messenger of Allahﷺcame to the people with guidance and the religion of truth as a herald and warner, calling to whom Allah chooses, and a radiant lamp. His Lord provided himﷺ with splendid miracles and clear signs which affirm his truthfulness. He ﷺwas benevolent and merciful to the believers.

In this hadeeth, ʿUqbah ibn ʿAamir (may Allah be pleased with him) reports that the Prophetﷺwent out one day and offered the funeral prayer for the people of Uhud, like what he performed for others who have died.  And what is meant by them [i.e., the people of Uhud] are the martyrs from the Battle of Uhud, which occurred during the month of Shawwaal in the third year after Hijrah.  Uhud is one of the well-known mountains of al-Madeenah.  According to Abu Dawood, this was after “eight years [had passed] like a man who bids farewell to the living and dead.” 

Then, heﷺwent to his pulpit, ascended it, and addressed the people, saying: ‘I will precede you”: that is to say: ‘I will precede you and be the first to arrive at the Lake (al-hawḍ) on the Day of Resurrection’ 

“And I will be a witness for you”, what is meant by this is that he I will precede you will bear witness over our deeds, and it is not restricted to martyrdom during battles alone. The attestation of the Prophet ﷺ includes every Muslim - the first and last; so, it's as if he ﷺ remains with all Muslims and did not precede them. Rather, he ﷺ remains after them until he bears witness to the deeds of the last of the believers - for, he ﷺ isupholding their affair in the two abodes [i.e., in this world and the Hereafter] in his life and death.

Then heﷺsaid: “I have been given the keys to the earth’s treasures - or the keys to the earth” - by this, heﷺreferred to the expansion of the Islamic empire, its many conquests, and the outpouring of wealth to it; because whoever conquers a land, it is as if he obtains the keys to its treasures and acquires its riches and wealth.

Then, he ﷺtold the people that he did not fear that they would associate partners with Allah after him.  However, heﷺdid fear that the competition for wealth and status would cause them to quarrel amongst themselves, which will lead them to enmity, hatred, and fighting with one another over the world and its blessings - and will a cause of their death and weakness.  This is a warning of what is going to occur and what has happened as what The Messenger of Allahﷺrelated; because this world was opened up after him and granted [to its inhabitants], [but] envy, strife, and other matters are known to confirm the truthfulness of his ﷺreport.


His prayer over the dead addressed in this hadeeth could imply that praying for them is permissible.  It was said: this occurrence was specifically for the martyrs of Uhud, and not in general. It has been established that he ﷺ didn’t pray over the martyr who was killed in the battle because of what is reported in Saheeh al-Bukhaaree, where Jaabir ibn ʿAbdullah (may Allah be pleased with both of them) narrates [that he ﷺ ] “ordered for them to be buried with their blood [on their bodies], and were not washed, nor prayed over.”  Also, the prayer over the dead is an act of intercession for him, and only sinners can be interceded for. The martyrs have their sins forgiven, and they all come to the Honor, Mercy, and Paradise of Allah.  So, their status is too high for them to be prayed over as one would pray over the rest of the deceased Muslims.

From the other benefits that we can conclude from this hadeeth is that it warns against advancing in the world, along with its trials, and dangers.

It mentions an apparent sign that testifies to the truthfulness of hisProphethood.

It confirms the Lakeof the Prophetﷺ,which he will be at on the Day of Resurrection.

And lastly, it highlights that heﷺ did not fear that his nation would commit polytheism, but rather he ﷺfeared that they would quarrel among themselves, and what forms of envy and miserliness would come as a result.
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1346
Narrated Jaabir ibn ‘Abdllah (may Allah be pleased with him): The Prophet ﷺ said: burry them [i.e., the martyers] as they are with their blood on – on the Day of Uhud. And he ﷺ did not wash them..

Commentary : Martyrdom for the sake of Allah has a great standing in Islam. The martyr has several merits; and martyrs who have died in battle have some special legal rulings. 

In this hadeeth, some of them are explained, as Jaabir ibn ʿAbdullah (may Allah be pleased with both of them) reports that the Prophet ﷺ ordered that the martyrs be buried in their garments with their blood [on them] and did not wash them; in order to preserve the sign of martyrdom on them. The traces of the battle and the blood that occurred therein remained on them. This happened in the Battle of Uhud - which is one of the well-known mountains of al-Madeenah - and that battle happened during the month of Shawwaal in the third year after Hijrah.

It can be inferred from this hadeeth that the martyr is not washed, and that their blood is pure while it remains on them; because if it was considered impure, heﷺwould have ordered that it be removed from the body of the dead before burying them.
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1350
Narrated Jaabir ibn ‘Abdillah (may Allah be pleased with him): Allah's Messenger ﷺ came to `Abdullah ibn Ubay (a hypocrite) after his death and he has been laid in his grave. He ﷺ ordered that he be taken out of the grave, and he was taken out. Then he ﷺ placed him on his knees and threw some of his saliva on him and clothed him in his (the Prophet's) own garment (Qamees). Allah knows better why he did so. `Abdullah bin Ubai had given his garment to al-Abbaas to wear. Abu Haroon said, "Allah's Messenger ﷺ at that time had two shirts and the son of `Abdullah bin Ubai said to him, 'O Allah's Messenger ﷺ! Clothe my father in your shirt which has been in contact with your skin.' Sufyaan added, "Thus people think that the Prophet ﷺ clothed `Abdullah bin Tubal in his shirt in lieu of what he (Abdullah) had done (for Al `Abbaas, the Prophet's uncle.)".

Commentary : ʿAbdullah ibn Ubayy ibn Salool was the chief of the hypocrites in al-Madeenah, and he would harborenmity against the Prophetﷺand the Muslims.  However, that did not prevent the Prophetﷺfrom rewarding him for some matters. 

In this hadeeth, Jaabir ibn ʿAbdullah (may Allah be pleased withboth of them) reports that the Prophet ﷺordered for ʿAbdullah ibn Ubayy, after he had been buried, to be exhumed from his grave. Then heﷺ sat him up on his two knees, dressed him in one of his ﷺgarments, and blew some of his saliva on him.

Jaabir ibn ʿAbdullah (may Allah be pleased with both of them) then says: ‘Allah knows best as to why the Messenger of Allahﷺ had dressed him in his garment. So, either, he ﷺ did that because Ibn Salool was a hypocrite who had clothed al-Abbaas (may Allah be pleased with him) - who was the paternal uncle of the Prophet ﷺ -with a garment when he was taken as a prisoner on the day of Badr. So, the Messenger of Allah ﷺ gave him a garment in place of it; lest it remain that he ﷺ would be obliged to owe a disbeliever a favor. With this [in mind], Sufyaan ibn ‘Uyaynah - the narrator of the hadeeth - told that they thought it more likely that the Prophet ﷺ dressed ʿAbdullah in his garment, as a requital for him for when he clothed al-Abbaas (may Allah be pleased with him) with his own garment.

[Or] perhaps he ﷺ did that because ʿAbdullah, the son of ʿAbdullah ibn Ubayy was a good Muslim; and had requested of the Prophet ﷺ to clothe his dead father with his garment, which had touched his ﷺ skin; so that it would be a mercy for his father.  The Prophet ﷺ granted his request in honor of him. And the Prophet ﷺ did this before the [following ayah] was revealed by Allah, The Almighty, [as] He says: {And do not pray [the funeral prayer, O Muḥammad], over any of them who has died - ever - or stand at his grave. Indeed, they disbelieved in Allah and His Messenger and died while they were defiantly disobedient.} [Quran 9:84].  In Saheehal-Bukhaaree and Muslim, it is reported that this ayah with this prohibition was revealed after the Prophet ﷺprayed over ʿAbdullah ibn Ubayy. It is reported in Saheeh al-Bukhaaree says: On the authority of Ibn ʿUmar (may Allah be pleased with both of them) that when ʿAbdullah ibn Ubayy passed away, his son came to the Prophet ﷺ and said: ‘O Messenger of Allah! Please give your garment to shroud him in it, offer his funeral prayer, and ask for Allah’s forgiveness for him.’  Then, the Prophet ﷺ gave him his garment, and said: ‘Inform me when to prayer for him [i.e., the funeral prayer].’  Later, he informed him ﷺ, and when The Prophet ﷺ intended to pray for him, ʿUmar (may Allah be pleased with him) took him by the hand and said: ‘Has Allah not forbid you to pray for the hypocrites?’  To which, he ﷺ responded: ‘I have two choices [i.e., either to ask for forgiveness or not], and Allah says: {Ask forgiveness for them, [O Muḥammad], or do not ask forgiveness for them. If you should ask forgiveness for them seventy times - never will Allah forgive them.} [Quran 9:80].Then he ﷺ performed the funeral prayer over him, and [the following ayah] was revealed afterwards: {And do not pray [the funeral prayer, O Muḥammad], over any of them who has died - ever - or stand at his grave. Indeed, they disbelieved in Allah and His Messenger and died while they were defiantly disobedient.} [Quran 9:84]. 

From the other benefits that we can conclude from this hadeeth is that it highlights the permissibility of exhuming the deceased [from their graves] after they have been buried, for a legitimate reason.

It also shows the permissibility of shrouding the deceased in a garment (Qamees).
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1351
Narrated Jaabir (may Allah be pleased with him): When the time of the Battle of Uhud approached, my father called me at night and said, "I think that I will be the first amongst the Companions of the Prophet ﷺ to be martyred. I do not leave anyone after me dearer to me than you, except Allah's Messenger's soul and I owe some debt and you should repay it and treat your sisters favorably (nicely and politely)." So, in the morning he was the first to be martyred and was buried along with another (martyr). I did not like to leave him with the other (martyr), so I took him out of the grave after six months of his burial and he was in the same condition as he was on the day of burial, except a slight change near his ear..

Commentary : Martyrs have a lofty standing with Allah, May He be Exalted; and the ones of Uhud had a great position in the hearts of The Prophet ﷺand Muslims, and held great honors with Allah, The Almighty after their death[s].

In this hadeeth, Jaabir ibn ʿAbdullah (may Allah be pleased with both of them) reports that when the time for the Battle of Uhud drew near - which was during the month of Shawwaal in the third year after Hijrah and Uhud is one of the well-known mountains of al-Madeenah- his father, ʿAbdullah ibn ʿAmr ibn Haraam (may Allah be pleased with him) summoned him at night and said: ‘I think that I will be amongst the first of the Prophet’s Companions to be martyred.’ It was said: that the reason he thought that was because he had seen it in his dreams.  ‘And I do not leave [anyone] after me more precious to me than you, except for the soul of the Messenger of Allah ﷺ.’ This is a preference for the Prophet ﷺ,as his love for him was greater than for wealth or children. Then, he informed and urged him to take care of the debts he owed and ordered him to repay it for him. This is from the habit of the righteous, so it is necessary for whoever feels that their life is near an end to make known what rights people have over him and prescribe that they be made up. Then, he urged his son to take care of his sisters, [treat them well], and ensure that their needs are met. It was said: that Jaabir (may Allah be pleased with him) had nine sisters. It has been said that he had more sisters than that.

Jaabir said: “We woke up in the morning”, [here] he is referring to [waking up] on the day of the battle. And ʿAbdullah ibn Haraam was the first to be killed in the Battle of Uhud. He was buried with another man in a single grave [thereafter]. It was said that the other individual [buried with him] was ʿAmr ibn al-Jamooh (may Allah be pleased with him), who was a friend of his father. However, Jaabir’s soul was not content, and his heart was not settled knowing that his father was buried with others in a single grave. So, he removed him from his grave after six months [had passed]. His [father’s] exhumation from his grave was done with the Prophet’s knowledge and permission, and Jaabir didn’t find any change to the body of his father, ʿAbdullah, after six months had passed since his burial, other than a small place near his ear that had changed [a bit]. This is one of the great honors that Allah has given him.

From the other benefits that we can conclude from this hadeeth is that it highlights the strength of ʿAbdullah ibn Haraam’s faith and demonstrates the intensity of his love for the Prophetﷺ; because he did not give preference to anyone over his love for him ﷺ, even if it was his own son.

It shows the permissibility of putting two [dead] men together in a single grave.

It highlights the permissibility of exhuming the deceased from their graves after they have been buried, if there is a legitimate reason [to do so]

And lastly, it shows some of the great honorsʿAbdullah ibn Haraam (may Allah be pleased with him) had, and that Allah preserved his body even after his death.
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1591
Fadālah ibn ‘Ubayd reported: We were with the Messenger of Allah (may Allah's peace and blessings be upon him) on the Day of Khaybar, making deals with the Jews with the Wuqiyyah of gold for two or three dinars, whereupon the Messenger of Allah (may Allah's peace and blessings be upon him) said: Do not sell gold for gold except weight for weight..

Commentary : Riba (usury) is one of the types of exploitation in transactions. It entails great harm and involves unlawful earnings and taking extra money wrongfully. Therefore, it has been prohibited in all the laws that have been revealed. Riba al-Fadl (usury of surplus) is one of the types of Riba, and it means selling an item that is subject to Riba rulings for another of the same type with excess in one of the two, like selling a gold dinar for two dinars and a silver dirham for two dirhams.
In this Hadīth, Fadālah ibn ‘Ubayd (may Allah be pleased with him) narrates that they were with the Messenger of Allah (may Allah's peace and blessings be upon him) in the Battle of Khaybar in 7 AH. They were making deals with the Jews and buying from them one Wuqiyyah of gold worth forty silver dirhams for "two or three dinars", and the dinar was equal to 12 dirhams. It could mean they were selling one' Uqiyyah of gold, beads, and others for two or three dinars. It is known that this amount of pure gold is not to be sold for two or three dinars, and this was the reason why the Companions made such a transaction, as they thought it was permissible because the gold was mixed with other things. However, the Prophet (may Allah's peace and blessings be upon him) forbade them from selling gold for gold "except weight for weight," i.e., each must be equal to the other in terms of weight without any addition or surplus.
The Hadīth highlights the prohibition of Riba al-Fadl (usury of surplus)..

1592
Ma‘mar ibn ‘Abdullah reported: That he sent his servant with one Sā‘ of wheat and said to him: Sell it then buy with it barley. The servant went and took one Sā‘ and part of a Sā‘. When he came to Ma‘mar, he informed him of that, whereupon, Ma‘mar said to him: Why did you do that?! Go ahead and return it and do not take except like for like, as I used to hear the Messenger of Allah (may Allah's peace and blessings be upon him) say: Food for food, like for like. He said: Our food at that time was barley. It was said to him: It is not like it. He said: I am afraid that it could be similar..

Commentary : Riba (usury) is one of the types of exploitation in transactions. It entails great harm and involves unlawful earnings and taking extra money wrongfully. Therefore, it has been prohibited in all the laws that have been revealed. Riba al-Fadl (usury of surplus) is one of the types of Riba, and it means selling an item that is subject to Riba rulings for another of the same type with excess in one of the two, like selling a Sā‘ of wheat for two Sā‘s thereof, or one hundred grams of gold for one hundred and ten grams thereof.
In this Hadīth, Ma‘mar ibn ‘Abdullah ibn Nadlah (may Allah be pleased with him) narrates that he sent his servant with one Sā‘ of wheat and ordered him to sell it for cash, i.e., for dirhams and dinars, then buy barley with its price. The boy went and bought one Sā‘ of barley and part of a Sā in return for the wheat directly without selling the wheat first and then buying the barley with its price. Perhaps he did that because buying barley was the goal and it was achieved by this.
When the servant returned to Ma‘mar, he informed him of what he had done, i.e., selling one Sā‘ of wheat for one Sā‘ and more of barley. Ma‘mar asked him: Why did you do that?! This is an objecting question. Then, he ordered him to return and bring back the wheat and return the barley and not to take the barley from him except like for like in terms of weight. Then, he clarified to him the reason for returning the extra barley, as he heard the Messenger of Allah (may Allah's peace and blessings be upon him) say: "Food for food," i.e., when selling one of them for another, it should be "like for like," i.e., in terms of weight and amount without any addition or surplus, and the two foods here refer to those of the same type, as it was mentioned in a version in Sahīh Muslim Collection that the Prophet (may Allah's peace and blessings be upon him) said: "If these classes differ, sell as you wish as long as payment is made hand to hand."
Ma‘mar (may Allah be pleased with him) said: "Our food at that time was barley," i.e., it was the staple food during the time of the Prophet (may Allah's peace and blessings be upon him). Some of those who were present objected that barley and wheat are not of the same type, i.e., wheat and barley are two different types, therefore, surplus between them is not unlawful. Ma‘mar (may Allah be pleased with him) said: "I am afraid that it could be similar," i.e., a similar case. In other words, he was afraid it was included among the similar types and, thus, should have the same ruling of the prohibition of Riba since wheat and barley are close and each of them is called food. He (may Allah be pleased with him) did this out of religious prudence and as a precautionary measure.
The Hadīth highlights the prohibition of Riba al-Fadl (usury of surplus).
It shows how the Companions were cautious not to fall into committing what is unlawful..

1594
Abu Nadrah reported: I asked Ibn' Abbās about Sarf (currency exchange), and he said: Is it hand to hand? I said: Yes. He said: There is no harm in it. I informed Abu Sa‘īd about it, saying: I asked Ibn' Abbās about Sarf, and he said: Is it hand to hand? I said: Yes. He said: There is no harm in it. He said: Did he say that?! We will write to him not to give you this Fatwa (legal opinion). He said: By Allah, some of the boys of the Messenger of Allah (may Allah's peace and blessings be upon him) brought dry dates, but he rejected them and said: It seems those are not from the dry dates of our land. He said: This year, there was something wrong with the dry dates of our land - or with our dry dates - so I took that and made some addition, whereupon he said: You made an addition! You committed Riba (usury)! Do not approach this. If you have doubts about your dry dates, sell them and then buy the dry dates you like..

Commentary : Riba (usury) is one of the gravest major sins. The Shariah has forbidden all sales that involve a possibility of Riba and has permitted lawful sales that are free of Riba. The pre-Islamic era of ignorance was swarming with Riba-based sales, so Islam rectified and refined such sale transactions.
In this Hadīth, the Tābi‘i Abu Nadrah al-Mundhir ibn Mālik al-‘Abdi narrates that he asked the Companion ‘Abdullah ibn ‘Abbās (may Allah be pleased with him and his father) about Sarf, which is selling an item for another of the same type with a surplus and an addition in the taken or given item, like selling a dinar for two dinars or a dirham for two dirhams; whether it is a Riba-based sale or not. Ibn ‘Abbās answered by saying that it is not Riba in case it is exchanged hand to hand, i.e., at the time that the act of selling took place. Ibn ‘Abbās (may Allah be pleased with him and his father) did not deem selling an item for another of the same type with a surplus Riba, and he believed that Riba is not unlawful except in case of a deferred payment.
So, Abu Nadrah informed Abu Sa‘īd al-Khudri (may Allah be pleased with him) about the Fatwa of Ibn ‘Abbās, whereupon Abu Sa‘īd (may Allah be pleased with him) told him that he would write to Ibn ‘Abbās not to give such a Fatwa and would review it with him, clarify the truth, and advise him. Then, Abu Sa‘īd (may Allah be pleased with him) narrated his supporting reference and evidence in forbidding the Riba of surplus and addition. He swore and said: "By Allah, some of the boys of the Messenger of Allah (may Allah's peace and blessings be upon him)," who are the servants, "brought dry dates, but he rejected them," the Prophet (may Allah's peace and blessings be upon him) rejected them because they were not from the dry dates produced by their land and not the ones known among them. It was said to the Prophet (may Allah's peace and blessings be upon him): This year, the dry dates of Madīnah were of bad quality. So, the servant took some of the bad dry dates and exchanged them for others and brought those good dry dates to the Prophet (may Allah's peace and blessings be upon him) in return for the defective ones and gave the buyer an excess in the weight and amount of the defective dry dates. Thereupon, the Prophet (may Allah's peace and blessings be upon him) said: "You made an addition! You committed Riba (usury)! Do not approach this," i.e., what you did and the addition you made in the weight is from Riba. So, the Prophet (may Allah's peace and blessings be upon him) forbade him from eating from the dry dates he had brought. Then, the Prophet (may Allah's peace and blessings be upon him) said to him by way of teaching: "If you find some doubt about your dry dates, sell them and then buy the dry dates you like," thus, the Prophet (may Allah's peace and blessings be upon him) forbade him from taking dry dates for dry dates. So, if there was something wrong with his dry dates, he should first sell them for money, then buy with that money whatever he liked of the dry dates, and there should be no surplus between the two.
It seems that Ibn ‘Abbās gave that Fatwa of permissibility based on the apparent indication of the Prophet's statement mentioned in the two Sahīh Collections: "Riba is only in Nasī’ah (deferred payment)." This apparently indicates exclusiveness, as if he said: There is no Riba except in the deferred payment. However, there is a report in the Sahīh Muslim Collection indicating that Ibn ‘Abbās reconsidered his stance regarding his Fatwa, as Abu as-Sahbā’ narrated: "That he asked Ibn ‘Abbās about it in Makkah, and he disliked it," i.e., he disliked the permissibility of surplus in Sarf.
The Hadīth highlights the prohibition of Riba al-Fadl (usury of surplus).
It indicates the invalidity of the transaction that involves Riba.
It highlights the fact that the Shariah rulings are to be sought only through the Qur‘an and the Sunnah.
It shows how the Companions used to correct each other whenever they made a mistake..