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العربية

| 2 Hadiths

Hadith
930
It was narrated that Jabir ibn ‘Abdillah said: A man came whilst the Prophet (blessings and peace of Allah be upon him) was addressing the people on a Friday. He said: “Have you prayed, O So-and-so?” He said: No. He said: “Get up and pray two rak‘ahs.”.

Commentary : The prayer to “greet the mosque” (tahiyyat al-masjid) is one of the Sunnah prayers that the Prophet (blessings and peace of Allah be upon him) enjoined and encouraged the Muslims to do, even during the khutbah on Friday when the imam is on the minbar.
We see that in this hadith, in which Jabir ibn ‘Abdillah (may Allah be pleased with him) narrates that the Prophet (blessings and peace of Allah be upon him) was delivering the khutbah one Friday, when a man entered the mosque during his khutbah, then sat down without praying. The Prophet (blessings and peace of Allah be upon him) said to him: “Have you prayed, O So-and-so?” This man’s name was Sulayk, as is mentioned another report. The man answered that he had not prayed, so the Prophet (blessings and peace of Allah be upon him) instructed him to get up and pray two rak‘ahs to “greet the mosque.” In al-Sahihayn it is narrated from Abu Qatadah al-Ansari (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) said: “When one of you comes to the mosque, let him not sit down before he prays two rak‘ahs.”
The Sunnah is  to make these two rak‘ahs brief, as it says in Sahih Muslim: “Pray two rak‘ahs, and make them brief.” He told him to make them brief, so that he could finish them quickly and listen to the khutbah. This is indicative of the importance of these two rak‘ahs.
This hadith indicates that the imam may speak to a member of the congregation and instruct him to pray during the khutbah, and to point out any mistake the worshipper may make..

934
It was narrated from Abu Hurayrah that the Messenger of Allah (blessings and peace of Allah be upon him) said: “If you say to your companion on Friday, ‘Listen!’ when the imam is delivering the khutbah, you have engaged in idle speech.”.

Commentary : There is etiquette to be followed with regard to Jumu‘ah prayer, to which the Muslim should pay attention on this day. One aspect of this etiquette is to be quiet and listen attentively to the khatib during his khutbah. The Prophet (blessings and peace of Allah be upon him) drew attention to that in this hadith, as he said: If you say to your companion on Friday, ‘Listen!’ – advising someone else and urging him to listen to the khutbah when the imam is delivering the khutbah – then you have engaged in idle speech. The word translated here as idle speech refers to invalid and improper speech. What is meant is: you have done something invalid that is not right. This is a prohibition on all kinds of speech during the khutbah, even if it appears to be advising someone else and even if few words are used.
This word – “Listen!” – is mentioned even though it is not regarded as lengthy speech, and it comes under the heading of enjoining what is right. Therefore if the Prophet (blessings and peace of Allah be upon him) disallowed it, then it is appropriate that anything else that may be regarded as lengthy talk, and in which there is no enjoining of what is right, is also not allowed. It was said that this prohibition on telling the other person not to talk applies only if the idle talk that is happening is temporary and will stop, either by itself or if the imam says something to the one who is speaking. But if there are some people who are chatting and are distracted by their talk, and it is not possible to listen to the khutbah except by silencing them, then you may gesture to the one who is speaking or engaging in idle talk with a gesture from which he will understand that he should be quiet. If the gesture is not effective, then you may say brief words, because the reason for which it is forbidden to say, “Listen!” is so that people will be able to hear the khutbah.
This hadith contains a warning against not listening attentively to the khutbah and being distracted by other things. This highlights the importance of keeping quiet during the Friday khutbah and listening to the imam..

935
It was narrated from Abu Hurayrah that the Messenger of Allah (blessings and peace of Allah be upon him) mentioned Friday and said: “On Friday there is an hourin which there is no Muslim who happens to be standing in prayer at that time, asking Allah (may He be exalted) for something, but He will grant it to him.” And he gestured with his hand to indicate how short this hour is..

Commentary : Allah (may He be glorified and exalted) has favoured Friday over all other days, because of the momentous events that took placeon that day, and because of what this day contains of great virtues.
In this hadith, the Prophet (blessings and peace of Allah be upon him) speaks of one of the virtues of Friday, which is that on that day, there is anhour during which Allah (may He be glorified and exalted) has ordained that any supplication offered will be answered. This applies to the one who tries and aims to offer supplication at this time, and succeeds in that, seeking to repent and ask for forgiveness, asking his Lord (may He be glorified) for the blessings of this world and the hereafter, whilst doing acts of worship, seeking thereby to draw close to Allah (may He be glorified and exalted), offering supplication or waiting for the prayer – for the one who is waiting for the prayer is in a state of prayer, and this is what is meant by “standing in prayer” in the hadith. It was also said that it may be that what is meant by prayer here is supplication, and that what is meant by standing is persevering and striving, not standing in a literal sense.
Whoever does that, Allah (may He be glorified and exalted) will answer him and give him what he has asked for, or something better than that, or He may ward off harm from him, or He may delay it for him until the Day of Resurrection. And the Prophet (blessings and peace of Allah be upon him) gestured with his hand to indicate how short that time is, for it is very brief.
There was a difference of scholarly opinion as to when this hour is, and there are many views, the strongest of which are two:
1.. That it lasts from when the imam sits on the minbar until the end of Jumu‘ah prayer.
2.. That it is after ‘Asr..

936
It was narrated that Jabir ibn ‘Abdillah said: Whilst we were praying with the Prophet (blessings and peace of Allah be upon him), a camel caravan carrying food arrived, so the people left and went to the caravan, until there was no one left with the Prophet (blessings and peace of Allah be upon him) except twelve men. Then this verse was revealed: {But when they saw a transaction or a diversion, [O Muhammad], they rushed to it and left you standing} [al-Jumu‘ah 62:11]..

Commentary : Allah (may He be glorified and exalted) was pleased with the companions of the His Messenger (blessings and peace of Allah be upon him), and He praised them in His Book, yet despite that, Allah (may He be glorified and exalted) rebuked them for the shortcomings of some of them and their being distracted by worldly matters from matters of worship in some instances.
In this hadith, Jabir ibn ‘Abdillah (may Allah be pleased with him) narrates that whilst they were praying with the Prophet (blessings and peace of Allah be upon him) – and in a report narrated by Muslim it says that the Prophet (blessings and peace of Allah be upon him) was standing and delivering the Friday khutbah – a camel caravan arrived. This refers to camels which were used to carry goods, and that caravan was bringing food, grains and other things. So the people left the khutbah and went to the caravan, until only twelve men remained with the Prophet (blessings and peace of Allah be upon him). Perhaps this incident occurred at the beginning of Islam, when people had only recently left Jahiliyyah behind, before Islam had become firmly entrenched in their hearts. Then this verse was revealed: {But when they saw a transaction or a diversion, [O Muhammad], they rushed to it and left you standing} [al-Jumu‘ah 62:11]. In other words, they went to it and left you standing in Jumu‘ah prayer, with only a few men still around you. They included Abu Bakr and ‘Umar (may Allah be pleased with them), and some of the earliest Muslims, such as ‘Uthman, ‘Ali, Talhah, al-Zubayr, Sa‘d ibn Abi Waqqas, ‘Abd al-Rahman ibn ‘Awf, Abu ‘Ubaydah ibn al-Jarrah and Bilal. This was a rebuke from Allah (may He be glorified and exalted) to the companions of the Prophet (blessings and peace of Allah be upon him) for forsaking worship and abandoning it for the sake of some worldly matter.
Then Allah (may He be glorified) urged them to focus on the trade of the hereafter, and to be certain that there is no provider in the true sense of the word except Him (may He be glorified). Therefore He said: {Say, “What is with Allah is better than diversion and than a transaction, and Allah is the best of providers”} [al-Jumu‘ah 62:11]. In other words, the reward for prayer and standing fast with the Prophet (blessings and peace of Allah be upon him) is better than any diversion or transaction. They responded to the command of Allah (may He be exalted) and they (may Allah be pleased with him) bought and sold, and engaged in trade, but when it was time to carry out one of their duties to Allah, no trade or sale could divert them; in other words, no worldly matter, adornment, pleasure or profit from trade could distract them from remembering Allah or from fulfilling their duty towards Him (may He be glorified and exalted). Thus they gave precedence to obeying their Lord and doing what He wants and loves over what they wanted and loved. Therefore Allah (may He be exalted) describes them as {men whom neither commerce nor sale distracts from the remembrance of Allah and performance of prayer and giving of zakah} [al-Nur 24:37]..

937
It was narrated from ‘Abdullah ibn ‘Umar (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) used to pray two rak‘ahs before Zuhr and two afterwards; two rak‘ahs after Maghrib in his house; and two rak‘ahs after ‘Isha’. And after Jumu‘ah, he did not offer any prayer until he left, then he would pray two rak‘ahs (at home)..

Commentary : The Sahabah (may Allah be pleased with them) were very keen to follow the Sunnah of the Messenger of Allah (blessings and peace of Allah be upon him) and teach it to those who came after them.
In this hadith, ‘Abdullah ibn ‘Umar mentions some of the regular Sunnah prayers at the Prophet (blessings and peace of Allah be upon him) always did. They are:
o two rak‘ahs before Zuhr and two afterwards. In Sahih al-Bukhariit is narrated from ‘A’ishah that the Prophet (blessings and peace of Allah be upon him) never omitted four rak‘ahs before Zuhr. Thus the total number of regular Sunnah prayers connected to Zuhr is six rak‘ahs.
o two rak‘ahs after Maghrib, which he used to pray at home, not in the mosque.
o and two rak‘ahs after ‘Isha’. According to a report in al-Sahihayn, he used to offer these prayers at home too.
Then ‘Abdullah ibn ‘Umar (may Allah be pleased with him) stated that the Prophet (blessings and peace of Allah be upon him) did not offer any prayers in the mosque after Jumu‘ah; rather he would pray two rak‘ahs after he went home. What Ibn ‘Umar (may Allah be pleased with him) meant by the words “until he left” is that there was an interval between Jumu‘ah and the supererogatory (Sunnah) prayers, so that it would not be thought that Jumu‘ah consisted of four rak‘ahs. In Muslim it is narrated that Abu Hurayrah (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “When one of you has prayed Jumu‘ah, then let him pray four [rak‘ahs] after that.”
This hadith highlights the keenness of the Prophet (blessings and peace of Allah be upon him) to offer supererogatory [Sunnah] prayers at home..

938
It was narrated that Sahl ibn Sa‘d said: Among us there was a woman who would plant beets in the streams in a field of hers, then on Friday she would pull up the roots of those beets and put them in a pot, then she would add a handful of ground barley and cook it, and the roots of the beets would be like meat. We would leave Jumu‘ah prayer and greet her with salaam, and she would bring this food to us, and we would eat it. We used to look forward to Friday because of this food of hers..

Commentary : This hadith highlights how content the companions of the Messenger of Allah (blessings and peace of Allah be upon him) were, despite the hard life they lived. Sahl ibn Sa‘d (may Allah be pleased with him) narrates that a woman – according to another report in Sahih al-Bukhari, she was an old woman – used to strive hard to prepare food for the Prophet (blessings and peace of Allah be upon him) and his companions (may Allah be pleased with them) every Friday. This was a habit of hers. She would plant beets in the streams of her field, and on Friday she would pull up the roots of the beet plants, place them in a pot and add some ground barley, then she would mix them and cook them. The roots of the beet plants were like meat, meaning that through cooking that they produced some broth. What is meant is that these beets were eaten by them instead of meat. They used to pass by her after Jumu‘ah, and she would offer them these beets and they would eat that food. Sahl ibn Sa‘d (may Allah be pleased with him) said that they used to look forward to Friday because of this food of hers, because the Sahabah – especially the Muhajirin (may Allah be pleased with them) – did not become rich until after Allah granted conquests to them. After the conquests, wealth became abundant, but before that most of the Sahabah were poor.
This hadith highlights how content the Sahabah (may Allah be pleased with them) were with their lot, and they were happy with the little they had.
It also indicates that the Muslim should not look down on any favour, no matter how small..

942
‘Abdullah ibn ʿUmar (may Allah be pleased with them) narrated: “I went into battle alongside the Messenger of Allah ﷺin a place close to Najd. We faced the enemy and lined up in rows [in preparation] for them. Then, the Messenger of Allah ﷺstood to lead us in prayer, thus, one group stood with him to pray while the other group faced the enemy. The Messenger of Allah ﷺbowed with those who were with him and offered two prostrations. Then, they left and took the place of the group that had not prayed. They joined the prayer with the Messenger of Allah ﷺ and he bowed with them once and offered two prostrations. Then, he ﷺconcluded the prayer with the tasleem. Thereafter, every one of them stood [in prayer independently], bowed once, and offered two prostrations..

Commentary : The Prayer of Peril (Fear) was legislated so that the Muslims could fulfil the obligation of prayer without exposing themselves to the danger of being killed while fighting the enemies of Allah. It is intended to lighten the burdens of the Muslims who are engaged in the fight, so their enemy does not take them out during their prayer.

This hadeeth transmitted by ‘Abdullah ibn ʿUmar (may Allah be pleased with them) explains one of the forms of the Prayer of Fear. He reports that he went into battle and war alongside the Messenger of Allah ﷺin Najd, which refers to the expanse of Arab lands between Hijaaz and Iraq. Najd today nests in the heart of the Arabian Peninsula, the middle of which is the city of Riyadh, the capital of the Saudi Arabian Kingdom. It consists of many provinces, including al-Qaseem, Sadeer, al-Aflaajj, al-Yamaamah, al-Wushum, and others.

He said: “We faced the enemy” – which means, they turned toward the enemy and paralleled them, and they established rows facing their direction. After that, the Messenger of Allah ﷺstood in prayer as the time for prayer had commenced, and the battle and fighting had not yet started. A group joined the Prophet ﷺ and prayed with him while the other group stood facing the enemy, guarding those who are [performing the] prayer. As the Messenger of Allah ﷺfinished the first unit of the prayer with the first group, they went to the place of the other group that had not yet prayed. Then, the group that was guarding came forth and joined the Messenger of Allah ﷺ in the prayer, so he led them in one unit of prayer. Then, he concluded the prayer with the tasleem. Thereafter, every one of them continued the prayer individually and prayed one more unit. This means that every group prayed one unit with the Prophet ﷺ, then they stood after the Prophet ﷺ performed the tasleem to begin the other unit.

Many forms of the Prayer of Peril (Fear) have been relayed, and this is one of the reports that describes how the Prophet ﷺ prayed it. He had prayed it differently on different days, doing what was most cautious for prayer and clearest for defence. Thus, it (the prayer) was offered in many ways, but they are congruent in form.

The hadeeth shows the keenness of the Prophet ﷺ to perform the obligatory prayer within its time under any circumstance, even in times of war. It indicates the importance of congregational prayer, because if it was legislated during times of fear, then one must firstly be attentive to it in [times of] peace and contentment.

From the other benefits that we can conclude from this hadeeth is that Muslims should be cautious of the enemy during the time of battle in every way possible.

Furthermore, it shows that the religion commands the worship that protects the person before Allah in the Hereafter, and it commands betaking to that which protects the believer in this world.

It demonstrates how Islam made the fulfilment of prayer easy on those who are accountable in Islam [i.e., they are obligated to offer the five prayers]. .

943
“Whenever [the believers] are engaged in indiscriminate combat with the disbelievers, it is permissible for them to pray standing.” Ibn ʿUmar (may Allah be pleased with them) added on the authority of the Prophet ﷺ: “If the enemy’s numbers are greater than that [of the believers], then they may pray while standing or riding [on their mounts.]” .

Commentary : The Prayer of Peril (Fear) was legislated so that the Muslims could fulfil the obligation of prayer without exposing themselves to the danger of being killed while fighting the enemies of Allah. It is intended to lighten the burdens of the Muslims who are engaged in the fight, so their enemy does not attack or take them out during their prayer.

This hadeeth transmitted by ‘Abdullah ibn ʿUmar (may Allah be pleased with them) explains one of the forms of the Prayer of Peril (Fear) upon the encounter of the two armies. This is an abridged portion of another hadeeth dealing with the description of the Prayer of Peril (Fear).

The intended [conveyance in meaning] of his statement, “Whenever they are engaged in indiscriminate combat with the disbelievers,” is that whenever the Muslims engage in direct combat with the disbelievers, then it is possible for them to pray standing while satisfying the gestures for bowing and prostration; thus, they do not bow or prostrate. The [gesture for] prostration [should be] lower than bowing - so that it may be distinguished.

If the enemy’s [presence] increases to [the point of] intensified peril (fear) - [i.e.] to which it is impossible for the Muslims to pray standing in place, nor form a row – then they should pray standing on their feet, or while riding upon their mounts. This is because the injunction of dismounting from the top of their beasts becomes waived due to the peril [at hand]. They may pray facing the Qiblahor any other point of direction, according to [the best of] their ability.


This prayer is known as the Prayer of Sword Duelling, which is a name that was given because it is performed while attacking with swords and other weapons of war while continuing without any interruption.

[What is] meant [here] is that whenever the peril (fear) is immense and the two armies are in close proximity via combat, and the Muslims are not safe from the enemy’s attack if they were to turn their backs to them, or [if the Muslims] become fragmented, then it is not permissible for them to delay the prayer beyond its time. But rather, they should pray it while riding or walking - [in] any way they are able to; otherwise, they should delay the prayer to a time [when] the danger dissipates and after the battle has subsided. [This is] because in Saheeh Muslim, [it is narrated] on the authority of ‘Abdullah ibn Masʿood(may Allah be pleased with him) [that] he said: “The polytheists prevented the Messenger of Allah ﷺ from performing the ‘Asr prayer until the sun became reddish - or yellowish. The Messenger of Allah ﷺ commented on that by saying, “They diverted us from performing the middle prayer (ʿAsr), may Allah fill their innards and graves with fire.”

From the other benefits that we can conclude from this hadeeth is that Muslims should be cautious of the enemy during the time of battle in every way possible. Furthermore, it shows how Islam made the fulfilment of the obligatory prayer easy on those who are accountable in Islam [i.e., they are obligated to offer the five prayers]..

944
It is narrated on the authority of Ibn ʿAbbaas(may Allah be pleased with them) that the Prophet ﷺ led [the Prayer of Peril (Fear)], and the people stood [behind] him [in prayer]. Then, he ﷺsaid the opening glorification (“Allahu Akbar”), and they said it after him. [Next], he ﷺbowed and a group of people from amongst the congregation bowed with him ﷺ.Then, he ﷺ prostrated and [that] group prostrated with him ﷺ.[After this], he rose for the second rakʿah, then those who prostrated stood and guarded their fellow soldiers from any attack. Then, the other group joined the prayer and bowed and prostrated with him ﷺ. By this, all of them were in prayer, but they guarded each other in rotation..

Commentary : The five daily prayers are obligatory upon every accountable Muslim, and it is the pillar (backbone) of the religion; thus, it is not possible [for] any Muslim to leave off performing them under any circumstances, be the person is settled as a resident or traveling, and whether during times of peace or war. The significance of the five prayers is evident in Islam that mandates its performance – even in war but with ease. Many narrations have been relayed on how the Prayer of Peril (Fear) is performed, which is the prayer that is performed in the presence of the enemy.

This hadeeth explains one way of how to perform the Prayer of Peril (Fear) and describes how the Prophet ﷺperformed it. ‘Abdullah ibn ʿAbbaas(may Allah be pleased with them) reports that the Prophet ﷺ stood up and prepared for the Prayer of Peril (Fear) at one of the battles, and that all of the combatants stood up [also to perform] the prayer with him ﷺ. This is an indication that he did not divide the army at the time of the prayer.Then, the Prophet said the opening glorification (takbeer) [thereafter]. All who were present with the Prophet ﷺ said the opening glorification [as well]. When the Prophet made the first bow, a group of them bowed with him ﷺ, and they followed his lead when he ﷺ prostrated. All the while, the rest remained standing [and] did not bow nor prostrate - [but rather] guarded whoever bowed and prostrated with the Messenger ﷺ. As such, those who were gathered remained standing in the prayer without bowing or prostrating until the first group completed the performance of the first unit with the Imaam of the prayer. The Prophet ﷺthen rose for the second rakʿah (unit), and [thereafter], those who completed the first unit of prayer with the Prophet ﷺ paused [their prayer] and fell behind to the place of the second row, while the group who did not bow or prostrate with him ﷺ in the first rakʿahcame [forward]. [Afterwards], they bowed and prostrated with him ﷺin the second unit of prayer while those who prayed with the Prophet ﷺin the first rakʿah did not bow nor prostrate [in the second unit of prayer]. Therefore, each group completed one unit of the prayer with the Imaam، while the Imaamhimself completed two units of prayer. As such, all of them were in prayer all the while they guarded each other in rotation.

It was said that this form [of prayer] is performed if the enemy is in the direction of the Qiblah with respect to the Muslims. In this case, the Imaam (of the prayer) places the people into two rows behind him, and it (the prayer) is performed in the elaborated manner previously mentioned. al-Bukhaaree and al-Nasaa’ee narrated on the authority of Ibn ʿAbbaas(may Allah be pleased with them) that the Prophet ﷺperformed this prayer in this way at a place near Dhu al-Qarad, [which] is about a one day’s distance from al-Madeenah, near the lands of Ghaṭfaan. It is located between Khaybar and al-Madeenah, thirty kilometres away from al-Madeenah..

945
Jaabir ibn ‘Abdullah (may Allah be pleased with him) narrated: “On the day (of the battle) of the Trench, ʿUmar ibn al-Khattab came and began cursing the disbelievers of Quraysh. Then he said: “O Messenger of Allah! I did not perform the ‘Asr prayer until the sun was on the verge of setting.” The Prophet ﷺ replied, “By Allah! I, too, have not prayed.” Thereafter, Jaabir ibn ‘Abdullah reports that he ﷺ went down to Buṭhaan, performed ablution, and prayed ‘Asr after the sun had set, and then performed the Maghrib prayer afterwards..

Commentary : Prayer is the pillar (backbone) of the religion, and it is the greatest of the physical pillars of Islam. Its observance is among the most splendid of religious rites. The significance of the [five] prayers is evident [in] that [no one may] leave off performing them even during battle.

In this hadeeth, Jaabir ibn ‘Abdullah (may Allah be pleased with them) reports [on] some of the events [that occurred during the] Battle of the Trench - [which occurred in] the fourth or fifth year after Hijra, after the disbelievers of Quraysh and the Arabs and Jews, who allied with them, joined forces in fighting the Prophet ﷺ and his Companions in al-Madeenah.

Jaabir reports that ʿUmar ibn al-Khaṭṭab(may Allah be pleased with him) came to the Prophet ﷺ after sunset on the day [they dug] the trench, cursing the disbelievers of Quraysh because they [were] the cause of preoccupying the believers with digging [instead of performing] the prayer until the time of ‘Asr elapsed. Accordingly, ʿUmar did not pray until the sun was on the verge of setting. [Furthermore, Jaabir] reported that the Prophet ﷺdid not pray ‘Asr until the sun was about to set, and that it was the motive [for] ʿUmar’s anger and reviling. When the Prophet ﷺ learned of the cause of what was troubling ʿUmar [the delay in performing the prayer], he ﷺ - [who] is the truthful and supported by the truth - swore, [stating] that he also did not pray hitherto, reassuringly and pleasantly, [in order] to [ease] ʿUmar who was troubled [over] the matter.

Afterwards, he ﷺ set off to Buṭhaan - [which] is a valley by al-Madeenah to the south - where he ﷺperformed ablution and prayed ‘Asr after the sun set, [thereafter] he performed the Maghrib prayer.

From the other benefits that we can conclude from this hadeeth is that Muslims should strive to make up any missed obligatory prayers. It also shows that it is permissible to invoke Allah against the oppressor, because the Prophet ﷺ did not censure against [anything] ʿUmar [said]. Finally, it shows us the keenness of the Companions (may Allah be pleased with them) to pray on time, [and that] it was of great importance to them.
.

946
It is narrated on the authority of Ibn ʿUmar (may Allah be pleased with them) that when the Prophet ﷺ returned from the Battle of the Confederates, he said, “None should perform the ‘Asr prayer, except at Bani Quraydhah.” The time of ʿAsr entered while some of the Companions were on the way to Bani Quraydhah; thus, some of them said, “We are not praying until we arrive there,” while some of the others replied, “We’re [going] to pray [here], because the Prophet ﷺhad not intended what the [aforementioned group] had come to understand.” The incident was mentioned to the Prophet ﷺ, and he did not admonish anyone of them..

Commentary : The Messenger ﷺ was the reference of authority for the Companions in all of their affairs. Whenever they disagreed over any issue, they would refer the case to him ﷺ and to which he ﷺ would either elucidate what was ambiguous [on the matter] or approve their exercised judgement over the subject matter.

In this hadith, ‘Abdullah ibn ʿUmar (may Allah be pleased with them) reports that when the Prophet ﷺ returned to al-Madeenah after the conclusion of the Battle of the Confederates - also known as: The Battle of the Trench, [which occurred in] the fourth or fifth year after Hijra, after the disbelievers of Quraysh and the Arabs and Jews who allied with them joined forces in fighting the Prophet ﷺ and his Companions in al-Madeenah – he ordered his Companions by saying, “None of you should perform the ‘Asr prayer, except at Bani Quraydah.”.

Banu Quraydah is a group of Jews that used to live in al-Madeenah. Not only did they violate their treaty with the Muslims, but also allied [themselves] with the polytheists who we were besieging the Muslims. They contrived [a plan] to [allow the besiegers] to enter into al-Madeenah from the area of their abodes but their plan failed.

Al-Bukhaaree narrated on the authority of ʿAishah(may Allah be pleased with her) that after the Messenger ﷺreturned [to al-Madeenah] on the Day of the (Battle of) Trench, he laid down his weapons and [went to] bathe. Then, Jibreel, whose head was covered in dust, came to him ﷺ and said, “[Have] you placed down your arms? By Allah, I have not lowered mine yet!” The Messenger ﷺ then said, “So where to?” [To that], Jibreel [replied], “Look here!” and pointed towards the location of Bani Quraydah. ʿAishah went on to say: “Then the Messenger ﷺ went out towards them.”

After discovering the treason of the Jews, the Prophet ﷺordered his Companions to go out and fight them, emphasizing to them not to pray ʿAsr [anywhere] except there. However, the time of the ‘Asr prayer entered before they arrived to their destination. This caused the Companions to differ; thus, some of them said, “We should not pray until we arrive [at] Bani Quraydah,” because they understood the command of the Prophet ﷺ by [its] explicit wording. As such, they refused to pray anywhere except there due to the command of the Prophet ﷺ, thus, deemed praying ‘Asrbefore they arrived there as an act of disobedience. On the other hand, another group believed that they should pray right away. This is because they did not take the words of the Prophet due to the command of the Prophet ﷺaccording to its apparent meaning. They opined that the intended [meaning conveyed] from his mode of expression was to signify the urgency in departing towards Bani Quraydah. As a result, when the time of ʿAsr entered - they agreed to attain the excellence of the prayer by praying it in its earliest time, and [again] by going to Bani Quraydah. This way they would obtain double the reward by praying on time and obeying the command of the Messenger ﷺ in arriving there. For this reason, they prayed. And after they finished, they continued their journey and joined the other Companions who were ahead of them.

When the Messenger ﷺ learned of this incident, he ﷺ did not admonish the two groups. He did not reprimand those who prayed on the way in spite of not keeping his command, because [of what] they understood of him ﷺ [i.e., the mode of expression] alluding to haste. Nor did he admonish those who delayed the prayer beyond the earliest time because they understood the prohibition based upon its apparent meaning.

From the other benefits that we can conclude from this hadeeth is that Muslims should refrain from reproaching others for following a view on an issue in which there is a valid difference of opinion.

Finally, it teaches us to be keen to perform the five obligatory prayers at the beginning of their due time.
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948
‘Abdullah ibn ʿUmar (may Allah be pleased with them) narrated: “ʿUmar bought a jubbah (i.e., a long outer garment resembling an open coat, having long sleeves) made of istabraq from the marketplace and took it to the Messenger of Allah ﷺ and said, “O Messenger of Allah! Take this and adorn yourself with it during ‘Eid and [when you] greet or receive delegations.” The Messenger of Allah ﷺreplied, “On the contrary, this garment [is worn by those] who have no portion [in the Hereafter].” So, ‘Umar abided therein, [as to] what Allah willed [i.e., a period of time passed thereafter]. Then, the Messenger of Allah ﷺ sent to him a jubbah made of silken brocade. [Afterwards], ‘Umar received it, and came to him ﷺ with it and said, “O Messenger of Allah ﷺ ! Verily, you said that this garment is [worn by those] who have no portion [in the Hereafter]”, yet you sent me this jubbah.” [To which], the Messenger of Allah ﷺ replied, “Sell it or fulfil your needs by it.” .

Commentary : It is desirable, for the Muslim, to adorn themselves on religious holidays and Fridays, and when greeting (receiving) people, and the like. But, all of this is subject to conditions, so [that] the adorning per se not to be what Allah, Exalted be He, and His Messenger ﷺforbade.

In this hadeeth, ‘Abdullah ibn ʿUmar (may Allah be pleased with them) reports that ʿUmar came to the Prophet ﷺ with a woven jubbah made of istabraq [that was] sold [to him] in the marketplace. The jubbah is similar to the cloak [i.e., that it is worn as an outer garment] whereas, istabraq is a type of coarse texture i.e., thick silk (similar to that of a brocade) that was made and purchased for the purpose of adorning oneself for religious festivals, Fridays,and greeting (or receiving) delegations of people. Oftentimes, those who came in these arriving parties belonged to leaders of tribes and the like.

However, the Prophet ﷺ said to ʿUmar (may Allah be pleased with him), “On the contrary, this garment [is worn by those] who have no portion [in the Hereafter].” Here we see that he ﷺ elucidated for ʿUmar that no men wear silk, except those who have no share in relation [of possessing] reverential fear of Allah - The Mighty and Majestic - in this world, [nor] Allah’s reward in the Hereafter.

This statement was made to show his strong condemnation and interdiction against men wearing silk [in their lives]. It is, [however], permissible for women to wear silk as demonstrated in other authentic narrations.

As for the statement of ‘Abdullah ibn ʿUmar’s(may Allah be pleased with them): “So, ‘Umar abided therein, [as to] what Allah willed”: [this] means that a period of time passed since the [aforementioned] incident with ʿUmar (may Allah be pleased with him) occurred.

Then, The Prophet ﷺ sent for ʿUmar (may Allah be pleased with him) a garment made of silk. But then, ʿUmar (may Allah be pleased with him) remembered the words of the Prophet ﷺwith reference to the first time [i.e., the aforementioned story]. So, he returned to him ﷺ with regard [to what had transpired in the past]. And so, the Prophet ﷺ informed him that he ﷺ did not send him the garment for him to wear it, but rather, for ʿUmar (may Allah be pleased with him) to profit from its sale, and then purchase what he desired with its value, or give it to one of his womenfolk.

From the other benefits that we can conclude from this hadeeth is that Muslims should inquire about [matters that] they are uncertain of, so that which is right may become clear for them. Another lesson that can be extrapolated from this narration, is that we ought to strive to develop the habit of giving and donating as it will soften the hearts of people and ensure the love of the people in our lives and communities.

Lastly, to bear in mind the legitimacy of selling silk and gifting it to a woman, and, to a man, if he will gown a woman with it..

949
ʿAishah(may Allah be pleased with her) narrated: “The Messenger of Allah ﷺ entered upon me [i.e., in my room], and near me were two young servants singing the song of Buʿaath [a poem about a war between the two tribes: al-Aws and al-Khazraj]. Then he ﷺ laid down upon the bed and turned his face [around]. Then, Abu Bakr entered, and scolded me, while saying: “Musical instruments of the Shayṭaan near the Prophet ﷺ ?!” [Afterwards], the Messenger of Allah ﷺ turned his face towards him and said: “Leave them be.” Then, when Abu Bakr became inattentive, I signalled to the two servants to leave.

It was the day of ‘Eid, on which the Abyssinians were playing with shields and spears. It is either that I asked the Prophet ﷺ, or he ﷺ asked [me]: “Do you wish to watch them while playing?” [To which], I responded: “Yes.” He ﷺ [then] situated me behind him ﷺ, and my cheek was touching his ﷺ. Then, he ﷺ said [to the Abyssinians]: “Carry on! O Bani Arifdah!” [This went on] until I got tired. [Then] he ﷺ asked me: “Have you had enough?” I replied, “Yes.” He ﷺ [then] politely bid me to leave..

Commentary : The days of ‘Eid are for eating, drinking, and permissible entertainment, during which the Muslims should rejoice in the bounty and mercy of Allah and revive their spirits therein.

In this hadeeth, ʿAishah - the Mother of the Believers (may Allah be pleased with her) reports that the Prophet ﷺ entered her room on the day of ‘Eid where she had with her two young girls (prepubescent) singing chivalrous poetry which was uttered with pride during the [early] days of the Arabs - such as, the day of Buʿaath. This was a day on which an infamous war took place between the [tribes of] al-Aws and al-Khazraj [that] continued for 120 years.

The Prophet ﷺ did not disapprove of this [singing], nor did he listen to it nor pay attention to it. Meanwhile, Abu Bakr (may Allah be pleased with him) entered [the room] and came across the two young girls singing this poetry near ʿAishah(may Allah be pleased with her) in the presence of the Prophet ﷺ. He severely censured them for entertaining [the others] in the house of the Prophet in a way such as that. Afterwards, he rebuked his daughter, and blamed her by saying, “Musical instruments of the Shayṭaan near the Prophet ﷺ ?!” -meaning: the beating of the ḍaff(a type of drum), singing, and instruments [that are] taken as the flute (or other wind instruments). [The upshot being: any instrument that produces] a whistle. Abu Bakr (may Allah be pleased with him) connected [this instrument] to Shayṭaan, because it distracts [people] away from the remembrance of Allah, may He be Exalted, which is one of the works of the Shayṭaan.

Afterwards, the Prophet ﷺ did no more than order him to leave the two young girls alone and stop censuring them. Explaining this [type of reaction], we can look and see as it is [mentioned] in Saheeh al-Bukhaaree and Saheeh Muslimthat every nation has a holiday, and this ‘Eid is the holiday of the Muslim nation. It is legislated for them to celebrate it, be delighted during it, and for it to be [a day] of permissible entertainment which does not agitate the individuals [around] to a point that is inappropriate.

After that, ʿAishah(may Allah be pleased with her) indicatedto the two young girls to depart, and they left. The Arabic word used to indicate that she signalled to them is ghamz; [here refers to] [making an] indication or a gesture with the eye, eyelid, or hand.

[As for] the statement of ʿAishah(may Allah be pleased with her), “It was the day of ‘Eid”, this is from another hadeeth, but it was combined with the preceding hadith by some of the narrators, while some of the others separated the both of them [i.e., as two separate narrations].

Thereupon, she (may Allah be pleased with her) reported that it was a day of ‘Eid. Either this day followed the one with the two servant girls [i.e., the previous section of this hadith]; or, it was another. [In either case, on this day] the Abyssinians were playing with shields (daraq) and spears (hiraab), which [were] some of the weapons of war [at the time], whereas the [word] daraq is the plural of [the Arabic word] daraqah, and it is a type of shield. The [word] hiraabis the plural of [the Arabic word] harbah, and it is a small lance [with a] wide spearhead.

Then, ʿAishah(may Allah be pleased with her) reported - in a state of doubt - as to whether she asked the Prophet ﷺ; or, that it was heﷺ who asked her: ““Do you wish to watch?” - in other words - “Do you want to [go] and see the Abyssinians while they are playing?” So, when she told him of her wish on the matter, he ﷺsituated her behind him ﷺ,in order to cover her with his body. She [then] affectionately placed her cheek upon his intimately. He ﷺ then said, “Carry on! O Bani Arfidah!”, which is [either] an honorific for the Abyssinians; or, the name of their ancient forefathers. It is said: [that] they were a people [known for] their dancing. It is [also] said: [that they] were the children of slaves. The meaning [of the aforementioned quote]: [is that] they continued playing. Heﷺ did not censure them; understanding, rather, [that] it was a permission and an encouragement for them [to continue]. The Prophet ﷺ remained there as such until ʿAishah [may Allah be pleased with her] became tired and bored from watching them. So then, heﷺ asked her: “Have you had enough?” [To which], she replied: “Yes.” Then, heﷺ politely bid her to return to her home.

From the other benefits that we can conclude from this hadeeth is that the display of delight on the ‘Eid holidays is from among the rites of the religion; that in Islam, [there is] a permissible range for playing and reviving the spirit in known times by that which does not infringe against the unchangeable rules of the Sacred Law; that we should strive to show benevolence towards our wives and try to gain their love [and affection]; and that we recognize that the legality [of rejoicing and relaxing] was made to ease, give comfort, and give leniency to the people and the families on the days of 'Eid; so that the souls may be relieved. One is exempted on Eid for that which he is not exempted on other days.

Lastly, it indicates that it is permissible for the father to discipline his married daughter in the presence of her husband if the husband did not do it..

951
Al-Baraa’ (may Allah be pleased with him) narrated: “I heard the Prophet ﷺ delivering a sermon in which he said: “The first thing to be done on this day is to pray. Then, after we return from the prayer, we slaughter [our sacrificial animals]. Whoever does [this]; then, verily, they have acted in accordance with our Sunnah.” .

Commentary : The Prophet ﷺ taught us the requisites of the ‘Eid holidays, its recommended actions, and its etiquettes. From amongst [all of] these are: the time of the prayer and how to perform it on the Day of the Sacrifice [i.e., ‘Eid Al-Aḍhaa], and the time of slaughtering the sacrificial animal. The sacrifice is a religious rite from amongst the [various] Islamic religious rites. It is an appointed act of worship at a [set] time, which is not permissible [to do] before or after its appointed time.

In this hadeeth, al-Baraa’ ibn ‘Aazib(may Allah be pleased with them) reports that he heard the Prophet ﷺ while he was delivering a sermon on the day of ‘Eid Al-Aḍhaa - which is the tenth day in the month of DhuHijjah. [During the sermon], the Prophet ﷺ elucidated on his traditions and habitual actions during ‘Eid Al-Aḍhaa: [and] that is, he would first begin with the ‘Eid prayer. Then after that, heﷺ would slaughter his sacrificial animal. By doing so, then, truly, the person has acted according to the Sunnah and upon his guidance ﷺ, and thus, he has obtained the prescribed reward.

The slaughtering of the sacrificial animal is required of the one who is capable and possesses the wealth and ability to purchase a sacrificial animal. It is said: the intended [meaning] by wealth [here] is that the individual should rightfully own the nisaabof zakat [i.e., minimum amount necessary for one to pay the zakat].

The ‘Eid prayer begins after the sun has risen the height of a spear (which is close to fifteen minutes after sunrise). The scholars have defined it by the disappearance of the sun’s redness. Its time ends at the cessation of the sun’s [ascension, i.e., noon] (which is before Dhuhr, and lasts close to fifteen minutes in total). This specific prayer is a two-unit prayer that has no adhaanor iqaamah. The sermon is delivered after the prayer’s performance - differing from the congregational Friday prayer..

954
Anas ibn Maalik (may Allah be pleased with him) narrated that the Prophet ﷺ said: "Whoever slaughtered (his sacrifice) before the `Eid prayer, should slaughter again." A man stood up and said, "This is the day on which one has desire for meat," and he mentioned something about his neighbours. It seemed that the Prophet ﷺ believed him. Then the same man added, "I have a young she-goat which is dearer to me than the meat of two sheep." The Prophet (ﷺ) permitted him to slaughter it as a sacrifice. However, I do not know whether that exception was valid only for him or for others as well..

Commentary : The Prophet ﷺ taught us the requisites of the ‘Eid holidays, its recommended actions, and its etiquette. From amongst [all of] these are: the time of the prayer and how to perform it on the Day of the Sacrifice [i.e., ‘Eid Al-Aḍhaa], and the time of slaughtering the sacrificial animal. The sacrifice is a religious ritual from amongst the [various] Islamic religious rites. It is an appointed act of worship by means of a [set] time, which is not permissible [to do] before or after its appointed time.

In this hadeeth, al-Baraa’ ibn ‘Aazib(may Allah be pleased with them) reports that the Prophet ﷺ clarified that whoever slaughters his sacrificial animal before praying the ‘Eid prayer needs to slaughter another one, since the first slaughtering occurred before the appointed legislated time – that is being after the end of the ‘Eid prayer.

The ‘Eid prayer begins after the sun has risen to the height of a spear (which is close to 15 minutes after sunrise). The scholars have defined it by the disappearance of the sun’s redness. Its time ends at the cessation of the sun’s [ascension, i.e., noon] (which is before Dhuhr, and lasts close to fifteen minutes in total).

Upon hearing the clarification of the Prophet ﷺ, a man with the name of Abu Burdah ibn Niyar(may Allah be pleased with him) asked a personal question, as stated in Saheeh al-Bukhaaree and Saheeh Muslim. He explained that Eid al-Adha is a day on which people earnestly desire to eat meat; therefore, he hastened to slaughter his animal before the ‘Eid prayer to feed his family and poor neighbours. Then, he went on to explain that, as he had slaughtered the sacrificial animal, he no longer has anything except a she-goat that he considered better and more of a value than two sheep given its high price and the much meat it can produce.

In this hadeeth, the she-goat was described as a jadha’ah, which means it is less than one year old, and it is said that it means a young strong she-goat. The Prophet ﷺ believed his story and made an exception, allowing him to slaughter his she-goat [despite its age does not meet the requirements of sacrificial animals] since it was all he had. Anas ibn Maalik(may Allah be pleased with him) commented on this incident by saying that he is uncertain whether the ruling was exclusive to Abu Burdah or applicable to everyone else. This ambiguity is clarified in another version of the hadeeth that is documented in Saheeh al-Bukhaaree and Saheeh Muslim. It is narrated on the authority of al-Baraa ibn ‘Aazib(may Allah be pleased with them) that the Prophet ﷺ said at the end: “Make it a substitute for that (and sacrifice it), but it will not suffice for anyone (as a sacrifice) after you.” It explicitly states that this exception is not applicable to anyone else.

From the benefits that we can conclude from this is that a goat that is less than one year old does not qualify as a sacrificial animal. Only goats that have completed at least one year of age qualify as sacrificial animals.

It also indicates the merit of Abu Burdah(may Allah be pleased with him), and that the habit of the Prophet ﷺ is to alleviate the situation of others and make it easy on them..

1050
Abu al-Aswad reported: Abu Mūsa al-Ash'ari sent for the reciters of the people of Basra. Three hundred men who had recited the Qur'an came to him. He said: "You are the best among the people of Basra and their reciters. So, recite it. And let not hope of a long life delude you, and thus your hearts would harden as the hearts of those before you had hardened. We used to recite a Surah, which we would liken to Barā‘ah in terms of length and toughness, and I was made to forget it. However, I memorized from it: "If the son of Adam had two valleys of wealth, he would seek a third valley, and nothing would fill the inside of the son of Adam except dust". We used to recite a Surah, which we would liken to one of the Musabbihāt, and I was made to forget it. However, I memorized from it: "O you who believe, why do you say what you do not do?" This will be written as a testimony on your necks, and you will be asked about it on the Day of Judgment..

Commentary : The Prophet (may Allah's peace and blessings be upon him) used to direct his Companions and advise them to refrain from keenness on worldly life and hope for an extended stay in it. And the Companions (may Allah be pleased with them) did the same with the Tābi'is.
In this tradition, Abu al-Aswad ad-Dīli informs that Abu Mūsa al-Ash‘ari (may Allah be pleased with him) sent for the reciters among the people of Basra to come to him and gather there. Basra is a city located in the south of Iraq. "Three hundred men, who had recited the Qur'an" and memorized it "came to him." He advised and directed them, saying: You are the best among the people of Basra and you are the people of the Qur’an among them. Then, he instructed them to read the Qur’an and recite it in the most proper manner, which entails understanding its meanings, reflecting upon its verses, and acting upon its rulings. And he said to them: "And let not hope of a long life delude you and thus your hearts would harden," i.e., do not have high hopes for worldly life and do not wish to stay therein for long, as this corrupts the hearts by dragging them to greed and hardness, and thus they will not soften to Dhikr or derive benefit from admonition or rebuke. As a result, you will have such hardness and aversion within your hearts that had befallen the nations before you due to their hopes for an extended stay in the life of this world. This includes a reference to the verse that reads: {Has the time not yet come for those who believe that their hearts should be humbled at the remembrance of Allah and the truth that has been revealed? They should not be like those who were given the Scriptures before, whose hearts grew hard after the passage after a long period of time, and many of them were evildoers.} [Surat al-Hadīd: 16]
Then, he informed that they used to recite a long Surah of the Qur’an, whose recitation was abrogated, and they would liken it to Surat Barā’ah, which is Surat at-Tawbah, in terms of length and toughness. He further said that he was made to forget it. Then, Abu Mūsa (may Allah be pleased with him) made an exception and informed that he memorized from the meanings of this Surah such words that contain dispraise of attention on worldly life and the love and desire for having a lot of it. He said: "If the son of Adam had two valleys of wealth, he would seek a third valley." A valley is any gap between mountains or hills. "and nothing would fill the inside of the son of Adam except dust", i.e., he continues to be keen on worldly life till he dies, and his inside gets filled with the dust of his grave. The inside may also be intended to refer to the heart, and the meaning is that he does not get bored of the love for wealth. This is because man is naturally inclined to love wealth and has an unquenchable greed for it, and he has no limit to stop except a matter like his own, namely dust.
Then, Abu Mūsa (may Allah be pleased with him) informed that they used to recite a Surah which they would liken to one of the Musabbihāt, which are the Surahs that begin with "subhān, sabbaha, yusabbihu, sabbih ism rabbika" (glory be to, glorified, glorifies, glorify the name of your Lord), and that he was made to forget it; and he memorized from it: "O you who believe, why do you say what you do not do?" This is a question that signifies disapproval and rebuke for those who attribute to themselves good things that they do not do, either in relation to the past, in which case they would be liars, or concerning the future, and this would be a contradiction; both are dispraised. "This will be written as a testimony on your necks and you will be asked about this on the Day of Judgment" i.e., these false statements will be recorded against you, for what you said and did not do is a testimony from you, and you are liable for it, and you will be held accountable, and it will entail an evil recompense on the Day of Judgment.
This abrogation, which Abu Mūsa (may Allah be pleased with him) told about in this Hadīth, is one of the abrogation types: the abrogation of words and recitation. Abrogation is of three types: First: Abrogation of rulings, while words and recitation endure. Second: Its opposite; and that is the abrogation of words and recitation, while the ruling endures. Third: Abrogation of the ruling along with the words and recitation. This is the abrogation which Allah Almighty mentions in the verse that reads: {We do not abrogate a verse or cause it to be forgotten.} [Surat al-Baqarah: 106] And also in the verses that read: {We will teach you [the Qur’an], so you will not forget*, except what Allah wills.} [Surat al-A‘la: 6-7] These two Surahs are among the Surahs Allah Almighty willed to be forgotten after He revealed them. This is because Allah Almighty does whatever He wills and is Able to do all things He wishes. Indeed, this is all possible. Let not one wrongly assume, because of this and the like of it, that any part of the Qur’an was lost. In fact, this is untrue, as established by the verse that reads: {It is We Who have sent down the Reminder, and it is We Who will preserve it.} [Surat al-Hijr: 9] This is also established by the consensus among the Companions and those after them that the Qur’an, which we are required to recite and act upon its rulings as a form of worship, is the text contained between the two covers of the Mus'haf, without addition or omission.
The Hadīth shows keenness to present advice to the Muslim reciters.
It contains dispraise of the keenness on worldly life and the hope for a long stay therein.
It includes dispraise of lying and bragging about something one did not do.
The Hadīth also mentions that a person's speech is recorded and he will be asked about it on the Day of Judgment.
And it indicates that a believer should be chiefly concerned about working for the Hereafter and he should not be deceived by worldly life and its desires..

1054
‘Abdullāh ibn ‘Amr ibn al-‘Ās reported that: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "Successful is the one who accepts Islam and is provided with mere subsistence and Allah makes him content with what He has given him.".

Commentary : The Prophet (may Allah's peace and blessings be upon him) used to admonish his Companions, advise them, and encourage them to aim at sublime matters, so that the worldly life would be in their hands, not in their hearts, and what they gained thereof would help them in acts of worship.
This Hadīth contains guidance from the Prophet (may Allah's peace and blessings be upon him) to his Ummah that a person should not tire himself in seeking more than mere subsistence, for what is commendable in sustenance is the amount that enables a person to perform worship and for which he should work as much as needed. So, the Prophet (may Allah's peace and blessings be upon him) informed that success is attained and gained by a person who embraces Islam rightly, for he gets rid of Kufr (disbelief) and Shirk (polytheism), which is the sin that Allah does not forgive, and he is provided with mere subsistence, no more or less, and what makes him self-sufficient and saves him from necessities and wants. This means lawful sustenance, for no success comes with unlawful sustenance. And his words: "and Allah makes him content with what He has given him," i.e., Allah grants him contentment with the mere subsistence he has; so, he does not aspire to pursue more than that.
The Hadīth shows that success and triumph are attained by embracing Islam for the sake of Allah and being pleased with what Allah gives him.
It demonstrates the merit of contentment, and that it is one of the means of success..

1056
‘Umar ibn al-Khattāb (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) distributed some wealth, and I said: "By Allah, O Messenger of Allah, there are other than those more deserving of it than them?" He said: "They gave me the choice that they either ask of me importunately or regard me as a miser, and I am not a miser.".

Commentary : The Prophet (may Allah's peace and blessings be upon him) was the most generous and bountiful among the people. He would give like one who fears no poverty. This was to teach his Ummah and serve certain Shar‘i purposes that were probably not known or grasped at the time by anyone other than him (may Allah's peace and blessings be upon him).
In this Hadīth, ‘Umar ibn al-Khattāb (may Allah be pleased with him) says The Messenger of Allah (may Allah's peace and blessings be upon him) distributed some wealth among the people, and he gave some people, whereas ‘Umar ibn al-Khattāb (may Allah be pleased with him) held that others were more deserving of being given than them. So, the Prophet (may Allah's peace and blessings be upon him) clarified to him why he gave to them and not those who were more deserving to be given than them. This is because those he gave were people of ignorance and lying. The Prophet (may Allah's peace and blessings be upon him) said that they begged in an importunate manner due to their weak faith and drove him, by their very importunate attitude, to either give them what they asked for or they would describe him as a miser and defame him, while in fact, he is not a miser. Hence, the Prophet (may Allah's peace and blessings be upon him) gave to them and protected his honor by his giving, lest they might lie about him. Miserliness is not part of his character (may Allah's peace and blessings be upon him), and he gave to them to appease them and win their friendliness. Similarly, he said in a Hadīth of the Two Sahīh Collections: "Indeed, the worst people in rank in the sight of Allah is the one whom people leave or abandon for fear of his discourteousness." Thus, he endured their rudeness and treated them forbearingly to win their friendliness and protect himself from being described as a miser, a trait that does not befit him (may Allah's peace and blessings be upon him).
The Hadīth indicates that we can appease the people of ignorance and harshness and win their friendliness, if this achieves a good interest.
It also shows that patience and forbearance were part of the Prophet's character.
The Hadīth demonstrates and directs a person to spend out of his money to protect his honor and himself from the people of ignorance..

1060
Rāfi‘ ibn Khadīj reported: The Messenger of Allah (may Allah's peace and blessings be upon him) gave to Abu Sufyān ibn Harb, Safwān ibn Umayyah, ‘Uyaynah ibn Hisn, and Al-Aqra‘ ibn Hābis, to every one of them, one hundred camels, and gave to ‘Abbās ibn Mirdās less than that. Thereupon, ‘Abbās ibn Mirdās said: You allot the share of my booty and that of Al-‘Ubayd between ‘Uyaynah and Al-Aqra‘ Both Badr and Hābis in no way surpassed Mirdās in the assembly I am in no way inferior to any one of these two. And he whom you lower today will not be elevated He said: So, the Messenger of Allah (may Allah's peace and blessings be upon him) completed one hundred camels for him. [And in a version]: The Prophet (may Allah's peace and blessings be upon him) divided the spoils of the battle of Hunayn and gave Abu Sufyān ibn Harb one hundred camels... And he narrated the same Hadīth, with the addition: And he gave ‘Alqamah ibn ‘Ulāthah one hundred. [And in a version]: He did not mention poetry..

Commentary : This Hadīth reveals a part of how the Prophet (may Allah's peace and blessings be upon him) used to win people's hearts to Islam by giving them money, each according to the strength of Īmān in his heart or his tenderness, and how he was considerate of the circumstances of each one of them.
The circumstances surrounding this Hadīth: After the battle of Hunayn, which took place in the eighth Hijri year between the Muslims and the two tribes of Hawāzin and Thaqīf, the Prophet (may Allah's peace and blessings be upon him) divided the spoils he seized from this battle between the Muslims, preferring some of them over others. He gave some of them a hundred camels and others less than that. The Messenger of Allah (may Allah's peace and blessings be upon him) gave a hundred camels to Abu Sufyān ibn Harb, the Quraysh leader, Safwān ibn' Umayyah, who had embraced Islam after the Conquest of Makkah and was one of the Quraysh notables during Jāhiliyyah and Islam, 'Uyaynah ibn Hisn al-Fazāri, who had embraced Islam before the Conquest of Makkah and was marked by the typical roughness of desert dwellers, and Al-Aqra' ibn Hābis at-Tamīmi, who had come to the Prophet (may Allah's peace and blessings be upon him) and partook in the Conquest of Makkah, and he was an arbitrator during Jāhiliyyah; he gave each one of these persons a hundred camels. On the other hand, he gave ‘Abbās ibn Mirdās less than a hundred. So, ‘Abbās ibn Mirdās became angry and said these poetic verses: "You allot the share of my booty and that of Al-‘Ubayd between ‘Uyaynah and Al-Aqra‘" Booty: the spoils. Al-‘Ubayd: the name of the horse of ‘Abbās ibn Mirdās. The meaning: Do you give the booty which I took part in seizing from Hunayn with my weapon and horse to ‘Uyaynah ibn Hisn and Al-Aqra‘ ibn Hābis and the like of them, by giving them more than me?! By his words "Both Badr and Hābis", he meant the grandfather of ‘Uyaynah and the father of Al-Aqra‘. ‘Uyaynah is the son of Hisn ibn Hudhayfah ibn Badr, and Al-Aqra‘ is the son of Hābis. And his words: "in no way surpassed Mirdās in the assembly". Surpass means: is higher than. Assembly: the meeting place of the clans and tribes. "I am in no way inferior to any one of these two" The meaning: My father was not inferior to theirs, neither am I inferior to them. He seemed to have been gripped with fear that his status might be lowered. Therefore, he said: "And he whom you lower today" by decreasing his share of the booty "will not be elevated", i.e., the people will not elevate him after this day.
So, the Prophet (may Allah's peace and blessings be upon him) gave him a hundred camels like the others who were given a hundred, so as to win his heart and dispel the thought of inferiority or that he might be lower in rank than others.
The Hadīth shows how the Prophet (may Allah's peace and blessings be upon him) would win the hearts of some people with money for an apparent interest.
The ruler may prefer some over others if he sees a certain benefit in doing so.
It is permissible to recite poetry and is permissible to listen to it..

1064
Abu Sa‘īd reported: The Prophet (may Allah's peace and blessings be upon him) mentioned a people who would be among his Ummah, who would emerge out of the dissension of people. Their distinctive mark would be shaven heads. He said: "They would be the worst creatures - or among the worst creatures. The nearer of the two groups, the truth would kill them." The Prophet (may Allah's peace and blessings be upon him) gave an example of them, or he said: "A man throws an arrow at the prey - Or he said: at the target - and looks at the arrowhead and finds no trace, and he looks at the body and finds no trace. Then, he looks at the grip and finds no trace." He said: Abu Sa‘īd said: "And you killed them, O people of Iraq.".

Commentary : The Prophet (may Allah's peace and blessings be upon him) warned us against religious innovations and extremism, for it leads to the corruption of societies. Extremism, along with the lack of proper understanding of the religion, may result in considering the Muslim communities as people of religious innovations and Kufr (disbelief) and lead to revolt against the rulers unjustly.
In this Hadīth, Abu Sa‘īd al-Khudri (may Allah be pleased with him) relates that the Prophet (may Allah's peace and blessings be upon him) mentioned a group who would be among his Ummah, meaning the Ummah of those who became Muslims. They are Muslims and would emerge at a time of dissension and discord arising among the Muslims. "Their distinctive mark would be shaven heads", i.e., one of their distinguishing signs is that they shave their heads and remove their hair, or the hair of their heads in particular. This indicates their renouncement of worldly embellishments. They are the most evil creatures, or he said: "among the worst creatures". This is because they are the people who cause evil and corruption among the people in the land. When fighting between them and the people broke out, the closer group to the truth among the two conflicting groups would kill them. Their first emergence occurred during the caliphate of ‘Ali ibn Abi Tālib (may Allah be pleased with him), and he, along with those with him, fought against them.
"The Prophet (may Allah's peace and blessings be upon him) gave an example of them, or he said, "meaning that he (may Allah's peace and blessings be upon him) likened them, with regard to their departure from the religion, to a man who shoots an arrow at the prey. "Or he said: at the target", i.e., the object shot at, which includes prey and other things. When he throws an arrow at the prey and examines the arrowhead - which is the sharpened, pointed, solid tip of the arrow - he finds no trace of blood on it. Then, the archer examines it more carefully so that he may find what he seeks. So, he looks at the body and finds no trace of blood. And he looks at "the grip", in which the bowstring is placed, and does not find any trace of blood. So, they come out of the religion like a fast arrow that hits the prey, enters it, and comes out so fast that no trace from the prey can stick to it, given its incredible speed. Likewise, they quickly enter the religion and adopt an approach of strictness in it, and they do not take anything from it; instead, they are quick to depart from it.
Abu Sa‘īd (may Allah be pleased with him) said: "And you killed them, O people of Iraq", referring to the battle of Nahrawān, 38 A.H., in which ‘Ali (may Allah be pleased with him) fought and defeated them.
The Hadīth contains one of the signs of the Prophet's prophethood, as he informed us about the trials that would take place after his death, which happened as he told.
It warns against following the misguided group(s) that is out of the fold of Islam.
It also demonstrates the distinguishing signs and marks of the Kharijites..

1066
Zayd ibn Wahb al-Juhani reported that he was in the army led by ‘Ali (may Allah be pleased with him) that set out to fight the Kharijites. ‘Ali (may Allah be pleased with him) said: "O people, I heard the Messenger of Allah (may Allah's peace and blessings be upon him) say: 'There would arise within my Ummah a people who would recite the Qur’an, and your recitation would be nothing compared to their recitation, your prayer would be nothing compared to their prayer, and your fast would be nothing compared to their fast. They would recite the Qur’an thinking that it supports them, whereas it is against them. Their prayer does not get beyond their collarbones. They would pass through Islam as an arrow passes through the prey. If the army that is to encounter them were to know what had been decreed for them by the tongue of their Prophet (may Allah's peace and blessings be upon him), they would completely rely upon that and cease to work. The sign of this is that there would be among them a man with an upper arm and without an arm, and the head of his upper arm would be like the nipple of the breast on which there would be some white hairs.' So, will you go to Mu‘āwiyah and the people of the Levant and leave them behind among your children and your property?! By Allah, I hope they are those people, for they have shed inviolable blood and raided the animals of the people. So, go forth in the name of Allah." Salamah ibn Kuhayl said: Zayd ibn Wahb made me alight at a place, till we crossed a bridge. When we encountered them - and ‘Abdullāh ibn Wahb ar-Rāsibi was the leader of the Kharijites on that day - he said to them: "Throw the spears and draw out your swords from their sheaths, for I fear that they would appeal to you as they appealed to you on the day of Harūrā'." They went back and threw their spears and drew out their swords, and people fought against them with their spears and they were killed on top of one another. Only two men were killed from among the people on that day. Then, ‘Ali (Allah be pleased with him) said: "Search for the Mukhdaj (the maimed one) among them." They searched but did not find him. So, ‘Ali (may Allah be pleased with him) himself stood up till he came upon people who had been killed on top of one another. He said: "Move them away from one another." So, they found him near the ground. Thereupon, he proclaimed Takbīr and then said: "Allah told the truth, and His Messenger conveyed it." He said: Then, ‘Abīdah as-Salmāni stood before him and said: "O Commander of the Believers, by Allah, other than Whom there is no god, did you hear this Hadīth from the Messenger of Allah (may Allah's peace and blessings be upon him)?" He said: "Yes, by Allah, other than Whom there is no god." He repeated the request for an oath from him three times, and he swore each time..

Commentary : The Prophet (may Allah's peace and blessings be upon him) warned us against religious innovations and extremism, for it leads to the corruption of societies. Extremism, along with the lack of proper understanding of the religion, may result in considering the Muslim communities as people of religious innovations and Kufr (disbelief) and lead to revolt against the rulers unjustly.
In this Hadīth, the Tābi‘i Zayd ibn Wahb al-Juhani relates that he was with ‘Ali ibn Abi Tālib (may Allah be pleased with him) in the army that marched toward the Kharijites. This happened in 38 A.H., in the battle of Nahrawān, located nearly 35km southeast of Baghdad, Iraq. They were those who criticized ‘Ali (may Allah be pleased with him) for the arbitration over his fighting against Mu‘āwiyah (may Allah be pleased with him), and they fought him and declared the Muslims as disbelievers and regarded the shedding of their blood as lawful. ‘Ali (may Allah be pleased with him) addressed his army to make them firm and urge them to fight and display patience in doing so. He informed that he heard the Prophet (may Allah's peace and blessings be upon him) point out some traits of the Kharijites, mentioning that they would be a people within the Muslim Ummah, and they would "recite the Qur'an," i.e., recite it a lot. They would also perform prayer and observe fast often, to the extent that if people compared their condition to the condition of others, they would regard the worship of others as nothing next to them. "They would recite the Qur'an thinking that it supports them", i.e., it provides an argument for them in proving their claims, whereas this is not the case in reality; instead, it serves as an argument against them with Allah Almighty. In the Two Sahīh Collections, in a Hadīth reported by Abu Sa‘īd al-Khudri (may Allah be pleased with him): "It does not get beyond their collarbones." Likewise, their prayer does not get beyond their collarbones. Prayer here probably refers to the recitation in prayer. The collarbone is the bone that extends from the neck cavity to the shoulder. They do not understand the Qur’an, draw benefit from its recitation, ponder its verses, or reflect upon its meanings. So, they do not reach their hearts through reflection and Khushū‘ (humility and focus) and do not ascend to heaven. Therefore, they obtain no reward for them. "They would pass through" i.e., they would depart from Islam quickly and not get attached to anything in it, just as an arrow passes through prey, i.e., like a powerful and fast arrow that penetrates the target and passes through prey, due to its power and speed, entering from one side and coming out from the opposite one; and it leaves no trace of blood or flesh. Then, they would not go back to the religion, as the arrow does not go back to its place in the bow.
Then, ‘Ali ibn Abi Tālib (may Allah be pleased with him) states that if the army that would kill and defeat them were to know the reward and recompense that their Prophet (may Allah's peace and blessings be upon him) informed them about and determined for them, they would abandon work and solely rely upon this glad tiding which was given to them for killing the Kharijites.
The distinctive mark of those Kharijites is "that there would be among them a man with an upper arm", which extends from the shoulder to the elbow, "and without an arm", which extends from the elbow to the hand. And the head of his upper arm would be like "the nipple of the breast", and there would also be some white hairs on the top of his upper arm.
Then, ‘Ali ibn Abi Tālib (may Allah be pleased with him) expressed criticism of the army in the form of questioning: Do you want to go to Mu‘āwiyah and the people of the Levant and fight them and leave those Kharijites behind to stay among your women and children and loot your property?! The meaning: This is not proper and should not happen. By this, he intended to urge them to fight the Kharijites first before marching toward Mu‘āwiyah and the people of the Levant.
Then, ‘Ali (may Allah be pleased with him) swore, saying: "By Allah, I hope they are those people" who are amongst us, revolted against us, and departed from obedience to us, "the people" whom the Prophet (may Allah's peace and blessings be upon him) described to us. Indeed, they went to extremes in shedding the blood of Muslims, and it is blood whose shedding is forbidden. They killed 'Abdullāh ibn Khabbāb and the mother of his child. "and they raided the animals of the people", i.e., they raided people's property and stole their grazing livestock. Then, ‘Ali (may Allah be pleased with him) said: "So, go forth in the name of Allah", i.e., with the blessing of the name of Allah, seek help from Him and put your trust in Him. This indicates that actions should begin with the mention of Allah.
Salamah ibn Kuhayl al-Hadrami al-Kūfi - one of the Hadīth narrators - informs that the Tābi‘i Zayd ibn Wahb mentioned to him the locations of their travel to fight the Kharijites, one by one, until they reached the bridge at which the fighting took place - the bridge of Dizjān. This is also mentioned in As-Sunan Al-Kubra Collection of An-Nasā’i. A bridge is a structure built over water for crossing on it. This is the bridge of Nahrawān, where the Kharijites gathered.
Zayd ibn Wahb related that when the two armies encountered each other for fighting, the leader of the Kharijites on that day was ‘Abdullāh ibn Wahb ar-Rāsibi, who said to the Kharijites: Throw the spears and draw out your swords from their sheaths. He wanted the two armies to start fighting. Thus, there would be no possible alternative to fighting, such as a truce or appeal, which means that they would ask and adjure them by Allah, and this might cause some of his companions to leave him, and, as a result, his army would become weaker. Confrontation with spears puts the two armies at a distance from each other, and this carries the possibility that some of them may feel pity upon seeing the blood and call for the cessation of fighting. On the other hand, fighting with the swords breaks out quickly and ends with defeating one of the two armies. Ibn Wahb hoped that he would be victorious in this battle. "as they appealed to you on the day of Harūrā’." This is a village near Kufa, after which a sect of the Khrijites was named, as their first gathering took place there, "the day" here refers to the day in which the Kharijites gathered, numbering eight thousand - and a different number was also mentioned - and they alighted at Harūrā’. Their leaders were ‘Abdullāh ibn al-Kawwā’ al-Yashkuri and Shabath at-Tamīmi. ‘Ali ibn Abi Tālib (may Allah be pleased with him) sent his cousin ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) to them. He debated with them, and as a result, many of them came back with him. Then, ‘Ali went out to them, appealed to them, and engaged in a discussion with them. Consequently, they obeyed him and entered Kufa along with him.
When the Kharijites listened to ‘Abdullāh ibn Wahb, they obeyed him and "threw their spears" i.e. they threw them away and engaged in fighting against the army of ‘Ali (may Allah be pleased with him) with swords. So, this opinion led to victory for the Muslims and ‘Ali's army, the preservation of their blood, and their empowerment. "and people fought against them with their spears" i.e., the companions of ‘Ali (may Allah be pleased with him) stabbed them with their spears like trees. The Arabic text uses a verb derived from 'shajar', which means trees. So, the companions of ‘Ali (may Allah be pleased with him) threw the spears at them before they could reach them. Then, they engaged in battle with them and killed so many of them; only two men were killed on the side of ‘Ali (may Allah be pleased with him). His words "they were killed on top of one another" mean that they were piled upon one another due to the large number of them who were killed, forming heaps.
Then, after the end of the battle, ‘Ali (may Allah be pleased with him) ordered them to search for "the Mukhdaj" man, i.e., his body is incomplete. This is the man described at the beginning of the Hadīth. They searched for him but could not find him. So, 'Ali (may Allah be pleased with him) himself rose and moved to a heap of dead bodies from the Kharijites. He ordered that they be separated from one another, and they found underneath them the man he was looking for dead. Thereupon, 'Ali (may Allah be pleased with him) proclaimed Takbīr in wonder at seeing the Mukhdaj man with the description given by the Prophet (may Allah's peace and blessings be upon him). Then, he said after the Takbīr: "Allah", Exalted be He, "told the truth" in what He revealed to His Prophet; "and His Messenger conveyed" His message to us and to the people, in truth.
Then, Zayd ibn Wahb al-Juhani informed that the Tābi‘i ‘Abīdah as-Salmāni called out to ‘Ali (may Allah be pleased with him): "O Commander of the Believers", and he adjured him by Allah, other than Whom there is no god, to tell him whether he heard this Hadīth from the Messenger of Allah (may Allah's peace and blessings be upon him). In response, ‘Ali (may Allah be pleased with him) swore, saying: "Yes, by Allah, other than Whom there is no god" i.e., yes, I heard it from the Messenger of Allah (may Allah's peace and blessings be upon him). "He repeated the request for an oath from him three times". He asked him to swear to let this be heard by the people present and affirm that to them, and in order to reveal to them the miracle informed by the Messenger of Allah (may Allah's peace and blessings be upon him) and show them that ‘Ali and his Companions are the worthier among the two groups in claiming the truth, and that they are rightful in fighting them.
The Hadīth points to the danger of ignorance in religion and dogmatic thinking.
It mentions the great reward of killing the Kharijites.
It warns against extremism in religion and affectation in worship.
Those who revolt against the just rulers should be fought against.
The Hadīth mentions some traits of the Kharijites.
It shows the merit of ‘Ali ibn Abi Tālib (may Allah be pleased with him).
An oath may be requested for verifying something unfamiliar, so as to affirm it to those who hear about it..

1067
Abu Dharr reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "Verily, there is from my Ummah after me - or there would be from my Ummah after me - a people who would recite the Qur’an, but it would not go beyond their throats, and they would pass through the religion as an arrow passes through the prey, and then they would not come back to it; they are the worst among the creation and the creatures.".

Commentary : The Prophet (may Allah's peace and blessings be upon him) informed the Companions about many of the trials that took place during their generation and that would take place after their generation. One of the trials they witnessed during their time was the trial of the Kharijites.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) made reference to that. He mentioned people who would be in his Ummah after him; among their characteristics is that they "would recite the Qur'an, but it would not go beyond their throats." They recite the Qur'an but do not get affected by it, understand it, or act upon its verses. So, they will not be recompensed for that by rewards, and their recitation does not go beyond their tongues, so no good deed is accepted from them. This is not something required; instead, it is required to ponder and reflect upon the Qur'an as it influences the heart. This all means that Imān (faith) did not settle firmly in their hearts. "they would pass through the religion as an arrow passes through the prey, and then they would not come back to it", i.e., they come out of the religion like the coming out of a fast arrow, which hits the prey and enters and comes out of it with a high speed, without any trace of the prey sticking to it; this is due to its quick coming out of the target. The "ramiyyah" (prey) is the animal that is hunted and hit with an arrow after getting chased. This is a description of the Kharijites, who do not obey the rulers and revolt against them and declare people as disbelievers on account of major sins that are below Shirk (polytheism) and Kufr (disbelief). They kill the people of Islam and leave the people of idols (disbelievers). After all that, they do not return to the religion again, as they do not repent or reconsider their matter. Then, the Prophet (may Allah's peace and blessings be upon him) remarked: "They are the worst among the creation and the creatures." It is said: "Khalq" (creation) refers to humankind, and "khaliqah" (creatures) refers to animals. It is also said: They both have the same meaning. So, this refers to all creation. They are the worst among all creation because they fight the best people, thus corrupting the land after it was in good condition.
The Hadīth includes one of the Prophet's prophecies, as he told about something that would happen after his death, and it did happen as he (may Allah's peace and blessings be upon him) informed.
It warns against misunderstanding the Qur’an and not pondering its verses, goals, and objectives; and it points out that this causes corruption on earth.
It also indicates that one of the consequences of poor reflection upon the verses of Allah is to depart from the religion..

1068
Sahl ibn Hanīf reported: The Prophet (may Allah's peace and blessings be upon him) said: "A people will go astray toward the east, with shaven heads.".

Commentary : The Prophet (may Allah's peace and blessings be upon him) was keen on teaching his Ummah and warning them against trials. A true Muslim ponders the Prophet's statements and teachings and tries his best to save himself and his Muslim community from falling into misleading trials.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) informs that there will emerge a group of people who will deviate from the true and correct path and go astray in the darkness of religious innovations and misguidance. They will never be guided to the truth; they will be lost and follow the wrong paths. They will emerge from the east, which refers to the direction of the sunrise. Those people who go astray from the true path are described as having shaven heads, which indicates their abandonment and renouncement of worldly life. The intended meaning is that shaving their heads was a habit that they persistently engaged in and for which they were known. This trait was mentioned with regard to the Kharijites, that they are marked by shaving their heads, until it became a slogan for them, by which they were identified.
The Prophet (may Allah's peace and blessings be upon him) warns his Ummah in this Hadīth against the trial of going astray in misguidance and tells us about the signs of deviation.
One of the signs of deviation and misguidance is leading a life of false asceticism..

1072
‘Abdul-Muttalib ibn Rabī‘ah ibn al-Hārith reported: Rabī‘ah ibn al-Hārith and Al-‘Abbās ibn ‘Abdul-Muttalib got together and said: "By Allah, if we sent these two young men - I and Al-Fadl ibn al-‘Abbās - to the Messenger of Allah (may Allah's peace and blessings be upon him) and they spoke to him, he would put them in charge of these Zakah funds, and they would pay as the people pay and get a share as the people get." He said: As they were talking about that, 'Ali ibn Abi Tālib came and stood before them, and they mentioned it to him. Thereupon, ‘Ali ibn Abi Tālib said: "Do not do this, for, by Allah, he would not do that." Rabī‘ah ibn al-Hārith turned to him and said: "By Allah, you are only doing this out of jealousy toward us. By Allah, you became the son-in-law of the Messenger of Allah (may Allah's peace and blessings be upon him), but we felt no jealousy toward you." 'Ali said: "Send them." So, they set out, and 'Ali lay on the bed. He said: When the Messenger of Allah (may Allah's peace and blessings be upon him) offered the Zhuhr prayer, we went ahead of him to his room and stood near it till he came, took hold of our ears, and then said: "Take out what you keep within yourselves." Then, he entered, and we entered his place. He was on that day in the house of Zaynab bint Jahsh. He said: We urged each of us to speak. Then, one of us spoke, saying: "O Messenger of Allah, you are the most righteous and the best of people in upholding kinship ties. We have reached the marriageable age. We have come so that you may put us in charge of some of these Zakah funds, and we would submit them to you as the people submit and get a share as they get." He said: He kept silent for a long time until we wished to speak with him. He said: Zaynab pointed to us from behind the curtain, telling us not to talk to him. He said: Then, he said: "Zakah does not befit the family of Muhammad, for it is the impurities of people. Call Mahmiyah to me - and he was in charge of the Khums funds - and Nawfal ibn al-Hārith ibn' Abdul-Muttalib." They both came to him, and he said to Mahmiyah: "Marry your daughter to this young man", i.e., Al-Fadl ibn' Abbās. He married her to him. And he said to Nawfal ibn al-Hārith: "Marry your daughter to this young man", i.e., me. He married her to me. And he said to Mahmiyah: "Pay such and such from the Khums funds as a dowry on behalf of both of them.".

Commentary : Allah Almighty honored His Prophet and the believing members of his household and purified them of all filth and impurities. An example is that Zakah is forbidden for the Prophet (may Allah's peace and blessings be upon him) and his household. They may not take from it or accept it.
In this Hadīth, ‘Abdul-Muttalib ibn Rabī‘ah ibn al-Hārith (may Allah be pleased with him) informs that Rabī‘ah ibn al-Hārith, the Prophet's cousin, met with his uncle Al-‘Abbās ibn ‘Abdul-Muttalib, the Prophet's uncle, and they said: By Allah, if we sent these two young men - meaning: 'Abdul-Muttalib ibn Rabī‘ah and Al-Fadl ibn' Abbās (may Allah be pleased with them) - to the Messenger of Allah (may Allah's peace and blessings be upon him), and they talked to him, and he appointed them as Zakah collectors, and they would submit as the people submit and get a share like the people, as a wage for the Zakah work. They wanted this money to help them get married, as they reached the marriageable age and could not afford marriage, as narrated in the version by Abu Dāwūd. As Al-‘Abbās and Rabī‘ah (may Allah be pleased with both of them) were talking and discussing this matter, ‘Ali ibn Abi Tālib (may Allah be pleased with him), also a cousin of the Prophet (may Allah's peace and blessings be upon him), came and stood before them. They mentioned to him what they were discussing and told him about what they intended to do. So, ‘Ali ibn Abi Tālib (may Allah be pleased with him) forbade them from doing that and swore that the Prophet (may Allah's peace and blessings be upon him) would not agree to their request in this regard. Thereupon, Rabī‘ah turned to ‘Ali (may Allah be pleased with him) and said to him tough words and swore that he did not forbid them from sending the two young men and asking the Prophet (may Allah's peace and blessings be upon him) to put them in charge of Zakah funds except because of jealousy toward them and his desire to be the only one among them with closeness to the Messenger of Allah (may Allah's peace and blessings be upon him). Then, he swore by Allah to ‘Ali that he won the relationship with the Messenger of Allah (may Allah's peace and blessings be upon him) by marriage - meaning his marriage to his daughter Fātimah (may Allah be pleased with her) - and they felt no jealousy toward him because of that. When ‘Ali (may Allah be pleased with him) heard that from him, he asked them to send them so that they could be certain about his advice to them. "and ‘Ali lay on the bed." In another version by Muslim: "'Ali threw his cloak and lay on it, and he said: I am the father of Hasan, and I am the Qarm (chief). By Allah, I would not move from my place till your sons return to you with the reply to that for which you sent them to the Messenger of Allah the Messenger of Allah (may Allah's peace and blessings be upon him)." Qarm: the stud among animals. It refers to a master and chief who possesses knowledge and wise judgment. He (may Allah be pleased with him) meant: I spoke what I said to you from knowledge, and I would not move from my place, and I would wait for the reply they would come with from the Messenger of Allah (may Allah's peace and blessings be upon him). He knew that the reply would be as he told them.
So, ‘Abdul-Muttalib and Al-Fadl (may Allah be pleased with both of them) left and headed to the Messenger of Allah (may Allah's peace and blessings be upon him). 'Abdul-Muttalib (may Allah be pleased with him) informs that when the Messenger of Allah (may Allah's peace and blessings be upon him) performed the Zhuhr prayer, they went ahead of him to the room he would enter after the prayer, and that was the room of the Mother of the Believers Zaynab bint Jahsh (may Allah be pleased with her). They waited for him at the door till the Prophet (may Allah's peace and blessings be upon him) came, took hold of their ears by way of jesting, and then said: "Take out what you keep within yourselves" i.e., the talk you harbor within your chests. Then, he (may Allah's peace and blessings be upon him) entered his room, and they entered after him so as to proceed with their talk and let him hear them. Each of them wanted the other to start the talk with the Messenger of Allah (may Allah's peace and blessings be upon him) in awe of him. Then, one of them talked. He said to the Prophet (may Allah's peace and blessings be upon him): "O Messenger of Allah, you are the most benevolent of all people", i.e., the best among people in benevolence and doing good to others. "and the best of people in upholding kinship ties" i.e., you are most keen on maintaining the ties of kinship. "We have reached the marriageable age." Thus, they presented the reason for their following requests. "We have come so that you may put us in charge of" collecting "some of these Zakah funds", which are to be calculated and taken from money owners and kept and given to you and distributed to the due recipients. "and we would submit to you as the people submit" i.e., we would transfer the Zakah funds and hand them over to you like others. "and get a share as they get" as a wage for the Zakah work. The Prophet (may Allah's peace and blessings be upon him) remained silent for so long that they wanted to repeat their speech and request. Meanwhile, Zaynab bint Jahsh (may Allah be pleased with her) began to point to them with her garment or hand from behind the curtain to not talk to him. After his long silence, the Prophet (may Allah's peace and blessings be upon him) made clear to them that Zakah may not be given to the household of Muhammad, i.e., it is forbidden for him and his family, whether it is given for work or because of poverty, destitution, or some other reason. "for it is the impurities of people", i.e., it purifies their wealth from the sin of hoarding and their souls from the sin of stinginess. Or it is the impurities of people because it expiates for sins, removes afflictions, and acts as a ransom for the person in this regard. Then, the Prophet (may Allah's peace and blessings be upon him) ordered them to call Mahmiyah ibn Jaz’ ibn ‘Abd Yaghūt az-Zubaydi (may Allah be pleased with him) to him. He was a man from Banu Asad, and the Prophet (may Allah's peace and blessings be upon him) had put him in charge of the Khums (one-fifth of the spoils), and to call Nawfal ibn al-Hārith ibn ‘Abdul-Muttalib, the brother of Rabī‘ah ibn al-Hārith. Mahmiyah and Nawfal came and appeared before the Messenger of Allah (may Allah's peace and blessings be upon him). The Prophet (may Allah's peace and blessings be upon him) ordered Mahmiyah ibn Jaz' to marry his daughter to Al-Fadl ibn' Abbās, which Mahmiyah (may Allah be pleased with him) did. And he ordered Nawfal ibn al-Hārith to marry his daughter to Rabī‘ah ibn al-Hārith. Both of them (may Allah be pleased with both of them) complied. Mahmiyah (may Allah be pleased with him) was in charge of the Prophet's expenses from the Khums. So, the Prophet (may Allah's peace and blessings be upon him) ordered him to pay an amount which he specified for him as a dowry on behalf of each of them to his wife. The Khums refers to the share of the Messenger of Allah (may Allah's peace and blessings be upon him) in the spoils, as revealed in the verse that reads: {Know that whatever spoils you obtain, one-fifth belongs to Allah and the Messenger, his close relatives, the orphans, the needy and the [stranded] travelers.} [Surat al-Anfāl: 41]
The Hadīth indicates that Zakah funds are to be paid to the ruler and the authority holder.
It shows the Prophet's modesty and cheerfulness and how he would jest with and show compassion toward the young.
Words of praise may be said before asking for something.
The Hadīth mentions that it is forbidden to give Zakah to the household of Muhammad (may Allah's peace and blessings be upon him).
It indicates that the Prophet's household were not employed for the collection of charity and Zakah.
It also shows that a person should seek to obtain the wherewithal for marriage.
It demonstrates a father's interest in helping his son get married to maintain his chastity.
The Hadīth also points out the merit of ‘Ali (may Allah be pleased with him), as he was more knowledgeable about this matter than those Companions (may Allah be pleased with them).
And it shows the extreme politeness of Zaynab (may Allah be pleased with her) as she pointed to the two young men not to repeat the speech to the Prophet (may Allah's peace and blessings be upon him)..

1087
Kurayb reported: that ’Umm al-Fadl sent him to Mu‘āwiyah in the Levant. He said: I came to the Levant and fulfilled her errand. Then, the crescent of Ramadan was sighted while I was in the Levant. I saw the crescent on the night of Friday. Then, I came to Madīnah at the end of the month. ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) asked me about the sighting of the moon and said: "When did you see the crescent?" I said: "We saw it on the night of Friday." He said: "Did you see it yourself?" I said: "Yes, and the people saw it and fasted and so did Mu‘āwiyah." He said: "But we saw it on the night of Saturday; so, we will continue fasting until we have completed thirty days, or we see it." I said: "Will you not be content with the sighting of Mu‘āwiyah and his fasting?" He said: "No, this is what the Messenger of Allah (may Allah's peace and blessings be upon him) enjoined upon us." Yahya ibn Yahya was doubtful about whether it is "Will we not be content?" or "Will you not be content?".

Commentary : Allah made crescents a means for counting months and years. By sighting the crescent, one month begins and another ends. Based on this sighting, many obligations are determined, like fasting and Hajj.
In this Hadīth, the Tābi‘i Kurayb ibn Abi Muslim says that ’Umm al-Fadl Lubābah bint al-Hārith, the wife of Al-‘Abbās ibn ‘Abd al-Muttalib and the mother of ‘Abdullāh ibn al-‘Abbās (may Allah be pleased with them), sent him to Mu‘āwiyah ibn Abi Sufyān (may Allah be pleased with him), who was then the caliph of Muslims. Kurayb went to the Levant and finished her errand. Then, the crescent of the month of Ramadan appeared while he was in the Levant. The crescent was sighted on the night of Friday. There are over 1,120km between the Levant and Madīnah, the center of the caliphate during the era of Mu‘āwiyah ibn Abi Sufyān, from which the state was run, and which was followed by all the Muslim provinces.
Then, Kurayb said that he went back to Madīnah once again at the end of the month of Ramadan. ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) asked him about the journey and the fulfillment of his mother's errand. Then, Ibn ‘Abbās (may Allah be pleased with him) mentioned the crescent and asked him: When did you see the crescent in the Levant? Kurayb told him that they saw it on the night of Friday. Ibn ‘Abbās (may Allah be pleased with him) further asked: "Did you see it" with your own eyes? In response, Kurayb said: Yes, and the people also saw it, and they fasted and so did Mu‘āwiyah (may Allah be pleased with him). Thereupon, Ibn ‘Abbās said: "But we saw it on the night of Saturday," i.e., one night after it was sighted in the Levant. Therefore, we will continue to fast until we complete the thirty days of the month or see the crescent before that with the month being 29 days. This results from the different sightings of crescents from different places. So, Kurayb asked Ibn ‘Abbās (may Allah be pleased with him): Will you - or he said: will we - not be content with the sighting by the people of the Levant of the crescent of Ramadan at its beginning, and with them is Caliph Mu‘āwiyah ibn Abi Sufyān (may Allah be pleased with him)? Thus, you fast with their fasting at the start of the month and break your fast with their break of the fast. In reply, Ibn ‘Abbās said: 'No' i.e., we are not content with their sighting. Rather, we observe the fast or complete the month according to our sighting. He probably said that given the great distance between Hejaz and the Levant which allows for different crescent sightings. Also, news could not reach Madīnah from the Levant on the same night. Hence, they comply with the Prophet's command to observe the fast and break the fast based on sighting the crescent. In a Hadīth narrated by Al-Bukhāri and Muslim, the Prophet (may Allah's peace and blessings be upon him) said: "Fast when you see it and break your fast when you see it, and if the weather is cloudy, complete it as thirty." This does not exclusively pertain to the people of a certain region; rather, it is addressed to all Muslims.
The Hadīth indicates that we must rely on sighting the crescents to know the beginnings and ends of the lunar months.
It also points out that the people of each region should fast based on their sighting of the crescent..

1088
Abu al-Bakhtari reported: We saw the crescent of Ramadan while we were at Dhāt ‘Irq. So, we sent a man to Ibn ‘Abbās (may Allah be pleased with him) to ask him about that. In response, Ibn ‘Abbās (may Allah be pleased with him) said: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "Indeed, Allah has deferred it till it is seen, but if the weather is cloudy, then complete the period.".

Commentary : Allah made crescents a means for counting months and years. By sighting the crescent, one month begins and another ends. Based on this sighting, many obligations are determined, like fasting and Hajj.
In this Hadīth, the Tābi‘i Abu al-Bakhtari Sa‘īd ibn Fayrūz at-Tā’i informs that they saw the crescent of Ramadan one day while they were at a place called Dhāt ‘Irq. This is the locational Miqāt of the pilgrims of the people of Iraq. It lies 42 miles (100km) to the northeast of Makkah. They sent a man to ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) to ask him about the crescent of Ramadan and the related rulings, especially if the weather is too cloudy for the people to see it. Thereupon, Ibn ‘Abbās (may Allah be pleased with him) mentioned that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "Indeed, Allah has deferred it till it is seen," i.e., indeed, Allah extended the period of sighting the crescent till the people could see it. If it is not possible to see it until the end of the twenty-ninth day of the month, and you cannot see it for one reason or another, like the clouds being in the way, you should observe the complete period of the month of Sha'bān as thirty days. This also applies to all Hijri lunar months. This does not exclusively pertain to the people of a certain region; rather, it is addressed to all Muslims.
The Hadīth indicates that we should ask the people of knowledge about obscure and confusing matters.
It also points out that we should leave doubt to certainty when the crescent is hidden by completing the month as thirty days..

1094
Samurah ibn Jundub reported: I heard Muhammad (may Allah's peace and blessings be upon him) say: "Do not be misled with regard to your Suhūr by the Adhān of Bilāl or the whiteness of the horizon that grows long in this way until it spreads this way.".

Commentary : The Prophet (may Allah's peace and blessings be upon him) defined the time in which a fasting person should refrain from eating during the month of Ramadan; that is the time of "al-Fajr as-Sādiq" (the true dawn). He pointed out that a Muslim may eat and drink till the Adhān of the real dawn.
In its meaning, this Hadīth is linked to other versions which demonstrate that there were two Adhāns for Fajr during the Prophet's lifetime: The first Adhān was proclaimed by Bilāl ibn Rabāh (may Allah be pleased with him). This is the one about which the Prophet (may Allah's peace and blessings be upon him) said: "Do not be misled with regard to your Suhūr by the Adhān of Bilāl or the whiteness of the horizon that grows long in this way." This teaches the Muslims that they may eat and drink when they hear the Adhān of Bilāl, for it was only intended to give notice that the time of Fajr was approaching. The Adhān of Bilāl was proclaimed at the time when the whiteness of the horizon grows long in the sky. And it was meant to make the sleeping person wake up and alert the one standing in prayer. It was followed by the second Adhān, which was proclaimed by Ibn ’Umm Maktūm. Upon hearing it, the people would abstain from food and drink and start fasting.
The Prophet (may Allah's peace and blessings be upon him) directed the people to the sign of the true dawn. He commanded them to eat and drink till "it spreads this way" i.e., until dawn appears extended on the horizon..

1096
‘Amr ibn al-‘Ās reported: The Messenger of Allah (may Allah’s peace and blessings be upon him) said: "The difference between our fasting and the fasting of the People of the Book is the Suhūr (pre-dawn) meal.".

Commentary : The Prophet (may Allah's peace and blessings be upon him) used to urge and enjoin the Muslims to have the Suhūr meal, given the blessing it contains for the fasting person.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) says: "The difference between our fasting and the fasting of the People of the Book is the Suhūr (pre-dawn) meal," i.e., the Suhūr meal - for he who wants to observe fasting, obligatory, or supererogatory - differentiates between the nature of our fasting and the fasting of the People of the Book - the Jews and the Christians. This is because Allah made permissible for us some of what He has prohibited for them. So, our difference from them in this regard represents gratitude for this favor. They do not have a Suhūr meal, while we are enjoined to have it. The best time for this meal is the time of Sahar, which comes shortly before the rise of the true dawn.
This meal is stressed because at this time most people will probably be sleeping, and sleep and its enjoyment may overcome and distract them from the significance of this meal. Then, as a result of abandoning this meal, they will be weakened in undertaking their activities during the daytime.
The Hadīth urges us to have the Suhūr meal.
It shows the Prophet's keenness on being distinguished and different from the People of the Book in the acts of worship common between us and them..

1099
‘Ā’ishah (may Allah be pleased with her) reported: Sometimes I missed some fasts of Ramadan and I would not be able to make up for them except in Sha‘bān; due to being busy with the Messenger of Allah (may Allah's peace and blessings be upon him), or because of the Messenger of Allah (may Allah's peace and blessings be upon him). [And in a version]: That is because of the status of the Messenger of Allah (may Allah's peace and blessings be upon him). [And in a version]: Being busy with the Messenger of Allah (may Allah's peace and blessings be upon him) is not mentioned in the Hadīth..

Commentary : The Shariah urges and encourages us to use the dispensations, particularly if they entail something that may lead to a certain harm or hardship.
In this Hadīth, ‘Ā’ishah (may Allah be pleased with her) says: "Sometimes I missed some fasts of Ramadan," i.e., days of fasting in Ramadan were due upon me, for I did not fast them due to things that happen to women, like menstruation, illness, etc. "and I would not be able to make up for them except in Sha‘bān," i.e., she could not make up for these days throughout the year except in Sha‘bān. "due to being busy with the Messenger of Allah (may Allah's peace and blessings be upon him), or because of the Messenger of Allah (may Allah's peace and blessings be upon him)." She used to keep herself prepared and ready for his affairs (may Allah's peace and blessings be upon him) and for pleasing him (may Allah's peace and blessings be upon him) at all times. This shows her extreme politeness and love for him (may Allah's peace and blessings be upon him), and it indicates the great rights of the husband upon one's wife.
The Hadīth indicates the legitimacy of delaying the fast of Ramadan until the next Sha‘bān.
It also demonstrates the flexibility provided in the acts of worship and religious obligations.
The Hadīth also shows the significance of the rights of the husband and being busy with obeying him and tending to his affairs..

1104
Anas (may Allah be pleased with him) reported: As the Messenger of Allah (may Allah's peace and blessings be upon him) was performing prayer during Ramadan, I came and stood by his side. Then, another man came and stood likewise till we became a group. When the Prophet (may Allah's peace and blessings be upon him) perceived that we were behind him, he lightened the prayer. Then, he went to his abode and performed such a prayer that he would not perform with us. In the morning, we asked him, "Did you perceive us during the night?" He said: "Yes, it was this that prompted me to do what I did." He said: The Messenger of Allah (may Allah's peace and blessings be upon him) began to observe Wisāl (continuous Qiyām and fasting) at the end of the month, and some men among his Companions began to observe Wisāl. Thereupon, the Prophet (may Allah's peace and blessings be upon him) said: "What about those men who observe Wisāl?! You are not like me. By Allah, if the month were lengthened for me, I would observe Wisāl in a way that would make those who act with exaggeration abandon their exaggeration!".

Commentary : Acts of worship must be performed exactly as the Shariah prescribed them. We were commanded to fear Allah as much as we can, without overburdening ourselves or adopting a strict approach in religion, for people differ in terms of their abilities and capacities, and lest people become bored of worship and the religious injunctions.
In this Hadīth, Anas ibn Mālik (may Allah be pleased with him) informs the Messenger of Allah (may Allah's peace and blessings be upon him) once performed a supererogatory prayer in Ramadan during a night in the mosque. Meanwhile, he came and stood on his right side, praying with him. Then, another man came and also stood to pray with the Prophet (may Allah's peace and blessings be upon him). Then, people continued to come and pray behind the Prophet (may Allah's peace and blessings be upon him) till they became "Raht" (a group), which is less than ten persons or more, up to forty men. When the Prophet (may Allah's peace and blessings be upon him) perceived they were praying behind him, he began to lighten the prayer to facilitate the matter and make it easy for them. This contrasts with his usual performance of Qiyām al-Layl when he prayed alone. After he made Taslīm ending the prayer, he entered "his abode" i.e., his house, where he performed a long prayer the like of which he did not perform with him. Anas (may Allah be pleased with him) informed that in the morning after that night, they said to the Prophet (may Allah's peace and blessings be upon him): "Did you perceive us?" i.e., did you feel our presence during that night when we prayed behind you? He (may Allah's peace and blessings be upon him) said: 'Yes' i.e., I perceived you praying behind me. Then, the Prophet (may Allah's peace and blessings be upon him) said to them: "it was this that prompted me to do what I did", i.e., it was what you did as you prayed behind me that drove me to lighten the prayer, go to my house and pray there, and refrain from coming out to you, lest it may be made obligatory for you. Indeed, the Prophet (may Allah's peace and blessings be upon him) is the most lenient and merciful among people toward his Ummah.
Then, Anas (may Allah be pleased with him) told that the Messenger of Allah (may Allah's peace and blessings be upon him) began to observe Wisāl, performing Qiyām all night long and observing fast day and night without breaking it. This Wisāl was at the end of the month of Ramadan. So, some men among his Companions began to observe Wisāl and act like him, thinking that the Prophet's prohibition was meant for discouraging, not unlawfulness. As a result, the Prophet (may Allah's peace and blessings be upon him) got angry and disapproved of them, as Wisāl was not prescribed for the Ummah. Rather, it is one of his peculiar traits (may Allah's peace and blessings be upon him). Therefore, the Prophet (may Allah's peace and blessings be upon him) said to them: "What about those men who observe Wisāl" of fasting?! "You are not like me", i.e., in this matter, you are not like me. Rather, you are required to do what is easier for you. It is authentically reported in the Two Sahīh Collections that he (may Allah's peace and blessings be upon him) would spend the night with his Lord so Allah would provide him with food and drink. This stems from the Prophet's complete compassion and mercy toward his Ummah and his fear that they might get bored of worship and fall short of some tasks of the religion. Then, the Prophet (may Allah's peace and blessings be upon him) swore to them: "By Allah, if the month were lengthened for me" i.e., if the days of the month of Ramadan increased, as they sighted the crescent one or two days after their observance of Wisāl, according to a Hadīth narrated in the Two Sahīh Collections and reported by Abu Hurayrah (may Allah be pleased with him). "I would observe Wisāl," i.e., he would continue this Wisāl of his, "in a way that would make those who act with exaggeration", those who overburden themselves, adopt a strict approach, and oblige themselves to do things that were not prescribed for them, "abandon their exaggeration." i.e., so that they would abandon it because of tiredness and hardship, and thus they would themselves be sure of the leniency of the Messenger of Allah (may Allah's peace and blessings be upon him) toward them when he prohibited them from Wisāl. The Prophet (may Allah's peace and blessings be upon him) would indeed increase Wisāl for them to deter and punish them for their lack of compliance with his command (may Allah's peace and blessings be upon him).
The Hadīth points out the Prophet's leniency toward his Ummah and that he would not burden them with things beyond their capacity.
It warns of exaggeration in the acts of worship.
And it warns against overburdening oneself with supererogatory acts of worship..