logo
lang Lang
العربية

| 2 Hadiths

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

265
Abu Hurairah narrated that the Prophet ﷺ said, "When anyone amongst you squats for answering the call of nature, he should neither turn his face nor back towards the qibla (prayer direction).".

Commentary : The Prophet (ﷺ) taught his companions all the Islamic manners to the extent that he taught them the manners of entering the toilet. In this hadith, he forbade us to turn our faces or backs toward the prayer direction. This is out of glorifying and preserving the Kaaba, the Sacred House of Allah in Mecca. Instead, a Muslim has to avoid these two directions. In the two Sahihs, Abu Ayyoub Al-Ansary narrated that the Prophet said, “Turn toward the East or the West.” Finally, this hadith is one of the hadiths that clarifies the etiquette of relieving oneself..

269
Abu Hurairah narrated that the Messenger of Allah ﷺ said, "Be careful about the two things that necessitate cursing." They (the companions) asked, "O Messenger of Allah ﷺ, what are those two things that necessitate cursing?" He answered, "Relieving oneself in the people's way or under their shades.".

Commentary : The Prophet (ﷺ) was keen to keep public places clean and warned Muslims against falling into bad habits that harm people in those places. In this hadith, he warned against: (1) Two things that necessitate cursing their doers, or (2) Two things that people curse. Cursing is expulsion from Allah's mercy. When the Prophet's companions asked him about these two acts, he replied, "Answering the call of nature in the people's way or under their shades." He forbade these acts, for they spread filths and impurities of nasty smell in people's way and under their shadows. This hadith contains the following benefits: (1) Islamic law’s keenness to keep individuals and societies away from what hurt them, which may lead to curse and insult each other, and (2) It urges Muslims to stick to reasons for bringing love, happiness, and hope goodness for each other and removing harms and difficulties..

270
Anas ibn Malek narrated that the Messenger of Allah ﷺ entered a garden while a little servant was following him with a jar of water and he was the youngest amongst us. He (the servant) placed it next to a lote-tree. The Messenger of Allah ﷺ relieved himself then came out after cleaning himself with water.".

Commentary : The Prophet (ﷺ) was modest so he used to conceal himself when answering the call of nature. In this hadith, the noble companion Anas ibn Malik narrated that the Prophet (ﷺ) entered an orchard or garden full of palm trees with a little boy who was the youngest companion present in this situation. The boy was carrying a jar of enough water for ablution and placed it next to a lote-tree for the Prophet (ﷺ). After answering the call of nature, the Prophet (ﷺ) used this water to purify himself from traces of urine and feces then came out of the garden. Finally, this hadith contains the following benefits: (1) One has to conceal himself and be away from people while answering the call of nature, and (2) The legality of cleaning oneself with water..

273
Huthaifa ibn Al-Yaman narrated, "I was with the Prophet ﷺ and when he came to some people's garbage, he urinated while standing. I went aside but he said to me, 'Come closer.' I came closer till I stood behind his heels. Then he performed ablution and wiped over his leather socks.".

Commentary : The Prophet (ﷺ) used to take much care of teaching Muslims the matters of purification and the etiquette of relieving oneself. In this hadith, Huthaifa ibn Al-Yaman, the noble Companion, narrated that he was with the Prophet (ﷺ) when he urinated in a garbage while standing, unlike his well-known habit of urinating while sitting. The Prophet (ﷺ) may have done it for one of the following reasons: (1) He did not find something to sit on, (2) He had something that prevented him from sitting such as a wound, or (3) To protect his private parts in this garbage. Huthaifa went aside until the Prophet (ﷺ) finished relieving himself. Afterward, the Prophet (ﷺ) asked him to come closer to take water for ablution. In the end, the Prophet (ﷺ) wiped over his leather socks instead of taking off and washing his feet. To wipe over them, a Muslim should wear leather socks after performing a complete ablution. Finally, this hadith contains the following benefits: (1) It is permissible to urinate while standing, and (2) The legitimacy of wiping over the socks..

274
Al-Mughira ibn Shu’ba narrated, “The Messenger of Allah ﷺ lagged (during traveling) and I also lagged with him. After relieving himself, he asked me, ‘Do you have any water?’ I brought to him a jar of water. He washed his palms and face. When he tried to get his forearms out, the gown’s sleeve was tight. Therefore, he brought them out from under the gown and threw it over his shoulders. He washed his forearm and wiped his forelock, turban, and socks. Then he mounted and I mounted. When we reached the people, they were already praying and led by Abdurrahman ibn Awf who completed a rak'a. When he (Abdurrahman) perceived (the presence of) the Prophet ﷺ, he began to step back, but the Prophet ﷺ signed to him (to continue) so he (Abdurrahman) continued the prayer with them. When he completed it, the Prophet ﷺ and I got up to offer the rak'a we missed.”.

Commentary : The Prophet ﷺ did not stop teaching his companions whether he was home or traveling. He was particularly keen to teach them the matters of purity and the etiquette of answering the call of nature. In this hadith, Al-Mughirah ibn Shu’bah narrated that the Prophet ﷺ and he lagged behind his companions during their traveling to fight in Tabouk battle, Battle of Hardship, in 8th AH as in another narration in the Two Sahihs. After relieving himself, the Prophet ﷺ asked Al-Mughirah for water to perform ablution. Al-Mughirah provided him with a leather jar of water. The Prophet ﷺ washed his palms and face. His gown’s sleeve was too tight to wash his arms to elbows. Therefore, he brought them out from under the gown and threw it over his shoulders to wash his arms and keep his gown dry. Although the basic principle is to wipe the entire head once during ablution, the Prophet ﷺ wiped his forelock and turban. He wiped the visible front part of his head and wiped his turban instead of the entire head. Then, he did not wash his feet but wiped over his socks. To wipe over one’s socks, it is a prerequisite to wear them after an initial ablution, as Al-Mughirah narrated in the Two Sahihs, “When I was with the Prophet ﷺ on a journey, I dashed to take off his socks (so he could wash his feet) but he said, ‘Leave them, for I wore them after performing ablution.’ So he wiped over them.” Then, the Prophet ﷺ and Al-Mughirah rode their animals. When they reached the people, they were already praying and led by Abdurrahman ibn Awf who completed a rak'a. The companions began praying, for the Prophet ﷺ was late. When Abdurrahman realized the Prophet’s presence, he wanted to step back and let the Prophet ﷺ lead them in prayer but the Prophet ﷺ signed to him to keep leading them in prayer. Once Abdurrahman completed the prayer, both the Prophet ﷺ and Al-Mughirah got up to offer the rak'a they missed. Finally, this hadith contains the following benefits: (1) It is legitimate that the virtuous one can be led in prayer by a person of lower rank, (2) A Muslim should be keen to perform prayer at their specific times, (3) It clarifies the virtue of Abderrahman ibn Awf, and (4) It is legitimate to wipe over the turban and socks..

275
Bilal narrated that the Prophet ﷺ wiped over his leather socks and head cover. In another narration, he said, "I saw the Prophet ﷺ ...".

Commentary : Islamic law aims to ease people's different acts of worship such as wiping over the socks, turban, and veil instead of washing one’s feet or wiping one’s head. In this hadith, the noble companion Bilal ibn Rabah explained that the Prophet (ﷺ) sometimes wiped over his socks during ablution instead of washing his feet on the condition that he had worn them after a complete previous ablution as proved in the hadith narrated by Al-Mughirah ibn Shu’ba in the two Sahihs that he said, "When I was with the Prophet (ﷺ) on a journey, I dashed to take off his socks (so he could wash his feet) but he said, 'Leave them, for I wore them after performing ablution.' So he wiped over them." Khuff is a thin leather sock. Likewise, Bilal saw the Prophet wiping over his turban out of ease of his nation's acts of worship..

276
Shureih ibn Hane' said, "I came to 'A'isha to ask her about wiping over the leather socks. She said, 'Go to Ibn Abi Taleb, for he used to travel with the Messenger of Allah ﷺ.' We asked him and he answered, 'The Messenger of Allah ﷺ appointed three days for a traveler and one day for a resident.".

Commentary : Islam is a religion of ease that takes people’s conditions during worship into consideration. As a result, it allows the traveler and resident to wipe over (with water) their leather slippers (khuff) instead of washing their feet. In this hadith, Shureih ibn Hane' asked 'A'isha, Mother of the Believers about the duration and conditions of wiping over (with water) the leather slippers instead of washing one's feet. She guided him to ask Ali ibn Abi Taleb, for he used to travel with the Prophet (ﷺ). Ali told him that the Prophet (ﷺ) appointed three days for a traveler and one day for a resident to wipe over their leather slippers. After the appointed duration ends, they both should take off the leather slippers to wash their feet. Afterward, they wear them and resume wiping over them. To wipe over the leather slippers, a Muslim should wear them after performing a complete ablution, as stated in the hadith narrated by Al-Mughirah ibn Shu’bah in the Two Sahihs in which he said, "When I was with the Prophet (ﷺ) on a journey, I dashed to take off his socks (so he could wash his feet) but he said, 'Leave them, for I wore them after performing ablution.' So he wiped over them." Finally, this hadith contains the following benefits: (1) It clarifies the Companions' supreme etiquette, and (2) People's questions about Islam should be forwarded to the more knowledgeable scholars..

277
Buraida ibn Al-Haseeb narrated that the Prophet ﷺ offered all prayers on the day of the Conquest with one ablution and wiped over his leather shoes. Omar said to the Prophet ﷺ, “You have done something today that you have not been accustomed to.” The Prophet ﷺ replied, “I have done it on purpose, O Omar.”.

Commentary : Islam is a tolerant religion that is based on ease, not hardship. Allah has just legislated acts of worship that his servants can bear and perform. In this hadith, Buraida ibn Al-Haseeb narrated that the Prophet (ﷺ) offered all prayers on the day of Conquering Mecca with one ablution and wiped over his leather shoes (khuff) in the eighth year of the Hijra. It was his habit to perform ablution for each prayer, as in Sunan Abu Dawud. As a result, Omar asked him, "You have done something today that you have not been accustomed to." The Prophet (ﷺ) confirmed that he did that on purpose to teach people that it is permissible to offer all daily prayers with one ablution, out of easiness, for ablution is not required if it is still valid. Finally, this hadith contains the following benefits: (1) The Prophet's Companions used to observe him to follow his actions and teachings, (2) The permissibility of a student's asking his teacher about his deeds that may contradict his habits, out of learning, (3) The permissibility of wiping over the socks..

279
Abu Hurairah narrated, "The Messenger of Allah ﷺ said, 'The purification of a utensil of any one of you, after licked by a dog, is to wash it seven times, using earth for the first time.'".

Commentary : The Prophet (ﷺ) forbade the unnecessary purchasing of a dog because it contained impurity and the angel never entered houses containing dogs or statues. The Prophet (ﷺ) guided us on how to purify a utensil if a dog would lick it with saliva, tongue, or mouth. In this hadith, he guided us to wash the utensil seven isolated times, using earth for the first time. This number of washing is either done out of devotion as the Prophet commanded, or because of the dog's impure saliva. In An-Nasa’i’s narration, the Prophet (ﷺ) said, "One of them is with earth,” so he confirmed that using earth was one time without stipulating to make it the first one. On the other hand, he commanded to use earth, for it could kill diseases emanating and transmitting from dogs to utensils, but using only water could not remove them completely. He commanded to repeat using water to make sure of their cleanliness. On the other hand, there is no difference between types of dogs in this regard, whether it is permissible to own it, such as a hunting dog, or not. Finally, this hadith confirms the importance of following the ways to prevent diseases..

280
Abdullah ibn Mughaffal narrated, "The Messenger of Allah (ﷺ) commanded killing dogs. Then, he said, 'What is their trouble with dogs?' Then, he granted permission to keep dogs for hunting and guarding sheep and added, 'When the dog licks the utensil, wash it seven times and rub it with earth the eighth time.'" In another narration, the narrator said, "He granted permission to keep dogs for hunting, guarding sheep, and protecting cultivated land.".

Commentary : Dogs are animals with many different characteristics. Some are beneficial while others are harmful. The Prophet (ﷺ) showed how to deal with these various types. In this hadith, Abdullah ibn Mughaffal narrated that the Prophet (ﷺ), for a while, ordered killing dogs. Later, he abrogated the former rule and said, "'What is their trouble with dogs?" Moreover, he granted permission to keep dogs for hunting, guarding sheep, and protecting cultivated land. Also, he guided people on how to wash utensils that dogs licked. They should be washed seven times with water and rubbed with earth the eighth time. It proves that both dogs' saliva and leftovers are impure. In Sahih Muslim, Abu Hurairah narrated that the Prophet (ﷺ) ordered to wash that type of vessels with water seven times, and the first washing should be with the earth. Washing it seven times is out of devotion or due to the impure saliva. In Nasa'i's narration, the Prophet (ﷺ) said, “One of them is with the earth," So, it is not a prerequisite to make the first washing with the earth. Using the earth is due to its ability to kill diseases of dogs' saliva stuck to vessels, which water only is not able to remove. Repeated washing with water is to make sure that a vessel becomes pure. There is no difference between types of dogs in this regard, whether or not, it is permissible to own it. Finally, this hadith confirms how Islam prevents anything that may cause harm to Muslims..

281
Jaber narrated that the Messenger of Allah ﷺ forbade urinating in stagnant water..

Commentary : Islam urges us to preserve water sources to keep them pure and away from all types of pollution that may change any of its descriptions. In this hadith, Jaber ibn Abdullah narrated that the Prophet (ﷺ) forbade urinating in stagnant water for this act will lead to pollute and make the water dirty when people use it. It also makes it unsuitable for bathing. In another hadith, he also forbade bathing in it. In the Two Sahihs, Abu Hurairah narrated that the Prophet (ﷺ) said, "None of you is allowable to urinate in stagnant water, which is not flowing, then wash in it." A Muslim is commanded to preserve all types of water, flowing or stagnant, especially the latter, for it is unrenewable and subject to be corrupted if a person throws impurities into it such as urine and the like..

283
Abu Hurairah narrated that the Prophet ﷺ said, "None of you could wash in stagnant water if he engaged in intercourse." Abu Huraira was asked, "O Abu Hurairah, how does one do it?" Abu Hurairah answered, "It was to be taken out in handfuls.".

Commentary : Islam urges us to preserve water sources to keep them pure and away from all types of pollution that may change any of its descriptions. In this hadith, Abu As-Sa'eb, the servant of Hesham ibn Zuhra, narrated that Abu Hurairah reported that the Prophet (ﷺ) forbade washing oneself due to intercourse or ejaculation in unrenewable stagnant water, for this act will lead to pollute and make the water dirty when people use it. It also makes it unsuitable for bathing as long as its characteristics (color, taste, or smell) change. The word "janabah" is applied to anyone who ejaculates or has intercourse. It is called that because a Muslim "yatajannab" (avoids) prayer and some acts of worship until he purifies himself. Abu As-Sa'eb asked Abu Hurairah about how to use the stagnant water for performing ablution. Abu Hurairah told him to scoop from it and perform ablution outside. This is for keeping the water pure and suitable for usage. A Muslim is commanded to preserve all types of water, flowing or stagnant, especially the latter, for it is unrenewable and subject to be corrupted if a person throws impurities into it..

290
Abdullah ibn Shehab Al-Khawlany narrated, "I stayed in the house of 'A'isha and had a wet dream, so I dipped and left both of my clothes in water. A maid-servant of A'isha saw me and informed her. 'A'isha called and asked me, 'Why did you do that with your clothes?' I answered, 'I saw in a dream what a sleeper saw.' She said, 'Did you find anything on your clothes?' I said, 'No.' She said, 'If you have found anything, you should have washed it. I remember when I scraped it (semen) off the garment of the Messenger of Allah (ﷺ) with my nails when it was dry.'".

Commentary : Islam is keen on purifying and cleaning Muslim’s body and clothes and removing any hardships that may unintentionally happen. In this hadith, Abdullah ibn Shehab Al-Khawlany mentioned that he visited Aisha, the Mother of the Believers, and stayed at place that she prepared for her students of knowledge and guests out of honor, with a veil and curtain between her and them. Abdullah said that he once slept, had a wet dream, and thought it stuck to his clothes. The wet dream is to dream of having intercourse with the other gender, which is often accompanied by ejaculation. When Abdullah woke up, he dipped his clothes in water to purify them. A maid-servant of Aisha saw him and then informed her about what he did. The narration of At-Tirmidhy mentions, “She ordered (someone) to give him a yellow blanket to sleep in. He had a wet dream and was too shy to send it back to her while having traces of semen. He dipped it in water and sent it to her." This is evidence that he was in a place other than the one in which she stayed. She asked him about the reason for his dipping his clothes in the water. He answered her about the reason. Aisha asked him if he saw anything (traces of semen) on his clothes. He answered that he did not, which indicated that he may not have ejaculated on them. She clarified that they should be washed if they had traces of semen. Then, she told him that she used to scrape it (semen) off the garment of the Prophet (ﷺ) with her nails when it (semen) was dry, which was an approval from the Prophet (ﷺ). Finally, this hadith contains the following benefits: (1) Aisha was keen on teaching her students, especially when she saw something urgent such as this incident, (2) It is a part of etiquette to refrain from using explicit words to preserve the modesty of whom we are addressing, (3) It clarifies the Prophet’s simple style in clothing, and (4) It illustrates how a woman serves her husband like washing his clothes and the like..

295
Maimouna, the Prophet's wife, said, “The Prophet ﷺ used to lie with me when I was menstruated, and there was a cloth between me and him.".

Commentary : Allah said, "And they ask you about menstruation. Say, 'It is an annoyance. So keep away from women during menstruation, and do not approach them until they are purified.'" (Al-Baqarah: 222) Thus, Allah forbade sexual intercourse during menstruation, but it is permissible to do anything other than penetration during this period as Maimouna, Mother of the Believers, narrated in this hadith that the Prophet (ﷺ) used to lie down with her (a metaphor for intercourse) while she was menstruating but there was a garment in between. This is explained by Abu Daoud's narration that one of the Prophet's wives said, "When the Prophet wanted to do something (i.e. kissing, embracing) with (his) menstruating wife, he would put a garment on her private part.”.

299
Abu Hurairah narrated, "While the Prophet ﷺ was in his mosque, he asked Aisha, 'Get me the garment.' She replied, 'I was menstruating.' He remarked, “Indeed, your menstruation is not in your hand.”.

Commentary : Menstrual blood is impure, unlike any place that it does not touch it. In this hadith, Abu Hurairah narrated that when the Prophet (ﷺ) was in his mosque and asked his wife Aisha, who was in her room, to get him the garment or the mat (as in Muslim's narration which is called khumra). It is a small mat that is large enough to be prostrated on and is called khumra, for it covers and isolates one’s face from the ground. Aisha answered that she was menstruating, thinking that all menstruating woman's body was impure so she could neither touch the garment nor enter the mosque. Thus, the Prophet clarified that only the menstrual spot, which is the vulva, was impure, unlike her remaining body. As a result, her hands were pure because they did not menstruate, so she gave him the garment with her hand. Allah had lifted from this Muslim nation the burdens that the Children of Israel had shouldered. They used to get a woman out of her home during menstruation. Additionally, they neither ate nor drank with her. All praise is due to Allah who made us from the nation of the best Prophet..