Bukhari and Muslim hadiths

Book of Hadith
- Bukhari Hadith
- Muslim Hadith

| Hadiths

Bukhari Hadiths 1356
Muslim Hadiths 558
Abu Dawud Hadiths 67
At-Tirmidhi Hadiths 10
Ibn Majah Hadiths 25

Hadith

3137

Narrated Jaabir (may Allah be pleased with him):Allah's Messengerﷺsaid (to me), "If the property of Bahrain had come to us, I would have given you so much and so much." But the Bahrain property did not come till the Prophetﷺhad died. When the Bahrain property came. Aboo Bakr(may Allah be pleased with him)ordered somebody to announce, "Any person who has money claim on Allah's Messengerﷺor whom Allah's Messengerﷺhad promised something, should come to us." So, I went to him and said, "Allah's Messengerﷺhad promised to give me so much and so much." Aboo Bakr scooped up money with both hands thrice for me." (The sub-narrator Sufyaan illustrated this action by scooping up with both hands and said, "Ibn al-Munkadir, another sub-narrator, used to illustrate it in this way.") Narrated Jaabir (may Allah be pleased with him): Once I went to Aboo Bakr and asked for the money but he did not give me, and I went to him again, but he did not give me, so I went to him for the third time and said, "I asked you, but you did not give me; then I asked you (for the second time) and you did not give me; then I asked you (for the third time) but you did not give me. You should either give me or allow yourself to be considered a miser regarding my case." Aboo Bakr said, "You tell me that I am a miser with regard to you. But really, whenever I rejected your request, I had the inclination to give you." (In another narration Jaabir added:) So, Aboo Bakr scooped up money with both hands for me and asked me to count it. I found out that it was five hundred. Aboo Bakr told me to take twice that amount. In another narration, it reads: “He said: No sickness is more harmful than miserliness.”
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Commentary : The Prophet ﷺ liked to always keep his promises, which is from the manners of the believers.He ﷺwould often promise his Companions - especially those with needs and debts - to give them from the wealth that came from the booty which he receivedfrom the cities that entered Islam.
In this hadeeth, Jaabir ibn ‘Abdullah (may Allah be pleased with him) reports that the Prophet ﷺ had promised him that if the wealth of Jizyah came to him from Bahrain, he would give him “such-and-such, such-and-such, and such-and-such [an amount];” showing two handfuls three times. Bahrain, at that time,referred to what is known today as Bahrain, as well as Al-Ahsaa and Al-Qateef(which are located in eastern Saudi Arabia).Other accounts have shown, according to al-Bukhaaree and others, that the Prophet ﷺ sent al-‘Alaa ibn al-Hadramee to al-Munthir ibn Saawa, the governor of the Persians in Bahrain, calling him to Islam, so he became Muslim.The Magi of those territories made a peace pact with the Muslims on the condition of paying the Jizyah.When the Prophet ﷺ promised Jaabir to give him a share from the Jizyah of Bahrain, the wealth did not reach al-Madeenah until after the Prophet ﷺ and his soul was taken away.Aboo Bakr (may Allah be pleased with him) took over the Caliphate after him ﷺ andthen,when the money of Jizyah arrived from Bahrain, Aboo Bakr (may Allah be pleased with him) ordered a man to proclaim - it was stated that that proclaimer was Bilaal (may Allah be pleased with him) - who called out loudly, “Whoever has given a loan to the Messenger of Allahﷺ or there is a promise of money from him, then let him come to us so that we can fulfil his rights.” Aboo Bakr (may Allah be pleased with him) did this based on his knowledge of what the Prophetﷺ would do in terms of promises and taking loans to fulfil the needs of the people until the wealth of Jizyah or booty came to him.
So, Jaabir came to Aboo Bakr (may Allah be pleased with them) and told him that the Messenger of Allah ﷺhad told him: “So-and-so,” and this is a metaphor for what the Messenger of Allah ﷺ had promised him. Aboo Bakr (may Allah be pleased with him) scooped for him three times.It was said that it was like a handful and that it was what fills both palms. The narrator of this hadeeth, Sufyaan ibn ‘Uyaynah, demonstrated it when he explained what it meant, and he scooped using both palms.
In a different narration, it mentions that he came to Aboo Bakr (may Allah be pleased with him) and asked him to give him three times, and each time he did not give him. Thereupon, Jaabir (may Allah be pleased with him) said to him, “Either you will give me, or you will be stingy to me.” Miserliness is that a person withholds what is obligatory upon him and does not pay it. Hence, Aboo Bakr (may Allah be pleased with him)remarked to him disapprovingly, “Did you really say, ‘or be stingy to me?!’” I have not held back from giving you at any time, but I really intended to give you.”Aboo Bakr only delayed in giving either due to being busy with something more important than that, or from the fear that it could lead to many others starting to demand for similar things.Aboo Bakr filled his both palms with money and asked him to count it.He counted it and found it to be equivalent to five hundred in number, so Aboo Bakr told him, “Take a similar amount twice again,” just as what the Messenger of Allah ﷺ promised him.
In one narration, it is mentioned that Aboo Bakr (may Allah be pleased with him)asked him, “And which disease is more severe than miserliness?!” That is, which defect is worse than a person being described as miserly?
This hadeeth demonstrates the goodness of Aboo Bakr as a successor to the Messenger of Allah ﷺ, his effortstoward the establishment of his Sunnah ﷺ and his implementation of his promises ﷺ.
It shows that the ruler has the right to allocate a portion of the booty orFay’ to his deputies and the deputies of the Muslims, and it highlights the importance of paying off the debts of the deceased after his death..

3139

Narrated Jubayr ibn Mut`im(may Allah be pleased with him)The Prophetﷺtalked about war prisoners of Badr saying, "Had Al-Mut`im ibn ‘Adi been alive and interceded with me for these mean people, I would have freed them for his sake."
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Commentary : One who fails to thank people, then he has not been thankful to Allah.The Prophetﷺ was the keenest on preserving the rights of people, and he treated them with kindness, and interacted and addressed the people according to their status and appropriate positions, giving them the due value and respect which they deserved.

Al-Mut’im ibn ‘Adiyy was the one who endeavoured to overturn the scroll that Quraysh had suspended on the Ka’bah, which entailed boycotting Banee Haashim and Banee al-Muttalib.Hence, the Prophet ﷺ noted this noble deed of his.

In this hadeeth, Jubayribn Mut’im reports that the Prophet ﷺ said after the Battle of Badr that took place in the second year of the Hijrah, that if al-Mut’im ibn ‘Adiyy was alive and appealed tohim to forgive those dirtypolytheist prisoners, he would have approved his request and would have set them free without ransom. The Prophet ﷺ wanted to express his gratitude to him not only due to his noble endeavours to end the boycott of Banee Haashim that Quraysh had previously initiated,as written on their scroll that was hung on the Ka’bah.It was also becausewhen he ﷺ returned from Taaif to Makkah, he returned under his protection. However, the death of al-Mut’im happened in the month of Safar during the second year of the Hijrah, about seven months before the Battle of Badr.
It is possible that by this statement, the Prophet ﷺ wanted to comfort the heart of his son Jubayribn Mut’im and incline his heart further towards Islam. The statement of the Prophet ﷺcontains anindication of the lofty status of the Prophet ﷺ and belittlement of the condition of those disbelievers, as his words showed that he did not care about them such that he would not mind entrusting their affairs to a polytheist who had some status in his eyes.
The reasons the Prophet ﷺcalled the disbelieving prisoners‘ dirty and stinkingindividuals’ is either due to their ritual impurity due to their disbelief or because those to whom he referred were those whose bodies had turned to stinking corpses thrown into the well of Badr. However, if al-Mut’im interceded with the Prophet ﷺto hand their bodies over, then the Prophet ﷺ would have turned their bodies over to him.
This hadeeth shows that it is permissible to show compassion to prisoners and effectuate their release without ransom, and that it is allowed to accept the intercession of a noble person on behalf of sinners in order to attract his heart to Islam.
Itshows that one should give the best rewardto someone who did a favour or a kind act for him. .

3140

Narrated Jubayr ibn Mut`im:I and `Uthmaan ibn `Affaan went to Allah's Messengerﷺand said, "O Allah's Messenger! You have given to Banee Al-Muttalib and left us although they and we are of the same kinship to you." Allah's Messengerﷺsaid, "Baneeal-Muttalib and Banee Haashim are one and the same." The Prophetﷺdid not give a share to Banee `Abd Shams and Banee Nawfal.
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Commentary : Allah bestowed His grace on the Muslims by helping them conquer the fort of Khaybar in the seventh year of the Hijrah.The Messenger ﷺ acquired therefrom many spoils, and he gave Banee Haashim and Banee ‘Abdul Muttalib of the fifth share which he ﷺ took of the spoils, while he did not give anything to Banee ‘Abd Shams and Banee Nawfal.
Jubayribn Mut’im – who happened to be from Banee Nawfal – reports that he and ‘Uthmaan ibn ‘Affaan – who was from Banee ‘Abd Shams - went to the Messenger of Allah ﷺand said, “O Messenger of Allah!You gave Banee ‘Abdul Muttalib from the spoils, and you did not give us anything although they and we have the same status with you,i.e. we are all brothers as we are all the sons of ‘Abd Manaaf.
This is because ‘Abd Shams, Haashim, and al-Muttalib were allmaternal half-brothers whose mother was ‘Aatikah bint Murrah. As for Nawfal, he was their paternal half-brother whose mother was Waaqidah bint ‘Amr al-Maaziniyyah.These four became the masters and leaders of their people after the demise of their father, and so they took the mantle of leadership. Haashim took the responsibility of supplying water to the pilgrims and feeding the needy pilgrims after his father’s demise. It is to him and to his brother al-Muttalib the attribution of the lineage of the close relatives is referred to, and they were one and the same. This is why the Prophet ﷺ stated, “Banoo al-Muttalib and Banoo Haashim are one and the same.” In other words, the same ruling applies to the two of them in terms of the rights that they deserve because there was an oath of alliance between them in the pre-Islamic era.For this reason, when Quraysh besieged Banoo Haashim in the valley and prevented the people from marrying them and trading with them, in that instance, Banoo al-Muttalib tethered alongside Banoo Haashim in the valley, as a protest on behalf of the Messenger of Allahﷺ and for his protection.As a result,the Muslims among the tribe entered the valley as a form of obedience to Allah and His Messengerﷺ, while the disbelievers among them entered the valley as a form of loyalty for the clan, self-esteem and obediencefor Aboo Taalib, the uncle of the Messenger of Allah ﷺ.On the other hand, Banoo Nawfal and Banoo ‘Abd Shams did not enter the valley, though they were first cousins. They even fought against them, resisted them, and turned the clans of Quraysh to fight the Messenger ﷺand the Muslims who were with him.
This hadeeth shows that the fifth of the spoils was reserved for the Prophet ﷺ to dispose of it as he wanted, and to give it to his relatives, and withhold from whomever he wanted.
It also shows that one should take care of family members when giving, and shows that close kin should have a sharefrom gifts, because ‘Uthmaan and Jubayr only asked for the gift due to their kinship..

3141

Narrated Saalih ibn Ibraaheem ibn ‘Abd al-Rahmaan ibn ‘Awf from his father from his grandfather:While I was standing in the row on the Day (of the Battle) of Badr, I looked to my right and my left and found that two young boys from the Ansaar are on my both sides. At that moment, I wished that I stood between two strong and fierce men instead. One of them called my attention saying, "O Uncle! Do you know Aboo Jahl?" I said, " O my nephew! Yes,what do you want from him?" He said, "I have been informed that he abuses Allah's Messengerﷺ. By Him in Whose Hands my life is, if I should see him, then my body will not leave his body till either of us meet his fate." I was astonished at that talk. Then the other boy called my attention saying the same as the other had said. After a while I saw Aboo Jahl walking amongst the people. I said (to the boys), "Look! This is the man you asked me about." So, both of them attacked him with their swords and struck him to death and returned to Allah's Messenger to inform him of that. Allah's Messengerﷺasked, "Which of you has killed him?" Each of them said, "I Have killed him." Allah's Messengerﷺasked, "Have you cleaned your swords?" They said, "No. " He then looked at their swords and said, "No doubt, you both have killed him, and the spoils of the deceased will be given to Mu’aath ibn `Amr ibn al-Jamooh." The two boys were Mu’aath ibn 'Afra and Mu’aath ibn `Amr ibn al-Jamooh.
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Commentary : The children of the Emigrants and the Ansaar grew upon on the pristine nature of Islam.The Companions (may Allah be pleased with them) brought them up righteously as they are the best of the people after the prophets and witnessed the Prophet ﷺ walking amidst them.These children grew up loving him, and they learnt to sacrifice themselves for him since their childhood. This hadeeth presents to us one of the aspects that manifested their unconditional love for the Prophet ﷺ.
In this hadeeth, ‘Abd al-Rahmaan ibn ‘Awf(may Allah be pleased with him)reports that he was lining up with the other Muslim fighters for the Battle of Badr that happened between the Muslims and the polytheists of Makkah during the second year of the Hijrah.He looked to his right and left, and he found two young boys of a young age from the Ansaar.He wished that he was standing between two strong and fierce men, instead, because an older person would more entrenched in war and more rightful to be beside him than these young fighters.One of these two boys was Mu’aathibn ‘Amr ibn al-Jamooh(may Allah be pleased with him), and the other boy was Mu’aathibn ‘Afraa (may Allah be pleased with him).One of them gestured,such that he looked with his eye towards him or touched him with his hand and asked him, “Uncle, do you know Aboo Jahl?”‘Abd al-Rahmaan answered him, “Of course, and why are you asking about him, o nephew!”The boy replied, “I heard that he abuses the Messenger of Allahﷺ,” and then he swore that if he saw him, he would not let him go, until the one closer to the death between died. ‘Abd al-Rahmaan ibn ‘Awf was astonished by the statement of this boy, as it was indicative of his perfect chivalry.Then, the second one gestured to him and made exactly the same statement as the first one.It wasn’t long until ‘Abd al-Rahmaan spotted Aboo Jahl, who happened to be roaming amongst the people, moving around and not remaining still at one place.He showed them where their target was and informed them that this particular man was Aboo Jahl, concerning whom they had asked him earlier.Both of them hastened towards him with their swords, meaning they sprinted with their swords to hit him until they killed him.Then they returned to the Prophet ﷺ and informed him of their killing of Aboo Jahl.The Prophetﷺ asked them, “Who amongst you killed him?”Both answered, “I killed him.”The Prophet ﷺ inquired, “Have you both cleaned your swords?”Meaning, from the blood that is on it.They both answered, “No.” The Prophet ﷺ looked at their swords to see the extent of their penetration into the body of the killed (by looking at the blood stains on them), to judge who was more effective in extracting his soul, and to decide on giving the killed person’s booty to the one who was more effective in killing him.If they had rubbed their swords clean, then the indication of this reality would not be clear.Thereafter, the Prophet ﷺ informed them that each one of them participated with his brother in killing him. Heﷺ gave his acquired booty and armaments to Mu’aathibn ‘Amr ibn al-Jamooh, as he learned that it was his sword that was instrumental in killing him.The reason he said to them, “Both of you killed him,” was to grant comfort to the heart of the other in the sense that he participated in killing him and in acquiring the great rewards that are based on this noble act, though there is a difference between them both in precedence and causation. It is reported on the authority of ‘Abdullah ibn Mas’ood that he found Aboo Jahal still had his last trace of life, thus, he gave him the last stroke and removed his head from his body [Saheeh al-Bukhaaree and Saheeh Muslim].
This hadeeth shows that the armament of the killed disbeliever in war is not always subject to the one fifth portion (khums), and it can be given to his killer instead.
It confirms the legality of the establishment of financial rights through circumstantial evidence because the Prophet ﷺproved who killed Aboo Jahl by examining the blood on the sword, and judged for him to receive his armaments.
It shows that one should be angry and hasten to fight for the sake of Allah and His Messengerﷺ.
The hadeeth shows that a person should conceal his intention to do good from others, lest they supersede him, and that it is important to avoid belittling anyone, as sometimes one who is belittled with regard to carrying out a task could be greater than what he is perceived as in the hearts, and be more rightful to carry out that task.
Lastly, it shows that it is important for the ruler and the judge to study circumstantial evidence in order to give preference to the statement of one claimants over the statement of another..

3142

Narrated Aboo Qaatadah (may Allah be pleased with him): We set out in the company of Allah's Messengerﷺon the day (of the battle) of Hunayn. When we faced the enemy, the Muslims retreated, and I saw a pagan throwing himself over a Muslim. I turned around and came upon him from behind and hit him on the shoulder with the sword. He (i.e. the pagan) came towards me and seized me so violently that I felt as if it were death itself, but death overtook him, and he released me. I followed `Umar ibn Al Khattab and asked him, "What is wrong with the people (fleeing)?" He replied, "This is the Will of Allah," After the people returned, the Prophetﷺsat and said, "Anyone who has killed an enemy and has a proof of that, will possess his spoils." I got up and said, "Who will be a witness for me?" and then sat down. The Prophetﷺagain said, "Anyone who has killed an enemy and has proof of that, will possess his spoils." I (again) got up and said, "Who will be a witness for me?" and sat down. Then the Prophetﷺsaid the same for the third time. I again got up, and Allah's Messengerﷺsaid, "O Aboo Qataadah! What is your story?" Then I narrated the whole story to him. A man (got up and) said, "O Allah's Messenger! He is speaking the truth, and the spoils of the killed man are with me. So please compensate him on my behalf." On that Aboo Bakr As-Siddeeq(may Allah be pleased with him) said, "No, by Allah, he ﷺwill not agree to give you the spoils gained by one of Allah's Lions who fights on the behalf of Allah and His Messenger." The Prophetﷺsaid, "Aboo Bakr has spoken the truth." So, Allah's Messengerﷺgave the spoils to me. I sold that armour (i.e. the spoils) and with its price I bought a garden at Banee Salimah, and this was my first property which I gained after my conversion to Islam..

Commentary : The Prophet ﷺ explained the rulings on jihad, spoils, and additionally rewarded booty; he also made it clear what every fighter deserves, and when a Muslim deserves receiving the belongings of a slain polytheist.
In this hadeeth, Aboo Qataadah (may Allah be pleased with him) reports that he came out with the Messenger of Allah ﷺin the year when the Battle of Hunayn took place.Hunayn is a valley, the distance between which and Makkah is three miles.The battle took place in the eighth year of the Hijrahandwas between the Muslims and the people of Taaif, namely the tribes of Hawaazin and Thaqeef.When the Muslims met with the enemy, the Muslims resorted to some sort of manoeuvre, meaning that it entailed moving back and forth and some sort of disarray.He used this word to describe the scenario to avoid using a negative word denoting defeat.This military manoeuvre happened in some sections of the army,but not involving the Messenger of Allah ﷺ and those around him.Aboo Qataadah (may Allah be pleased with him) saw a man of the idolators who had gone on top of a man from the Muslims, meaning he had overpowered him and was ready to kill him, or had toppled him and was sitting on him to kill him. He(may Allah be pleased with him) turned to him from behind until he struck him with a sword on the vein of his neck; the Arabic word Habl al-‘Aatik signifies a nerve, or a muscle string located at a place where the robe fits on the neck, or the place between the shoulder blade and neck where one’s robe sits, or between the neck and the shoulder.However,this polytheist was so strong that he stood up after the strike, turned to Aboo Qataadah (may Allah be pleased with him) and hugged him until Aboo Qataadah(may Allah be pleased with him) found the severity like the severity of death, but soon death overtook this polytheist, so he let Aboo Qataadah go.Thereafter, Aboo Qataadah (may Allah be pleased with him) went to join ‘Umar ibn al-Khattaab, and asked him, “What is the matter with the people who seemed defeated? And why are they fleeing?” So, ‘Umar told him that the command of Allah is overpowering. That means, whoever trusts in Him and does not admire himself [in terms of his strength and number], the He will help him, and not as what the Muslims did at the beginning, when they were impressed by their multitude, it did not avail them anything, and they were defeated in the early moments of the battle; however, the praiseworthy outcome is for the righteous who place the commands of Allah before their eyes and entrust their affairs to Allah.
Then the Muslims returned to the battle after retreating.That occurred after the Prophet ﷺ called out to them, “I am the Prophet, not a liar. I am the son of [the brave] ‘Abdul Muttalib.”He ordered his uncle al-‘Abbaas(may Allah be pleased with him) to call out to the people to return, as the narrations of Bukhaaree and Muslim explain.Allah, the Glorified, has mentioned what happened then in His Mighty Book; He Almighty states:{Indeed, Allah has given you [believers] victory on many battlefields, even at the Battle of Ḥunain when you took pride in your great numbers, but they proved of no advantage to you. The earth, despite its vastness, seemed to close in on you, then you turned back in retreat.Then Allah sent down His reassurance upon His Messenger and the believers, and sent down forces you could not see, and punished those who disbelieved. Such was the reward of the disbelievers.}(Quran 9:25-26).
After the end of the battle, the Muslims took the spoils of Hawaazin and Thaqeef, and the Prophet ﷺ sat and said, “Whoever killed a person, he must provide a proof,”i.e. he must have a sign or witnesses, “then he will receive the killed person’s armaments,” that is the arms and other personal belongings the killed person was carrying at that time.
Aboo Qataadah(may Allah be pleased with him) said, “I got up and said,‘Who will testify in my favour that this man was killed by me?’” Then he sat down.Thereafter, he repeated this statement twice - as if he was talking to himself - and in the last instance, the Messenger of Allah asked him, “What is wrong with you, Aboo Qataadah?” So he began narrating to him what had happened.A man exclaimed, “He has spoken the truth, O Messenger of Allah, his booty is with me, accept to give it to me instead.” He meant that he wanted to keep the booty and he was asking the Messenger of Allah ﷺ to give Aboo Qataadah something instead of it. Thereupon, Aboo Bakr (may Allah be pleased with him) replied to him immediately, “No way, by Allah!” I.e. it is not yours, by Allah, “then he ﷺ shall not turn to a lion among the lions of Allah [to take away his right],” meaning Aboo Qataadah (may Allah be pleased with him).The comprehensive meaning of this is that if Aboo Qataadah s truthful about the fact that he is the owner of the booty, then it is plausible that the Prophet ﷺ shall not turn to a person who in his bravery is like a lion, who fights in defence of Allah and His Messenger, thereafter, taking away his right from him and handing it over to you without the approval of the former.It is important to satisfy the heart of the fighter who killed a polytheist first.However, if agrees to leave his acquired arms to the other person, he is free to do so, otherwise, his right shall be returned to him in terms of the acquired armaments.The Prophet ﷺ said, “He is right,” meaning, Aboo Bakr (may Allah be pleased with him).Thus, the Prophet ﷺ gave Aboo Qataadah the killed soldier’s armaments after becoming aware of the proof that he was the one who killed the enemy fighter.
Thereafter, Aboo Qataadah narrated that he sold his spoils and bought an orchard in Banee Salamah instead. Banee Salamah is a clan of the Ansaar, and thereafter, Aboo Qataadah stated that this orchard was the first wealth that he acquired or bought in Islam.
From the benefits of this hadeeth is that it expounds the virtue of Aboo Bakr (may Allah be pleased with him) where he issued a fatwa in the presence of the Prophet ﷺ, and the Prophet ﷺ approved his ruling and was satisfied with it.
The hadeeth highlights the merit of Aboo Qataadah (may Allah be pleased with him), whom Aboo Bakr(may Allah be pleased with him) called a lion from the lions of Allah, who fights for Allah and His Messenger, which the Prophet ﷺ affirmed.
This hadeeth shows that the killer is more deserving of the special booty of the one whom he killed, that the special booty will not be divided into the one-fifth share (al-Khums), and that it is given to the fighter who killed the enemy fighter before the booty is divided..

3144

Narrated Naafi’:`Umar ibn Al-Khattab said, "O Allah's Messengerﷺ! I vowed to observe I`tikaaf for one day before Islam." The Prophetﷺordered him to fulfil his vow.
Naafi’ added: `Umar gained two female captives from the war prisoners of Hunayn and he left them in some of the houses at Makkah. When Allah's Messengerﷺfreed the captives of Hunayn without ransom, they came out walking in the streets. `Umar said (to his son), "O `Abdullah! See what the matter is." `Abdullah replied, "Allah's Messengerﷺhas freed the captives without ransom." He said (to him), "Go and set free those two slave girls."
Naafi` added: Allah's Messenger did not perform the `Umrah from Al-Ji’raanah, and if he had performed the `Umrah, it would not have been hidden from `Abdullah.
In one version of the hadeeth, regarding the vow, it does not say “ a day”.
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Commentary : There are three versions of this hadeeth, all of which represent the complete compliance of the Companions(may Allah be pleased with them) to the orders of Allah and His Messenger ﷺ, and how they never tookaction until they hadclarified the truth as stated by Allah and His Messengerﷺ.
In this hadeeth, Naafi’, the freed slave of ‘Abdullah ibn ‘Umar (may Allah be pleased with him),reports that after Allah granted the Muslims the conquest of Makkah, and it became part of the lands of Islam, ‘Umar ibn al-Khattaab(may Allah be pleased with him) remembered a matter which he had vowed in the time of ignorance, before Islam.He asked the Messenger of Allah ﷺ about it, recalling that he had vowed to perform i'tikaaf (seclusion) for a day in the Sacred Mosque (al-Masjid al-Haraam).In the narration of Muslim, it appears that his question occurred at al-Ji’raanah after his return from Taa'if.The Prophet ﷺ ordered him to fulfil his vow by performing i'tikaaf in the Sacred Mosque.
Part of the share of the booty of ‘Umar was receiving two slave girls among the captives of Hunayn. The Messenger of Allah ﷺ showed compassion on the captives of Hunayn and set them free without any ransom. That is when the Prophet ﷺ married the mother of believers Juwairiyyah bint al-Haarith (may Allah be pleased with her) and made her release her dowry. The Companions of the Messenger of Allah ﷺ exclaimed, “[These captives] are now the relatives-in-law of the Messenger of Allah ﷺ,” as recorded in the hadeeth in Sunan Aboo Dawood. Hence, the Companions (may Allah be pleased with them) set the captives free from their ownership, and they began running on the roads.‘Umar asked his son, ‘Abdullah, to find out what was happening! He looked and asked why they were walking on the roads, thus, he learnt that the Messenger of Allah ﷺ had set the captives free. Thereupon, ‘Umar (may Allah be pleased with him) ordered his son to set free the slave girls whom the Messenger ﷺhad given him from the one-fifth share.This was an excellent example to follow what the Prophet ﷺ had done.After all, they were the most eager of people to follow him and pursue his guidance.
The words of the freed slave of Ibn ‘Umar (may Allah be pleased with him)are that the Messenger of Allahﷺ did not perform ‘Umrah starting from al-Ji’raanah, and had he performed ‘Umrah from there, Ibn ‘Umar (may Allah be pleased with him) would have known about it.Al-Ji’raanah is a place between al-Taaif and Makkah.It is closer to Makkah, being about 20 km north-east of it.It is narrated in the authentic hadeeth that the Prophet ﷺ performed ‘Umrah from there when had finished conquering Hunayn and al-Taaif [Saheeh al-Bukhaaree and Saheeh Muslim].That was in the eighth year of the Hijrah.Ibn ‘Umar (may Allah be pleased with him) and a sizeable number of companions did not know about this because the Prophet ﷺassumed the Ihraam for ‘Umrah and only a few companions accompanied him.Heﷺ left al-Ji’raanah at night, performed ‘Umrah at night, and then returned;hence, his ‘Umrah was unnoticed by a large number of people, as narrated by an-Nasaa’ee, Ahmad and others.
This hadeeth encourages us to fulfil a permissible vow, even if a long time has passed, and that whoever makes a vow free from polytheism before he embraces Islam; then after he embraces Islam, he should fulfil his vow.
It shows that it is permissible to make a vow regarding performing seclusion in the Masjid (‘itikaaf).
It also highlights the prompt response of the Companions (may Allah be pleased with them) to obey the commands of Allah and His Messenger ﷺ.
It teaches us to accept the good news that becomes widespread, even if a reliable person never heard of it..

3147

Narrated Anas ibn Maalik:When Allah favoured His Messengerﷺ with the properties of Hawaazin tribe as booty, he started giving to some men from Quraysh even up to one-hundred camels each, whereupon some men from the Ansaar said about Allah's Messenger “May Allah forgive His Messenger! He is giving to (men of) Quraysh and leaves us while it is our swords that are still dropping blood (of the disbelievers)" When Allah's Messengerﷺwas informed of what they had said, heﷺ called the Ansaar and gathered them in a leather tent and did not call anybody else along, with them. When they gathered, Allah's Messengerﷺcame to them and said, "What is the statement which, I have been informed, and that which you have said?" The learned ones among them replied," O Allah's Messenger!The wise ones amongst us did not say anything, but the youngsters amongst us said, 'May Allah forgive His Messenger; he gives the people of Quraysh and leaves the Ansaar, in spite of the fact that our swords are still dribbling (wet) with the blood of the infidels.' " Allah's Messengerﷺreplied, I give to such people as are still close to the period of infidelity (i.e. they have recently embraced Islam and Faith is still weak in their hearts). Won't you be pleased to see people go with fortune, while you return with Allah's Messengerﷺto your houses? By Allah, what you will return with, is better than what they are returning with." The Ansaar replied, "Yes, O Allah's Messenger! We are satisfied' Then the Prophetﷺsaid to them." You will find after me, others being preferred to you. Then be patient till you meet Allah and meet His Messenger at Al-Kawthar (i.e. a fount in Paradise)." (Anas added:) But we did not remain patient.
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Commentary : The Prophet ﷺ was keen to have all people enter Islam, the religion of Allah.He ﷺused to treat people as he saw in their best interests,i.e.if wealth was suitable for someone, he would give him wealth, and if his closeness would suit someone, he would bring him closer to him, and so on.
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him)reports that a group of people from the Ansaar said to the Messenger of Allah ﷺ when Allah bestowed upon him the booty from Hawaazin– which is an Arab tribe - in the 8th year of Hijrah,he ﷺ embarked on giving some men of Quraysh a hundred camels in order to create a stronger bondintheir hearts towards Islam, as they happened to be the leaders of their people.When the Ansaar - who are the people of al-Madeenah - saw what the Prophet ﷺ had done, they felt uneasy about it or they became jealous; they perceived in themselves that they were more entitled to this wealth.So they said, “May Allah forgive the Messenger of Allah ﷺ,” as if they saw it as a mistake for which he ought to be forgiven by Allah, or they said this in a way to show the intensity of their love for him, so that they could avoid frankly saying,‘He made a mistake.’Their justification was that the swords of the Ansaar were the ones that fought with him, and the blood of Quraysh was still on their swordsfrom the wars that took place between them for them to enter Islam. It is as if they wanted him to give them the booty also as he gave it to those men from Quraysh, and as if those who said this grieved and sensed that the Prophet ﷺhad begun leaning toward his family and his tribe of Quraysh, and favouring them by giving gifts.The Messenger of Allah ﷺ learned about what they said.It is said that Sa’d ibn ‘Ubaadah (may Allah be pleased with him) informed him of what these men said.The Prophet ﷺ sent a messenger to Ansaar to call them over, assembled them under a tent made of skin, and did not allow anyone else in apart from them, because the invitation was to the Ansaar only.When they had congregated, the Prophet ﷺcame to them asking, “What is the news that has reached me?”He was inquiring from them about what they had said. The understanding men – those who were sensible and wise – said, “Those who are the most opinionated people amongst us – these are the intellectuals and those possessing comprehension – O Messenger of Allah, have not uttered a single word about this.As for those young ones who possess the minimal intellectual ability, they said, ‘May Allah forgive the Messenger of Allah; he gives booty to Quraysh and leaves the Ansaar, while our swords are still dropping droplets of their blood!’” The Messenger of Allah ﷺ replied to them, “I do give the booty to some men who are very close to the time of their disbelief,” meaning he wanted to harmonize them and strengthen Islam in their hearts; thus, he gave them the wealth; and not because they were from Quraysh, or because of other reasons.
Thereafter, heﷺ told them – thereby giving them glad tidings and expounding his love and his preference of them to others among the Muslims, “Are you not happy that people take the wealth with them.”They take it to their houses and family members, “and you return to your tents and houses with the Messenger of Allah?”That is better than wealth.Then he took an oath saying, “By Allah!What you are returning with,” what you are returning with to your houses and city, “is better than what they are returning with,” these other people who are returning with the wealth.At this point, the Ansaar came to know their high status with the Prophet ﷺ.Their status was far greater than everyone who took the wealth, and this comforted their hearts.They replied, “Of course, O Messenger of Allah!We are pleased.”The Prophet ﷺ then told them, “You will definitely see extreme favouritism after me,” meaning they would witness tyranny inflicted against them and depeivation of the wealth and rights due to them i.e.the leades would end up giving others undue wealth and power.Thereafter, heﷺ said, “Remain patient until you meet Allah, and you meet His Messenger on the Pond.”It means to remain patient over what you will encounter after me in the world until you meet me at the Pond on the Day of Judgment, safely from any competition and mutual hatred in the debris of the world, when you will be given your rewards in full from Allah Almighty.You will then succeed with great rewards for the patience exercised in the world.The Pond of the Prophet ﷺ is a big pond of water to where the believers will go to drink therefrom in the plains of the Day of Judgement.In a narration of Muslim, they replied, “We will remain patient” on the harms.
Anas (may Allah be pleased with him) remarked, “We did remain patient on the favouritism and tyranny as the Messenger of Allah ﷺ commanded us to do”.
From the benefits of this hadeeth, we can conclude that it is permissible to give the booty to new Muslims and also give them whatever is of the same meaning from the state funds, in order to win their hearts and grant them steadfastness on Islam.
The hadeeth highlights the virtue of the Ansaar, and the special relationship of the Prophet ﷺ with the Anssar, and their special relationship with the Prophetﷺ.
It encourages people toendure the tyranny of leaders and their preference for unworthy people.
The hadeeth affirms the water basin for the Prophet ﷺ on the Day of Judgement.

3150

Narrated `Abdullah:On the day (of the battle) of Hunayn, Allah's Messengerﷺfavoured some people in the distribution of the booty (to the exclusion of others); he gave Al-Aqra' ibn Haabis one-hundred camels and he gave 'Uyaynah the same amount, and also gave to some of the eminent Arabs, giving them preference in this regard. A man n came and said, "By Allah, justice has not been observed in this distribution, nor has Allah's Pleasure been aimed at." I said (to him), "By Allah, I will inform the Prophet (of what you have said), "I went and informed him, and he said, "If Allah and His Messenger did not act justly, who else would act justly. May Allah be merciful to Moses, for he was harmed with more than this, yet he kept patient."
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Commentary : The Prophetﷺ was keen to see all people enter Islam, the religion of Allah.Heﷺ would invite the leaders and those who held influential positions in their communities and would win their hearts, in the hope of their entrance into Islam and that their people would follow suit and enter Islam and remain steadfast on it.
In this hadeeth, ‘Abdullah ibn Mas’ood (may Allah be pleased with him)reports that the Prophet ﷺspecified some people and granted them preference in the distribution of the spoils.He gave them extraat the Battle of Hunayn, which occurred in the eighth year of the Hijrah.Hunayn is a valley that is three miles away from Makkah.This battle occurred against the people of Taaif, namely the tribes of Hawaazin and Thaqeef.He gave al-Aqra’ ibn Haabis – one whose heart it was desirable to win – a hundred camels.He gave ‘Uyaynah ibn Hisn al-Fazaaree the same amount, and he gave some other people among the notables of the Arabs.He gave them precedence and preference over others among those who had stronger faith, were veterans in companionship, and were enduring in trials due to their faith.A man said when he witnessed this, “By Allah, verily, this distribution contains no fairness and nor has the happiness of Allah has been intended thereby.”The statement of this man levelled an accusation at the Messenger of Allah ﷺ.‘Abdullah ibn Mas’ood(may Allah be pleased with him) heard him saying this; thus,he swore that he would inform the Messenger of Allah about it. That was because the person spoke whilst backbiting the Prophet ﷺ, which is indicative of the corruption found in the heart of this man.That was because he did not head to the Prophet ﷺ with his opinion for the Prophet ﷺ to explain to him the wisdom behind it or to reassess himself if he had really made a mistake.When the Prophet ﷺ learnt about it, he became unhappy – as it has been mentioned in Saheeh Bukhaaree and Saheeh Muslim.Thereupon, the Prophet ﷺ said, “Who will be fair if Allah and His Messenger are not fair?”This statement shows that what the Messenger of Allah did was from the command of Allah and that he was only applying the orders of his Lord.Thereafter, the Prophet ﷺ said, “May Allah have mercy on Moses(peace be upon him).He was harmed by people with more than this,” meaning, more than what I have been annoyed and harmed with.“He remained patient.” We have an excellent example in him, as he was taken out of Egypt and exiled,andthereafter, Allah granted him victory over his enemy and brought forth for him signs before his people.Despite this, they opposed him in many issues, andhe remained patient over them.Some of the prophets (peace be upon them) are consoled by others.The Prophet ﷺ consoled himself by Prophet Moses (peace be upon him) in his perseverance over his people.He remained patient over this person.
Thishadeeth reveals the Prophet’s ﷺforbearance, and it teaches us to ignore the ignorant person.
It highlights the virtue of Prophet Moses(peace be upon him) and indicates consolation by those who have passed away among the righteous counterparts.
It shows that it is permitted to narrate a statement that is not good when it is stated if itis transmitted out of one’s fervour for the truth, so its utterer is known and is warned against..

3153

Narrated `Abdullah ibn Mughaffal(may Allah be pleased with him): While we were besieging the fort of Khaybar, a person threw a leather container containing fat, and I ran to take it, but when I turned, I saw the Prophet (standing behind), so I felt embarrassed in front of him.
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Commentary : The fortress of Khaybar was a fortress of the Jews.The Prophet ﷺ left to fight them in the seventh year of the Hijrah.In this war, many injunctions were revealed concerning the issues pertaining to the spoils and special booty, cultivation on lands and so on.The Prophet ﷺ clarified what is allowed and what is disallowed during these events.
In this hadeeth, ‘Abdullah ibn Mughaffal (may Allah be pleased with him) reports that during the encirclement of the fortress of Khaybar, someone threw a bag containing fat. The Arabic word Jiraab signifies a container made of leather. ‘Fat’ means fat grease. ‘Abdullah says, “I ran quickly to take it,” meaning, I jumped quickly to grab it and take it for myself.‘Abdullah turned and saw the Prophet ﷺ looking at him. So,he (may llah be pleased of him) felt shy of him,andrealisedthat he # wanted it.
The narration in Saheeh Muslim indicates the Prophet’s approval and affirmation of his taking it as it contains that he ﷺ smiled when he saw him.
This amount of food is allowed for the soldiers to take according to their needs without wasting it and hoarding it. If one has enough to sustain him, then he should not take anything extra above that. This allowance is fine, despite there being prohibition from embezzlement in other things of the spoils such as clothing and animals, so that they are not used up or kept from the one who is entitled tohis share.
This hadeethserves as evidence that consuming the fats of the animals slaughtered by the people of the Book are permessible;even if its consumption isprohibited for them, it is allowed for us.Had it been prohibited, the Prophet ﷺ would have reprimanded him from taking it and notified him of its prohibition..

3154

Narrated Ibn `Umar:In our battles, we used to acquire honey and grapes, as war booty which we would eat and would not store.
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Commentary : Fighting in the path of Allah is the top part of the hump [the pinnacle] of Islam.Allah permitted the spoils of war and fighting for hisProphet ﷺ.Conversely, He has prohibited embezzlement of the spoils, apart from the fact that the fighter is allowed to take what food from the spoils he may urgently require.
In this hadeeth, ‘Abdullah ibn ‘Umar (may Allah be pleased with him)reports that they used to acquire honey and grapes in their wars from the wealth of those they used to fight with and from their items of benefit.The one who acquired it would take it and eat it due to their necessity for food and drink, and they did not report that to the Prophet ﷺas being among the wealth set aside for distribution.
This allowance concerns the food and drinksthat the warriors need, without wasting it or hoarding it. One who has a sufficient amount with him, then he should avoid taking anything more above the required amount.But there is a prohibition in place of embezzlement of items of spoils such as clothes and animals;this also ensures that they are not used up and wasted for the ones who ought to receive them.
This hadeeth expounds the facilitation of Islam concerning some items of war, by taking into account the circumstances of the fighters in the way of Allah..

3155

Narrated Ibn Abi `Awfaa (may Allah be pleased with him): We were afflicted with famine during the besiege of Khaybar, and when it was the day of (the battle of) Khaybar, we slaughtered the domestic donkeys and when the pots got boiling (with their meat), Allah's Messenger made an announcement that all the pots should be upset and that nobody should eat anything of the meat of the donkeys. We thought that the Prophetﷺprohibited that because the one fifth share had not been taken out of the booty (i.e. donkeys); other people said, "He prohibited eating them for ever." The sub-narrator added, "I asked Sa’eed ibn Jubayr who said, 'He has made the eating of donkeys' meat illegal definitely and indefinitely [always].”
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Commentary : Allah has legislated, for His servants, laws that take their interests into account and has legislated what is good for them in their religion and worldly affairs.Henceforth, Allah, the Sublime, has permitted for them the good and pure things to eat and prohibited them from those things that contain harm to them.Many events occurred during the battle of Khaybar wherein provisions relating to that which is lawful and that which is forbiddenfrom food, drink, spoils and so on were revealed.
In this hadeeth, ‘Abdullah ibn Abi Awfaa (may Allah be pleased with him) reports that the Muslims were hit by famine, that is, situations of extreme hunger - due to lack of food, and that was during the Khaybar invasion, in the seventh year of the Hijrah.Khyber was a town inhabited by the Jews, 153 km away from al-Madeenah, toward the north on the road to the Levant.The Jews had gathered there, so the Prophet ﷺ wanted to secure al-Madeenah from their evil.
When it was the day of the Battle of Khaybar and the forts were conquered,and the Muslim army entered the town, they confiscated the domesticated donkeys used by humans for their needs.They slaughtered them with knives at their slaughterhouse and cooked them, without the permission of the Prophet ﷺ.When the pots started boiling with meat inside, a crier for the Messenger of Allah ﷺ, was Aboo Talhah (may Allah be pleased with him), proclaimed, “Overturn the pots,” meaning that the Prophetﷺ had commanded them to empty the pots with their contents and that they should not taste anything of the meat of the domestic donkeys.
‘Abdullah ibn Abee Awfaa relates that some of the Companions said,“The Prophet ﷺ forbade it because the fifth share was not taken from it.”Some others said thatthe Prophetﷺ forbade it “definitely and indefinitely [always].”This is the position which the Follower Sa’eed ibn Jubayr settled on, and he stated, “The Prophet ﷺ prohibited it forever.”
This hadeeth shows that it is forbidden to eat the meat of domesticated donkeys, and it demonstrates hastening to change the evil and to remove it when it appears..

3156

Narrated `Amr ibn Dinaar:I was sitting with Jaabir ibn Zayd and `Amr ibn Aws;so Bajaalahnarrated to them while they were sitting at the steps of Zamzamthat in the year 70 after Hijrah, Mus`ab ibn Al-Zubayr was the leader of the pilgrims of Basrah. He added: I was the clerk of Jaz’ ibn Mu’aawiyyah, the paternal uncle of al-Ahnaf. A letter came from `Umar ibn Al-Khattab(may Allah be pleased with him) one year before his death, which contained the following: " Separate between each relative among the Magians " `Umar did not take the Jizyah from the Magian infidels till `Abd al-Rahmaan ibn `Awf testified that Allah's Messengerﷺhad taken the Jizyah from the Magians of Hajar.
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Commentary : The Prophet ﷺ and those after him from the Rightly Guided Caliphs would send out missions, companies, and armies, in order to spread Islam, especially after the Treaty of Al-Hudaybiyah, and after the conquest of Makkah. Whoever made a treaty with them and entered Islam, his blood and wealth were protected.However, whoever opposed and did not enter it, they were given a choice between paying the Jizyah or fighting.
In this hadeeth, the Taabi’ee ‘Amr ibn Dinaar reports that he was sitting with Jaabir ibn Zayd and ‘Amr ibn Aws. Bajaalah ibn ‘Abdah– who was among the senior Tab’een – mentioned a narration that happened in the year seventy of the Hijrah.That was the year in which Mus’ab ibn al-Zubayr, the governor of Iraq, performed the Hajj on behalf of his brother, ‘Abdullah ibn al-Zubayr, who had taken over the caliphate then and was ruling most of the Islamic Lands.Mus’ab performed Hajj with the people of Basrah.Bajaalah ibn ‘Abdah mentioned the narration at the steps of Zamzam.These were special steps then situated at the well of Zamzam down which it was descended to the bottom of the well to draw out the water.He said, “I used to be the scribe of Jiz’ ibn Mu’aawiyah, the paternal uncle of al-Ahnaf ibn Qays.He was the governor of ‘Umar (may Allah be pleased with him) over al-Ahwaaz in the eastern region of Iraq.The letter of ‘Umar ibn al-Khattaab (may Allah be pleased with him) came to us a year before his death,” in other words, in the year twenty-two of the Hijrah, that is because ‘Umar (may Allah be pleased with him) was martyred in the year twenty-three of the Hijrah.The order was: “Separate between each relative among the Magi (who were fire worshipers).” This could carry the meaning ofcancelling the marriages conducted between the close relatives among them(marriages that are regarded as illegal in Islam: a relative of this sort being called Mahram.So, aman would be separated from his mother or a brother away from his sister so as to prevent them from making apparent this aspect of their religion.This is similar to his stipulation for the Christians to stop displaying their cross and creed so that the weak Muslims were not tempted thereby and so that the symbols of disbelief did not enjoy emergence or superiority under Islam.
Then he reported that ‘Umar (may Allah be pleased with him) did not take the Jizyah from the Magians. Jizyah is a specific small amount that was taken from non-Muslims under the protection of the Muslim state and others.It was named thus as a recompense for protecting their blood.‘Umar (may Allah be pleased with him) was of the opinion that it should only be taken from the People of the Book, the Jews and Christians, until ‘Abd al-Rahmaan ibn ‘Awf witnessed that the Messenger of Allah ﷺ used to collect it from the Magi of Hajar; these were a people of Bahrain.In those days the term Bahrain was used to geographically encompass Bahrain, as well as al-Ahsaa and al-Qateef in the eastern region of the Kingdom of Saudi Arabia.These areas were conquered in the time of the Prophet ﷺ, in the eighth or the tenth year of the Hijrah at the hands of al-‘Alaa ibn al-Hadramee.
This hadeeth shows that the honour of Islam and its symbols should be manifested, and the display of the rituals and customs of the infidels in the lands of Islam should be prevented.
It shows that the Jizyah is taken from the People of the Book and from the Magi as well.
It teaches us to only resort to the rulings that Allah and His Messenger ﷺhave dictated and never go beyond them. .

3158

Narrated `Amr ibn `Awf Al-Ansaaree: Allah's Messengerﷺsent Aboo 'Ubaydah ibn Al-Jarraah to Bahrain to collect the Jizyah. Allah's Messengerﷺhad established peace with the people of Bahrain and appointed Al-`Alaa' ibn Al-Hadramee as their governor. When Aboo 'Ubaydah came from Bahrain with the money, the Ansaar heard of Aboo 'Ubaydah's arrival which coincided with the time of the Fajr prayer with the Prophetﷺ. When Allah's Messengerﷺled them in the Fajr prayer and finished, the Ansaar approached him, and he looked at them and smiled on seeing them and said, "I feel that you have heard that Aboo. 'Ubaydah has brought something?" They said, "Yes, O Allah's Messenger! He said, "Rejoice and hope for what will please you! By Allah, I am not afraid of your poverty, but I am afraid that you will lead a life of luxury as past nations did, whereupon you will compete with each other for it, as they competed for it, and it will destroy you as it destroyed them."
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Commentary : Poverty and prosperity are both trials from Allah; Exalted is He, and tribulations with which Allah tests His chosen servants so that the forbearance of those who are patient and the gratitude of the grateful are revealed.The Prophet ﷺ used to seek Allah’s protection from poverty and used to warn about the temptations of richness and wealth.
In this hadeeth, ‘Amr ibn ‘Awf al-Muzanee reports that the Messenger of Allahﷺ sent Aboo ‘Ubaydah ibn al-Jarraah (may Allah be pleased with him) to Bahrain to bring its Jizyah.This is the tax that was imposed on the Magi, who were among its residents in lieu of leaving them to live peacefully and granting them protection after he had made a pact with them on that.Bahrain in those days was a term used for a vast land that covers present-day Bahrain, as well as al-Ahsaa and al-Qateef, situated in the eastern region of the Kingdom of Saudi Arabia.This area was conquered in the eighth year of the Hijrah.The Prophet ﷺ appointed al-Munthiribn Saawa as the governor of the region.Then, when he passed away, the Prophet ﷺ appointed al-‘Alaa ibn al-Hadramee as the governor.
When Aboo ‘Ubaydah brought this wealth, it happened to coincide with the time of Fajr, when the people attended the prayers.After the Prophet ﷺ completed the prayer and turned away from it and turned to the people, the Ansaar presented themselves in front of him.It was as if they requested something through this gesture due to their being well aware of the Prophet’s noble character.They wanted to distribute the wealth brought by Aboo ‘Ubaydah between them.They did that at that time because they were overburdened by the dire need and hunger which they endured, and not because of their greediness for worldly pleasures or for their interest in it.The Prophet ﷺ understood what they wanted, and he smiled, and then he said, “I think you have heard that Aboo ‘Ubaydah has brought something?”They replied, “Of course, O Messenger of Allah.”Thereupon, the Prophet ﷺ said, “Receive good news and be anticipating”i.e. be hopeful of what will please you.This is a kind of calming them down from the hardship which they were in, and good news for them by hastening the prosperity upon them.
Then heﷺswore by Allah that he did not worry about poverty afflicting them; however, he feared that the world wouldbe offered to them, meaning prosperity and excessive wealth, as it was offered to those nations before them.Thereafter they may engage in acquiring it, which could lead to their downfall, due to conflicts concerning it, inclination towards it and engagement with it by turning away from the hereafter, as happened to the nations before them.
In this statement, there is a warning about what would happen in the future, and allthat the Prophet ﷺ informed of really happened.Their economy prospered and they became affluent afterwards; hence, mutual jealousy and in-fighting occurred. All thattestifies to the truthfulness of the information that the Prophetﷺ foretold.
This hadeeth shows that there is no aberration in seeking gifts from the leader, and that the ruler should give good news to his followers and should expand their hopes.
It highlights that competition in worldly matters may drag one to the destruction of one’s religion..

3159

Narrated Jubayr ibn Haiyyah: `Umar sent the Muslims to theoutskirts ofbig cities to fight the disbelievers. When Al-Hurmuzaan embraced Islam, `Umar said to him. "I would like to consult you regarding these cities which I intend to invade." Al-Hurmuzaan said, "Yes, the example of these cities and their inhabitants who are the enemies of the Muslims, is like a bird with a head, two wings and two legs; if one of its wings got broken, it would get up over its two legs, with one wing and the head; and if the other wing got broken, it would get up with two legs and a head, but if its head got destroyed, then the two legs, two wings and the head would become useless. The head stands for Khosrau, and one wing stands for Caesar and the other wing stands for Persia. So, order the Muslims to go towards Khosrau." So, `Umar sent us (to Khosrau) appointing Al-Nu`maan ibn Muqrin as our commander. When we reached the land of the enemy, the representative of Khosrau came out with forty-thousand warriors, and an interpreter got up saying, "Let one of you talk to me!" Al-Mugheerah replied, "Ask whatever you wish." The other asked, "Who are you?" Al-Mugheerah replied, "We are some people from the Arabs; we led a hard, miserable, disastrous life: we used to suck the hides and the date stones from hunger; we used to wear clothes made up of fur of camels and hair of goats, and to worship trees and stones. While we were in this state, the Lord of the Heavens and the Earths, Elevated is His Remembrance and Majestic is His Highness, sent to us from among ourselves a Prophet whose father and mother are known to us. Our Prophet, the Messenger of our Lord, has ordered us to fight you till you worship Allah alone or give Jizyah (i.e. tribute); and our Prophet has informed us that our Lord says:-- “Whoever amongst us is killed (i.e. martyred), shall go to Paradise to lead such a luxurious life as he has never seen, and whoever amongst us remain alive, shall become your master." Al-Nu' maan said to Al-Mugheerah, "If you had participated in a similar battle, in the company of Allah's Messengerﷺhe would not have blamed you for waiting, nor would he have disgraced you. But I accompanied Allah's Messenger in many battles, and it was his custom that if he did not fight early by daytime, he would wait till the wind had started blowing and the time for the prayer was due (i.e. after midday).
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Commentary : In this hadeeth, the Taabi’ee Jubayr ibn Hayyah reports that ‘Umar ibn al-Khattaab (may Allah be pleased with him) – during his caliphate – sent fighters to the outskirts of big cities.It means that he sent them to different cities and towns to fight the polytheists. However,Hurmuzaan, one of the leaders of the Persians, whose real name was Rustum, entered Islam willingly.He embraced Islam after the Battle of al-Qaadisiyyah, which happened in the year fourteen of the Hijrah.‘Umar (may Allah be pleased with him) drew him closer to him and would consult him [concerning the state of affairs of the Persians].This occurred after the defeat of the Persians and after the Muslims occupied the Metropolises of Persia.‘Umar (may Allah be pleased with him) told him that he would consult him about these battles,i.e.the battles of Persia, Isfahan, and Azerbaijan.This was because he was more aware of their affairs than anyone else.Hurmuzaanagreed to give advice to ‘Umar (may Allah be pleased with him), and he gave an example about this land, meaning, about its campaign.He explained that its example in terms of the people residing in it among the enemies of the Muslims is as the example of a bird having a head, two wings, and legs.If one of the wings is clipped, the two legs with a wing and head will still stand up to move.If the other wing is clipped, then the two legs and the head will still stand up to move forward. However, if it is slaughtered (meaning beheaded), then the two legs, the wings, and the head become immobile, the whole body will become useless.If the head is removed, everything else will fall apart.The head here was Kosrae;one wing was Caesar (Qaysar), the emperor of the Romans, and the other wing was the Persians.Then, he gave advice to ‘Umar (may Allah be pleased with him) to command the Muslims to set out to fight and to start the fight withKosrae, as he was the head, and his beheading would entail clipping the two wings.
When it was the twentieth year of the Hijrah, ‘Umar took the warriors out to battle and appointed al-Nu’maan ibn Muqarrin (may Allah be pleased with him) as their commander.The army set out at night until they had entered the land of the enemy, Nahawand. Now it is an Iranian city which is situated in the highlands toward the south of the Zagros Mountains.The governor of Kosrae came out to attack them – he was known as Bundaar – in an army of forty thousand strong men from the people of the Persian mountains and Kerman (which is now an Iranian city which is situated in the central region of the country), and with the people of other regions too, such as Nahawand and Isfahan (Isfahan is now an Iranian city and the provincial capital of the province of Isfahan, 340 km away from Tehran).A hundred and ten thousand enemy soldiers set out to counterattack the Muslim army.A translator stood up and said, “A spokesperson should speak to me.”Al-Mugheerah ibn Shu’bah replied, “Ask whatever you wish to ask.”He asked him, “Who are you, people?” He asked purposefully in the context of a person who somehow does not know them with the intention of belittling them. Al-Mugheerah answered, “We are a people from the Arabs who were once in anunfortunate state and in severe calamity.We would suck the skins (meaning the skins of the animals [to survive]).”This is a metaphor for having very little food and he meant thereby hunger.“We would wear wool.”That is a metaphor for having very little clothing.“We used to worship trees and stones.”This is an expression for their severe ignorance.They remained in that state until the Exalted and Mightily Majestic Lord of the earths and heavens, “sent a Prophet amongst us, whose father and mother were known to us.”This means they were fully aware of the family tree of the Messenger of Allah ﷺ.He meant thereby to venerate the Messenger of Allahﷺ and to exalt him and purify him from the belief that he came to create bloodbath.“Our Prophet and the Messenger of Our Lord ﷺ commanded us to fight you until you worship Allah Alone or that you pay us the Jizyah.”The Persians used to be Magi, worshipping fire.
He continued, “Our Prophet ﷺ has transmitted to us the message from Our Lord that anyone amongst us killed in fighting for the cause of Allah, then he goes to the bliss in Paradise, and no Paradise of that sort has ever been seen before. As for the one who stays alive amongst us and has not been martyred, then he attains victory and owns your necks (you) by imprisoning you.”In this statement, there is an indication that a Muslim fights until he attains either victory or martyrdom.
Al-Nu’maan (may Allah be pleased with him) delayed the fighting, while al-Mugheerah wanted to fight straight after his statement with theinterpreter.Al-Nu’maan told al-Mugheerah, “Perhaps Allah has made you witness,”i.e. made you present in a similar situation, in other words, in such a tense situation with the Messenger of Allah ﷺ. However,he ﷺdid not make you regret regarding the prudence and forbearance exercised during the hardship you encountered with him.He did not humiliate and degrade you. I witnessed fighting with the Messenger of Allahﷺ in many battles which he set out for.If he did not fight in the beginning of the day at sunrise, then he would wait until winds would start to blow, until the prayers would come after the inclination of the sun at noonday,” that is the disappearance of the intensity of the heat.That was part of the Prophetic kindness towards the army and soldiers, so that they were able to fight better in more temperate weather conditions.According to Aboo Dawood, “… thereafter, the divine help of victory would descend.”That manoeuvre would be part of the causes of the victory (divine help) which Allah has promised His servants.
This hadeeth shows that it is allowed to take the Jizyah from the Magi.
It highlights the merits of al-Numaan ibn al-Muqarrin(may Allah be pleased with him) and reveals the military expertise of al-Mugheerah ibn Shu’bah, and his strength, magnanimity, eloquence, and articulation.
It expounds the virtue of consultation, and that there is no wrong for someone who is of a higher status to consult someone who is below him in status.
It also contains exemplification in order to clarify the intent of speech.
It shows the necessity to take the causes of the victory during war and facing the enemy..

3163

Narrated Anas ibn Maalik (may Allah be pleased with him):Once the Prophetﷺcalled the Ansaar to grant them part of the land of Bahrain. On that they said, "No! By Allah, we will not accept it unless you grant a similar thing to our brothers from Quraysh as well." He said, "That will be theirs if Allah wishes." But when the Ansaar persisted in their request, he said, "After me, you will see others given preference over you in this respect (in which case) you should be patient till you meet me at the Pond (of Al-Kawthar).
.

Commentary : The Prophet ﷺappreciated and recognized the value and worth of everyone among the Emigrantsand the Ansaar.Heﷺ would advise them tolook after each other so as to maintain the brotherhood and bondsand help each otherto remain on the truth.
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him)reports that the Prophet ﷺcalled the Ansaar in order to appoint for each one of them a portion feudally from the Jizyah and the land tax in Bahrain.It does not mean making them owners of the lands because the land conquered through a peace treaty cannot be distributed and feudally divided.The Prophet ﷺ had made a peace treaty with the people of Bahrain and imposed on them Jizyah.The area of Bahrain was considered to include what is now known as Bahrain, as well as al-Ahsaa and al-Qateef, situated in the eastern region of the Kingdom of Saudi Arabia.The Ansaar replied, “No, by Allah.We will not accept until it is also written for our Emigrant brothers from the Quraish whatever is going to be allocated for us.”This was not in opposition to the command of the Messenger of Allah ﷺ; rather they had understood that the Prophetﷺ intended to repay their kindness, and their statement was due to selflessness and their love for the Emigrants. The Prophet ﷺ replied, “That will be theirs if Allah wills it.”In a narration in Saheeh al-Bukhaaree, it says, “That was not with the Prophet ﷺ”i.e.the Prophet ﷺ did not haveat that time enough to give the Emigrants like what he wanted to allocate for the Ansaar.It was also said that the meaning is that the Prophet ﷺ did not want to do [what the Ansaar were kindly proposing for the Emigrants], because he had already divided the lands of banoo al-Nadeer for the Emigrants earlier.However, the Ansaar were insistent that the Prophet ﷺ prescribe that for the Emigrants first, to the extent that the Prophet ﷺ had to say to them, “You will see [favouritism] after me,”from the rulers who will favor themselves over the Ansaar with the worldly things, will favour others over them, and will not give them a large portion in state affairs,“hence, remain patient until you meet me at the Pond” wherein they will receive great rewards and abundant recompense, which will be inlieu of this favouritism. The Pond of the Prophet ﷺ is a huge collection of water where the believers will go to get water on the plains of the Day of Judgement.In the narration of Saheeh al-Bukhaaree and Saheeh Muslim, Anas (may Allah be pleased with him) states, “However, we could not forbear” the favouritism and tyranny as the Messenger of Allah ﷺ had commanded us to do.
This hadeeth highlights the selflessness of the Ansaar,how they gave preference to others over themselves and kindly exceeded the bounds in generosity.
It encourages us to remain forbearing during calamities, and it affirms the Pond (Pond) for the Prophet ﷺ on the Day of Judgement..

1108

‘Umar ibn Abi Salamah reported that he asked the Messenger of Allah (may Allah's peace and blessings be upon him): "Can a fasting person kiss?" The Messenger of Allah (may Allah's peace and blessings be upon him) said to him: "Ask her" (’Umm Salamah). So, she informed him that the Messenger of Allah (may Allah's peace and blessings be upon him) would do that. Thereupon, he said: "O Messenger of Allah, Allah forgave your past and future sins for you." Whereupon, the Messenger of Allah (may Allah's peace and blessings be upon him) said to him: "Indeed, by Allah, I am the most heedful and fearful of Allah among you.".

Commentary : Fasting has specific rulings that a Muslim must know and act upon. The Prophet (may Allah's peace and blessings be upon him) demonstrated its obligatory elements, Sunnahs, and disliked things verbally and physically.
In this Hadīth, ‘Umar ibn Abi Salamah (may Allah be pleased with him), the foster son of the Prophet (may Allah's peace and blessings be upon him), relates that he asked the Messenger of Allah (may Allah's peace and blessings be upon him): "Can a fasting person kiss" his wife or a woman lawful for him during the daytime of Ramadan without his fast being invalidated due to that? Thereupon, the Messenger of Allah (may Allah's peace and blessings be upon him) said to him: "Ask this" i.e., ’Umm Salamah, who is the mother of ‘Umar ibn Abi Salamah (may Allah be pleased with them). So, she informed him that the Messenger of Allah (may Allah's peace and blessings be upon him) would kiss his wives while he was fasting. Thereupon, he said: "O Messenger of Allah, Allah forgave your past and future sins for you" i.e., this is one of your peculiar traits and you are not blameworthy in what you do, for Allah forgave your past and future sins. In response, the Messenger of Allah (may Allah's peace and blessings be upon him) said to him: "Indeed, by Allah, I am the most heedful and fearful of Allah among you" i.e., I am the most knowledgeable among you of what I do in heedfulness of Allah Almighty and the most fearful among you of His punishment. So, how would you think of me, or see it as possible, that I may engage in something prohibited?! This denotes criticism of those who thought he might fall short in worship due to reliance upon the forgiveness of his sins.
It is said: The Messenger of Allah (may Allah's peace and blessings be upon him) referred 'Umar ibn Abi Salamah (may Allah be pleased with him), concerning this question, to his mother, whereas during Jāhiliyyah, a person would not allude to the son or brother of his wife that he kissed or approached her intimately. And indeed, the Messenger of Allah (may Allah's peace and blessings be upon him) is more exalted with regard to refraining from that. But, the Messenger of Allah (may Allah's peace and blessings be upon him) wanted to point out that their refrainment from that during Jāhiliyyah was frivolous behavior on their part and unrelated to the Shariah. So, he referred him to his mother.
The Hadīth indicates that kissing during the fast is not part of the peculiar traits of the Prophet (may Allah's peace and blessings be upon him)..

1110

‘Ā’ishah (may Allah be pleased with her) reported: that a man came to the Prophet (may Allah's peace and blessings be upon him), asking him for a Fatwa while she was hearing from behind the door, he said: "O Messenger of Allah, the prayer becomes due upon me while I am Junub (ritually impure); should I fast?" The Messenger of Allah (may Allah's peace and blessings be upon him) said: "The prayer also becomes due upon me while I am Junub, and I observe fast." He said: "You are not like us, O Messenger of Allah, for Allah forgave your past and future sins for you." Thereupon, he said: "By Allah, I hope I am the most fearful of Allah among you and the most knowledgeable among you of the things I should be heedful of.".

Commentary : Fasting has specific rulings that a Muslim must know and act upon. The Prophet (may Allah's peace and blessings be upon him) demonstrated its obligatory elements, Sunnahs, and disliked things by words and deeds.
In this Hadīth, the Mother of the Believers ‘Ā’ishah (may Allah be pleased with her) relates that a man came to the Prophet (may Allah's peace and blessings be upon him) asking him about something relating to the purification of the fasting person from Janābah (major ritual impurity). Meanwhile, ‘Ā’ishah (may Allah be pleased with her) was behind the door, hearing. The man told the Prophet (may Allah's peace and blessings be upon him) that the Fajr prayer would sometimes become due while he was Junub; so, should he observe fast while in this state of Janābah and take a bath after that? Janābah refers to the state after someone ejaculates semen or engages in sexual intercourse. It is called such because of Ijtināb (avoidance) of prayer and worship till getting purified from it. The Messenger of Allah (may Allah's peace and blessings be upon him) said to him: "The prayer also becomes due upon me while I am Junub, and I observe fast." He (may Allah's peace and blessings be upon him) responded to him by action, for it is more profound than saying: Take a bath and observe fast. This demonstrates the legitimacy of fasting by a Junub person before he bathes. This is because the occurrence of Janābah before Fajr does not prevent the intention of fasting or make it invalid. The man said: "You are not like us, O Messenger of Allah, for Allah forgave your past and future sins for you" i.e., this is one of your peculiar traits, and you are not to blame for what you do. In the version by Abu Dāwūd: "So, the Messenger of Allah (may Allah's peace and blessings be upon him) got angry." Indeed, he (may Allah's peace and blessings be upon him) got angry because this man regarded that as a peculiar trait for him without knowledge, though the Prophet (may Allah's peace and blessings be upon him) informed him about his action in response to his question. The Messenger of Allah (may Allah's peace and blessings be upon him) said to him: "By Allah, I hope I am the most fearful of Allah among you", i.e., that I am the most fearful among you of His punishment, "and the most knowledgeable among you of the things I should be heedful of" i.e., that I am the most knowledgeable among you of that by which I heed Allah Almighty. The hope of the Prophet (may Allah's peace and blessings be upon him) would surely materialize, by consensus. This involves criticism of those who attribute to him neglect in worship for reliance upon the forgiveness of his sins..

1114

Jābir ibn ‘Abdullāh (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) left for Makkah during the year of the Conquest, in Ramadan, and he fasted until he reached Kurā‘ al-Ghamīm, and so the people fasted. Then, he called for a cup of water, which he elevated so that the people could see it, and then he drank. Afterwards, it was said to him: Some of the people fasted. Thereupon, he said: "Those are the disobedient ones, those are the disobedient ones." [Another version adds]: It was said to him: Fasting has become too difficult for the people, and indeed they are watching you to see what you will do. So, he called for a cup of water after ‘Asr..

Commentary : Jihad and being in a battle are among the situations that require all the meanings of good health and strength, particularly upon encountering the enemy. A traveler is given a dispensation not to fast, so that he can have the strength to travel. And there is a greater reason for refraining from fasting during Jihad, as it needs more strength.
In this Hadīth, Jābir ibn ‘Abdullāh (may Allah be pleased with him) relates that the Messenger of Allah (may Allah's peace and blessings be upon him) set out during the year of the Conquest, in 8 A.H., intending to conquer Makkah, during Ramadan. The Prophet (may Allah's peace and blessings be upon him) and the army with him were fasting, until he reached "Kurā‘ al-Ghamīm", the name of a place between Makkah and Madīnah. Al-Ghamīm: a valley 8 miles (nearly 13km) opposite ‘Usfān, and 64km away from Makkah on the way to Madīnah. It is known today as Barqā’ al-Ghamīm. Al-Kurā‘: a black mountain connected to it.
When he arrived there, he called for a cup of water and raised it to his mouth until the people looked at him. In a version: "Fasting has become too difficult for the people, and indeed they are watching you to see what you will do" in terms of fasting or breaking the fast. "So, he called for a cup of water after ‘Asr." This version clarifies that fasting exhausted the people and they were waiting for the Prophet's order regarding this matter. So, the Prophet (may Allah's peace and blessings be upon him) called for water after ‘Asr and drank from it, so that the people would follow his example and break their fast. He (may Allah's peace and blessings be upon him) sought leniency and ease for them, in line with the verse that reads: {But if anyone is ill or on a journey, he should make up for those days. Allah wants ease for you and does not want hardship for you.} [Surat al-Baqarah: 185] Allah Almighty informs that, by breaking the fast during travel, He wants to facilitate things for His servants.
Thereafter, the Prophet (may Allah's peace and blessings be upon him) was told that some of the people fasted. Thereupon, he said: "Those are the disobedient ones; those are the disobedient ones." This is because when he gives a command, it must be observed. He would sometimes give commands by his statements and sometimes by his actions. So, when he broke the fast, this constituted a command, indicated by his very condition, aimed at giving a dispensation, so that he could draw strength from breaking the fast and be able to engage in the Jihad he set out for. When those people renounced his action, they were extremely wrong. If they thought that their observance of the fast was better than the Messenger of Allah (may Allah's peace and blessings be upon him) breaking the fast, this sufficed as an error and lack of understanding on their part. And if they were not aware that their breaking of the fast would make them more capable of Jihad, this was a poor understanding from them. Hence, they were labeled as disobedient because, by doing so, they violated the Shariah and were not flexible to accept it. The Prophet (may Allah's peace and blessings be upon him) repeated his statement "those are the disobedient ones" for emphasis.
The Hadīth mentions going to battle in Ramadan and the legitimacy of breaking the fast during its daytime, lest the army would be too weak to engage in the war.
It indicates the Prophet's complete mercy and compassion toward his Ummah.
It demonstrates the necessity of following the Prophet's commands and that whoever disobeys him, due to any standpoint, becomes a disobedient person.
It shows the leniency of Islam and the ease of its obligations, as it sanctions breaking the fast for travelers.
As it points to the permissibility of breaking the fast during the daytime for a person who intends to fast from the night if something unexpected occurs to him..

1120

Qaz‘ah reported: I came to Abu Sa‘īd al-Khudri (may Allah be pleased with him) and he was surrounded by people, and when they dispersed, I said to him: "I am not going to ask you about what these people were asking." I asked him about fasting during travel. He said: We traveled with the Messenger of Allah (may Allah's peace and blessings be upon him) to Makkah while we were fasting. We halted at a place. Thereupon, the Messenger of Allah (may Allah's peace and blessings be upon him) said: "You have neared your enemy and breaking the fast will give you greater strength." This was a dispensation. So, some of us continued to observe the fast and some of us broke it. Then, we stopped at another place, and he said: "You are going to encounter the enemy in the morning and breaking the fast will give you greater strength; so, break the fast." This was stressful; so, we broke the fast. Then, he said: I saw us observing the fast with the Messenger of Allah (may Allah's peace and blessings be upon him) during travel after that..

Commentary : Traveling and encountering the enemy are among the things that require physical strength to endure hardships and difficulties. This Hadīth demonstrates some of the dispensations and determinations related to travel by observing the fast therein or breaking it, and the dispensations and determinations upon encountering the enemy in the month of Ramadan and during fasting. The Tābi‘i Qaz‘ah ibn Yahya al-Basri says that he came to Abu Sa‘īd al-Khudri (may Allah be pleased with him) "and he was surrounded by people" i.e., a lot of people were around him learning and benefiting from his narration of Hadīths. When the people dispersed and departed, he said to Abu Sa‘īd (may Allah be pleased with him): I will not ask you about the matters people ask you about. He probably meant that his question was not addressed by Abu Sa‘īd (may Allah be pleased with him) before that or no one in this gathering asked him about it. He asked him about the ruling on fasting during travel and the involved dispensations or determinations. Demonstrating their conditions during travel along with the Messenger of Allah (may Allah's peace and blessings be upon him), Abu Sa‘īd (may Allah be pleased with him) informed him that they began their journey from Madīnah for the Conquest of Makkah while fasting during the month of Ramadan. When they stopped at some place for rest, the Messenger of Allah (may Allah's peace and blessings be upon him) told them that they came near the enemy and the war, and that breaking the fast would give them greater strength, as encountering the enemy requires strength, and breaking the fast achieves this purpose more than fasting. This indicates that maintaining strength by refraining from fasting is better for someone expecting to face the enemy.
His statement: "This was a dispensation" means that they did not take this statement as denoting a binding command for breaking the fast or asking for that firmly. Rather, the Prophet (may Allah's peace and blessings be upon him) noted that breaking the fast is more appropriate for those apprehensive of weakness. So, some of them observed the fast and some others broke it.
Then, they halted at another place for rest. Thereupon, the Prophet (may Allah's peace and blessings be upon him) said to them: "You are going to encounter the enemy in the morning" i.e., you will attack them in the morning. "and breaking the fast will give you greater strength; so, break the fast." Abu Sa‘īd (may Allah be pleased with him) said: "This situation was stressful" i.e., they took his command to break the fast as denoting emphasis and necessity. So, they all broke the fast. This shows that the Companions would understand the objectives of the Prophet's discourse.
Then, Abu Sa‘īd (may Allah be pleased with him) said that they would later fast along with the Messenger of Allah (may Allah's peace and blessings be upon him) during travel, which indicates that the prohibition to observe fasting during their travel for the Conquest of Makkah did not abrogate the permissibility of fasting. Indeed, this is linked to ability and casual circumstances and whether there arises a need for breaking the the fast during travel..

1133

Al-Hakam ibn al-A‘raj reported: I came to Ibn ‘Abbās (may Allah be pleased with him) while he was using his garment as a pillow near Zamzam and said to him: "Tell me about the fasting of ‘Āshūrā’." He said: "When you see the crescent of Muharram, then count and observe the fast on the ninth day." I said: "Is this how the Messenger of Allah (may Allah's peace and blessings be upon him) used to fast it?" He said: 'Yes.'.

Commentary : The day of ‘Āshūrā’ is the tenth day of Muharram. The Prophet (may Allah's peace and blessings be upon him) was keen on fasting the day of ‘Āshūrā’ and he would urge others to fast it. Its fasting was obligatory before Ramadan, and when the fasting of Ramadan was ordained upon the Muslims, only the fasting of Ramadan became the obligatory one, and the fasting of ‘Āshūrā’ became optional; whoever wished could fast it, and whoever wished could leave it.
In this Hadīth, the Tābi‘i Al-Hakam ibn al-A‘raj says that he came to ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) while he was putting his garment and clothing underneath his head near the well of Zamzam inside the Sacred Mosque in Makkah. He asked Ibn ‘Abbās (may Allah be pleased with him) about the fasting of the day of ‘Āshūrā’: When should it be observed? Ibn ‘Abbās (may Allah be pleased with him) said to him: When you see the crescent of the month of Muharram and its beginning is verified, start to count the days until you reach the ninth day and observe the fast on it. In other words: Fast the ninth day along with the tenth one. This does not mean that the tenth day should be neglected and only the ninth day should be fasted. Thereupon, Al-Hakam ibn ‘Abbās asked: Did the Prophet (may Allah's peace and blessings be upon him) use to fast the ninth day? In reply, Ibn ‘Abbās said: Yes, referring to the Hadīth narrated by Muslim about the Prophet's intention to fast the ninth day along with the tenth one. The Prophet (may Allah's peace and blessings be upon him) said: "If I live to the next year, I will fast the ninth day", lest it would resemble the Jews in fasting the tenth day only. On the merit of fasting this day, a Hadīth narrated in the Sahīh Muslim Collection mentions that it expiates the sins of the preceding year..

1134

‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) reported: When the Messenger of Allah (may Allah's peace and blessings be upon him) fasted the day of ‘Āshūrā’ and commanded that it be fasted, they said: "O Messenger of Allah, this is a day on which the Jews and the Christians extol." So, the Messenger of Allah (may Allah's peace and blessings be upon him) said: "When the next year comes, Allah Willing, we will fast the ninth day." He said: Before the next year came, the Messenger of Allah (may Allah's peace and blessings be upon him) passed away..

Commentary : The day of ‘Āshūrā’ is the tenth day of Muharram, and the Quraysh used to fast it. When the Messenger of Allah (may Allah's peace and blessings be upon him) came to Madīnah, he fasted it as a usual practice and commanded that it be fasted. Its fasting was obligatory before Ramadan, and when the fasting of Ramadan was ordained upon the Muslims, only the fasting of Ramadan became the obligatory one, and the fasting of ‘Āshūrā’ became optional; whoever wished could fast it, and whoever wished could leave it.
In this Hadīth, ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) says that when the Prophet (may Allah's peace and blessings be upon him) fasted the day of ‘Āshūrā’ and enjoined his Companions (may Allah be pleased with them) to fast it, they said to him: "O Messenger of Allah, this is a day on which the Jews and the Christians extol" by fasting too. This is because it is a day in which Allah saved Moses (Mūsa) (peace be upon him) from Pharaoh and his soldiers. Indeed, the Companions (may Allah be pleased with them) mentioned that to the Prophet (may Allah's peace and blessings be upon him) because it was known that he would mostly intend to differ from the Jews and the Christians. In response, the Prophet (may Allah's peace and blessings be upon him), as narrated in the Two Sahīh Collections, said: "We are more entitled to Moses than them. So, fast it" i.e., by agreeing with him in gratitude to Allah Almighty and feeling happy for his salvation. This is because the Prophet (may Allah's peace and blessings be upon him) accords with him over the basis of the religion. As for the Jews, they engaged in distortion, change, and alteration. So, the Prophet (may Allah's peace and blessings be upon him) fasted it and commanded the people to fast it. On the merit of fasting this day, a Hadīth narrated in the Sahīh Muslim Collection mentions that it expiates the sins of the preceding year.
Then, the Messenger of Allah (may Allah's peace and blessings be upon him) determined to fast the ninth day along with the tenth one to differ from the People of the Book in their observance of fasting on the tenth day only. Ibn ‘Abbās said that before the following year came, the Prophet (may Allah's peace and blessings be upon him) had passed away.
The Hadīth points out that the Prophet (may Allah's peace and blessings be upon him) used to differ from the Jews and the Christians.
It demonstrates the significance of the day of ‘Āshūrā’ and how the Muslims value it highly..

1139

Ziyād ibn Jubayr reported: A man came to Ibn ‘Umar (may Allah be pleased with him) and said: "I made a vow to fast a day and it happened to coincide with a day of Ad'ha, or Fitr." Ibn ‘Umar (may Allah be pleased with him) said to him: "Allah Almighty enjoined the fulfillment of vows, and the Messenger of Allah (may Allah's peace and blessings be upon him) forbade fasting this day.".

Commentary : A vow means that a person obligates himself to do something which the Shariah does not ordain upon him. For example, he says: Upon me is a sacrifice or fasting such and such a day, if Allah cures this ill person of mine. So, it takes the form of stipulating a condition to Allah Almighty.
In this Hadīth, the Tābi‘i Ziyād ibn Jubayr relates that a man came to ‘Abdullāh ibn ‘Umar (may Allah be pleased with him) and told him that he made a vow to fast a certain day, and this vowed day happened to coincide with the day of Eid al-Ad'ha, or the day of Eid al-Fitr. So, he asked him about what he should do: fast it or not? In response, Ibn ‘Umar (may Allah be pleased with him) said: "Allah Almighty enjoined the fulfillment of vows," which occurs in the verse that reads: {and fulfill their vows.} [Surat al-Hajj: 29] "and the Messenger of Allah (may Allah's peace and blessings be upon him) forbade fasting this day" i.e., fasting the two days of the two Eids. He forbade fasting these two days because they are days of festivity, play, joy, and eating and drinking. Also, Eid al-Fitr is the day of breaking the fast of Ramadan. As for the day of Eid al-Ad'ha, this is intended to enable the Muslim to eat from his sacrificial animal, if he has sacrificed. Ibn ‘Umar (may Allah be pleased with him) seemed to have refrained from giving a Fatwa on this issue, considering the conflict between the proofs he had. This was done by way of Tawarru‘ (caution) from Ibn ‘Umar (may Allah be pleased with him), and he was known for it. And it is said: Ibn ‘Umar (may Allah be pleased with him) clarified to him the general ruling and the specific one. So, he should do both things, namely, to not fast the day of Eid, in compliance with the prohibition by the Prophet (may Allah's peace and blessings be upon him), and to fast a day in place of it, given Allah's command to fulfill vows.
The Hadīth contains the command to fulfill vows.
It is prohibited to fast the two days of Eid al-Fitr and Eid al-Ad'ha..

1141

Nubayshah al-Hudhali reported: The Prophet (may Allah's peace and blessings be upon him) said: "The Days of Tashrīq are days of eating and drinking." [Another version adds: "and remembrance of Allah."].

Commentary : Islam is the religion of tolerance and ease. It provides much space to the Muslims, so that they can be generous to themselves and their families in eating and drinking during the Eid days.
In this Hadīth, the Messenger of Allah (may Allah's peace and blessings be upon him) says: "The Days of Tashrīq," are the 11th, 12th, and 13th days of Dhul-Hijjah. They were called as such because in these days people used to cure the meat of sacrificial animals and spread them in the sun to dry, which is known as Tashrīq in Arabic. This was their practice during their era. But, nowadays, the meat of sacrificial animals and offerings is available. They are "days of eating and drinking;" so, people should eat, drink, and not observe fasting therein. They should also remember Allah, supplicate to Him, and show gratitude to Him for the sustenance and guidance He has bestowed upon them.
The Prophet (may Allah's peace and blessings be upon him) forbade fasting during the Days of Tashrīq. For example, in a Hadīth narrated by Al-Bukhāri in his Sahīh Collection, Ibn ‘Umar and ‘Ā’ishah (may Allah be pleased with both of them) reported: "No permission was given for fasting during the Days of Tashrīq except for someone who cannot afford the sacrificial animal," i.e., to the performer of Tamattu‘ or Qirān Hajj who cannot afford the sacrificial animal. This represents flexibility for the people.
In the prohibition of fasting these days and the command to eat and drink lies a good reason. Since Allah Almighty knows that those who come to His House undergo hardships during travel, tiredness because of Ihrām, and self-struggle while performing the rituals, He prescribed rest for them after that, by staying at Mina on the Day of Nahr and three subsequent days. And He ordered them to eat from the meat of sacrificial animals out of His kindness and mercy towards them, for they are the guests of Allah Almighty therein. He also included the people of other countries with them, for they join them in undergoing hardships for the sake of Allah Almighty, like the hard work they endure during the ten days of Dhul-Hijjah, as they observe fasting, remember Allah, and worship diligently, and in seeking closeness to Allah by slaughtering sacrifices and in the attainment of forgiveness. So, they join them in their Eids, and everyone shares rest by eating and drinking. Thus, all Muslims become the guests of Allah Almighty during these days, eating from His sustenance and showing gratitude to Him for His grace. And since it does not befit the Most Generous to let His guests go hungry, they were forbidden to fast these days..

1142

Ka‘b ibn Mālik reported: that the Messenger of Allah (may Allah's peace and blessings be upon him) sent him and Aws ibn al-Hadathān during the days of Tashrīq to announce that none will enter Paradise except a believer, and the days of Mina are days of eating and drinking..

Commentary : The Prophet (may Allah's peace and blessings be upon him) used to clarify to the Muslims the matters of the religion and give them good news that would gladden them due to the great rewards for the deeds in Islam. He would also demonstrate to them the ease of the religion and how it cares about people's conditions.
In this Hadīth, Ka‘b ibn Mālik (may Allah be pleased with him) says that the Messenger of Allah (may Allah's peace and blessings be upon him) sent him along with Aws ibn al-Hadathān during the days of Tashrīq, which are the three days that follow the day of Nahr (slaughter), namely the 11th, 12th, and 13th of Dhul-Hijjah. They were given this name because of people's Tashrīq (cutting into long narrow strips) of the meat of sacrificial animals, as they would cut the meat into strips and leave them to dry in the sun. This was their situation in the early stage of Islam. They are also known as the days of Mina. He commanded them to announce to the pilgrims in the Sacred Precincts that "none will enter Paradise except a believer" i.e., none will enter Paradise except those who believe in Allah, testify that Muhammad is the Messenger of Allah, and act according to this Īmān. This gives glad tidings to the believers and motivates people to complete the pillars of Īmān so that they can win Paradise. And it warns those who did not embrace Islam, and so that the pilgrims will return to their countries and warn the polytheists among their people.
He (may Allah's peace and blessings be upon him) instructed them to announce to the people that the days of Mina are days of eating and drinking. These are the days in which the pilgrims stay in the valley of Mina - located nearly 6km away from the Sacred Mosque - to throw the pebbles. They are the appointed days which Allah mentions in the verse that reads: {And remember Allah during the appointed days. But whoever hastens to depart [Mina] on the second day, there is no sin upon him; and whoever delays [until the third], there is no sin upon him for those who fear Allah.} [Surat al-Baqarah: 203] During these days, the meat of ’Ud'hiyah (sacrificial animals by non-pilgrims on Eid al-Ad'ha) and Hady (sacrificial animals by pilgrims) is abundantly available. So, let the people eat and drink and mention Allah's name for His provision and guidance to them.
The Prophet (may Allah's peace and blessings be upon him) forbade fasting the days of Tashrīq. In a Hadīth narrated in the Sahīh Al-Bukhāri Collection, Ibn ‘Umar and ‘Ā’ishah (may Allah be pleased with both of them) reported: It was not permitted to fast on the days of Tashrīq except for those who could not afford the Hady (sacrifice).
The Hadīth mentions that Paradise was prepared for the believers only.
It shows merit for Ka‘b ibn Mālik and Aws ibn al-Hadathān (may Allah be pleased with both of them) and a commendable act by them..

1144

Abu Hurayrah (may Allah be pleased with him) reported: The Prophet (may Allah's peace and blessings be upon him) said: "Do not single out the night of Friday from among the nights for performing Qiyām al-Layl. And do not single out Friday from among the days for fasting, unless it coincides with the days one of you regularly fasts.".

Commentary : Acts of worship are among the Tawqīfi matters all of whose actions must be taken from the Shariah, with no addition or omission. And none of them may be singled out for specific times unless it is prescribed in the Shariah.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) forbids that the night of Friday be singled out for Qiyām involving prayer and Dhikr apart from the other nights of the week. He also forbade that Friday be singled out for fasting apart from the other days of the week, unless this coincides with a certain fast a Muslim usually observes, such as when he fasts every other day, and the day he fasts coincides with Friday, or he makes a vow and its time happens to coincide with Friday, or other things that oblige him to observe fasting. In the Two Sahīh Collections: "None of you should fast on Friday unless he fasts a day before or after it." So, he should fast on Thursday or Saturday along with it. It is said: The prohibition of singling out Friday and its night for these acts aims at differing from the Jews and the Christians, for the Jews hold that Saturday should be singled out for fasting, out of reverence to it, and the Christians hold that Sunday should be singled out for fasting, out of reverence to it, and its night for Qiyām al-Layl. Since Friday occupies a status within this Ummah like the status of these two days within the two groups, it is recommended that our practice be different from theirs in the way of revering this day..

1148

Ibn ‘Abbās (may Allah be pleased with him) reported: A woman came to the Messenger of Allah (may Allah's peace and blessings be upon him) and said: "O Messenger of Allah, my mother passed away and she took an oath to fast, should I fast on her behalf?" He said: "Tell me, if there was a debt due on your mother and you settled it, would it be valid on her behalf?" She replied: 'Yes.' He said: "So, fast on behalf of your mother.".

Commentary : A vow is an act of worship and piety that should not be devoted to anyone other than Allah. In His glorious Book, Allah Almighty praised His pious servants and promised them the reward. Among their attributes which He mentioned is their fulfillment of vows. He says: {They fulfill their vows.} [Surat al-Insān: 7]
In this Hadīth, ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) relates that a woman came to the Messenger of Allah (may Allah's peace and blessings be upon him) asking him about her mother who had made a vow to fast and died before fulfilling her vow: Is it valid for her to fast on behalf of her mother? The Prophet (may Allah's peace and blessings be upon him) said to her: "Tell me, if there was a debt due on your mother and you settled it, would it be valid on her behalf?" This is an affirmative question. She replied: 'Yes, it settles on her behalf.' He said: "So, fast on behalf of your mother." The Prophet (may Allah's peace and blessings be upon him) likened fasting due upon a woman who died and left a debt, which must be paid because it is a right to human beings, whereas the vow is a right to Allah Almighty. So, the fulfillment of His right, Exalted be He, is more significant and proper than the fulfillment of the right of humans, for Allah is more worthy of fulfillment. It is narrated in some narrations by Al-Bukhāri and in the Two Sahīh Collections that ‘Ā’ishah (may Allah be pleased with her) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "Whoever dies while some fast is due on him, his guardian should fast on his behalf." Walī (guardian): It refers to one's male relatives such as the fathers and sons. If the guardian does not observe the fast on his behalf, he should feed a poor person in return for each day of the fast. Thereby, the deceased person's duty is fulfilled, as the guardian's discharge of this duty is tantamount to his own discharge of it. This applies if the deceased person was able to fulfill the duty at its time or later but failed to do so. But if he dies before being able to make up for the missed fast - like the case of a person whose illness lingers until he dies - then there is nothing due on him, and his guardians are not required to fast or feed the poor on his behalf.
In the Hadīth: It is permissible to fast on behalf of the dead.
And in it: It is permissible to fulfill vows on behalf of the dead.
And in it: Giving parables and analogical comparisons to make the topic clearer and more profound to those who hear it.
And in it: Showing kindness to one's parents by the fulfillment of their vows and debts..

1149

Buraydah reported: While I was sitting with the Messenger of Allah (may Allah's peace and blessings be upon him), a woman came to him and said: "I gave a maidservant to my mother in charity, and she died." He said: "Your reward became due, and the inheritance has returned her to you." She said: "O Messenger of Allah, a month of fasting was due on her; shall I fast on her behalf?" He said: "Fast on her behalf." She said: "She never performed Hajj; shall I perform Hajj on her behalf?" He said: "Perform Hajj on her behalf." [In a version]: Fast two months..

Commentary : The Companions (may Allah be pleased with them) used to ask the Messenger of Allah (may Allah's peace and blessings be upon him) for Fatwas on many of their acts of worship and dealings, and he would give them Fatwas and clarify the right aspects to them.
In this Hadīth, Buraydah ibn al-Husayb al-Aslami (may Allah be pleased with him) relates that as he was sitting with the Messenger of Allah (may Allah's peace and blessings be upon him) one day, a woman came to him and told him that she gave a maidservant - a female slave - as charity to her mother during her lifetime, and she transferred her to her ownership through this charity. Then, her mother died and left behind this maidservant as part of her overall wealth, and her sole inheritor was her daughter. So, does she have the right to take the maidservant back to her ownership through inheritance, or not? So, the Prophet (may Allah's peace and blessings be upon him) said to her: "Your reward became due," i.e., your reward is established with Allah by upholding the ties with your mother and giving charity to her, and the maidservant was brought back to you by the inheritance from your mother, a reason in which you have no part. So, this does not detract from the reward for charity, and it is not regarded as retracting the charity or gift, because this is not optional.
Then, the questioner said that a month of fasting was due on her mother - and in a version: "two months" - and asked whether she could fast on her behalf. He did not point out whether this was the fasting of Ramadan, a vow, or an expiation. Thereupon, the Prophet (may Allah's peace and blessings be upon him) said to her: "Fast on her behalf," i.e., make up for the days missed by your mother on her behalf, for this is a debt due upon her, and the debt of Allah is more worthy of being repaid. According to a version in the Two Sahīh Collections, the Prophet (may Allah's peace and blessings be upon him) likened the fasting due on a deceased person to a debt, which is payable, for this is a right to human beings; whereas the due fasting - be it related to Ramadan, a vow, or an expiation - is a right to Allah Almighty. So, the fulfillment of Allah's right is more significant and worthy than the fulfillment of the right of human beings; indeed, Allah is more entitled to repayment, as related in some versions by Al-Bukhāri. And in a Hadīth in the Two Sahīh Collections, ‘Ā’ishah (may Allah be pleased with her) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "Whoever dies while some fast is still due on him, his heir should fast on his behalf." Heirs here refer to male relatives, such as fathers and sons. If the heir does not observe the missed fast on his behalf, he may feed one poor person in return for each day of a missed fast. Thus, this obligation ceases to be due on the deceased person. The observance of this missed fast by the heir is tantamount to the deceased person himself making up for this fast. This applies in case the deceased person was able to observe the fast or make up for it, yet he did not do that. As for someone who dies before being able to make up for the missed fast - like a person who remains ill until he dies - there is nothing due on him, and their heirs should not observe the missed fast, or feed poor people, on his behalf.
Then, the woman informed him that her mother died while she had never performed Hajj. This seems to indicate that she was able to perform Hajj, and so it was due on her. This is because Hajj ceases to be due on anyone who is not able to perform it. But she did not perform Hajj. So, is it valid to perform Hajj on her behalf? The Prophet (may Allah's peace and blessings be upon him) said to her: "Perform Hajj on her behalf." Perhaps it can be understood from the Prophet's permission to her to perform Hajj on behalf of her mother that the woman had already performed Hajj for herself and then she wanted to perform Hajj on behalf of her mother, based on a Hadīth narrated by Abu Dāwūd, in which Ibn ‘Abbās (may Allah be pleased with him) reported: The Prophet (may Allah's peace and blessings be upon him) heard a man say: "Labbayk on behalf of Shubrumah." He said: "Who is Shubrumah?" He said: "A brother of mine," or "a relative of mine." He said: "Did you perform Hajj for yourself?" He said: 'No.' Thereupon, he said: "Perform Hajj for yourself and then perform Hajj on behalf of Shubrumah." And in the Sahīh Collection of Ibn Khuzaymah: "This is for you, and then perform Hajj on behalf of Shubrumah." If Hajj becomes due on someone and he dies before performing it, and then someone else performs Hajj on his behalf, he is absolved of this obligation. It is likely in light of the bounty and grace of Allah that if an heir performs Hajj on behalf of a deceased person, Allah will forgive the deceased person by virtue of that, give him a reward for it, or not punish him for his negligence.
The Hadīth indicates that if a person gives something in charity and then inherits it, he has the right to take and dispose of it, without his reward diminishing because of that.
It points out that fasting can be observed on behalf of a deceased person.
It also demonstrates that Hajj can be performed on behalf of a deceased person.
The Hadīth indicates that a person can show kindness to his parents by fulfilling their vows and debts..

1150

Abu Hurayrah (may Allah be pleased with him) reported: The Prophet (may Allah's peace and blessings be upon him) said: "If one of you is invited for food while he is fasting, let him say: 'I am fasting.'".

Commentary : The Prophet (may Allah's peace and blessings be upon him) was keen on maintaining good relations, harmony, and continuous cordiality among the Muslims. Hence, he made the acceptance of an invitation a due right among the Muslims, so that they stay connected and get together.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) says: "If one of you is invited to food," i.e., any food, be it a banquet or something else, "while he is fasting" on a supererogatory basis, or making up for a missed fast, or in fulfillment of a vow, he should apologize. Specifically, the Prophet (may Allah's peace and blessings be upon him) directed the fasting person to clarify his condition: "let him say: 'I am fasting'" in an apology to the inviting person and to inform him that he is fasting and cannot eat from his food.
This is also meant to notify his fellow Muslim who invited him that his abstention is only because of fasting, not that he did not want to eat from his food. It was the habit of the Arabs that if they held evil intentions toward someone, they would not eat from his food. It is narrated in the Sahīh Muslim Collection that Abu Hurayrah (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "If one of you is invited, let him answer the invitation. If he is fasting, let him supplicate (for the inviter); if he is not fasting, let him eat."
In the Hadīth: There is nothing wrong with revealing voluntary acts of worship - like prayer and fasting - if there is a need for that..

1151

Abu Hurayrah (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "Every action of the son of Adam is multiplied, and a single good deed is worth ten to seven hundred times. Allah Almighty said: 'Except for fasting, for indeed it is for Me, and I will give reward for it. He leaves his desires and food for My sake.' For the fasting person, there are two moments of joy: a moment of joy when he breaks his fast, and a moment of joy when he meets his lord. Verily, the Khulūf (unpleasant smell) coming from his mouth is more fragrant with Allah than the smell of musk.".

Commentary : Fasting is one of the most beloved acts of worship to Allah and the most sublime acts of piety whereby a servant seeks closeness to his Almighty Lord. Thus, its reward is immense, and its merit is great. The honor afforded by Allah for the fasting people is ceaseless, for they deprive themselves of food, drink, and sexual relations, and so Allah Almighty gives them from His vast bounty and prefers them over others.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) mentions that the reward for every act of goodness, righteousness, and worship performed by a Muslim gets multiplied, with a good deed being rewarded tenfold, up to seven hundred fold. Allah Almighty says: {Whoever comes with a good deed will be rewarded tenfold.} [Surat al-An‘ām: 160] Allah Almighty also says: {The likeness of those who spend their wealth in the way of Allah is like a grain that sprouts seven ears, each ear bearing a hundred grains. And Allah gives multiple [rewards] for whom He wills. And Allah is All-Encompassing, All-Knowing.} [Surat al-Baqarah: 261]
Then, the Prophet (may Allah's peace and blessings be upon him) mentioned that Allah Almighty said: "Except for fasting, for indeed it is for Me," i.e., fasting is excluded from these acts whose rewards are multiplied, for the reward of fasting can only be estimated by Allah Almighty. This is because fasting is a secret between a servant and his Lord. "and I will give reward for it," i.e., Allah Almighty is the One Who undertakes this reward and recompense, for the reward of fasting can only be enumerated by Allah, Exalted be He. He did not leave that to His angels. Rather, He undertook the giving of reward for it by Himself, and when Allah undertakes something by Himself, this denotes the immensity of this reward and recompense. This is because the fasting person abandons what his soul desires and the pleasures of food, drink, and copulation which are made lawful by Allah Almighty, in obedience to Allah, Exalted be He, and in pursuit of His love and approval.
Then, the Prophet (may Allah's peace and blessings be upon him) stated that the fasting person has two moments of joy: The First Joy: "a moment of joy when he breaks his fast;" this joy occurs in the worldly life after he ends and breaks the fast and completes the worship, hoping for Allah's reward and bounty. The second joy occurs when he dies and obtains the reward and recompense.
Then, the Prophet (may Allah's peace and blessings be upon him) swears that "the Khulūf (unpleasant smell) coming from his mouth" - the unusual foul smell that remains, after eating, in the mouth of a fasting person - "is more fragrant," i.e., better to Allah than the smell of musk. There is a difference of opinion regarding the Khulūf being more fragrant to Allah than the smell of musk. It means that it is more fragrant to Allah than the smell of musk to you; or it means that Allah Almighty will reward him in the Hereafter until his smell becomes more fragrant than the smell of musk; or that the person with the Khulūf will obtain a reward better than the smell of musk; or that the Khulūf is more rewardable than musk, which is recommended during Fridays and Eids; or that the angels find the Khulūf more pleasant than the smell of musk.
The Hadīth points out the reward and merit of fasting..

1154

‘Ā’ishah, the Mother of the Believers (may Allah be pleased with her), reported: One day the Messenger of Allah (may Allah's peace and blessings be upon him) said to me: "O ‘Ā’ishah, do you have something (to eat)?" I said: "O Messenger of Allah, there is nothing with us." Thereupon, he said: "Then, I am fasting." She said: The Messenger of Allah (may Allah's peace and blessings be upon him) went out, and a gift was given to us - or some visitors came in. When the Messenger of Allah (may Allah's peace and blessings be upon him) came back, I said to him: "O Messenger of Allah, a gift was given to us - or some visitors came in - but I have saved something for you." He said: "What is it?" I said: "Hays." He said: "Bring it." So, I brought it to him, and he ate. Then, he said: "I woke up in the morning while fasting." Talhah said: I narrated this Hadīth to Mujāhid and he said: "This is like a man giving charity out of his wealth. He may spend it if he wills or withhold it if he wills.".

Commentary : This Hadīth reveals one aspect of the Prophet's guidance in intending to fast, if a person did not find food, and breaking the fast if he found food. This stems from the leniency, ease, and flexibility of Islam. ‘Ā’ishah, the Mother of the Believers (may Allah be pleased with her), relates that the Messenger of Allah (may Allah's peace and blessings be upon him) one day asked her while being in her house in the morning, according to the version by An-Nasā’i: "O ‘Ā’ishah, do you have anything?" He meant food for him to eat, as related in the wording by Abu Dāwūd. She replied to him that she had no food. Thereupon, the Prophet (may Allah's peace and blessings be upon him), intending to fast, said: "Then, I am fasting," i.e., I am observing fast and abstaining from food. This indicates the legitimacy of intending to observe supererogatory fasting during the daytime, in case one has not eaten or drunk anything since the Adhān of Fajr.
Then, ‘Ā’ishah, the Mother of the Believers (may Allah be pleased with her), said that after the Prophet (may Allah's peace and blessings be upon him) went out in a state of fasting, a gift of food was given to them - the Prophet (may Allah's peace and blessings be upon him) would eat from gifted food, unlike food given as charity - or some visitor came to them and brought a gift of food.
When the Prophet (may Allah's peace and blessings be upon him) came back to the house of ‘Ā’ishah, the Mother of the Believers (may Allah be pleased with her), she told him about that and said that she hid part of the food for him to eat, as she knew he wanted to eat. The Prophet (may Allah's peace and blessings be upon him) asked her about the kind of food. She said: "Hays", which is a food made from a mixture of butter with dried dates. It is said: Flour or dried milk is added to it. So, the Prophet (may Allah's peace and blessings be upon him) asked her to bring it for him to eat therefrom. He (may Allah's peace and blessings be upon him) ate from it after having the intention to fast. Therefore, he said after eating: "I woke up in the morning fasting." This was supererogatory fasting. This is a teaching from the Prophet (may Allah's peace and blessings be upon him) to the Muslims so that they can follow his example.
Talhah ibn Yahya, who narrated the Hadīth from ‘Ā’ishah bint Talhah, said: I narrated this Hadīth narrated by ‘Ā’ishah bint Talhah to Mujāhid ibn Jabr al-Makki, the erudite Imām, and he said: "This is like a man giving charity out of his wealth. He may spend it if he wills or withhold it if he wills," i.e., the Prophet (may Allah's peace and blessings be upon him) did that because he had free choice regarding supererogatory fasting. This is like a man who intends to give charity from his wealth. If he wills, he can go ahead and give it to the one to whom he intended to give it, and if he wills, he can withhold it and not give it out.
The Hadīth indicates that the Prophet (may Allah's peace and blessings be upon him) could break the supererogatory fasting at any time of the day.
It shows that the Prophet (may Allah's peace and blessings be upon him) possessed little of worldly things because he adopted an ascetic approach to the transient worldly pleasures and preferred the bliss of the Hereafter with Allah.
It also suggests that if a person allocates part of his wealth for charity and then reconsiders and decides not to give charity, there is nothing wrong with that..

Khalid ibn Dinar (may Allah have mercy on him) narrated: I asked Abu Al-`Aliyah about a man who becomes in a state of major ritual impurity and has no water available, but has Nabidh (date wine) — should he perform Ghusl with it? He said: No..

Commentary : Water is a great blessing that Allah sent down from the sky and made from it every living thing. From it, people drink and purify themselves, and no other liquid can take its place.
In this Hadith, Abu Khaldah says: "I asked Abu Al-`Aliyah" — who is Rufai ibn Mihran — "about a man," meaning: about the situation of a man "who becomes in a state of major ritual impurity," that is: he becomes in a state of Janabah from the emission of semen, "and has no water" available to perform Ghusl with, "but has Nabidh" Nabidh is what is made from beverages derived from dates, raisins, honey, wheat, and barley, by leaving them soaked in water, then drinking it. "Should he perform Ghusl with it?" That is: would performing Ghusl with it be valid and sufficient? Abu Al-`Aliyah (may Allah have mercy on him) said: "No," meaning: he should not perform Ghusl with it, and this would not be valid. This narration shows the eagerness of the Successors of the Companions (Tabi`un) for knowledge, learning, and understanding of the religion..

Narrated by `Abdullah ibn Al-Arqam (may Allah be pleased with him): that he went out for Hajj or `Umrah with people accompanying him, and he was leading them in prayer. One day, he called the Iqamah for prayer — the Fajr prayer — then said: "Let one of you step forward," and he went to relieve himself, saying: "I heard the Messenger of Allah (peace and blessings of Allah be upon him) say: 'When one of you wants to relieve himself and the prayer is established, let him begin with relieving himself.'".

Commentary : Humility and contemplation enable the Muslim to turn his heart toward his Lord in prayer, so that his heart is occupied only with remembrance and supplication.
In this Hadith, `Abdullah ibn Al-Arqam (may Allah be pleased with him) says: that he "went out for Hajj or `Umrah with people accompanying him, and he was leading them in prayer. One day, he called the Iqamah for prayer" — which was "the Fajr prayer — then said: 'Let one of you step forward'" as Imam for the people in prayer, "and he went to relieve himself" to fulfill his need. Then he informed the people of what he had heard from the Prophet (peace and blessings of Allah be upon him), saying: "I heard the Messenger of Allah (peace and blessings of Allah be upon him) say: 'When one of you wants to relieve himself and the prayer is established, let him begin'" first "with relieving himself." This is because if he enters prayer while holding back his need, his heart will not be free for prayer, and he will be preoccupied with what is inappropriate.
This Hadith encourages avoiding any distraction of the mind during prayer by anything external to it. It also shows the eagerness of the Companions (may Allah be pleased with them) to implement the Hadiths of the Messenger (peace and blessings of Allah be upon him)..

108

It is narrated on the authority of `Uthman ibn `Abd Ar-Rahman At-Taymi that he said: Ibn Abu Mulaykah was asked about Wudu', and he said: I saw `Uthman ibn `Affan (may Allah be pleased with him) being asked about Wudu', so he called for water and a small vessel was brought to him. He titled it over his right hand, then he inserted it into the water, rinsed his mouth three times, sniffed water into his nose and blew it out three times, washed his face three times, then washed his right hand three times, and his left hand three times. Next, he inserted his hand, took water, and wiped his head and ears, washing their insides and outsides once. Then, he washed his feet and said: Where are those asking about Wudu'? This is how I saw the Messenger of Allah perform Wudu'..

Commentary : The Companions (may Allah be pleased with them) carried the banner of religion and raised the standard of Islam, transmitting the knowledge they received from the Prophet (peace and blessings of Allah be upon him) to the generations that came after them.
In this Hadith, one of the Successors of the Companions (Tabi`un) asked the esteemed Successor, Ibn Abu Mulaykah, about the manner of performing Wudu'. He replied: I saw `Uthman ibn `Affan (may Allah be pleased with him) "being asked about Wudu’". That is, someone asked him about the manner of performing Wudu’.
The narration continues: "`Uthman called for water" - i.e., he requested water to perform Wudu’ in front of the questioner and show him how to perform it - "A small vessel was brought to him." That is, they brought him a small vessel, which is a small container holding enough water for Wudu’. The narration then reads: "He tilted it over his right hand," which means he inclined it over his right hand and poured water on it, washing his right hand before dipping it into the Wudu’ water. Then, it reads: "Then he inserted it into the water," meaning he then inserted his right hand into the small vessel. The phrase "He rinsed his mouth three times" means he put water in his mouth and then expelled it three times, while "He sniffed water into his nose and blew it out three times" means he put water in his nose and then expelled it three times.
The narration continues: "washed his face three times, then washed his right hand three times, and his left hand three times." That is, he washed his right arm up to the elbows three times and his left arm up to the elbows three times. The narration then reads: "Then he inserted his hand," meaning he dipped his hand into the small vessel, "took water, and wiped his head and ears." That is, he took a handful of water and placed it on his head, wiping his head with it, then wiped his ears as well.
The narration goes on: "washing their insides and outsides once," meaning he washed his ears from the inside and outside once, then washed his feet. It then reads: "and said" - i.e., `Uthman ibn `Affan (may Allah be pleased with him) - "Where are those asking about Wudu'? That is, where is the one who wants to learn Wudu’?
The narration concludes: " This is how I saw the Messenger of Allah perform Wudu'." That is, I saw the Messenger of Allah perform this Wudu’ in the same manner I have demonstrated to you.
This Hadith underscores teaching through action..

135

It is narrated on the authority of `Amr ibn Shu`ayb, from his father, from his grandfather: A man came to the Prophet (peace and blessings of Allah be upon him) and said, "O Messenger of Allah, how is Tuhur?" So he called for water in a vessel and washed his hands three times, then washed his face three times, then washed his arms three times, then wiped his head and inserted his index fingers into his ears and wiped the outer part of his ears with his thumbs and the inner part of his ears with his index fingers, then washed his feet three times each. Then he said, "This is how Wudu’ is done. Whoever adds to this or omits from it has done wrong and acted unjustly, or has acted unjustly and done wrong.".

Commentary : The Prophet (peace and blessings of Allah be upon him) was keen on teaching the Companions by doing things in front of them so that it would be firmly established in their minds.
In this Hadith, `Abdullah ibn `Amr (may Allah be pleased with him) said: "A man came to the Prophet (peace and blessings of Allah be upon him) and said: O Messenger of Allah, how is Tuhur?" The meaning of the question is: How is Wudu’ performed? "The Prophet (peace and blessings of Allah be upon him) called for water in a vessel, then washed his hands three times, then washed his face three times, then washed his arms three times, then wiped his head, without mentioning a number, then inserted his two index fingers (Sabbahatayn) into his ears," referring to the index fingers of the right and left hands, and they were called Sabbahatayn because they are pointed with during Tasbih (glorifying Allah), "wiped the outer part of his ears with his thumbs and the inner part of his ears with his index fingers , then washed his feet three times each," then he said: " This is how Wudu’ is done. Whoever adds to this", meaning: more than three - "or omits from it" doing less than three "has done wrong" by abandoning the Sunnah and the proprieties of Shari`ah, "and acted unjustly" by not following the Prophet (peace and blessings of Allah be upon him) and opposing him. He mentioned here the mandatory acts of Wudu’, and did not mention rinsing the mouth or sniffing water into the nose (and then blowing it out); perhaps they are included in washing the face, or they are not mandatory; so he did not mention them.
A group of scholars have considered the addition of "or omits from it" to be inauthentic and counted it among what was criticized about `Amr ibn Shu`ayb; because its apparent meaning is a condemnation of doing it less than three, while it is permissible; for the Prophet (peace and blessings of Allah be upon him) did it. So, how can it be expressed as a "wrongdoing"? It was said: If the wording is not due to doubt from the narrator, then it is one of the clear errors that leave no room for ambiguity; for performing Wudu’ once or twice is unanimously permitted, and the reports regarding the matter are authentic. It was said regarding his statement “or omits from it” that there is an ellipsis, and its implied meaning is: whoever falls short in the single washing, such as by leaving a patch unwashed during a single rinse, has done wrong. This is supported by what Nu`aym ibn Hammad ibn Mu`awiyah narrated through Al-Muttalib ibn Hantab in a Marfu` narration (a narration attributed to the Prophet): “Wudu’ may be done once, twice, or up to three times, but whoever falls short of one or exceeds three has erred.”
This Hadith highlights the importance of learning through action, along with verbal instruction..

162

`Ali (may Allah be pleased with him) is reported to have said: "If the religion were based on opinion, then the underside of the Khuff (leather socks) would have been more deserving of being wiped than the upper side. But I saw the Messenger of Allah (peace and blessings of Allah be upon him) wiping over the upper side of his Khuff.".

Commentary : Religion is what the Prophet (peace and blessings of Allah be upon him) conveyed from the Lord of the Worlds, not what people deduce through personal opinion or limited intellect.
In this Hadith, `Ali (may Allah be pleased with him) said: "If the religion were based on opinion." That is, if religious rulings were determined by what seems rational or logical to the human mind. The narration reads, "then the underside of the Khuff would have been more deserving of being wiped than the upper side," because it is what most frequently comes into contact with filth and wear. This, on the surface, is what reason and observation might suggest. However, `Ali continues: "But I saw the Messenger of Allah (peace and blessings of Allah be upon him) wiping over the upper side of his Khuff." Meaning, this is what he did, and we follow his practice because his guidance comes from divine wisdom, far beyond what the intellect alone can grasp. Upon closer reflection, it becomes clear that the idea of wiping the bottom of the sock is flawed: the underside is likely to be dirty and wiping it would only soil the hand without any actual benefit, since the purpose of the wiping is not to clean the sock, but to fulfill an act of worship in the prescribed manner.
This Hadith highlights the strength of `Ali’s intellect and his deep faith. It also underscores an important principle: any opinion that contradicts the Sunnah is an invalid opinion, and the Sunnah is always worthier of being followed..

189

`Abdullah ibn `Abbas (may Allah be pleased with him) said: “The Messenger of Allah ate a shoulder, then wiped his hand with a cloth that was beneath him, then stood up and prayed”..

Commentary : The Prophet (peace and blessings of Allah be upon him) was the most humble of people, despite the great virtues and noble qualities Allah had granted him. Among the signs of his humility was that he ate as a servant would eat. In this Hadith, it is reported that the Messenger of Allah (peace and blessings of Allah be upon him) “ate a shoulder” — that is, he ate from the meat of a roasted sheep’s shoulder — “then wiped his hand with a cloth that was beneath him.” The “cloth” refers to a rough garment or fabric made of hair. He was sitting on it and used it to wipe his hand rather than washing it. “Then he stood up and prayed”. That is, he prayed without performing a new Wudu’.
This Hadith and others have been cited as evidence that the previous command to perform Wudu’ after eating food touched by fire was later abrogated. The final ruling was that Wudu’ is not required after eating food cooked over fire..

210

Sahl ibn Hunayf (may Allah be pleased with him) narrated: "I used to experience difficulty with Madhiy, and I would frequently perform Ghusl. I asked the Messenger of Allah (peace and blessings of Allah be upon him) about this, and he said: 'Wudu’ suffices for that.' I said: 'O Messenger of Allah, what about what gets on my clothing from it?' He said: 'It suffices you to take a handful of water and sprinkle it on your garment wherever you think it has touched it.'".

Commentary : Islam is a religion of mercy and compassion toward people. While Ghusl (ritual bath) is mandatory for semen and major ritual impurity, among Islam's leniencies and consideration for people's circumstances is that it distinguishes between thick semen and the light Madhiy (pre-seminal fluid) that frequently emerges when desire is present in a man's body, or following the emission of semen and after performing Ghusl from it.
In this Hadith, Sahl ibn Hunayf (may Allah be pleased with him) says: "I used to experience difficulty with Madhiy," meaning: in its frequent emission and discharge. Madhiy is a thin white fluid that typically precedes or follows the emission of semen and sometimes emerges after urination or during arousal. He said: "And I would frequently perform Ghusl," meaning: because of the discharge of Madhiy, thinking that Ghusl was required for it. Sahl said: "I asked the Messenger of Allah (peace and blessings of Allah be upon him) about this," meaning: about performing Ghusl for Madhiy. He said: "Wudu’ suffices for that," meaning: Wudu’ is sufficient for it, not Ghusl. Sahl said: "O Messenger of Allah, what about what gets on my clothing from it?" meaning: from this Madhiy. The Prophet (peace and blessings of Allah be upon him) said: "It suffices you to take a handful of water and sprinkle it on your garment wherever you think it has touched it," meaning: sprinkle the spot on the garment that the Madhiy has touched with water, until you believe you have removed it..

269

Narrated by `A’ishah (may Allah be pleased with her), who said: "The Messenger of Allah (peace and blessings of Allah be upon him) and I would sleep under the same covering while I was menstruating. If it was touched by anything from me, the Prophet (peace and blessings of Allah be upon him) would wash that spot without going beyond it, then pray in it. And if anything from him — meaning: his garment — touched it, he would wash that spot without going beyond it, then pray in it.".

Commentary : A menstruating woman's body is pure, as is her sweat, and she may undertake all activities such as cooking, kneading dough, baking, and performing all tasks as she did before menstruation began, except for prayer and fasting.
In this Hadith, the Mother of the Believers, `A’ishah (may Allah be pleased with her), says: "The Messenger of Allah (peace and blessings of Allah be upon him) and I would sleep under the same covering" — the covering being the garment that is closest to the body — "while I was menstruating. If it" — meaning: if that garment — "was touched by anything from me," that is: blood, "the Prophet (peace and blessings of Allah be upon him) would wash that spot without going beyond it," meaning: he would limit himself to that specific area only and not exceed it, "then pray in it" — in that covering. "And if anything from him touched it" — meaning: the Prophet's (peace and blessings of Allah be upon him) garment — "he would wash that spot without going beyond it, then pray in it."
This Hadith demonstrates the breadth and ease of Islamic law..

363

Narrated by Umm Qays bint Mihsan (may Allah be pleased with her), who said: I asked the Prophet (peace and blessings of Allah be upon him) about menstrual blood that gets onto clothing. He said: "Scrape it with a rib and wash it with water and Sidr.".

Commentary : Islam is a religion of ease, and among the manifestations of this ease is making things easier for people and treating them gently, especially in matters that cannot be easily avoided and occur out of necessity rather than choice.
In this Hadith, Umm Qays bint Mihsan (may Allah be pleased with her) says: "I asked the Prophet (peace and blessings of Allah be upon him) about menstrual blood that gets onto clothing," meaning: what is the ruling regarding clothes that are stained with menstrual blood? The Prophet (peace and blessings of Allah be upon him) said: "Scrape it with a rib," meaning: remove it with a stick or something similar like a stone or other object, and scrape it with this to remove the thick, clinging blood. "And wash it with water and Sidr," meaning: after scraping, wash it with something that will improve its scent. Sidr is the Lote tree, and its leaves are used for cleaning. By this, the trace of blood, its smell, and its appearance are removed from the garment..

675

Narrated by `Abdullah ibn Mas`ud (may Allah be pleased with him), who said: The Messenger of Allah (peace and blessings of Allah be upon him) said: "And do not differ, lest your hearts differ, and beware of the clamor of the markets.".

Commentary : The Prophet (peace and blessings of Allah be upon him) organized the matter of congregational prayer. He taught us the qualities of the Imam, then who should stand behind him from among those with knowledge who memorize the Quran and with sound minds, then how the rows should be arranged, how people should be gentle with one another, then how children and women should be in the back rows, and other matters.
This Hadith is part of another Hadith, in which he said: "Let those among you who are mature and wise stand close to me," meaning: let those with sound minds and forbearance stand behind me in prayer, "then those who come after them, then those who come after them," meaning: then let the most excellent, then the next most excellent arrange themselves behind them. Then he (peace and blessings of Allah be upon him) said: "And do not differ, lest your hearts differ," meaning: be harmonious and gentle in your standing next to each other in prayer, for disagreement in this situation becomes a cause for the differing of hearts. Then he (peace and blessings of Allah be upon him) said: "And beware of the clamor of the markets," meaning: beware of raising voices in prayer and mosques, and speaking without benefit, as happens in the markets. Do not let thinking about such matters distract you from humility in prayer. It is possible that this is a prohibition against mixing in mosques and in prayer rows, so that those with sound minds and the elderly should not mix with the young and women as in the markets.
This Hadith contains a prohibition against disagreement among people in prayer and in standing in rows. It also contains a warning against raising one's voice and mixing in prayer and mosques, as is often done in the markets..

708

It is narrated on the authority of `Amr ibn Shu`ayb, from his father, from his grandfather, that: We descended with the Messenger of Allah (peace and blessings of Allah be upon him) from the Thaniyyah of Adhakhir, and the time for prayer came. So he prayed facing a wall, using it as a Qiblah, and we stood behind him. Then a Bahmah (small sheep) came passing in front of him, and he kept trying to prevent it until he pressed his stomach against the wall, and it passed behind him..

Commentary : The Messenger of Allah (peace and blessings of Allah be upon him) instructed the one who is praying to place a Sutrah (barrier) in front of him, so that nothing may pass in front of him and interrupt his prayer. As for the congregational prayer, if the Imam places a barrier for himself, it serves as a barrier for the followers behind him.
In this narration, `Abdullah ibn `Amr (may Allah be pleased with him) said: “We descended”, meaning, we were on a journey and stopped at a location, “with the Messenger of Allah (peace and blessings of Allah be upon him) from the Thaniyyah of Adhakir”, which is a mountain pass between Makkah and Madinah. The word Thaniyyah refers to a path through the mountains. “The time for prayer came,” meaning the prescribed time had entered, and the Prophet (peace and blessings of Allah be upon him) prayed with the people “facing a wall”, using it as a Qiblah and barrier, so that no one would pass in front of him and interrupt his prayer. The people were praying behind him. The narration reads, "Then a Bahmah came trying to pass in front of him" - the term Bahmah refers to the offspring of sheep, whether male or female - "He kept trying to prevent it", meaning he kept pushing it away and blocking its path, " until he pressed his stomach was pressed his stomach against the wall ". That is, he moved so close that there was no space left for it to pass in front of him, so it passed behind him instead.
This narration shows that the Sutrah of the Imam serves as a Sutrah for those praying behind him, as the animal passed in front of the followers but behind the Imam, and this did not invalidate the prayer.
The Hadith also teaches that it is upon the one who is praying to prevent anything, human or animal, from passing directly in front of him..

753

Narrated by Abu Hurayrah (may Allah be pleased with him), who said: When the Messenger of Allah (peace and blessings of Allah be upon him) entered into prayer, he would raise his hands outstretched..

Commentary : The Prophet (peace and blessings of Allah be upon him) taught his Companions (may Allah be pleased with them) everything related to prayer: movements, stillness, and other matters. The Companions used to observe him and learn from him, and they transmitted this to those who came after them (may Allah be pleased with them all).
In this Hadith, Abu Hurayrah (may Allah be pleased with him) says: "When the Messenger of Allah (peace and blessings of Allah be upon him) entered into prayer," meaning: when he began it and pronounced the first Takbir, which is the Takbir of Ihram, "he would raise his hands outstretched," meaning: he would raise his hands upward, aligning them with his head or close to that, or other ways that have been narrated regarding his manner (peace and blessings of Allah be upon him) of raising them.
This Hadith demonstrates the Companions' meticulous observation of the Prophet's (peace and blessings of Allah be upon him) actions and their transmission of these actions to others..

789

On the authority of Abu Qatadah (may Allah be pleased with him): The Messenger of Allah (peace and blessings of Allah be upon him) said: “I stand to lead the prayer intending to prolong it, but then I hear the crying of an infant, so I shorten it out of dislike for causing hardship to his mother.”.

Commentary : The Prophet (peace and blessings of Allah be upon him) used to love to prolong the prayer, but at the same time he would take the people's needs into consideration. He would sometimes shorten the prayer for the sake of certain individuals, as in this Hadith in which the Prophet (peace and blessings of Allah be upon him) said: “I stand to lead the prayer intending to prolong it.” That is, he intended to complete it and perfect it in the usual manner—not the kind of prolonging which the Prophet (peace and blessings of Allah be upon him) forbade the Imams from doing. “Then I hear the crying of an infant, so I shorten it,” meaning: he would hear the crying of a child who was present with his mother, who was praying in the congregation. So he would lighten the prayer and not prolong it in terms of recitation or other actions, “out of dislike for causing hardship to his mother,” meaning: out of compassion for the child and his mother, due to her being distracted by her child’s crying during the prayer.
This Hadith highlights the importance of taking the condition of the congregation into account during the prayer, and of avoiding causing them hardship by unnecessary lengthening..

792

It is narrated from some of the Companions that the Prophet (peace and blessings of Allah be upon him) said to a man, "What do you say in the prayer?" The man replied, "I recite the Tashahhud and then say: O Allah, I ask You for Paradise and seek refuge in You from the Fire. As for me, I am not good at your murmuring nor the murmuring of Mu`adh." The Prophet (peace and blessings of Allah be upon him) said, "It is around these that we murmur.".

Commentary : The Prophet (peace and blessings of Allah be upon him) would ask the Companions about their acts of worship and supplications, in order to clarify whether they were correct, or to correct and guide them to what would benefit them in this world and the Hereafter.
In this Hadith, the Prophet (peace and blessings of Allah be upon him) said to a man, "What do you say in the prayer?", meaning: what remembrance and supplication do you say during your prayer? The man said, “I recite the Tashahhud,” referring to the testimony or greetings recited during prayer. “And I say: O Allah, I ask You for Paradise,” meaning: I ask You for entry into it. “And I seek refuge in You from the Fire,” meaning: to be kept far from it and not even come near it. Then the man said to the Prophet (peace and blessings of Allah be upon him), “As for me, I am not good at your murmuring nor the murmuring of Mu`adh.” Murmuring refers to low, indistinct speech, a tone that is heard but whose words are not clear, and it is also interpreted as private or concealed speech. The man meant that he was not proficient in the invocations and supplications that the Prophet (peace and blessings of Allah be upon him) or Mu`adh (may Allah be pleased with him) would say in prayer, nor was he able to formulate supplications with eloquence. The Prophet (peace and blessings of Allah be upon him) replied, “It is around these that we murmur”. Namely, our invocations revolve around Paradise and Hellfire; all our supplications ultimately aim for the same purpose: to attain Paradise and be protected from the Hellfire.
This Hadith teaches that there is no need for affectation or overelaboration in supplication; rather, sincerity and clarity of intention are what matter most..

832

Narrated by `Abdullah ibn Abu Awfa (may Allah be pleased with him), who said: A man came to the Prophet (peace and blessings of Allah be upon him) and said: "I am unable to memorize anything from the Quran, so teach me something that will suffice for me." He said: "Say: Glory be to Allah, and praise be to Allah, and there is none worthy of worship except Allah, and Allah is the Greatest, and there is no power and no strength except with Allah, the Most High, the Most Great." The man said: "O Messenger of Allah, this is for Allah, the Mighty and Majestic, but what is there for me?" He said: "Say: O Allah, have mercy on me, grant me sustenance, grant me well-being, and guide me." When the man stood up, he gestured with his hand like this, and the Messenger of Allah (peace and blessings of Allah be upon him) said: "As for this one, he has filled his hand with goodness.".

Commentary : In this Hadith, a man came to the Prophet (peace and blessings of Allah be upon him) and said: "I am unable to memorize anything from the Quran," meaning: in terms of memorization, learning, and recitation, "so teach me something that will suffice for me" — something I can recite in prayer and elsewhere. The Prophet (peace and blessings of Allah be upon him) told him: "Say: Glory be to Allah, and praise be to Allah, and there is none worthy of worship except Allah, and Allah is the Greatest, and there is no power" — meaning: there is no means of escaping sins and warding off disliked evils except by the Will of Allah — "and no strength" for me to perform acts of obedience and attain good "except with Allah," that is: through His guidance, the Almighty. "Al-`Aliyy" (the Most High) is one of the Names of Allah that encompasses a perfect attribute, which is elevation in its three types: elevation of dominance and victory, elevation of status, and elevation of essence. "Al-`Adhim" (the Most Great) is one of the Names of Allah that encompasses a perfect attribute, which is Greatness. The man then said: "O Messenger of Allah, this" — the remembrance and praise — "is for Allah, the Mighty and Majestic, but what is there for me" in terms of supplication and requests? The Prophet (peace and blessings of Allah be upon him) told him: "Say: O Allah, have mercy on me, and grant me sustenance" of good things, "and grant me well-being" from evil, "and guide me" to the straight path. "When the man stood up, he gestured with his hand like this," meaning: he clenched it, "and the Messenger of Allah (peace and blessings of Allah be upon him) said: 'As for this one, he has filled his hand with goodness,'" meaning: he has gathered abundant good and reward.
The Hadith demonstrates the ease and compassion of the Islamic Shari`ah. It also highlights the importance of learning the Quran and various Adhkar (remembrances).

119

Narrated by `A’ishah (may Allah be pleased with her): that the Prophet (peace and blessings of Allah be upon him) used to perform Wudu’ before going to sleep..

Commentary : Purity and cleanliness are among the signs of the believer, and it was from the Prophet's (peace and blessings of Allah be upon him) practice to maintain this at all times as much as he was able.
This Hadith explains some of these meanings, where the Mother of the Believers, `A’ishah (may Allah be pleased with her), informs us that the Prophet (peace and blessings of Allah be upon him): "used to perform Wudu’ before going to sleep," meaning: it was his habit to perform the Wudu’ for prayer before going to sleep..

616

It is narrated on the authority of Abu Umamah (may Allah be pleased with him) that he said: I heard the Messenger of Allah (peace and blessings of Allah be upon him) delivering a sermon during the Farewell Pilgrimage, in which he said, "Fear Allah, your Lord; perform your five prayers; fast during your month; pay the Zakah of your wealth; obey those in authority among you; and you will enter the Paradise of your Lord.".

Commentary : Drawing closer to Allah by performing what Allah has enjoined, such as prayer, fasting, mandatory almsgiving (Zakah), and pilgrimage, is among the most beloved deeds to Allah the Exalted, and one of the greatest means of entering Paradise.
In this Hadith, Abu Umamah Al-Bahili (may Allah be pleased with him) said: "I heard the Messenger of Allah (peace and blessings of Allah be upon him) delivering a sermon during the Farewell Pilgrimage, in which he said: “Fear Allah, your Lord,” meaning: place a barrier between yourselves and the Punishment of Allah, fear Him as though you see Him, comply with His commands, and avoid His prohibitions. “Perform your five daily prayers,” meaning: perform the five prayers that Allah has enjoined upon you at their prescribed times and observe them consistently. “fast during your month,” meaning: the month of Ramadan. “Pay the Zakah of your wealth,” meaning: pay the due right of Allah from your wealth when it reaches the Nisab (minimum threshold that incurs the obligation of Zakah) and a full lunar year has passed over it. “Obey those in authority among you,” meaning: obey your leader and the one in authority over you, and do not disobey or oppose him. Their obedience is only in what is right. But if they command something that involves disobedience to Allah, then there is no obedience to any created being in disobedience to the Creator.
“You will enter the Paradise of your Lord,” meaning: your reward for doing so is that Allah the Exalted, will admit you to Paradise. The reward for the one who fulfills what Allah has enjoined upon him is Paradise and its bliss.
The Hadith includes the command to fulfill what Allah has prescribed of prayer, fasting, and Zakah (mandatory almsgiving).
And in it is the command to obey the ruler and not to oppose or disobey him..

675

Ibn `Umar (may Allah be pleased with him) narrated: The Messenger of Allah (peace and blessings of Allah be upon him) prescribed the charity of Al-Fitr upon males and females, free persons and slaves: a Sa` of dates or a Sa` of barley. He said: So the people began to equate it to half a Sa` of wheat..

Commentary : In this Hadith, `Abdullah ibn `Umar (may Allah be pleased with him) said: "The Messenger of Allah (peace and blessings of Allah be upon him) prescribed the charity of Al-Fitr," referring to Zakat Al-Fitr given at the end of Ramadan. The wisdom behind its obligation includes: to spare the poor from having to ask on the day of `Eid, and to purify the fasting person from (the sinfulness of) any idle talk or inappropriate behavior that may have occurred during the fast. He continued: "males and females, free persons and slaves," indicating that it is mandatory upon every Muslim individual, whether young or old. The obligation is fulfilled on behalf of minors by their parents or guardians, and on behalf of slaves by their masters. It is to be given as "a Sa` of dates or a Sa` of barley," where a Sa` is equivalent to four Mudds, and a Mudd is the amount that fills two cupped hands. Ibn `Umar further stated: "Then people began to equate it," meaning that they began to give Zakat in an amount equivalent to a Sa` of dates or barley.
It is said that the “people” referred to here were Mu`awiyah ibn Abu Sufyan (may Allah be pleased with him) and those who followed his view, who substituted it with "half a Sa` of wheat," i.e., wheat instead of dates or barley..

982

It is narrated on the authority of Buraydah ibn Al-Husaib Al-Aslami (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) said, "The believer dies with sweat on his forehead.".

Commentary : The severity of death and its agonies are not necessarily signs of punishment or a bad end. This is clarified in the Hadith in which the Prophet (peace and blessings of Allah be upon him) said: "The believer dies with sweat on his forehead." It has been said that this refers to the intensity of death, such that his forehead sweats as a means of purifying his sins or elevating his rank. It is also said to be a sign of a good ending. Others interpret it as a metaphor for the believer’s lifelong striving in seeking lawful sustenance and his self-discipline through fasting and prayer until he meets Allah (Glorified and Exalted is He). It is also said that his forehead sweats out of modesty when receiving the glad tidings at the moment of death. The "forehead" here refers to the front part of the head.
Ahmad, Ibn Majah, At-Tirmidhi (may Allah have mercy on them), and others narrated from Sa`d ibn Abu Waqqas (may Allah be pleased with him) that he said: "The Prophet (peace and blessings of Allah be upon him) was asked: Which people are most severely tested?" He said: "The prophets, then the most exemplary and then the next best, are tested. A man is tested according to the strength of his faith. If he is firm in his faith, his trials are severe, and if there is weakness in his faith, his trials are made easier for him.".

1131

It is narrated on the authority of Ruwayfi` ibn Thabit (may Allah be pleased with him) that he said: The Messenger of Allah (peace and blessings of Allah be upon him) said, “Whoever believes in Allah and the Last Day let him not water his seed to the offspring of another..

Commentary : Islam has prescribed specific rulings to safeguard honor and lineage, especially given that, during times of war, female captives would be taken and distributed among the warriors. Additionally, the buying and selling of slave women (concubines) was a common practice. All such women were lawfully permissible (for intimacy) to their lawful owners. Therefore, Islam legislated the practice of ensuring wombs are free (of pregnancy) when these women were transferred from one man to another.
In this Hadith, the Messenger of Allah (peace and blessings of Allah be upon him) said: “Whoever believes in Allah and the Last Day,” meaning: whoever has complete faith, affirming and acknowledging belief in Allah and the Last Day, and adheres to the laws of Islam, “ let him not water his seed to the offspring of another” that is, he should not deposit his seed ( i.e., have intercourse) except in a womb that is reliably known to be free of any legal impediments to intercourse (i.e., pregnant by or married to another man). This directive came in light of the practice at the time, where men would purchase slave women or acquire female captives in war, who would then be distributed among the warriors or rightful claimants. The Prophet (peace and blessings of Allah be upon him) instructed them to ensure the wombs were free(of pregnancy) before engaging in intercourse. He (peace and blessings of Allah be upon him) said in the Hadith regarding the captives of Awtas: “A pregnant woman must not be approached until she gives birth, and a non-pregnant woman until she menstruates once.” He thus prohibited a man from engaging in intercourse with a woman who is pregnant by another man. This is because pregnancy in the womb is like a crop in the soil, and a man’s water (i.e., semen) is what nourishes what lies within the wombs of women.
Therefore, every believer must be cautious with his seed and only place it where Allah and His Messenger have permitted, where there is no ambiguity or religious doubt. Some scholars have stated that the fetus may continue to grow nourished by the semen of the second man, and then be born, appearing as though it is a child shared between two men. This may lead to the newborn inheriting from the second man while it is, in fact, the child of another, or the second man taking ownership of the child while he is, in fact, his own son. For this reason, the Prophet (peace and blessings of Allah be upon him) forbade intercourse with pregnant slave women and captives until they have delivered or experienced one menstrual cycle..

1138

It is narrated on the authority of Abu Sa`id Al-Khudri (may Allah be pleased with him) that he said: Coitus interruptus was mentioned in the presence of the Messenger of Allah (peace and blessings of Allah be upon him) and he said: Why would one of you do that? Ibn Abu `Umar added in his narration: He did not say, "None of you should do that." They both said in their narrations: "For there is no soul that Allah has decreed to be created except that He is its Creator.".

Commentary : Every creature has had its lifespan and offspring decreed by Allah, and the Pen has already recorded this; therefore, practicing coitus interruptus to prevent offspring is ultimately of no real benefit.
In this Hadith, Abu Sa`id (may Allah be pleased with him) reported: "Coitus interruptus was mentioned," referring to the act of withdrawing the male organ from the vagina before ejaculation. This discussion took place "in the presence of the Messenger of Allah (peace and blessings of Allah be upon him)," i.e., during his gathering. The Prophet (peace and blessings of Allah be upon him) responded with a tone of disapproval, saying: "Why would one of you do that!" This question expresses disapproval of the practice, which is often done to avoid conception. However, the Prophet (peace and blessings of Allah be upon him) reminds them that all matters are ultimately determined by the decree of Allah. If Allah wills for a child to be conceived, it will happen, whether through intentional intercourse or even if ejaculation occurs before withdrawal, without the person realizing it. Thus, the will and decree of Allah will inevitably come to pass.
At-Tirmidhi said that Ibn Abu `Umar added to his narration, and he [the Prophet] did not say: "None of you should do that," meaning that the Prophet (peace and blessings of Allah be upon him) did not explicitly forbid his Companions (may Allah be pleased with them), but rather indicated that it is preferable to leave that. In the narration by Al-Bukhari, the Prophet (peace and blessings of Allah be upon him) said: "Do you indeed do that?" "There is no blame upon you if you do not do that." Then the Prophet (peace and blessings of Allah be upon him) said: "For there is no soul that Allah has decreed to be created except that He is its Creator." Another narration reads: "Except that it will come forth." That is, Allah has ordained the means for its emergence, even if the man takes precautions through coitus interruptus.
It was said that among the reasons for practicing coitus interruptus is that the woman is nursing, and there is concern for the infant she is nursing in that case; or that the man has limited means and desires to have fewer children; or due to fear of having a child with a slave woman, which would result in the child being born into slavery. However, none of these reasons can stand against the divine command and decree of Allah, and indeed, it is Allah Who provides..

1149

Ibn `Abbas (may Allah be pleased with him) was asked whether, if a man had two female slaves, and one of them nursed a slave-boy, and the other had nursed a slave-girl, is it permissible for the boy to marry the girl? He said, "No. The origin of the milk is one.".

Commentary : The Successors of the Companions (Tabi`un) used to ask the Companions (may Allah be pleased with them) and learn the religion from them. The Companions (may Allah be pleased with them) were keen to transmit the religion to them, teach them, and issue Fatwas for them concerning the new matters that arose.
In this Hadith, the Successor `Amr ibn Ash-Sharid (may Allah have mercy on him) narrated: "`Abdullah ibn `Abbas (may Allah be pleased with him) was asked whether, if a man had two female slaves, and one of them nursed a slave-boy, and the other had nursed a slave-girl." That is: one of the two slave women suckled a female child, and the other slave woman suckled a male child. Then he was asked: "Is it permissible for the boy to marry the girl?" That is: is it permissible for the boy who was suckled by the first slave woman to marry the girl who was suckled by the second? Ibn `Abbas (may Allah be pleased with him) said, “No,”—that is, it is not permissible for them to marry one another. “The origin of the milk is one,” meaning: both women were owned by the same man, and it was he who fathered both children. The milk by which the two infants were breastfed was produced as a result of a single man’s procreative act, and thus the children are considered milk-siblings..

1894

Abu Qatadah (may Allah be pleased with him) is reported to have said: The Messenger of Allah (peace and blessings of Allah be upon him) said, "The one who serves drinks to the people is the last to drink.".

Commentary : Islam promotes manners and conduct that elevate the spirit of those who uphold them, whether in private or in public.
Among the examples of this is what the Prophet (peace and blessings of Allah be upon him) teaches in this Hadith how one should serve the community, how such service uplifts a person’s character, and how one should prioritize the collective interest in all aspects of life.
This Hadith is an abridged version of another narration in which it is mentioned that when the Companions lost access to water during one of their journeys, Abu Qatadah (may Allah be pleased with him) said: "They were saying, ‘O Messenger of Allah, we are perishing, we are thirsty!’ So he replied, ‘There is no destruction upon you.’ Then he said, ‘Bring me my Ghumar,’ meaning, bring me my small cup, and the Ghumar is a small vessel." He continued: "Then the Prophet (peace and blessings of Allah be upon him) called for the water container (used for Wudu’; Mida'ah), and he began to pour, while I, Abu Qatadah, was giving the people to drink. As soon as the people saw water in the container, they rushed toward it. But the Messenger of Allah (peace and blessings of Allah be upon him) said, ‘Pour it gently, each of you will have enough to drink.’ So they did as he said, and the Messenger of Allah (peace and blessings of Allah be upon him) continued to pour, and I continued to serve them until no one remained except myself and the Messenger of Allah (peace and blessings of Allah be upon him). Then the Messenger of Allah (peace and blessings of Allah be upon him) poured and said to me, ‘Drink.’ I replied, ‘I will not drink until you drink, O Messenger of Allah.’ He said, ‘The one who serves the people is the last to drink.’" That is, whoever takes on the task of serving others should delay their own turn until everyone has been served.
The Hadith indicates: Whoever is entrusted with an affair of the Muslims must strive for the benefit of the Muslims and delay his own benefit until their benefit is fulfilled.
It highlights the Shari`ah's encouragement to spread virtuous morals among Muslims.
It also indicates the good manners and commitment that the Companions (may Allah be pleased with them) showed toward the Messenger of Allah (peace and blessings of Allah be upon him)..

2428

On the authority of Abu Sa`id Al-Khudri and Abu Hurayrah (may Allah be pleased with them), they said: The Messenger of Allah (peace and blessings of Allah be upon him) said: "The servant will be brought on the Day of Resurrection, and Allah will say to him: 'Did I not give you hearing, sight, wealth, children, and did I not make the cattle and tillage subservient to you, and did I not allow you to hold leadership of people and to settle in Riba`? Did you not think that you would meet Me on this Day of yours?' So he will say: 'No.' So Allah will say to him: 'Today you shall be forgotten just as you have forgotten Me.'".

Commentary : Every servant will be presented before Allah, the Almighty and Majestic, and He will make him acknowledge His blessings that He bestowed upon him in the world, and He will ask him: What did you do with them? And did he fulfill their due gratitude and not neglect the Rights of Allah concerning them?
In this Hadith, the Prophet (peace and blessings of Allah be upon him) says: "The servant will be brought on the Day of Resurrection," meaning for the reckoning and presentation before Allah, "and Allah will say to him," meaning He will ask him and confirm: "Did I not grant you hearing, sight," meaning did I not bestow upon you the blessing of sight and hearing, "wealth, and children," meaning and I provided you with wealth and children, "Did I not subject," meaning I made subservient "the cattle and the tillage to you" from livestock, horses, and cultivation, "allow you to hold leadership," I allowed you to be a leader and a person of status among the people, and in your community, “and to settle in Riba`” — meaning: you possessed Riba`, which refers to homes and cultivated lands. And it was also said: it refers to taking one-fourth of the spoils of war. Then He — the Exalted — will say to him: "Did you not think that you would meet Me on this Day of yours?" That is: Did you believe that there is resurrection, life after death, reckoning, Paradise, and Hell on the Day of Resurrection? "The servant says, 'No,' meaning: I did not think there would be a resurrection after death, and that there would be an accounting on this day. Allah Says to him, 'Today,' on this day, 'you shall be forgotten,' meaning: you will be left neglected, I will turn away from you and abandon you, and withhold My Mercy from you, and you will be treated as one forgotten, 'as you forgot Me,' meaning: this is your recompense as you forgot My obedience and gratitude for the blessings I bestowed upon you..

2883

It is narrated on the authority of An-Nawwas ibn Sam`an (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) said: “The Quran will come, along with its companions, those who acted upon it in the worldly life, preceded by Surat Al-Baqarah and Surat Al `Imran.” An-Nawwas (may Allah be pleased with him) said: 'The Messenger of Allah (peace and blessings of Allah be upon him) gave three parables for them, which I have not forgotten since. He said: “They will come as if they were two shades with a brightness between them, or as if they were two dark clouds, or as if they were two flocks of birds in ranks, with wings outspread, pleading on behalf of their companion.”’.

Commentary : The Shari`ah encourages the recitation of the Quran with contemplation and reflection upon its verses, along with acting upon the obedience it enjoins and avoiding what it cautions against. It clarifies that whoever does this sincerely, seeking the pleasure of Allah, will be granted a great reward and immense favor on the Day of Judgment.
In this Hadith, An-Nawwas ibn Sam`an (may Allah be pleased with him) said: The Prophet (peace and blessings of Allah be upon him) said, "The Quran will come, along with its companions," meaning those who recited and memorized it, "those who acted upon it in the worldly life," meaning they performed deeds according to its guidance, seeking reward and recompense from Allah. "preceded by Surat Al-Baqarah and Surat Al `Imran," meaning these two Surahs will lead the companions of the Quran on the Day of Judgment. It is also said that they will precede the entire Quran.
An-Nawwas said: "The Messenger of Allah (peace and blessings of Allah be upon him) gave them three parables," meaning the Prophet (peace and blessings of Allah be upon him) likened the precedence of Surat Al-Baqarah and Surat Al `Imran to three parables. An-Nawwas ibn Sam`an said: "I have not forgotten them since," meaning these three parables have remained vividly in my mind. He (peace and blessings of Allah be upon him) said: "They will come," meaning Surat Al-Baqarah and Surat Al `Imran on the Day of Judgment, "as if they were two shades," meaning as if they are two canopies shading their companion and those who memorized them , "with a brightness between them," meaning there will be light and radiance between them.
The second parable given by the Prophet (peace and blessings of Allah be upon him) was: "Or as if they were two dark clouds," meaning as if they were like clouds that act as umbrellas, protecting their reciter from the heat of the Day of Judgment.
The third parable was: "Or as if they were two flocks of birds in ranks," meaning as if they were a canopy of birds lined up with their wings spread, "pleading," meaning defending and protecting "their companion", the one who recited, memorized, and acted upon the verses.
The Hadith involves the encouragement to frequently recite Surat Al-Baqarah and Surat Al `Imran.
It indicates that teaching through examples reinforces the meaning..

`Ali ibn Abi Talib (may Allah be pleased with him) said: “The best of people after the Messenger of Allah (peace and blessings of Allah be upon him) is Abu Bakr (may Allah be pleased with him), and the best of people after Abu Bakr is `Umar (may Allah be pleased with him).”.

Commentary : The Companions of the Prophet (may Allah be pleased with them) have a lofty status. Some of them are superior to others due to the virtue with which Allah and His Messenger (peace and blessings of Allah be upon him) favored them.
In this narration, `Ali ibn Abi Talib (may Allah be pleased with him) said: “The best of people after the Messenger of Allah (peace and blessings of Allah be upon him) is Abu Bakr (may Allah be pleased with him), and the best of people after Abu Bakr is `Umar (may Allah be pleased with him).” This was due to their strong virtue in the religion of Allah, the Mighty and Majestic, and their unwavering support for it. Both carried the banner of the Caliphate after the Messenger of Allah (peace and blessings of Allah be upon him), and they fulfilled that trust in the best manner.
This statement is a clear refutation of the Rafidah, who gave precedence to `Ali on account of his lineage and closeness to the Messenger of Allah (peace and blessings of Allah be upon him), over Abu Bakr and `Umar (may Allah be pleased with them both). `Ali (may Allah be pleased with him) made this statement in a sermon in Kufah, as reported by Imam Ahmad (may Allah have mercy on him).
This Hadith clearly affirms the virtue and merit of Abu Bakr and `Umar (may Allah be pleased with them both). It also reflects the deep love that `Ali (may Allah be pleased with him) had for them, along with his humility and recognition of their excellence..

114

It was narrated from `Abdullah ibn Mas`ud (may Allah be pleased with him) that Abu Bakr and `Umar (may Allah be pleased with them) gave him the glad tidings that the Messenger of Allah (peace and blessings of Allah be upon him) said: “Whoever wishes to recite the Quran fresh (Ghaddan) as it was revealed, let him recite it according to the recitation of Ibn Umm `Abd.”.

Commentary : The Companions (may Allah be pleased with them) would strive to carry the banners of this religion, each according to his ability. At times, one of them would excel and surpass others in a particular matter.
In this Hadith, `Abdullah ibn Mas`ud (may Allah be pleased with him) said: “Abu Bakr and `Umar (may Allah be pleased with them) gave me the glad tidings that the Messenger of Allah (peace and blessings of Allah be upon him) said: ‘Whoever wishes to recite the Quran fresh (Ghaddan) as it was revealed, let him recite it according to the recitation of Ibn Umm `Abd.’”
The word Ghaddan refers to something tender and unchanged. It is also said to refer to fruit at its earliest stage. The meaning is that he memorized it and recited it as Allah revealed it adhering to its rulings and reciting it with a pleasant voice. It is also said that it refers to his method and manner of recitation, or that it refers to the verses which the Prophet (peace and blessings of Allah be upon him) heard from him from the beginning of Surat An-Nisa’ to the verse (interpretation of the meaning): {And We have brought you as a witness over these} [An-Nisa’ 4:41] After the Prophet (peace and blessings of Allah be upon him) heard the recitation of `Abdullah ibn Mas`ud (may Allah be pleased with him), he began to say concerning him: “Ask, and it will be granted to you.” This is a testimony that his recitation was accepted and that his supplication was answered.
This Hadith includes the permissibility of giving glad tidings to the believer regarding what pleases him. It also highlights a noble virtue and great merit of Ibn Mas`ud (may Allah be pleased with him), who was among those who memorized and mastered the Quran. It also encourages following the method and manner of Ibn Mas`ud (may Allah be pleased with him) in reciting the Quran and in adhering to its rulings..

117

Narrated by Abu Hurayrah (may Allah be pleased with him): The Messenger of Allah (peace and blessings of Allah be upon him) said: “Whoever loves Al-Hasan and Al-Husayn has indeed loved me, and whoever hates them has hated me.”.

Commentary : The household of the Prophet (peace and blessings of Allah be upon him) possesses many virtues, and they are entitled to certain rights over others. The Prophet (peace and blessings of Allah be upon him) commanded that they be loved and forbade hatred toward them.
In this Hadith, Abu Hurayrah (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “Whoever loves Al-Hasan and Al-Husayn has indeed loved me.” Al-Hasan and Al-Husayn are the sons of `Ali ibn Abi Talib and Fatimah, the daughter of the Prophet (peace and blessings of Allah be upon him). They are the two grandsons of the Messenger of Allah (peace and blessings of Allah be upon him), and they are his two fragrant flowers from this world. Among the signs of loving the Prophet (peace and blessings of Allah be upon him) is to love Al-Hasan and Al-Husayn, "and whoever hates them has hated me." Among the signs of hating the Prophet (peace and blessings of Allah be upon him) is to hate Al-Hasan and Al-Husayn. It is sufficient as a mark of wretchedness to hate he (i.e., the Messenger) whose love is part of the perfection of faith. The Prophet (peace and blessings of Allah be upon him) enjoined love for his family. He (peace and blessings of Allah be upon him) said, as narrated in Sahih Muslim: “I remind you, to fear Allah, regarding my household.” Imam Ahmad (may Allah have mercy on him) narrated that the Prophet (peace and blessings of Allah be upon him) said: “I am leaving behind two successors among you: the Book of Allah and my household.” Allah the Exalted has removed impurity from the household and purified them completely, as He Says (interpretation of the meaning): {Indeed, Allah only intends to remove from you the impurity [of sin], O people of the household, and to purify you with [extensive] purification} [Al-Ahzab 33:33] This love that the Prophet (peace and blessings of Allah be upon him) enjoined is not one of extremism—such as raising the members of the household above the level of humanity—nor does it justify hatred toward others among the Companions of the Prophet (peace and blessings of Allah be upon him), as is the practice of the Shi`ah in their exaggeration regarding Al-Hasan and Al-Husayn. Imam Ahmad (may Allah have mercy on him) narrated from `Umar ibn Al-Khattab (may Allah be pleased with him) that the Messenger of Allah (peace and blessings of Allah be upon him) said: “Do not exaggerate in praising me as the Christians exaggerated in praising `Isa ibn Maryam (Jesus—peace and blessings of Allah be upon him). Verily, I am only the slave of Allah and His Messenger.” In Al-Bukhari and Muslim, it is narrated from Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings of Allah be upon him) said: “Do not revile my Companions. Do not revile my Companions. For by the One in Whose Hand is my soul, if one of you were to spend gold equivalent to Mount Uhud, it would not amount to the Mudd (a handful) of what one of them spent, nor even half of it.”
This Hadith highlights the noble status and great virtue of Al-Hasan and Al-Husayn (may Allah be pleased with them both), and that love for them is part of love for the Prophet (peace and blessings of Allah be upon him)..

190

`Abdullah ibn Mas`ud (may Allah be pleased with him) narrated: “I heard the Prophet (peace and blessings of Allah be upon him) say: ‘May Allah brighten the face of a person who hears a Hadith from us and conveys it to others. For perhaps the one to whom it is conveyed has more understanding than the one who heard it.’".

Commentary : The Prophet (peace and blessings of Allah be upon him) urged the conveyance of the call to truth to the people and the transmission of his Sunnah, so that the religion may spread.
In this Hadith, `Abdullah ibn Ma`sud (may Allah be pleased with him) narrated that the Prophet (peace and blessings of Allah be upon him) said: “May Allah brighten” — meaning: grant radiance and beauty; this is a supplication that Allah beautifies his physical form and elevates his rank. “A person” — that is, anyone, whether from the noble Companions or those who heard from them. “Who hears a Hadith from us” — referring to the words, actions, or approvals of the Prophet (peace and blessings of Allah be upon him). In one narration: “...and memorizes it” — meaning: he comprehends it with both his mind and heart and retains it. “And conveys it” — meaning: he transmits it to others exactly as he heard it. “For perhaps the one to whom it is conveyed has more understanding than the one who heard it.” In another narration: “For perhaps a carrier of Fiqh is not a jurist (Faqih), and perhaps a carrier of Fiqh conveys it to one who is more knowledgeable than he.” The particle “perhaps” (Rubba) can be used to express both rarity and frequency. The intended meaning is that it is sometimes — or even often — the case that the narrator who hears a Hadith is neither a scholar nor a jurist. However, he memorizes the Sunnah and transmits it to others — among whom are scholars and jurists capable of deriving rulings, or to someone more capable of understanding and deduction.
This Hadith encourages memorizing the Prophetic Sunnah and conveying it to others. It also illustrates the merit that scholars hold, and the merit of bearing, safeguarding, and conveying knowledge..

200

Abu Hurayrah (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings of Allah be upon him) said: “Part of what continues to benefit a believer from his deeds and good actions after his death is: knowledge he taught and spread; a righteous child he left behind; a Mus-haf he bequeathed; a mosque he built; a house he built for a wayfarer; a canal he caused to flow; or charity he gave from his wealth during his lifetime while he was in good health—these continue to reach him after his death.”
Part of what continues to benefit a believer from his deeds and good actions after his death is.

Commentary : Islamic law encourages performing acts of righteousness and obedience. The Muslim is instructed to treat this worldly life as a field in which he plants for his Hereafter. It has clarified that some deeds continue to benefit a person even after death.
In this Hadith, Abu Hurayrah (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “ Part of what continues to benefit a believer from his deeds and good actions after his death” That is: the impact and reward of these deeds persist beyond the person’s lifetime. This applies broadly to both the righteous and the sinful. However, the Prophet (peace and blessings of Allah be upon him) clarified that what is intended are righteous deeds, when he said: “and good actions after his death.” In other words, the reward continues to reach him. He then gave examples: “Knowledge he taught and spread” — meaning he made it accessible to others by any means, whether through teaching, writing, authoring, or otherwise. “A righteous child he left behind” — and in another version: “a righteous child who prays for him.” Meaning: if the child performs righteous actions taught by the parent, then the parent shares in the reward. “A Mus-haf he bequeathed” — meaning he left behind a copy of the Quran, either as a personal possession or something he endowed for the Muslims. “A mosque he built” — whether through personal effort or financial contribution. “A house he built for a wayfarer” — meaning a shelter or dwelling for travelers. “A canal he caused to flow” — meaning he extracted water, built a means for it to flow, and facilitated its benefit to others. “Charity he gave from his wealth during his lifetime while he was in good health—these continue to reach him after his death” — that is: he gave charity while alive and well, and its reward continues after his passing. Even if some of these actions were not intended to have a lasting effect, Allah out of His Bounty allows any good that benefits people after one’s death, and is a trace of one’s work, to count in one’s record.
This Hadith illustrates the immense grace of Allah toward His believing slaves: He has made some deeds continue in reward even after death. It encourages giving Sadaqah Jariyah (ongoing charity) during one’s lifetime, so its benefit endures. It also shows that books of beneficial knowledge left behind are among the righteous deeds whose reward remains after a person’s death..

541

From Mu`adhah bint `Abdullah Al-`Adawiyyah (may Allah have mercy on her): A woman asked `A’ishah (may Allah be pleased with her), saying: “Is it permissible for a menstruating woman to apply henna or dye?” She replied: “We used to be with the Prophet (peace and blessings of Allah be upon him), and we would apply henna, and he did not forbid us from doing so.”.

Commentary : The Shari`ah (Islamic law) came to bring ease to people, especially in matters related to Taharah (ritual purity).
In this Hadith, Mu`adhah bint `Abdullah Al-`Adawiyyah (may Allah have mercy on her) reports: “A woman asked `A’ishah (may Allah be pleased with her), saying: ‘Is it permissible for a menstruating woman to apply henna or dye?’” meaning: is it permissible for her to apply henna to her hands, feet, or hair while she is in a state of menstruation? `A’ishah (may Allah be pleased with her) said: “We used to be with the Prophet (peace and blessings of Allah be upon him), and we would apply henna, and he did not forbid us from doing so.” This indicates that the Prophet (peace and blessings of Allah be upon him) approved of their practice, which serves as evidence of its permissibility. The dye left by henna on the hands does not prevent the removal of major impurity—whether due to Janabah (a state of ritual impurity caused by the discharge of semen or sexual intercourse) and menstruation—through ritual bathing (Ghusl), when they perform it..

542

Narrated by Abu Hurayrah (may Allah be pleased with him): “I saw the Prophet (peace and blessings of Allah be upon him) carrying Al-Husayn the son of `Ali on his shoulder, and his saliva was dripping on him.”.

Commentary : The Prophet (peace and blessings of Allah be upon him) clarified for his Ummah all matters related to purification. He explained what is pure and what is impure, along with the detailed guidelines for each.
In this Hadith, Abu Hurayrah (may Allah be pleased with him) said: “I saw the Prophet (peace and blessings of Allah be upon him) carrying Al-Hasan — and in some versions: Al-Husayn — the son of `Ali (may Allah be pleased with him) on his shoulder, and his saliva was dripping on him.” That is, the moisture from his mouth was falling onto the garment of the Prophet (peace and blessings of Allah be upon him), indicating that it is pure. Had it been impure, the Prophet (peace and blessings of Allah be upon him) would have washed it. It is also possible that the pronoun "on him" refers to Al-Hasan, and in that case, if it had been impure, the Prophet (peace and blessings of Allah be upon him) would not have carried a child with impure clothing.
This Hadith also encourages showing gentleness toward children..

660

Narrated by `Abdullah ibn `Amr (may Allah be pleased with him): "We prayed Maghrib with the Messenger of Allah (peace and blessings of Allah be upon him). Some returned, while others remained. Then the Messenger of Allah (peace and blessings of Allah be upon him) came out in haste, breathing heavily, with his garment lifted above his knees, and said: ‘Rejoice! Your Lord has opened one of the gates of Heaven and is boasting about you to the angels, saying: “Look at My slaves—they have fulfilled one mandatory duty and are awaiting another.”’”.

Commentary : Prayer is a pillar from the pillars of Islam. It holds immense virtue and an elevated status among the acts of worship. It is a connection between the servant and his Lord. It is repeated five times a day. The Shari`ah has encouraged its voluntary prayers, and the Prophetic Sunnah has clarified that Allah boasts to His angels about His praying servants and those who await its appointed times.
In this Hadith, `Abdullah ibn `Amr ibn Al-`As (may Allah be pleased with them) conveys some of these meanings. He said: “We prayed Maghrib with the Messenger of Allah (peace and blessings of Allah be upon him). Some returned,” meaning: some people returned to their homes, “while others remained,” meaning: some waited in the Masjid (mosque) after the end of the prayer, awaiting the `Isha’ prayer. “Then the Messenger of Allah (peace and blessings of Allah be upon him) came out in haste, breathing heavily,” meaning: his breath had quickened, and his breathing was continuous, “with his garment lifted above his knees,” meaning: he had uncovered his clothing and raised it above his knees, such that they were visible this was due to the speed of his walk and his haste because he was carrying glad tidings for them. “And said: ‘Rejoice! Your Lord has opened one of the gates of Heaven and is boasting about you to the angels,’” meaning: He is proudly mentioning you before the angels. The Lord of Might says: “Look at My slaves—they have fulfilled one mandatory duty and are awaiting another.” Meaning: their waiting for the next mandatory prayer in the Masjid after completing the first is a reason for Allah to boast about them to His angels. This is evidence of the virtue of waiting for one prayer after another.
Muslim narrated that the Prophet (peace and blessings of Allah be upon him) said: “Waiting for the prayer after the prayer—that is the Ribat (enduring at the frontier to guard the Muslim state), that is the Ribat, that is the Ribat.” Thus he (peace and blessings of Allah be upon him) made enduring in acts of worship and waiting patiently for the next prayer a form of Ribat in the path of Allah. For whoever prays a prayer, then sits waiting for another, and remains consistent in doing so he will have filled his life with obedience, and that will be counted as Ribat in the path of Allah..

804

Anas (may Allah be pleased with him) said: “The Messenger of Allah (peace and blessings of Allah be upon him) used to like for the Muhajirun and the Ansar to stand directly behind him, so that they could learn from him.”.

Commentary : Prayer represents a spiritual act of worship wherein a person stands before their Creator. The Prophet Muhammad (peace and blessings of Allah be upon him) provided instruction on its proper etiquette and the requisite practices involved, such as the organization of prayer rows and the maintenance of humility, among other related matters.
In this Hadith by Anas ibn Malik (may Allah be pleased with him), it is stated: “The Messenger of Allah (peace and blessings of Allah be upon him) used to like for the Muhajirun and the Ansar to stand directly behind him [in prayer],” meaning: he preferred that they be closest to him in the front rows — “so that they could learn from him.” That is: so they could learn from him the rulings of the prayer, its manner of performance, and anything else the Prophet (peace and blessings of Allah be upon him) might say after the prayer, such as commands, prohibitions, reminders, and other teachings.
Furthermore, as recorded in Sahih Muslim on the authority of `Abdullah ibn Mas`ud (may Allah be pleased with him), the Messenger of Allah (peace and blessings of Allah be upon him) stated: “Let those among you who are mature and possess understanding stand closest to me,” meaning: those with intellect and comprehension — so that they may fully grasp what comes from the Prophet (peace and blessings of Allah be upon him).
Some scholars said that “those with maturity” refers to those who have reached puberty, and “those with understanding” refers to those of sound mind. This is an encouragement for people of knowledge and virtue in religion to stand in the front rows of prayer and close to the Imam — as they are most deserving of honor, and because the Imam may at times need to appoint someone to replace him, and they are most suited for that role. Moreover, they are more likely to notice and correct any mistakes the Imam might make — something that others may not be aware of.
This Hadith also highlights the virtue and distinction of the Muhajirun and the Ansar (may Allah be pleased with them)..

809

On the authority of `Uqbah ibn `Amir (may Allah be pleased with him), he said: “I heard the Messenger of Allah (peace and blessings of Allah be upon him) say:
“Whoever leads the people in prayer and performs it properly, the prayer is for him and for them. But whoever falls short in it, the burden is upon him and not upon them.”.

Commentary : Congregational prayer is of extreme significance, and encompasses numerous virtues. Any deficiencies that may arise from the Imam during the congregational prayer are the sole responsibility of the Imam and do not extend to those praying behind him. This is why the Prophet Muhammad (peace and blessings of Allah be upon him) stated:
“Whoever leads the people in prayer” — meaning: acts as their Imam in prayer — “and performs it properly,” that is: he completes the prayer with all its pillars, conditions, obligations, and recommended acts, without neglecting anything — “then the prayer is for him and for them,” meaning: he receives the reward for his prayer, and the followers receive the reward for theirs. “But whoever falls short in it,” meaning: if the Imam is deficient in his prayer — “then it is upon him,” that is: the burden of that shortcoming is on the Imam alone; those who prayed behind him bear no responsibility, and they receive full reward for their prayer.
The Hadith shows that the Imam must strive not to fall short in the prayer. It also teaches that if the Imam is deficient in his prayer, the sin falls upon him alone and not upon the rest of the congregation..

1072

On the authority of Abu Sa`id Al-Khudri (may Allah be pleased with him), he said: “The Messenger of Allah (peace and blessings of Allah be upon him) used to go out on the day of `Eid, lead the congregation in two Rak`ahs, then he would give the closing salutations [of prayer], stand on his feet, and face the people while they were seated, saying: "Give charity, give charity." It is the women who give most in charity, offering their earrings, as well as rings and other items. If he (peace and blessings of Allah be upon him) had a need — such as sending out an expedition — he would then mention it to them, otherwise he would leave.”.

Commentary : The `Eid prayer holds great importance in Islam, as it reflects the strength of the faith, and the unity and assembly of Muslims, along with the expression of joy, happiness, and devotion to Allah, the Almighty. In this Hadith, Abu Sa`id Al-Khudri (may Allah be pleased with him) narrates: “The Messenger of Allah (peace and blessings of Allah be upon him) used to go out on the day of `Eid,” that is, he (peace and blessings of Allah be upon him) used to go out to a wide, open space. Then, “lead the congregation in two Rak`ahs, then he would give the closing salutations [of prayer], stand on his feet, and face the people while they were seated”, meaning: he (peace and blessings of Allah be upon him) would deliver the `Eid sermon: "saying: Give charity, give charity." That is, part of what he would say in the sermon was his urging of his companions to give charity. The narration continues: “It is the women who give most in charity, offering their earrings” — which are among the adornments women wear and hang on their ears — “as well as rings and other items,” meaning: other pieces of their jewelry. “If he (peace and blessings of Allah be upon him) had a need — such as sending out an expedition — he would then mention it to them, otherwise he would leave.” That is: if he intended to dispatch an army to a particular region, he would inform them then. The reason he would give such instructions on the day of `Eid is because the people would already be gathered, and there would be no need to assemble them again.
This Hadith elucidates the guidance provided by the Prophet (peace and blessings of Allah be upon him) regarding the `Eid prayer, specifically that the sermon follows the prayer, and that the Imam stands in front of the people. Furthermore, it indicates that encouraging charity should be part of the `Eid sermon..

1117

Narrated by Umm Hani’ (may Allah be pleased with her), who said: "I used to hear the Prophet's (peace and blessings of Allah be upon him) recitation at night while I was on my `Arish.".

Commentary : In this Hadith, Umm Hani’ bint Abu Talib (may Allah be pleased with her) said: “I used to hear the recitation of the Prophet’s (peace and blessings of Allah be upon him) recitation at night while I was on my `Arish.” In another narration: “while I was sleeping on my `Arish .” `Arish is something used for shade; here, it refers to the bed on which one sleeps — meaning: she would hear his voice as he recited the Quran during the night. It may have been recitation during prayer or outside of prayer.
The Mother of the Believers `Aʾishah (may Allah be pleased with her), was asked about the Prophet’s (peace and blessings of Allah be upon him) recitation during the night, and she said: “Sometimes he would recite quietly, and sometimes aloud.” That is: he would do one or the other on a given night or two. This points to the permissibility of both options, and that each is equally valid in night prayer. However, reciting aloud is considered preferable, as it helps occupy the heart, fosters attentiveness and energy in worship, and may awaken those who are heedless. The best form of recitation outside of prayer is what is more conducive to humility and further from showing off. Allah the Exalted Said (interpretation of the meaning): {And do not recite your prayer too loudly or too quietly, but seek a way in between} [Al-Isra’ 17:110] This means a moderate approach between loudness and quietness. Moderation is required and is beloved in all matters..

1391

On the authority of `A’ishah (may Allah be pleased with her): “The Prophet (peace and blessings of Allah be upon him) would spend the night in a state of major ritual impurity (Junub). Then Bilal (may Allah be pleased with him) would come to inform him of the prayer, so he would get up and perform the ritual bath (Ghusl). I would see the water dripping from his head, then he would go out, and I would hear his voice in the Fajr prayer.”.

Commentary : The Prophet (peace and blessings of Allah be upon him) was indeed the best teacher and nurturer for his Ummah. He taught them by both words and actions. Among what he taught were the rulings related to purification and all that pertains to it at all times—what is permitted therein and what is not.
In this Hadith, `A’ishah (may Allah be pleased with her) said: "The Prophet (peace and blessings of Allah be upon him) would spend the night in a state of major ritual impurity (Junub)"—that is, he would remain throughout the night in the state of (Junub) and would delay performing the ritual bath (Ghusl). "Then Bilal (may Allah be pleased with him) would come to inform him of the prayer"—meaning: he would inform him that it’s time for the Fajr prayer. "So he would get up and perform the ritual bath (Ghusl)"—that is, he would perform (Ghusl) from (Janabah) after the Adhan of Fajr. She said: "I would see the water dripping from his head"—that is, she would see the water running down from his hair as a result of the (Ghusl). "Then he would go out, and I would hear his voice in the Fajr prayer"—meaning: he would go out after performing (Ghusl), and she would hear his voice reciting in the Fajr prayer.
Another narration clarified that this action of the Prophet (peace and blessings of Allah be upon him) occurred during Ramadan and outside of it. If it was in Ramadan, then the Prophet (peace and blessings of Allah be upon him) would begin the fast in the state of (Junub) and would not break his fast. In this action of his is a clarification of the permissibility of delaying Ghusl until the time of Fajr or shortly after it. `A’ishah (may Allah be pleased with her) was asked: "How would the Prophet (peace and blessings of Allah be upon him) act regarding Janabah?" Did he perform Ghusl before going to sleep, or did he sleep before performing it? She said: “He (peace and blessings of Allah be upon him) used to do all of that—sometimes he would perform Ghusl and then sleep, and sometimes he would perform minor Wudu’ and then sleep.”
This Hadith indicates the leniency of the Shari`ah in matters related to purification from major ritual impurity (Janabah). It also affirms the permissibility of delaying Ghusl until Fajr, and that Janabah does not invalidate fasting if one is in that state before Fajr and intends to fast..

1535

From Nafi` (may Allah have mercy on him), from Ibn `Umar (may Allah be pleased with him): When `Uthman ibn Madh`un (may Allah be pleased with him) died, he left behind a daughter. Ibn `Umar (may Allah be pleased with him) said: My maternal uncle Qudamah (may Allah be pleased with him), who was her paternal uncle, gave her to me in marriage without consulting her. That was after her father had died. She disliked the marriage and the girl preferred to marry Al-Mughirah ibn Shu`bah (may Allah be pleased with him), so he married her to him..

Commentary : Islam legislated marriage and defined its conditions and pillars, clarifying what is permissible and what is prohibited in it. Among these matters is that it gave women the right to choose their husbands, and they cannot be married against their will.
In this narration, `Abdullah ibn `Umar (may Allah be pleased with him) informs us: "that when `Uthman ibn Madh`un died" — meaning: he passed away, and he (may Allah be pleased with him) was one of the devout and ascetic Companions — "he left behind a daughter." Her mother was Khuwaylah bint Hakim ibn Umayyah, as mentioned in Imam Ahmad's narration. Ibn `Umar (may Allah be pleased with him) said: "My maternal uncle Qudamah gave her to me in marriage," meaning: her guardian was Qudamah ibn Madh`un, who was the maternal uncle of `Abdullah ibn `Umar, since Ibn `Umar's mother was Zainab bint Madh`un, the sister of `Uthman and Qudamah (may Allah be pleased with them). "And he was her paternal uncle," meaning: the uncle of `Uthman ibn Madh`un’s daughter, and this indicates that he was responsible for her affairs when contracting the marriage. "Without consulting her," meaning: regarding her marriage to Ibn `Umar, "and this was after her father had died. She disliked the marriage," meaning: she did not accept marrying Ibn `Umar. "And the girl preferred to marry Al-Mughirah ibn Shu`bah, so he married her to him," meaning: he married her to him after annulling the first marriage by the option of reaching maturity.
Imam Ahmad's narration mentions the reason for her preference for Al-Mughirah ibn Shu`bah (may Allah be pleased with him), which is what Ibn `Umar (may Allah be pleased with him) said: "I proposed to Qudamah ibn Madh`un for `Uthman ibn Madh`un’s daughter, and he gave her to me in marriage. Al-Mughirah ibn Shu`bah entered — meaning: to see her mother — and enticed her with wealth, so she inclined toward him, and the girl inclined toward her mother's desire. They both refused until their matter was brought before the Messenger of Allah (peace and blessings of Allah be upon him). Qudamah ibn Madh`un (may Allah be pleased with him) said: 'O Messenger of Allah, she is my niece, he (my brother) entrusted her to me, and I married her to her cousin `Abdullah ibn `Umar. I did not fall short choosing one who is righteous and compatible, but she is a woman, and she has inclined toward her mother's desire.' The Messenger of Allah (peace and blessings of Allah be upon him) said: 'She is an orphan, and she cannot be married except with her permission.'" He (Ibn `Umar) said: "By Allah, she was taken from me after I had possessed her, and they married her to Al-Mughirah."
This Hadith establishes the option of maturity for a girl when someone other than her father marries her off. She has the choice after reaching maturity: to remain in her marriage, annul it, or renew the contract with a guardian, witnesses, and dowry..

1572

On the authority of Bahz ibn Hakim, from his father, from his grandfather, who said: I said, “O Messenger of Allah, with regard to our private parts—what may we expose and what must we conceal He (peace and blessings of Allah be upon him) said: “Guard your private parts except from your wife or those whom your right hand possesses.” I said, “O Messenger of Allah, what if the people are gathered closely together?” He said: “If you can prevent anyone from seeing it, then do not let anyone see it.” I said, “O Messenger of Allah, what if one of us is alone?” He said: “Allah is more deserving that one be shy before Him than before people.".

Commentary : A Muslim is commanded to observe modesty in general, and specifically to guard his private parts (`Awrah) from being exposed to others. The Shari`ah has clarified what may be exposed of the body—whether male or female—and has defined the boundaries for that.
In this Hadith, Mu`awiyah ibn Haydah (may Allah be pleased with him) said: “I said: O Messenger of Allah, with regard to our private parts—what may we expose and what must we conceal?” —meaning: what are we permitted to uncover, and what are we required to keep covered? The `Awrah refers to that which one would feel shame for if exposed. For a man, it is the area between the navel and the knee. For a free woman, it is her entire body. The Prophet (peace and blessings of Allah be upon him) replied: “Guard your private parts” —meaning: guard them from being exposed, or from unlawful intercourse. The first meaning—covering and concealment—is the more appropriate here. “Except from your wife or those whom your right hand possesses” —that is: your wife is permitted to see your entire body, as are the female slaves you lawfully own. This indicates that both marriage and ownership permit viewing each other’s private areas from either side.
This Hadith reflects the meaning of the Saying of Allah, the Exalted (interpretation of the meaning): {And those who guard their private parts * Except from their wives or those whom their right hands possess, for indeed, they are not to be blamed} [Al-Mu’minun 23:5–6]
Mu`awiyah (may Allah be pleased with him) then said: “I said: O Messenger of Allah, what if the people are gathered closely together?” —meaning: when people are gathered tightly and remain in place, such that we may sometimes be unable to fully cover our `Awrah in the complete and proper way—due to a tight garment or it coming undone due to necessity. So he asked: how are we to manage covering the `Awrah in such situations? And how can we prevent them from seeing us? The Prophet (peace and blessings of Allah be upon him) said: “If you can prevent anyone from seeing it, then do not let anyone see it.” Meaning: protect your private parts to the best of your ability from exposure. Mu`awiyah (may Allah be pleased with him) said: “I asked, ‘O Messenger of Allah, what if one of us is alone?’” Meaning: if a person is in seclusion, with no one else present. It is as though he was asking: is it permissible for a person to remove all of his clothing in such a situation? The Prophet (peace and blessings of Allah be upon him) replied: “Allah is more deserving that one be shy before Him than before people.” Meaning: guard your private parts out of obedience to Him, seeking what pleases Him and earns His approval. The matter is not limited to covering one’s `Awrah only in front of people. What is not intended here is the idea of covering from Allah Himself—Exalted is His Remembrance and His Praise—for such a thing is impossible.
Exceptions to exposing the `Awrah include: the time of relieving oneself, while performing ritual bathing (Ghusl), though there is scholarly disagreement concerning this, and in cases of medical necessity, and similar situations in which there is a need. In such cases, exposure must be limited to what is needed, without excess.
This Hadith encourages guarding the `Awrah and taking precautions to prevent exposing it in front of anyone other than a spouse or those whom one’s right hand possesses..

Book of Hadith