logo
lang Lang
العربية

| 2 Hadiths

Hadith
1386
Narrated Samrah ibn Jundub(may Allah be pleased with him): Every time the Prophet ﷺ would finish the prayer, he would [turn towards us and] face us then ask, "Who amongst you had a dream last night?" If anyone had seen a dream, he would narrate it. The Prophet ﷺ would say: "Mashallah". One day, he ﷺ asked us whether anyone of us had seen a dream. We replied in the negative. The Prophet ﷺ said, "But I had seen a dream last night that two men came to me, caught hold of my hands, and took me to the Sacred Land (Jerusalem). There, I saw a man sitting and another standing with an iron hook in his hand – some of our companions narrated from Musa: he was pushing it inside the mouth of the former till it reached the jawbone, and then tore off one side of his cheek, and then did the same with the other side; in the meantime the first side of his cheek became normal again and then he repeated the same operation again. I said, “What is this?” They told me to proceed on and we went on till we came to a man lying flat on his back, and another man standing at his head carrying a stone or a piece of rock, and crushing the head of the man laying down, with that stone. Whenever he struck him, the stone rolled away. The man would go to pick it up, and by the time he returned to him, the crushed head had returned to its normal state and the man came back and struck him again (and so on). I said, “Who is this?” They told me to proceed on; so, we proceeded on, and passed by a hole like an oven, with a narrow top and wide bottom, and the fire was kindling underneath that hole. Whenever the fire-flame went up, the people were lifted-up to such an extent that they were about to get out of it, and whenever the fire got quieter, the people went back down into it, and there were naked men and women in it. I said, “Who are those?” They told me to proceed on. So, we proceeded on till we reached a river of blood, and a man was in it, and another man was standing at its bank with stones in front of him, facing the man standing in the river. Whenever the man in the river wanted to come out, the other one threw a stone in his mouth and caused him to retreat to his original position; and so, I asked, “What is this?” They told me to proceed on and we did so till we reached a well-flourished green garden,with a huge tree, and near its base was sitting an old man with some children. (I saw) Another man near the tree with fire in front of him, and he was kindling it up. Then they (i.e., my two companions) made me climb up the tree and made me enter a house, better than which I have never seen. In it were some old men and young men, women, and children. Then they took me out of this house and made me climb up the tree and made me enter another house that was better and superior (to the first), containing old and young people. I said to them (i.e., my two companions), “You have made me ramble all night. Tell me all about what I have seen.” Theysaid, “Yes. As for the one whose cheek you saw being torn away, he was a liar and he used to tell lies, and the people would report those lies on his authority till they reach out far and wide. So, he will be punished like that till the Day of Resurrection. The one whose head you saw being crushed is the one whom Allah had given the knowledge of Quran, but he ignored it at night and did not used to act upon it by day; and so, this punishment will go on till the Day of Resurrection. And those you saw in the hole (like oven) were adulterers (those men and women who commit illegal sexual intercourse). And those you saw in the river of blood were those dealing in Ribah (usury). And the old man who was sitting at the base of the tree was [Prophet] Abraham (peace be upon him) and the little children around him were the offspring of the people. And the one who was kindling the fire was Maalik, the gatekeeper of the Hell-fire. And the first house in which you have gone was the house of the common believers, and the second house was of the martyrs. I am [angel] Gabriel and this is Michael. Raise your head.” I raised my head and saw a thing like a cloud over me. They said, “That is your place.”I said, “Let me enter my place.”They said, “You still have some life which you have not yet completed, and when you complete (that remaining portion of your life) you will then enter your place.”
.

Commentary : Prophet Muhammad ﷺ is the seal of all Prophets and Messengers, and nothing similaroccursafter Prophethood, except the glad tidings that Allah gives to His believing servants through true dreams. True dreams can be either to give a glad tiding about something good, or to warn the believer against some evil. The truthfulness of these dreams depends on the level of faith and piety of the believer experiencing it.

In this hadeeth, Samrah ibn Jundub(may Allah be pleased with him) reports that the Prophet ﷺ used to turn his noble face towards the Companions (may Allah be pleased with them) after each prayer, andenquire if any of them had experienced a true dream, and if so, to narrate it for him. Then, he ﷺ would interpret these dreams,by Allah’s will. One day, he ﷺ asked the same question butnone of them had a dream to mention. Then, he ﷺ mentioned that he ﷺhad seen a true dreamthe night before; and [it is known] the dreams of Prophets are always truthful, and a [form of] divine revelation from Allah, Most High.
***
The Prophet ﷺ saw in his dream that two angels came to him and took him by hand to the Sacred Land. In the narration in Saheeh al-Bukhaaree, it says: “a Sacred Land”,while  another narration in Musnad Ahmad reads “a spacious land or flattened earth”. There, he ﷺ saw two men- one man sitting down while the other was standing in front of him with an iron hook, which is like the hook used to hang up meat, pushing it inside his mouth until it would reach his jawbone and tear off one side of his cheeks. Then, the same would be done to the other side of his cheeks. Upon seeing this, the Prophet ﷺ inquired about this man, but the two angels did not answer his question, and merely asked him to proceed. They arrived at a different place, and there, he ﷺ saw a man lying down on his back, while another man was standing next to his head,and crushing it with a stone that was the size of a hand palm, or a piece of rock. As his head was crushed, the stone or piece of rock would roll away, so the other manwould walk to it, collect it, and go back to the man who is lying down, and repeat the same action, over and over again. Notably, each time he would go back to him, he would find his head back in its initial condition. The Prophet ﷺ asked the two angels about this man too, but they did not answer him, and took him, next,by a hole that resembled a clay oven used to bake bread. The top of this hole was narrow while the bottom was spacious, and the fire was kindling underneath that hole wherein there were named men and women. Whenever the fire-flame would go up, the people would go up highenough to almost come out of it, and whenever the fire would get quieter and the heat less than before,the people would go backdown into it. The Prophet ﷺagain asked the two angels about them, but once again, they did not answer his question.

Thereafter, they took himﷺ until they reached a river of blood, in which there was a man swimming, while another man stood at its bank, with stones in front of him. Every time the man in the river attempted to get out, the man at the bank would throw stones at him, forcing him to go back into the river. The Prophet ﷺ asked about them but [again] the two angels did not answer.
Then, they took himﷺ to a well-flourished green garden,which had a huge tree; and near the tree base, an old man was sitting with some children. He ﷺ saw another man near that tree, with fire in front of him that he was kindling. The two angels then took him up the huge tree and there, theyentered a beautiful house thatwas second to none in beauty, as he ﷺmentioned, and inside this house, there were old men, young people, women, and boys. Then, the two angels took him ﷺback outside the house, and went farther up the huge tree, and entered another house that was even better and more beautiful than the first, and inside it, there were old men and young people.

After all that, the Prophet ﷺ said to the two angels: “You have taken me around [from one place to another]this night and I would like to know, who arethose people,whom I have seen tonight?”The two angels agreed to answer his question, and explained that the first man, whose cheeks were torn away,was a habitual liar, and people would repeat his lies to others, until those liesspread far and wide. His punishment was that severe due to the great corruption and harm resulting from his lies. As for the second man, whose head was crushed, deserved that punishment, because he was a man that Allah had taught the Quran, but he neglected it i.e., he neither recited it at night nor acted upon it at daytime. The naked men and women in the hole were adulterers and fornicators, and the man who was swimming in the blood river was a man who made money through usury (i.e., interest-based loans, and other forms of transactions that are classified as such). As for the old man who was sitting next to the tree base, he is Prophet Ibraheem (peace be upon him) and the children with him are the children of people [who died before reaching puberty] – A narration in Saheeh al-Bukhaaree, reads: “As for the children around him, they are the children who died upon the fitrah”. These children include both the children of Muslims and non-Muslims, who died before reaching the age at which they become accountable. The most correct view, as it appears, regarding the children of disbelievers and polytheists, is that they will be tested on the Day of Judgment, and if they pass the test and believe, they will enter Paradise;otherwise they will enter Hellfire, as indicated in other textual evidence.

As for the man who was kindling the fire, that was Maalik, the gatekeeper of Hellfire. The first house entered was the abode designated for all believers, while the other house, which was better and more adorned than the first one, is the abode made for the martyrs. I am [angel] Gabriel and this is [angel] Michael.”
Then, the two angels asked him ﷺ to raise his head. Upon doing so, he ﷺ saw a layer that looked like clouds, and the two angels informed him that this high place is his place in Paradise. Thereupon, he ﷺ asked them to let him enter it, but they replied that his life in this world was not yet over, but once his lifetime in this world would end, he ﷺwould enter his place and enjoy it.

From this hadeeth, we learn the high statusof the Prophet ﷺ and the distinguished merit that he ﷺ carried in the sight of Allah, Most High.

Other benefits derived from this hadeeth are that we ought to value true dreams,and enquire regarding their significance, and speak of them after finishing prayer.

It also shows that it is recommended for the Imaam to conversewith his companions after finishing the prayer, and that it is permissible for people to talk about such knowledge in the mosque.

It teaches us that it is permissible for people to sit with their back towards the direction of the Qiblah when they are learning or doing other things.

Finally, this hadeeth warns us against lying, spreading lies, and abandoning the recitation of the Quran and acting upon it. It also shows the gravity of the sin of adultery and fornication, and the severe punishment that await fornicators and adulterers.
.

1387
Narrated ‘Aishah (may Allah be pleased with her: "I visited Aboo Bakr (during his fatal illness) and he asked me, “In how many garments was the Prophet (ﷺ) shrouded?”
I replied, “In three white pieces of Suhooliyah, and there was neither a shirt nor a turban among them.”
Aboo Bakr further asked me, “On which day did the Prophetﷺdie?” I replied,“He died on Monday.”
He asked, “What is today?”I replied,“Today is Monday.”
He added,“I hope to die sometime between this morning and tonight.” Then he looked at a garment that he was wearing during his illness, and it had some stains of saffron. Then he(may Allah be pleased with him) said,“Wash this garment of mine and add two more garments and shroud me in them.”I said, “This is worn out.” He said, “A living person has more right to wear new clothes than a dead one; the shroud is only for the body's pus.” He did not die till it was the night of Tuesday and was buried before the morning.".

Commentary : The Companions (may Allah be pleased with them) were always eager to follow the example of the Prophet ﷺ, to fulfil the order of Allah, Most High, and out of their love for the Prophet ﷺ. They were so keen to learn about all his actions and deeds,and to follow in his footsteps, even in times of hardship and difficulties.

 ‘Aishah (may Allah be pleased with her, the Mother of Believers, reports that she entered upon her father, Aboo Bakr (may Allah be pleased with him) during his fatal sickness, and he asked her about the number of garments that were used to enshroud the Prophet ﷺ. She answered him that his noble body was washed and then enshrouded with three white garments made in Yemen. The wordSuhooliyyahis the plural of suhl, which means a white garment, while the word Sahooliyyah is used in reference to a village in Yemen. These garments do not include long shirts that are sewn to cover the whole body,nor a turban to cover the head. Then, he (may Allah be pleased with him) asked her about the day on which the Prophet ﷺ died, to which she replied that it was Monday. Then, he inquired as towhat day it was, and she said it was Monday. Thereupon, he (may Allah be pleased with him) saidthat he hoped that he would die during the course of the day, even if it was during the last few hours of the night. This was his wish, due to his keen interest in following the way of the Prophet ﷺ, in his life and death i.e., he hoped that the timing of his death would be the same as that of the Prophet’s ﷺ death.

Afterwards, he (may Allah be pleased with him) looked at the garment that he wore when he was sick,and it had traces of Saffron, an aromatic plant with a rich colour, and asked them to wash it, and bring two more garments to enshroud him with them. ‘Aishah (may Allah be pleased with her) said that the garment is old [meaning that it is better to use a new garment], but he said those who are alive are more worthy of wearing new clothes than someone who is about to depart this life, because the living will benefit from it, while the garments used to enshroud the body of the deceased are only for the pus that comes out of the corpse.

At the end of the hadeeth, she mentions the timing of the passing of Aboo Bakr (may Allah be pleased with him) i.e., he died between Maghrib and ‘Ishaa on Tuesday’s night, and says that he was buried before morning. He (may Allah be pleased with him) died 8 nights before the end of Jumaadah al-Aakhirah, 13 Hijri.

This hadeeth shows us that it is permissible to use white garments and old worn-out washed clothes for enshrouding purposes, and that three garments should be used for enshrouding.

Another lesson we can derive from this hadeeth is that new clothes should be given to those who are alive, and not to those who are on their deathbed or have died.

It also shows that it is permissible to bury the deceased during night-time, and that a person with more knowledge can take knowledge from someone who is lower in rank.

Furthermore, this hadeeth depicts the merit of Aboo Bakr (may Allah be pleased with him), his accurate intuition and steadfastness on his deathbed, and alsoshows that the will of the deceased, regarding his funeral, should be fulfilled, if the instructions mentioned in the will are acceptable from an Islamic perspective.
.

1388
Narrated ‘A’ishah(may Allah be pleased with her): A man told the Prophet ﷺ his mother had died suddenly, adding that he thought she would have given charity if she had been able to speak. He therefore asked if she would have a reward, supposing he gave charity on her behalf. The Prophet ﷺanswered: “Yes, she would.”.

Commentary : Allah’s Mercy and Grace manifests in many ways, one of which is that He, Most High, legislated for us different methods and means by which our sins can be forgiven, even after death. One of these means is charity, which is one of the good deeds whose reward can be gifted to the deceased.
In this hadeeth, ‘Aishah, the Mother of Believers (may Allah be pleased with her), reports that a man mentioned to the Prophet ﷺthat his mother died suddenly, and he believed that, if she had been able to speak, she would have given away some of her money in charityor made a will dictating that part of her wealth be given in charity. He asked the Prophet ﷺ whether his mother would be rewarded if he were to give charity on her behalf. The Prophet ﷺreplied that she would,i.e., if he gave charity with the intention that its reward be gifted to her, then she would get its reward.

The meaning of this is clearer and more explicit in a narration recorded in Saheeh Muslim, on the authority of AbooHurayrah(may Allah be pleased with him), that Allah’s Messenger ﷺ said: “"When a man dies, all his good deeds come to an end except three: Ongoing charity, beneficial knowledge and a righteous son who prays for him.".

1390
Sufyaan at-Tammaar said that he saw the grave of the Prophet ﷺ humped..

Commentary : Graves and cemeteries are places for contemplation, to remind us of the Hereafter and help us realise how trivial this life is, and not to manifest our pride in the deceased. The Sunnah clarified to us the rulings of graves, and that they should be constructed in a way that reflects the seriousness of death. It directed us to take a lesson from it, and realise that this life is mortal, and a man will have nothing left after it, except Allah’s mercy and his good deeds.

In this hadeeth, the Taab’iee, Sufyaan al-Tammaar, reports that he saw the grave of the Prophet ﷺ humped i.e., it is raised above the ground, and not levelled. The humping method means the top of grave is the narrowest point of the grave and the most spacious point is in the bottom such like a pyramid or the camel hump. This is not intended to elevate it so high above the ground, but to raise it a bit over the ground so people can recognise that it is a grave,and therefore, do not sit or step on it.

This hadeeth does not contradict the hadeeth in Saheeh Muslim wherein the Prophet ﷺ ordered ‘Alee ibn AbeeTaalib(may Allah be pleased with him) to leave not a high grave unlevelled, because the high grave intended in this hadeeth is that which has a structure made over it, until becomes higher. As for the graves on which people put sand, stones, and pebbles, these are not applicable, because people do it so others can recognise that it is a grave and do not step on it.

The order of levelling high graves is given because such construction has no benefit. Thus, we are ordered to level high graves so they can conform to the requirements ofreligion.
.

1390
Narrated Hishaam ibn `Urwah, from his father: When the wall fell on them during the caliphate of Al-Waleed ibn `Abdul Malik, the people started repairing it. A foot appeared to them from it and the people panicked and thought that it was the foot of the Prophet ﷺ. No one could be found who could tell them about it till I (`Urwah) said to them, "By Allah, this is not the foot of the Prophet ﷺ but it is the foot of `Umar (may Allah be pleased with him)."
.

Commentary : Graves and cemeteries are places for contemplation to remind us of the Hereafter and help us realise how trivial this life is, and not to manifest our pride in the deceased. The Sunnah clarified to us the rulings of graves and that they should be constructed in a way that reflects the seriousness of death. It directed us to take a lesson from it, and realise that this life is mortal, and a man will have nothing left after it, except Allah’s mercy and his good deeds.

In this hadeeth, the Taabi’ee ‘Urwah ibn al-Zubayr reports that the eastern wall of the room of ‘Aishah (may Allah be pleased with her) fell off the three graves inside of it - wherein the Prophet ﷺ, Aboo Bakr and ‘Umar ibn al-Khattaab(may Allah be pleased with them) are buried.Thus, the people hastened to repair it. This incident occurred during the reign of ‘al-Waleed ibn ‘Abd al-Malik ibn Marwaan, and that time, ‘Umar ibn ‘Abd al-‘Azeez was the governor of al-Madinah.
There are two different stories mentioning the reason  the wall fell off; the first of which states that the people used to pray towards the grave, so ‘Umar ibn ‘Abd al-‘Azeez ordered the wall to be higher, so that people would not pray towards the grave; and the second report states that al-Waleed ibn ‘Abd al-Malik wished to make an extension to the Prophet’s Mosque, to expand its area, therefore, he purchased the rooms of the wives of the Prophet ﷺ,and ordered ‘Umar ibn ‘Abd al-Azeez to demolish them, and include them into the Mosque.

Then, ‘Urwah mentions that a foot appeared from one of the three graves, which made people panic, because they thought that it was the foot of the Prophet ﷺ, and feared that they had violated and disrespected his sacred privacy. However, they could not find anyone to confirm whose foot was, it until ‘Urwah informed them: “By Allah! This is not the foot of the Prophet ﷺ! Rather, it is the foot of ‘Umar (may Allah be pleased with him)’.
It has been said that this hadeeth serves as evidence that indicates graves at that time were not raised over the ground, but rather levelled, which explains the appearance of the foot.

This hadeeth also shows us that Allah, Most High, preserves and protects the body of His Prophet ﷺ, and highlights the merit of ‘Urwah and his knowledge..

1391
‘Urwah reported that ‘Aishah narrated that she made a will to `Abdullah ibn al-Zubayr(may Allah be pleased with them), "Do not bury me with them, but bury me with my companions in al-Baqee’ as I would not like to be looked upon as better than I really am.”.

Commentary : ‘Aisha, the Mother of Believers, was known for her wisdom and high level of understanding of the rulings of religion. In this hadeeth, she (may Allah be pleased with her) teaches us the true meaning of humility and how one should refrain from praising himself.

‘Abdullah ibn al-Zubayr(may Allah be pleased with him) was her nephew i.e., he was the son of her sister, Asmaa’ bint Abee Bakr (may Allah be pleased with them), and he reports that ‘Aishah made a will to him not to bury her in the same room as the Prophet ﷺ, and his two Companions, Aboo Bakr and ‘Umar (may Allah be pleased with them). Her instruction was to bury her in al-Baqee’ cemetery, where the other wives of the Prophet ﷺ are buried.

Al-Baqee’ is the cemetery of the people of al-Madinah, and it is in the eastern side of the Prophet’s ﷺMosque. The reason that she did not wish to be buried in the room is, as she explains, that she did not want people topraise her because of that– since being buried in the same room with the Prophet ﷺ is an honour - although at that time there was enough space in the room for her. She (may Allah be pleased with her) feared people may glorify her, if that happened.

This hadeethshows that it is permissible to make a will about the location of one’s burial.
.

1392
Narrated `Amr ibnMaymoon Al-Awdee: I saw `Umar ibn Al-Khattaab (may Allah be pleased with him) saying, "O `Abdullah ibn `Umar! Go to the Mother of Believers,‘Aishah and say, `Umar ibn Al-Khattaab sends his greetings to you,” and then request her to allow me to be buried with my Companions." (Ibn `Umar conveyed the message to `Aishah.) She said, "I had the idea of having this place for myself, but today I prefer him (`Umar) to myself (and allow him to be buried there)." When `Abdullah ibn `Umar returned, `Umar asked him, "What (news) do you have?" He replied, "O Chief of the Believers! She has allowed you (to be buried there)." On that `Umar said, "Nothing was more important to me than to be buried in that place. So, when I expire, carry me there and pay my greetings to her (`Aishah) and say, `Umar ibnal-Khattaab asks permission; and if she gives permission, then bury me (there), and if she does not, then take me to the graveyard of the Muslims. I do not think any person has more right for the caliphate than those with whom Allah's Messenger ﷺ was always pleased till his death. And whoever is chosen by the people after me will be the caliph, and you people must listen to him and obey him," and then he mentioned the name of `Uthman, `Alee, Talhah, Az-Zubayr, `Abd al-Rahmaanibn `Awf and Sa`dibnAbeeWaqqaas(may Allah be pleased with them). By this time, a young man from the Ansaar came and said, "O Chief of the Believers! Be happy with Allah's glad tidings. The high status which you have in Islam is known to you, then you were appointed as the successor [of Aboo Bakr], and you ruled with justice and then you have been awarded martyrdom after all this." `Umar replied, "O son of my brother! I wish all those privileges will counterbalance (my short comings), so that I [depart this world so I] neither lose nor gain anything. I recommend my successor to be good to the early emigrants and realize their rights, and to protect their honour and sacred things. And I also urge him to be good to the Ansaar who before them, had homes (in al-Madinah) and had adopted the Faith. He should accept the good of the righteous among them and should excuse their wrongdoers. I recommend him to abide by the rules and regulations concerning the Dhimmis of Allah and His Apostle, to fulfill their contracts completely and fight for them, and not to tax (overburden) them beyond their capabilities.".

Commentary : ‘Umar ibn al-Khattaab(may Allah be pleased with him) was one of the people who had utmost love for Allah’s Messenger ﷺ and his Companion, Aboo Bakr (may Allah be pleased with him), and was so keen to follow their guidance [in all his affairs]. His love for them was so strong that he wished to be buried next to their graves. ‘Umar ibn al-Khattaab(may Allah be pleased with them) was so concerned about the best interest of the Muslims and keen that justice is established even after his passing. 
In this hadeeth, the Taab’iee ‘Amr ibn Maymoon reports an incident that occurred afterFayrooz, a.k.aAbooLu’lu’ah al-Majoosee – may Allah punish him with what he deserves – stabbed ‘Umar ibn al-Khattaab – who was the Caliph at that time - with his knife, which was the cause of his death. He related that he saw ‘Umar ibn al-Khattaab(may Allah be pleased with him) asking his son ‘Abdullah, to visit ‘Aishah (may Allah be pleased with them) and send his greetings to her, then ask for her permission for him to be buried next to his two Companions (i.e., the Prophet ﷺ and Aboo Bakr, may Allah be pleased with him), who were buried in her room. She replied that she had wanted to save the spot for herself, but [as ‘Umar requested it], she will give precedence to himand relinquish this privilege to him. ‘Abdullah ibn ‘Umar (may Allah be pleased with him) returned to his father, who asked him about her answer right away. ‘Abdullah delivered the good news that ‘Aishah (may Allah be pleased with her) had given her permission. Thereupon, ‘Umar (may Allah be pleased with him) said [with relief] that there was nothing more important to him that ensuring that he would be buried there, next to his two Companions. Yet, he said to the people – although ‘Aishah (may Allah be pleased with her) had already given her permission – after I die, carry me there and pay my respects to her, and let ‘Ibn ‘Umar say to her:” ‘Umar ibn al-Khattaab asks for your permission [to enter the room and be buried therein]; if she allowed it, bury me there.Otherwise, bury me in the cemetery of the Muslims.” If this was to demonstrate anything, it would manifestthe good character and noble manners of ‘Umar ibn al-Khattab,as he did not want to embarrass ‘Aishah, the Wife of Believers, and to ensure that her first approval was not out of shyness since she did not wish to embarrass him as he was alive,thus, he wanted to give her a second chance to make her mind, without any pressure.

Thereafter, men entered upon ‘Umar(may Allah be pleased with him) to [ask him to] appoint for them his successor, to save the Muslims the dispute over the next caliph.  He said to them, “I do not know anyone who has more right to assume this position except those that Allah’s Messenger ﷺwas pleased with when he died. For this reason, the person that they agree on to be my successor, will be the one entitled to this position; so, obey him.” Then, he (may Allah be pleased with him)named only six people from all the people that the Prophet ﷺ died while he was pleased with. Those Companions were: `Uthman ibn ‘Affaan, `Alee ibn AbeeTaalib, Talhah ibn ‘Ubayd Allah, Az-Zubayr ibn al-‘Awwaam, `Abd al-Rahmaan ibn `Awf and Sa`d ibn AbeeWaqqaas(may Allah be pleased with them).

Afterwards, a young man from the Ansaar entered upon ‘Umar and said: "O Chief of the Believers! Be happy with Allah's glad tidings. The high status which you have in Islam is known to you, then you were appointed as the successor [of Aboo Bakr], and you ruled with justice, and then you have been awarded martyrdom after all this.”i.e., he was awarded martyrdom when AbooLu’lu’ah assassinated him. However, ‘Umar said to the young man: “I wish, despite all that you have mentioned, I depart this life with an account that does not make me subject to Allah’s punishment or reward.” He made that statement due his piety and fearing the meeting of Allah.

He then(may Allah be pleased with him) asked whoever would be selected as his successor to be good to the early immigrants; and they are either those who immigrated before the pledge of the Ridwaan, alias, the Pledge of the Tree, those who prayed to the two Qiblahs, or those who participated in the battle of Badr. He (may Allah be pleased with him) asked him to honour their status and rights. Then, he (may Allah be pleased with him) urged him to be goodto the Ansaar, who had settled in the Madinah and embraced the faith before the arrival of˺ the emigrants, and Imaan became deep-rooted in their hearts just as they are well established in their homes. ‘Umar asked whoever will rule the Muslims after him to accept the good of the righteous among them, and excuse their wrongdoers, so long as their mistakes and wrongdoings do not fall into the sins and crimes that have fixed punishments (i.e., Hudood) and do not involve the rights of people. Next, he (may Allah be pleased with him) urged his new successor to honour the guarantee of protection that Allah and His Messenger granted to the People of the Book, fight their enemies alongside them, refrain from obliging them with anything that goes beyond their capabilities, and refrain from increasing their binding tax.

In this hadeeth, we learn that one should hasten and be eager to acquire glad-tidings and goodness such like ‘Umar ibn al-Khattaab(may Allah be pleased with him), who hastened to secure his grave in the place he wished to have it.

We can also conclude, from this hadeeth, that deciding the next Caliph after ‘Umar ibn al-Khattaab(may Allah be pleased with him) was based on consultations andIt highlights how fair ‘Umar ibn al-Khattaab(may Allah be pleased with him) was,and showshisacknowledgment of the merit and virtue of his companions.
It teaches us that praising someone in his presence is not condemned if the praise is truthful and there is no fear that the one being praised may be tempted or feel proud.

Moreover, it shows that honourable people should be concerned about their end, never rely on their good deeds, belittle themselves [before Allah] and often be in a state of fear of Allah.

One of the points that is noted from this hadeeth is that people, be they common or not, should advise the Caliph, to enable him to establish justice and be good to his subjects, urge him to look after the best interest of the Muslims and treat people according to their due status.

It also shows that the mistakes and shortcomings of virtuous people should be excused and forgiven.

Lastly, it teaches us that it is permissible to console the person on his deathbed, by mentioning what one can remember from his good deeds.
.

1393
Narrated `Aishah (may Allah be pleased with her): The Prophet ﷺsaid, "Do not abuse the dead, for they have goneto where they will reap what they have sown.".

Commentary : Islam is keen on protecting the reputation and honour of Muslims, be they alive or dead, and has therefore made it forbidden to harm, vilify, or abuse them.

In this hadeeth, the Prophet ﷺ ordered us not to abuse the dead, because they have departed this life to go where they are reaping what they have sown i.e., Allah will reward those whose deeds are good, and punish those whose deeds are evil, and forgive whoever He wishes from amongst them. For this reason, it is not permissible for anyone to rule that a particular person is from the people of Paradise or of the Hellfire, because it is only up to Allah to decide the final abode of people.

It is narrated in Sunan al-Tirmidhee on the authority of al-Mugheerah ibn Shu’abh(may Allah be pleased with him) that the Prophet ﷺ said: “Do not abuse the dead thus harm the living.”  As can be noted, the Prophet ﷺ clarified that one of the reasons that abusing the dead is not allowed is that it harms the living i.e., it will sadden and break the heart of the relative and loved ones of the dead when they hear someone is abusing him. In other words, the order against abusing the dead considers the condition and interest of the living, keeps social coherence, and protects society from dispute and hatred.  As for mentioning the dead with good, the Prophet ﷺ prescribed it and allowed it, as mentioned in the report recorded in Sunan al-Nisaa’iee, when ‘Aishah (may Allah be pleased with her) related that the Prophet ﷺ said: “Do not mention those who died among you except with good.”

This does not conflict with the report recorded in Saheeh al-Bukhaaree and Saheeh Muslim-wherein Anas ibn Maalik (may Allah be pleased with him)said: “Some Companions happened to pass by a funeral procession (bier) and they praised him (the deceased). The Prophet ﷺ said, "He will certainly enter it." Then they passed by another funeral procession, and they spoke ill of the deceased. The Prophet ﷺ said, "He will certainly enter it." `Umar bin Al-Khattab (may Allah be pleased with him) said: "(O Messenger of Allah,) what do you mean by “He will certainly enter it?'' He ﷺ replied, "You praised the first person, so he will enter Jannah; and you spoke ill of the second person, so he will enter Hell. You are Allah's witnesses on earth."-As it can be reconciled with the other narrations. One of these reconciliations is that the order to never abuse the dead does not include hypocrites, disbelievers, and those who committed their sins and practised their innovations in public. With that said, it is not forbidden to mention the evil of hypocrites, disbelievers, and public sinners to warn others from them, so others do not follow their ways or character. The reason that the Companions spoke ill of the deceased, as mentioned in this hadeeth, was because he was known for his hypocrisy or sins. To recap, the motive for speaking ill of the deceased is based on a valid reason in religion – that is, to warn people from his evil.
.

1394
Narrated Ibn `Abbaas(may Allah be pleased with them): AbooLahab, may Allah’s curse be upon him, once said to the Prophet ﷺ: "May you perish, all day long." Thereupon, Allah revealed:  the ayah: {May the hands of AbooLahab perish, and he himself perish!} [Quran 111.1]..

Commentary : After receiving the first revelation, the Prophet ﷺ called people to Islam in secret until Allah, Exalted be He, ordered him to invite people to Islam in public, when He, Most High, said: {So proclaim what you have been commanded} [Quran 15:94].

The text of this narration is a part of a narration recorded in Saheeh al-Bukhaaree. It is reported on the authority of Ibn Abbaas(may Allah be pleased with him) that when the ayah: {And warn your tribe of near-kindred} was revealed, it was an order from Allah to the Prophet ﷺto invite his relatives from Quraysh to Islam,namely the family of ‘Abd al-Mutallib, the family of Hashim, the family of ‘Abd Manaaf, and Qussay. So, the Prophet ﷺascended the Safaa (mountain) and started calling the clans of Quraysh, "O BanuFihr! O Banu `Adyy!" addressing various clans of Quraysh until they were all assembled. As for those who could not come themselves, they sent someone on their behalf to see what was going on there. AbooLahab, the paternal uncle of the Prophet ﷺ, and other people from Quraysh came.Then, the Prophet ﷺ said, "Suppose I told you that there is an (enemy) cavalry in the valley, intending to attack you- would you believe me?" They replied, "Yes, for we have not found you telling anything other than the truth." He then said, "I am a warner to you in the face of a great punishment." Upon hearing this, AbooLahab, may Allah’s curse be upon him- the curse of Allah upon one means being expelled from His Mercy- said to the Prophet ﷺ "May your hands perish all this day. Is it for this purpose you have gathered us?"  This is to mean, may you be ruined and destroyed for the rest of this day; thus, he was one of those who turned away from Islam. Thereupon, it was revealed: {May the hands of AbooLahab perish, and he himself perish! Neither his wealth nor ˹worldly˺ gains will benefit him. [Quran 111.1-5]This means that indeed, his hands (efforts) will bring him nothing but loss and failure. It has been said that the first part is a supplication against him (may the hand of AbooLahab perish) while the second part of the same ayah is a statement (and he himself perish). This is like saying, may Allah destroy him; and indeed, he is destroyed.

This hadeeth enlightens us as to the reason behind the revelation of Surah al-Masad.

It also shows that it is permissible to curse particular disbelievers, because Ibn ‘Abbaas(may Allah be pleased with him) said, after he mentioned the name of AbooLahab, may Allah’s curse be upon him.
.

1395
Narrated Ibn `Abbaas(may Allah be pleased with them): The Prophet ﷺ sent Mu`aadh to Yemen, and said to him before he left for Yemen, "Invite the people to testify that none has the right to be worshipped but Allah, and I am Allah's Messenger. If they obey you in doing so, then teach them that Allah has enjoined on them five prayers in every day and night (in twenty-four hours), and if they obey you in doing so, then teach them that Allah has made it obligatory for them to pay the zakat from their property, and it is to be taken from the wealthy among them, and given to the poor.".

Commentary : This hadeeth is a foundational principle, which explains that which should be taught to people, when inviting them to the religion of Allah, Exalted be He, and how the ruler should treat his subjects.

‘Abdullah ibn ‘Abbaas(may Allah be pleased with him) reports that the Prophet ﷺ sent Mu’aadh(may Allah be pleased with him) to Yemen to invite the people there to Islam, and the first thing that he ﷺ ordered him to do is to invite people to acknowledge and believe in the Oneness of Allah and the Message of His Prophet Muhammad ﷺ. This is because it is the first condition that should be fulfilled,to make all acts of worship and good deeds valid and accepted. The two articles of faith are the door from which people enter the house of Islam, and without which they are not considered Muslims, thus, are not addressed in Islam to fulfill all other obligations and rituals. At that time, the people of Yemen believed in Christianity, therefore, the Prophet ﷺ informed Mu’aadh that if they accepted to believe in the Oneness of Allah, and that the Message of the Prophet ﷺ is universal and the seal of all messages, he should then explain to them that Allah made it obligatory to offer five daily prayers. The reason that he ﷺ asked Mu’aadh to start with the prayer, after they accept Islam, is because prayer is the most important pillar of Islam [after the two articles of faith], and the first deed that people will be held accountable for on the Day of Judgment. If the people accepted to uphold this act of worship, then he ﷺinstructed him to inform them next that Allah made alms obligatory upon them,to be taken from those who are rich, and given to those who are in need. This act of worship is a financial obligation upon whoever has wealth that reaches the legal threshold that is prescribed in Islam, andis in his possession for one lunar year. In this case, the person is obliged to take out %2.5 of the total eligible wealth. The zakat is applicable to cattle and livestock, farms and plants, trade and merchandise, and the inventory of the relics of the ancients (treasures),the amount of which is calculated according to the prescribed times and measures in Islam. As for those who are eligible to receive alms, they are specified in the Quran. Allah, Most High, says: {Zakat is only for the poor and for the needy and for those employed for it and for bringing hearts together [for Islam] and for freeing captives [or slaves] and for those in debt and for the cause of Allah and for the [stranded] traveller - an obligation [imposed] by Allah. And Allah is Knowing and Wise.} [Quran 9:60]. The instructions of the Prophet ﷺ exhibit how calling people to Islam should be gradual, in a way that suits the people being invited.

This hadeeth highlights that a disbeliever cannot be considered a Muslim until uttering the two articles of faith (i.e., there is none worthy of worship except Allah and that Muhammad is His Messenger).

It shows that the criteria that is used to determine who is rich or poor in Islam is their possession of the legal threshold of zakat, and that the ruler should advise his governors about whatever they need to know from rulings and other matters.
.

1396
Narrated AbooAyyoob(may Allah be pleased with him): A man said, "O Allah's Messenger! Inform me of a deed which will make me enter Paradise." The people said, "What is the matter with him? What is the matter with him?" Allah's Messenger ﷺ said, "He has something to ask (what he needs greatly)." The Prophet ﷺ said: “‘arabun maa lahu; worship Allah and join none in worship with Him, offer prayers perfectly, give zakat, and keep good ties with your kinship.".

Commentary : Allah, Exalted be He, made performing good deeds and refraining from sins a means by which people can enter Paradise and avoid Hellfire. The most prominent and loftiest good deed of all is believing in Allah’s Oneness, while the gravest sin is associating partners with Him. The Companions (may Allah be pleased with them) were eager to ask the Prophet ﷺ about all that which is good.

In this hadeeth, AbooAyyoob al-Ansaaree(may Allah be pleased with him) reports that a man asked the Prophet ﷺ about what good deed could admit him into Paradise. It has been said: the man mentioned in the hadeeth was AbooAyyoob himself, while others said it was Laqeet ibn Sabrah, the delegate of Banee al-Muntafiq. Upon hearing the question, one of the Companions made a statement to express his surprise at such a question, sincethere are many good deeds [that can be done to enter Paradise]. However, the Prophet ﷺresponded to the statement of the Companion:‘arabun maa lahu, whichmeans the man asked about a matter that concerns him. In a different narration it reads: ‘aribun maa lahu.It is possible that the word is a verb, so it reads ‘ariba maa lahu, which means, he has become aware of the issue and understands it, thus, inquired about it; it has been said that it means that he is a smart man because he asked about what concerned him. This statement is believed to have been made to applaud his keen interest in knowing the answer to such a great question, and to show that he asked a question that sensible people would ask. It has [also] been said the phrase literally means an invocation against him that means, may his body parts fall off, but it is used as a form of praise without intending its actual meaning.

Then, the Prophet ﷺ answered the man’s question, and explained to him regarding worshipping Allah alone, without any associate or partner, offering the five daily prayers, namely Fajr, Dhuhr, ‘Asr, Maghrib, and ‘Ishaa, and paying the zakat, which is a financial act of worship that is an obligation upon whoever has wealth that reaches the legal threshold s prescribed in Islam, and is in his possession for one lunar year. In this case, the person is obliged to take out %2.5 of the total eligible wealth. The alms are applicable to cattle and livestock, farms and plants, trade and merchandise, and the inventory of the relics of the ancients (treasures), the amount of which is calculated according to the prescribed times and measures in Islam. As for those who are eligible to receive alms, they are specified in the Quran. Allah, Most High, says: {Zakat is only for the poor and for the needy and for those employed for it and for bringing hearts together [for Islam] and for freeing captives [or slaves] and for those in debt and for the cause of Allah and for the [stranded] traveller - an obligation [imposed] by Allah. And Allah is Knowing and Wise.} [Quran 9:60].

Another good deed that can help the Muslim to enter Paradise is joining the kinship, which includes all blood relatives, whetherthe person is one of their heirs or not. This obligation is more emphasised when they are closer in lineage to the person, and those who are top priority are parents, and then siblings. Joining kinship with them can be through different means, including treating them with kindness, visiting them and checking on them, helping those who are financially in need amongst them, and sending gifts to those who are self-sufficient and in no need of help.

A lesson we can derive from this hadeeth is that it is permissible to encourage particular acts of worship, depending on the condition of the addressee, and the need to remind the person of particular acts of worship, either due to the fact that the person is slack about them, or he finds it difficult to perform them.

This hadeeth highlights the keen interest of the Prophet ﷺin his nation increasing their good deeds, so they may attain higher ranks in Paradise.
.

1397
Narrated AbooHurayrah(may Allah be pleased with him): A nomad man came to the Prophet ﷺ and said, "Guide me to a deed, by doing which, I will enter Paradise.” He ﷺ said, “Worship Allah and associate nothing with Him, perform the prescribed prayer perfectly, pay the obligatory zakat, and fast the month of Ramadan.” The man replied, "By Him in whose Hand my soul is, I will not add anything to this, or fall short of it.” Then, when he turned away the Prophet ﷺ said, "If anyone wishes to look at a man who will be among the people of Paradise, let him look at this man.”.

Commentary : Allah, Exalted be He, made performing good deeds and refraining from sins a means by which people can enter Paradise and avoid Hellfire. The most prominent and loftiest good deed of all is believing in Allah’s Oneness, while the gravest sin is associating partners with Him. The Companions (may Allah be pleased with them) were always keen to ask the Prophet ﷺ about all that is good.

In this hadeeth, AbooHurayrah(may Allah be pleased with him) reports that a nomad man – which is used to refer to the Arabs who live in the desert – came to the Prophet ﷺ, and inquired about the deed that can make him enter Paradise. The Prophet ﷺ instructed him to worship Allah alone without partners i.e., he ﷺ ordered him to believe in the Oneness of Allah. This is because monotheism is the first requirement, without which neither good deeds are accepted, nor acts of worship are valid, and it is the key to enter Islam because if it is not fulfilled, the person remains a disbeliever, and he is not subject to any of the other legislations of Islam. Then, he ﷺ ordered him to observe the five daily prayers, namely Fajr, Dhuhr, ‘Asr, Maghrib, and ‘Ishaa, because prayer is the most important pillar of Islam [after the two articles of faith], and the first deed that people will be held accountable for on the Day of Judgment. Next, he ﷺ ordered him to pay the obligatory zakat, which is a financial act of worship that is mandatory upon whoever has wealth that reaches the legal threshold that is prescribed in Islam, andis in his possession for one lunar year. In this case, the person is obliged to take out 2.5% of the total eligible wealth. The zakat is applicable to cattle and livestock, farms and plants, trade and merchandise, and the inventory of the relics of the ancients (treasures), the amount of which is calculated according to the prescribed times and measures in Islam. As for those who are eligible to receive alms, they are specified in the Quran. Allah, Most High, says: {Zakat is only for the poor and for the needy and for those employed for it and for bringing hearts together [for Islam] and for freeing captives [or slaves] and for those in debt and for the cause of Allah and for the [stranded] traveller - an obligation [imposed] by Allah. And Allah is Knowing and Wise.} [Quran 9:60].Then, he ﷺ ordered him to fast during the month of Ramadan, and fasting signifies intending to worship Allah by refraining from food, drinks, and sexual intercourse, from the true time of Fajr (i.e., when the time for Fajr prayer begins) to sunset, during the month of Ramadan.

These are the basic pillars of Islam that a person should observe and perform as a Muslim. Upon hearing the answer of the Prophet ﷺ, the man swore by Allah that he will only perform these acts of worship, nothing more and nothing less. After the man left, the Prophet ﷺ said to his Companions (may Allah be pleased with them): “If anyone wishes to look at a man who will be among the people of Paradise, let him look at this man.” This is because, if the man was truthful in his statement, and performed these pillars, even if he did not offer any supererogatory acts of worship, then he would be from the people of Paradise and saved from Hellfire.

We learn from this hadeeth that is that it is permissible to encourage particular acts of worship, depending on the condition of the addressee and the need to remind the person of particular acts of worship, either due to the fact the person is slack about them, or he finds it difficult to perform them.

It gives glad tiding to the Muslim who fulfils his religious obligations, that he will enter Paradise.

It shows that the Prophet ﷺ gave the glad tiding of Paradise to more than ten Companions.

It also teaches us that if a person suffices by fulfilling his religious obligations, then he is a successful man [in the Hereafter], but that does not mean that he is not encouraged or recommended to perform optional acts of worship and voluntary good deeds. This is because our supererogatory acts of worship complement the obligatory acts of worship, on the Day of Judgment,and make upthe reward we missed from them.
.

1399
Narrated AbooHurayrah(may Allah be pleased with him): When Allah's Messenger ﷺ died and Aboo Bakr (may Allah be pleased with him) became the caliph, some Arabs renegaded (reverted to disbelief). `Umar ibn al-Khattaab(may Allah be pleased with him), said to Aboo Bakr, "How can you fight with these people although Allah's Messenger ﷺsaid, “I have been ordered (by Allah) to fight the people till they say: ‘None has the right to be worshipped but Allah, and whoever said it then he will save his life and property from me except on trespassing the law, and his accounts will be with Allah.' “Aboo Bakr (may Allah be pleased with him) said, "By Allah! I will fight those who differentiate between the prayer and the zakat, as zakat is the compulsory right to be taken from the property (according to Allah's orders). By Allah! If they refuse to pay me even a she-kid goat which they used to pay at the time of Allah's Messenger ﷺ, I will fight with them for withholding it" Then `Umar said, "By Allah, it was nothing, but Allah opened my heart towards the decision (to fight) and I came to know that his decision was right.".

Commentary : After the passing of the Prophet ﷺ, the Muslims faced a great trial i.e., many Arabs turned away from Islam, and many people refused to pay the zakat as they used to during the lifetime of the Prophet ﷺ. However, Allah granted victory to the Muslims and helped them to overcome this hardship thanks to the firmness and wisdom of Aboo Bakr (may Allah be pleased with him).

In this hadeeth, AbooHurayrah(may Allah be pleased with him) reports that some Arabs apostatised, and converted to disbelief after the death of the Prophet ﷺ.Therefore, Aboo Bakr (may Allah be pleased with him) made the decision to dispatch his troops to fight them, and force them to pay the zakat. However, ‘Umar ibn al-Khattaab(may Allah be pleased with him) objected, arguing that the Prophet ﷺ said the blood and property of people will be protected after they declared that there is none worthy of worship except Allah and Muhammad is His Messenger, unless they commit a crime or sin that requires punishment in Islam, and then their accounts will be with Allah. Aboo Bakr (may Allah be pleased with him) responded: “By Allah! I will fight those who differentiate between the prayer and the zakat as zakat is the compulsory right to be taken from the property”. He made this statement because their zakat is due in their property and wealth that they are obliged to pay, and the prayer and zakat are equallyobligatory acts of worship that cannot be denied. For this reason, Aboo Bakr (may Allah be pleased with him) said that he would fight people if they refused to fulfil this obligation, even if that which they refuse to pay is as little as a she-kid goat. His statement is to show his seriousness that the passing of the Prophet ﷺ does not mean they are no longer obliged to pay the zakat exactly as they used to during his lifetime. Upon hearing the argument of Aboo Bakr, ‘Umar swore by Allah that his heart became content about the former’s decision to fight, as he realised that it is the truth that is supported by evidence, and that his agreement was not just blind following.

It was Allah’s help that enabled Aboo Bakr (may Allah be pleased with him) to come to this decision, because it reinforced the authority of the stateof Islam, and made many apostates return to Islam and perform all religious obligations.

This hadeeth highlights the great merit of Aboo Bakr (may Allah be pleased with him), and shows us his analogy, which compared the zakat to the obligatory prayer, to establish that they are equally obligatory on Muslims.

It exhibits the personal endeavours of the ruler in times of hardship and calamities, and the obedience of their nation and ministers. 
.

1402
Narrated AbooHurayrah(may Allah be pleased with him): The Prophet ﷺ said, "(On the Day of Resurrection) camels will come to their owner in the best state of health they have ever had (in the world), and if he had not paid their zakat (in the world) then they would tread him with their feet; and similarly, sheep will come to their owner in the best state of health they have ever had in the world, and if he had not paid their zakat, then they would tread him with their hooves and would butt him with their horns." The Prophet ﷺ added, "One of their rights is that they should be milked next to water sources." The Prophet ﷺ added, "I do not want anyone of you to come to me on the Day of Resurrection, carrying over his neck a sheep that will be bleating. Such a person will (then) say, "O Muhammad! (Please, intercede for me,) and I will say to him, "I cannot help you, for I conveyed Allah's Message to you.” Similarly, I do not want anyone of you to come to me carrying over his neck a camel that will be grunting. Such a person (then) will say "O Muhammad!" But I will say to him, "I cannot help you for I conveyed Allah's message to you.".

Commentary : Wealth is the adornment of this worldly life, and the Prophet ﷺ clarified the due rights that whoever has abundant wealth should fulfill, such as zakat and charity. He ﷺ explained the great reward that will be earned from fulfilling these rights, and the punishment that will be received if these rights are not fulfilled.

In this hadeeth, the Prophet ﷺ explains that if a person does not pay zakat on his livestock, such as camels and goats, these animals will come on the Day of Judgment in best shape with full strength, and that they will not be in the same condition they used to be in this world, fat or skinny, little or big. They will tread him with their hooves, if they were cows or sheep, and feet,if they were camels, and butt him with their horns.

Thereafter, the Prophet ﷺ explains some of the rights of these animals. One of these rights is milking them next to a water source, as it makes it easier on them, and to allow travellers and poor people - who attend these water places to drink water - drink from their milk too. Then, he ﷺ warned us that he cannot intercede for anyone who does not pay his due zakat, as he ﷺ has informed us of the consequences of withholding the zakat. His words were clear as he ﷺsaid that he does not want people to come to him on the Day of Resurrection, carrying over his neck a sheep that is bleating, then ask him to intercede for him with Allah, Exalted be He, because he ﷺ will not be able to do so,as he ﷺ already informed him of the consequences of withholding his zakat and not fulfilling the right of Allah in his wealth. The same scenario will happen to those who do not pay the zakat of their camels.  This punishment is not limited to those who do not pay the zakat of their camels, goats, and sheep, because there are other authentic hadeeths that explain that all types of wealth are subject to zakat, and warn those who withhold their zakatof a great punishment.

This hadeeth teaches us that wealth will turn into a punishment on the Day of Judgment if people do not thank Allah for the bounties and favours that He has bestowed upon them, and fulfill His rights in their wealth.

It indicates that Allahwill resurrect the camels, sheep, and goats whose zakat was not paid in this life to punish their owners with them.
.

1403
Narrated AbooHurayrah(may Allah be pleased with him): The Prophet ﷺ said: "If Allah gives a person wealth and he does not pay zakat on it, his wealth will appear to him on the Day of Resurrection as a bald-headed snake, called al-Shujaa', with two marks above its eyes. It will take hold of the corners of his mouth on the Day of Resurrection and will say: “I am your wealth! I am your hoarded treasure!'. Then, he ﷺ recited this ayah: {And let not those who withhold what Allah has given them of His bounty ever think that it is better for them. Rather, it is worse for them.} [Quran 3:180].

Commentary : Wealth is the adornment of this worldly life, and the Prophet ﷺ clarified the due rights that whoever has abundant wealth should fulfill, such as zakat and charity. He ﷺ explained the great reward that will be earned from fulfilling these rights, and the punishment that will be received if these rights are not fulfilled.

In this hadeeth, the Prophet ﷺ explains that if one’s wealth, which Allah has given to him, reaches the threshold or the minimum value of zakat, and he does not take out its zakat, his wealth will come on the Day of Judgment in the form of a bald-headed snake, called al-Shujaa’, which is a venomous snake that has a white head, and it has two black marks above its eyes. This kind of snake is extremely poisonous, because the whiteness of its head reflects the large amount of poison it has within. The snake will encircle the neck of those who did not pay zakat on his wealth like a collar, and then take hold of the corners of his mouth, bite them and secrete its venom into his mouth. Then, it will say to him, “I am your wealth, I am your treasure that you hoarded!” By this, the person will experience both physical punishment and psychological punishment.

Thereafter, the Prophet ﷺ supported this by the Statement of Allah: {And let not those who withhold what Allah has given them of His bounty ever think that it is better for them. Rather, it is worse for them.} i.e., let those who greedily withhold what Allah has given them of His bounty,out of His favour upon them, ever think that it is good for them – in fact, it is bad for them! Because the wealth they hoarded will encircle their neck like a collar, and they will be punished with it on the Day of Judgment.

A benefit derived from this hadeeth is learning the punishment of withholding the zakat and the severe punishment of this sin.

The hadeeth shows that Allah will transform objects into living beings, which is nothing compared to what Allah can do with His Power.

It also shows that if a person does not thank Allah for His blessings and fulfill His right in them, they will inflict pain and punishment upon him on the Day of Judgment and take the worst form.

It indicates that the word ‘maal’ (wealth), in its general sense, includes gold and silver, and all other kinds of wealth that are eligible for zakat.
.

1510
Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "No son can repay a father unless he finds him a slave and buys him and emancipates him." Another version reads: "No son can repay his father.".

Commentary : The right that children owe to their parents is great, and being dutiful to them in Islam is among the greatest means of drawing closer to Allah, as Allah has made dutifulness to them one of the broadest ways of reaching Paradise. Allah has also made not obeying them among the major sins and misdeeds that lead their perpetrators to disgracing punishment.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) clarifies that the child, whether male or female, cannot repay his father - the mother is included and so are the grandparents who are the same as the parents - and fulfill his right in full for his kindness towards him except when he finds his father a slave, buys him with his own money, and emancipates him and sets him free. In other words, the son seeks to reach him by buying him, and it is well known that he only buys him to free him from slavery, not to have him as his own slave or to be the master of his father. So, nothing fulfills the father's right over his son, no matter what the son does, except this act. This is because Islam came when slavery and serfdom were widespread and a common habit of the Arabs, and there were bondmaids and slaves in every house.
It was said: If a man took possession of his father, the latter would be free by mere possession and [there is] no need to say: I set him free. Similarly, if he took possession of his mother, she would be free by mere possession and [there is] no need to say: I set her free.
The Hadīth encourages children to be dutiful and kind to their parents.
It also denotes the merit of emancipating slaves..

1513
Abu Hurayrah reported: The Messenger of Allah (may Allah's peace and blessings be upon him) forbade the Hasāh sale (throwing pebble sale) and the Gharar sale (uncertainty sale)..

Commentary : During the pre-Islamic era of ignorance, there prevailed types of transactions that involved massive oppression and injustice. When Islam came, it established fair sales and forbade whatever involved oppression. Hence, it forbade what involved fraud and ambiguity to stop disagreement and dispute among people, which is one of the Shariah-approved objectives.
In this Hadīth, Abu Hurayrah (may Allah be pleased with him) narrates that the Prophet (may Allah's peace and blessings be upon him) forbade the Hasāh sale, which was one of the sales practiced by the people of Jāhiliyyah. If the seller or the buyer threw a pebble, that would be a sign of finalizing the sale. It had three forms: First: The seller says to the buyer: I would sell you of these garments that on which the pebble I throw falls; or: I would sell you a piece of this land from here to the part that this pebble reaches. Second: Considering the act of throwing the pebble itself a sale by saying: If you throw the pebble at this garment, it will be sold to you at such-and-such. Third: Saying: You have the option to either accept or reject the sale until I throw this pebble. It was said: It means saying: Throw the pebble and whatever number comes out, I will be entitled to an equal number of dinars or dirhams. All these are forms of invalid sales that entail doing injustice to one of the two parties of the sale.
The Messenger of Allah (may Allah's peace and blessings be upon him) also forbade the Gharar sale. Gharar means danger, delusion, and deceit. This is a generalization after a specification, as it includes any sale that involves any kind of deceit, or that which is ambiguous or cannot be fulfilled. One of the rationales behind forbidding this sale is the fact that it is a waste of money, for one may not be able to get the sold item, which means that he spent his money in vain.
The Hadīth prohibits deception and fraud in sales.
It warns against consuming people's properties wrongfully.
It also points out that the object of a sale transaction must be something known and must have a known price..

1519
Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: Do not go out to meet what is being brought for trade. Whoever goes out to meet it and buys something thereof, when its master comes to the market, he will have the option..

Commentary : Selling and buying have rulings and etiquettes in Islam that a Muslim must adhere to fulfill justice in transactions and enjoy the pleasures of this worldly life and the Hereafter.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) forbids merchants from going out and receiving those people who transport commodities from one country to another. They must not receive them before arriving and being acquainted with the prices of commodities in such a country because this might harm the seller as they might buy from him at a lower price than its known price, which would result in harming the owner of the commodity by underestimating its price. Hence, the Prophet (may Allah's peace and blessings be upon him) commanded the one who goes out to meet it and buys something thereof, and does not comply with the prohibition. So when "its master," i.e., the owner of the commodity, comes to the market, he will have the option either to effect the sale or take back his goods, for perhaps he did him injustice and wronged him regarding its price compared to its price in this country.
The Hadīth encourages truthfulness and transparency and the avoidance of deceit in commercial transactions.
It shows the Prophet's keenness on whatever brings goodness to his Ummah and his kindness towards them even when it comes to worldly interests..

1525
Ibn ‘Abbās reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: Whoever buys food should not sell it until he measures it. I said to Ibn ‘Abbās: Why? He said: Do you not see them transacting with gold, whereas the food is deferred?.

Commentary : Allah Almighty has prescribed in sale what maintains people's rights, keeps them away from conflicts and quarrels, and repels harm from them.
In this Hadīth, the Messenger of Allah (may Allah's peace and blessings be upon him) advises us saying that whoever buys food and wants to resell it, he "should not sell it" until he takes it after being measured and weighed. This is an indirect reference that the buyer should receive it and it becomes in his possession and knows its amount in a way that negates ambiguity. This is related to what is sold by measure as in this case, so it must be first measured until he receives it in full, then, he may sell it afterward. It is not lawful for him to sell it before measuring it, as it could be subject to excess or deficiency, which entails doing injustice and harm either to the seller or the buyer. Thereupon, Tāwūs ibn Kaysān - from the Tābi‘is - asked Ibn ‘Abbās (may Allah be pleased with him and his father): "Why?" i.e., why did the Messenger of Allah (may Allah's peace and blessings be upon him) stipulate this condition? Ibn ‘Abbās (may Allah be pleased with him and his father) said: "Do you not see them transacting with gold, whereas the food is deferred?" In other words, the seller used to take the price in gold dinars, and then he would delay the delivery of food to the buyer. Therefore, the Prophet (may Allah's peace and blessings be upon him) stipulated that the buyer should not resell it until he receives it and it becomes in his possession. Another Hadīth in the two Sahīh Collections clarified that what he meant by that is to transfer the food to another place or to the markets where it is sold in order not to be monopolized or manipulate its price. So, he made it clear that the right thing is to transfer it to the markets, which are known to people, where food is sold and to take possession of it, since Qabd (taking possession) is a condition, and transferring it as mentioned fulfills this condition.
Moreover, in the two Sahīh Collections, the Prophet (may Allah's peace and blessings be upon him) forbade reselling the food after buying it until he receives it in full, i.e., he should not adopt any procedure or dispose of it by selling it again unless he first takes what he has purchased and it becomes in his full possession. Only then, he can resell it. This guarantees preventing any harm to the seller, the buyer, or the dwellers of this country that could result in disputes and conflicts between people and, thus, inflict harm upon them.
The Hadīth shows the Prophet's keenness on whatever brings goodness to his Ummah and his kindness towards them even when it comes to worldly interests.
It highlights the prohibition of adopting sale methods that lead to the monopoly of goods and the rise in prices, or that cause harm to the parties involved in the sale transaction..

1530
Jābir ibn ‘Abdullāh reported: The Messenger of Allah (may Allah's peace and blessings be upon him) forbade selling a heap of dried dates, whose measure is unknown, for a specified amount of dried dates..

Commentary : The rulings of sale transactions in Islam revolve around honesty and the absence of uncertainty among the parties involved in the sale. The sold item must be known to both parties, in terms of type, quantity, and quality, in such a way that removes any ambiguity. The Prophet (may Allah's peace and blessings be upon him) forbade certain kinds of sales that involve Jahālah (ambiguity), Gharar (uncertainty), and Riba (usury).
This Hadīth clarifies some of these forbidden kinds of sales. Jābir ibn ‘Abdullah (may Allah be pleased with him and his father) narrates that the Messenger of Allah (may Allah's peace and blessings be upon him): "Forbade selling a heap of dried dates, whose measure is unknown," "Subrah" (heap): food that is collected in a pile and whose weight and quantity are unknown. This applies to all types of food; however, he mentioned here one type in particular, namely the dried dates, because it is their staple food; otherwise, the mentioned prohibition includes all types of measured food. In Muslim's version, he did not mention his saying: "of dried dates" at the end of the Hadīth, which indicates the inclusion of all types of food sold without knowing its amount in exchange for a known amount of its like. "For a specified amount of dried dates," i.e., he forbade selling an unknown amount for a known amount of the same type, like dried dates for dried dates, wheat for wheat, and barley for barley, as this involves ambiguity regarding the unmeasured food from one aspect besides involving Riba al-Fadl (usury of surplus) from another aspect, bearing in mind that ignorance about the equality between the sold and purchased items is like knowing that there is a surplus between them, which is clear Riba. If the items subject to Riba rulings are the same, then, they must be the same in measure and hand to hand. However, if they are of different types, then, there is nothing wrong with the surplus between them like in the case of selling dried dates for wheat, or barley for corn, and the same applies to selling for cash, gold, or silver.
The Hadīth clarifies how the Shariah regulates the process of selling and buying to avoid the occurrence of disputes..

1536
Jābir reported: The Messenger of Allah (may Allah's peace and blessings be upon him) forbade leasing land and selling it ahead for years, and selling fruits before ripening..

Commentary : In the pre-Islamic era of ignorance, there prevailed types of sale that brimmed with oppression and injustice. When Islam came, it established fair sales and forbade everything involving oppression. Hence, it forbade cheating in sale transactions. Putting an end to disputes and conflicts between the seller and the buyer is one of the objectives of the Shariah.
In this Hadīth, Jābir ibn ‘Abdullah (may Allah be pleased with him and his father) reports that the Messenger of Allah (may Allah's peace and blessings be upon him) forbade "leasing land", which is renting it. The forbidden lease is that which is in return for some of its produce, which means that the rent agreed upon between the owner and the lessee is an amount specified from the beginning of the fruits produced by this land, which may or may not produce this amount. In this case, the one who cultivates it will not be capable of fulfilling his contract. However, there is nothing wrong with leasing land in return for gold, silver, or cash, as in the two Sahīh Collections, Hanzhalah ibn Qays reported: "That he asked Rāfi‘ ibn Khadīj about leasing land, and he said: The Messenger of Allah (may Allah's peace and blessings be upon him) forbade leasing land. He said: I said: Even in return for gold and silver? He said: If it is in return for gold and silver, there is no harm in it." Also in the two Sahīh Collections, Ibn ‘Umar (may Allah be pleased with him and his father) reported: "The Prophet (may Allah's peace and blessings be upon him) agreed with the people of Khaybar to work and cultivate in return for half of the fruits or crops produced." Therefore, the owner is allowed to lease it in return for a standard percentage of what is cultivated therein, like one-fourth or one-third of its produce.
He also forbade "selling it in advance for years." A version of Muslim reads: "Selling fruits in advance for years," which is selling the fruits of trees and palm trees for two years or more, knowing that such fruits have not been created yet. This is a Gharar sale (uncertain sale) because it involves selling something non-existent, ambiguous, undeliverable, and not owned by the contractor. So, it is a sale that involves a great deal of uncertainty and ambiguity.
The Prophet (may Allah's peace and blessings be upon him) also forbade "selling fruits before ripening," i.e., appearing to be ripe when it becomes colorful and its fruit appears and it becomes red or yellow, which is a sign of its good condition and safety from blight, and it becomes suitable for eating and selling.
The Hadīth shows the prohibition of every sale that involves ambiguity..

1536
Jābir ibn ‘Abdullāh reported: The Messenger of Allah (may Allah's peace and blessings be upon him) forbade taking of rent or share of land..

Commentary : In the pre-Islamic era of ignorance, there prevailed types of sales that brimmed with oppression and injustice. When Islam came, it established fair sales and forbade whatever involved oppression. Hence, it forbade whatever involved fraud, uncertainty, and ambiguity to put an end to disputes and conflicts among people, which is one of the Shariah-approved objectives.
During the time of the Prophet (may Allah's peace and blessings be upon him), people used to lease their cultivated lands with contracts that either included an ambiguous rent or entailed injustice to the tenant. Hence, the Prophet (may Allah's peace and blessings be upon him) forbade taking rent or share of the land to prevent such contracts. The rent or share here means: The rent agreed upon between the owner, and the lessee is an amount specified from the beginning of the fruits produced by this land, and the land may produce this amount and may not, in which case the one who cultivates it will not be capable of fulfilling his contract. Hence, this was forbidden so they would not deceive the other or wrongfully consume his brother's property.
As for leasing in return for gold, silver, or cash, there is nothing wrong with it, as in the two Sahīh Collections - the wording is that of Muslim - Hanzhalah ibn Qays reported: "That he asked Rāfi‘ ibn Khadīj about leasing land, and he said: The Messenger of Allah (may Allah's peace and blessings be upon him) forbade leasing land. He said: I said: Even in return for gold and silver? He said: If it is in return for gold and silver, there is no harm in it." Also in the two Sahīh Collections, Ibn ‘Umar (may Allah be pleased with him and his father) reported: "The Prophet (may Allah's peace and blessings be upon him) agreed with the people of Khaybar to work and cultivate in return for half of the fruits or crops produced." Therefore, the owner is allowed to lease it in return for a standard percentage of what is cultivated therein, like one-fourth or one-third of its produce..

1536
Jābir reported: The Prophet (may Allah's peace and blessings be upon him) forbade the sale of produce several years in advance. Another version reads: Selling fruits years in advance..

Commentary : Islam cares about protecting people's properties and is keen on not wasting them. It has clarified the manner of dealing with fixed assets and cash and how to manage selling and buying in such a way that guarantees the absence of uncertainty between the transactors and the removal of ambiguity from the sold item.
In this Hadīth, Jābir ibn ‘Abdullah (may Allah be pleased with him and his father) narrates that the Messenger of Allah (may Allah's peace and blessings be upon him) forbade the sale of selling in advance, or selling fruits years in advance, which is selling the fruits of trees and palm trees for two years or more, knowing that such fruits have not been created yet. This is a Gharar sale (a sale of uncertainty) because it involves selling something non-existent, ambiguous, undeliverable, and not owned by the contractor. So, it is a sale that involves a great deal of uncertainty and ambiguity.
One of the rationales behind this prohibition is the waste of money involved as the sold item might not be achieved, and he would have, thus, spent his money in vain.
The Hadīth shows the Prophet's keenness to establish financial relations among people based on sound grounds to protect the rights of all parties involved..

1536
Jābir reported: The Messenger of Allah (may Allah's peace and blessings be upon him) forbade selling the white land (uncultivated land) for two or three years..

Commentary : Islam cares about protecting people's property and is keen on not wasting them. It has clarified the manner of dealing with fixed assets and cash and how to manage selling and buying in such a way that guarantees the absence of uncertainty between the transactors and the removal of ambiguity from the sold item.
In this Hadīth, Jābir ibn ‘Abdullah (may Allah be pleased with him and his father) narrates that the Prophet (may Allah's peace and blessings be upon him) forbade selling the white land, which is the land that has no trees or plants. What is meant by selling it here is its "Kirā’" (leasing), which means taking a share of the fruits as a rent for the land. It was called "sale" because it refers to selling a benefit. His saying: "Two or three years" indicates that the land may not yield a product during one of the contract years. Hence, its cultivator will need to fulfill his contract. For this reason, the Prophet (may Allah's peace and blessings be upon him) made the original state of the land dominant in the contract so that none of them would deceive the other or consume his brother's property wrongfully.
As for leasing in return for gold, silver, or cash, there is nothing wrong with that, for in the two Sahīh Collections - the wording is that of Muslim - Hanzhalah ibn Qays reported: "That he asked Rāfi‘ ibn Khadīj about leasing land, and he said: The Messenger of Allah (may Allah's peace and blessings be upon him) forbade leasing land. He said: I said: Even in return for gold and silver? He said: If it is in return for gold and silver, there is no harm with that."
The Prohibition in this Hadīth is from uncertainty in leasing land in return for something ambiguous or not guaranteed of its fruits and how the transaction should be transparent and known to avoid discord and wasting people's properties..

1541
Abu Hurayrah reported: the Messenger of Allah (may Allah's peace and blessings be upon him) gave a concession for the sale of ‘Arāyā (unpicked ripe dates for dry dates) by estimation when they are less than - or he said: equal to - five Wasqs (a standard measure)..

Commentary : In the pre-Islamic era of ignorance, there were types of Riba-based sales. When Islam came, it rectified and refined such sale transactions and established the fair sale, which is free from Riba (usury). It forbade all types of sales that involve a possibility of Riba and that involve injustice.
In this Hadīth, Abu Hurayrah (may Allah be pleased with him) reports that the Messenger of Allah (may Allah's peace and blessings be upon him) "gave a concession," i.e., allowed and permitted, "the sale of ‘Arāyā": A type of sale that takes the following form: Buying fresh dates after becoming ripe on the date palms for dry dates. So, the fruits on the date palm are given to the needy to eat therefrom whenever they like. What is on the date palms is estimated and dry dates are taken in exchange. It was called the ‘Arāya sale because the owner of the date palm gives it to a needy person, i.e., he strips it of its fruits for his sake. However, the Shariah set a condition that this should be done "by estimation," i.e., with a similar number of dried dates for the unpicked fruits. This is because some people would witness the season of ripe dates and wish to feed their children therefrom while having no date palms or money. Hence, the Prophet (may Allah's peace and blessings be upon him) wanted to show kindness to them. He also stipulated that this should be of a measure or weight less than "five Wasqs", and the "Wasq" is a standard measure that is equal to sixty Sā‘s, i.e. (130.5kg) one hundred thirty kilograms and a half. Therefore, five Wasqs are equal to almost (653kg) six hundred fifty-three kilograms.
This means: The Prophet (may Allah's peace and blessings be upon him) granted them a concession regarding this kind of sale with this amount only because it could be mistakenly thought to be Riba, as the Prophet (may Allah's peace and blessings be upon him) forbade selling fruits for fruits of the same type, which is called a Muzābanah sale (selling something definite for an indefinite amount of its kind). It is as if the Prophet (may Allah's peace and blessings be upon him) made for them the exception of the ‘Arāya sale from Muzābanah and restricted it to five Wasqs to avoid the possibility of Riba.
His saying: "Or equal to five Wasqs" refers to the doubt that one of the Hadīth narrators had, and he was Dāwūd ibn al-Husayn, as he did not remember whether it was five Wasqs or less than five Wasqs.
The Hadīth clarifies the concession granted regarding one of the sale transactions out of alleviation and facilitation for the Ummah.
It also points out that the specified amount in the ‘Arāya sale transactions is five Wasqs..

1547
Ibn ‘Umar reported: We did not see anything wrong with Khibr until last year when Rāfi‘ claimed that the Prophet (may Allah's peace and blessings be upon him) forbade it. [Another version reads]: So, we abandoned it on account of that. [Another version reads]: Rāfi‘ has forbidden us from benefitting from our land..

Commentary : In the pre-Islamic era of ignorance, there prevailed types of sale that brimmed with oppression and injustice. When Islam came, it established fair sales and forbade whatever involved oppression. Hence, it forbade whatever involved fraud, uncertainty, and ambiguity to put an end to disputes and conflicts among people, which is one of the Shariah-approved objectives.
In this Hadīth, ‘Abdullah ibn ‘Umar (may Allah be pleased with him and his father) reports that they used to see nothing wrong with Khibr, i.e., they used to practice Mukhābarah (sharecropping), which is leasing the land in return for part of its produce, and the seed or sowing part is from the worker (the lessee). Things continued this way until the year preceding that year when Ibn ‘Umar (may Allah be pleased with him and his father) was narrating this Hadīth. A version of Muslim reads: "Ibn ‘Umar used to rent his farms during the time of the Messenger of Allah (may Allah's peace and blessings be upon him), and during the rule of Abu Bakr, ‘Umar, ‘Uthmān, and the early days of Mu‘āwiyah's caliphate until it was conveyed to him at the end of Mu‘āwiyah's caliphate." As Rāfi‘ ibn Khadīj (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) forbade Mukhābarah. Thereupon, Ibn ‘Umar (may Allah be pleased with him and his father) refrained from Mukhābarah on account of what was narrated by Rāfi‘ (may Allah be pleased with him) from the Messenger of Allah (may Allah's peace and blessings be upon him).
In another version, Ibn ‘Umar (may Allah be pleased with him and his father) said: "Rāfi‘ has, indeed, forbidden us from benefitting from our land," i.e., Rāfi‘ ibn Khadīj (may Allah be pleased with him) forbade us from benefitting from our land through Mukhābarah.
Ibn ‘Umar (may Allah be pleased with him and his father) did not ask Rafi‘ for details about what was meant by the prohibition. In the two Sahīh Collections, Hanzhalah ibn Qays reported: "That he asked Rāfi‘ ibn Khadīj about leasing land, and he said: The Messenger of Allah (may Allah's peace and blessings be upon him) forbade leasing land. He said: I said: Even in return for gold and silver? He said: If it is in return for gold and silver, there is no harm in it." Also in the two Sahīh Collections, Ibn ‘Umar (may Allah be pleased with him and his father) reported: "The Prophet (may Allah's peace and blessings be upon him) agreed with the people of Khaybar to work and cultivate in return for half of the fruits or crops produced." Therefore, it is permissible for the owner to rent it in return for a standard percentage of what is cultivated therein, like one-fourth or one-third of its produce. The prohibition refers to whatever involves risk, ambiguity, and uncertainty. The most famous among such transactions was where the landowner used to specify for himself part of the land and what it produces..

1547
Hanzhalah ibn Qays al-Ansāri reported: I asked Rāfi‘ ibn Khadīj about leasing land in return for gold and silver, he replied: "There is no harm in it. At the time of the Prophet (may Allah's peace and blessings be upon him) the people used to lease lands in return for the yield of what grows on the banks of large rivers and the beginnings of water streams or the yield of certain parts of the land. Some of the harvest would be destroyed and some would remain safe. This was the only system the people had for renting lands, and thus, he forbade it. If the rent is something known and guaranteed, there is no harm in it.".

Commentary : During the pre-Islamic era of ignorance, there prevailed types of transactions that involved massive oppression and injustice. When Islam came, it established fair sales and forbade whatever involved oppression. Hence, it forbade what entailed fraud, uncertainty, and ambiguity to stop discord and dispute among people, which is one of the Shariah-approved objectives. At the time of the Prophet (may Allah's peace and blessings be upon him), people used to lease lands in return for a share of the yield as rent. The Tābi‘i Hanzhalah ibn Qays al-Ansāri asked the Companion Rāfi‘ ibn Khadīj (may Allah be pleased with him) about leasing it, i.e., renting it in return for gold and silver, which are meant here to refer to the dinar and dirham. This is a question about leasing land in return for gold and silver instead of leasing it in return for part of the yield. Rāfi‘ (may Allah be pleased with him) replied that there is no objection to leasing land in return for gold and silver, and he said: "At the time of the Prophet (may Allah's peace and blessings be upon him) the people used to lease lands in return for the yield of what grows on the banks of large rivers," which are the watercourses coming from the wide river. It was said: What grows on the banks of the watercourse, and it was said: What grows around the brooklets. "And the beginnings of water streams," which are the beginnings of small rivers, "or the yield of certain parts of the land," i.e., types of the cultivated crops. This means: the owner allocates to himself the parts that would yield the best fruits or the finest crops, and the rest is for the tenant.
Rāfi‘ said: "Some of the harvest would be destroyed and some would remain safe," i.e., either the harvest of the owner or that of the tenant is destroyed, so one of them is wronged. "This was the only system the people had for renting lands, and thus, he forbade it," i.e., the Prophet (may Allah's peace and blessings be upon him) prohibited this kind of rent given the Jahālah (ambiguity) that it involved, and Jahālah is Gharar (uncertainty). If the rent, however, is something known and guaranteed, i.e., a known rent in cash, then there is no objection to leasing the land in return for such rent.
The Hadīth points out the permissibility of leasing land in return for a known amount of cash money..

1548
Rāfi‘ ibn Khadīj reported: At the time of the Messenger of Allah (may Allah's peace and blessings be upon him), we used to lease land based on Muhāqalah so that we would lease it in return for one-third or one-quarter of the yield or a specified amount of food. One day, a man from among my paternal uncles came and said: The Messenger of Allah (may Allah's peace and blessings be upon him) has forbidden us from something beneficial for us, but obedience to Allah and His Messenger is more beneficial for us. He has forbidden us to lease land based on Muhāqalah and to lease it in return for one-third or one-quarter of the yield and for a specified amount of food. He commanded the landowner to cultivate it or to give it to someone else to cultivate. He disliked leasing it or anything else. [Another version reads]: We used to lease land based on Muhāqalah, leasing it in return for one-third or one-quarter of the yield..

Commentary : In the pre-Islamic era of ignorance, there prevailed types of sale that brimmed with oppression and injustice. When Islam came, it established fair sales and forbade whatever involved oppression. Hence, it forbade whatever involved fraud, uncertainty, and ambiguity to end disputes and conflicts among people, which is one of the Shariah-approved objectives.
In this Hadīth, Rāfi‘ ibn Khadīj (may Allah be pleased with him) reports that they used to lease land based on Muhāqalah during the time of the Messenger of Allah (may Allah's peace and blessings be upon him). There are different opinions regarding the meaning of Muhāqalah. It is said: It means leasing the land in return for wheat, as interpreted in some versions, which is called Muhārathah by the cultivators. It is said: It means the cultivation of land in return for a known share of its produce, like one-third, one-fourth, or the like as mentioned in this Hadīth. It is said: It means selling food in its ears in return for wheat grains. It is said: It means selling crops before fully growing. His saying: "And for a specified amount of food," i.e., by taking a specified share of the fruits as a rent for the land, and all this entails ambiguity in the contract between the owner and the lessee. Then, Rāfi '(may Allah be pleased with him) reported that things continued in this way until one day, one of his paternal uncles - it is said: His uncle Zhahīr ibn Rāfi '- came and informed them that the Messenger of Allah (may Allah's peace and blessings be upon him) forbade them from something beneficial for them, referring to Muhāqalah, which was what they obtained in return for using the land so that they would benefit and the worker would benefit as well. However, this benefit, in fact, is a partial benefit, and perhaps it will not be safe from harm, as its fruits might be ruined, which would lead to the loss of the right of one of them. "But obedience to Allah and His Messenger is more beneficial for us," i.e., obeying Allah and His Messenger (may Allah's peace and blessings be upon him) to what he guides us is more beneficial for us than this assumed benefit of Kirā’ and Muzāra‘ah that we used to practice. In fact, responding to the Messenger of Allah (may Allah's peace and blessings be upon him) is better and more beneficial for their religion and worldly life. One of their ways of practicing Muhāqalah was leasing land in return for one-third or one-fourth of its yield or a specified amount of food, i.e., by taking a share of the fruits as a rent for the land. So, the Prophet (may Allah's peace and blessings be upon him) commanded the landowner to cultivate it himself or give it to someone to cultivate. The Prophet (may Allah's peace and blessings be upon him) disliked "leasing it or anything else," i.e., anything related to leasing. It is said: This was during the early days of emigration out of compassion for them; they had either to cultivate it or to let it be cultivated by others from their emigrant brothers. Then, he (may Allah's peace and blessings be upon him) granted a concession for leasing. It was reported that there is no harm in leasing in return for gold, silver, or cash, as in the two Sahīh Collections, Hanzhalah ibn Qays reported: "That he asked Rāfi‘ ibn Khadīj about leasing land, and he said: The Messenger of Allah (may Allah's peace and blessings be upon him) forbade leasing land. He said: I said: Even in return for gold and silver? He said: If it is in return for gold and silver, there is no harm in it." Also in the two Sahīh Collections, Ibn ‘Umar (may Allah be pleased with him and his father) reported: "The Prophet (may Allah's peace and blessings be upon him) agreed with the people of Khaybar to work and cultivate in return for half of the fruits or crops produced." Therefore, it is permissible for the owner to rent it in return for a standard percentage of what is cultivated therein, like one-fourth or one-third of its produce. The prohibition refers to whatever involves risk, ambiguity, and uncertainty. The most famous among such transactions was where the landowner used to specify for himself part of the land and what it produced.
The Hadīth highlights the fact that Allah Almighty and His Messenger (may Allah's peace and blessings be upon him) never forbid benefits and interests; rather, they forbid evil consequences and whatever leads to them..

1549
‘Abdullah ibn as-Sā’ib reported: We entered upon ‘Abdullah ibn Ma‘qil and asked him about Muzāra‘ah (sharecropping). He said: Thābit claimed that the Messenger of Allah (may Allah's peace and blessings be upon him) forbade Muzāra‘ah and commanded Mu’ājarah (leasing land for rent), and he said: There is no harm in it..

Commentary : In the pre-Islamic era of ignorance, there prevailed types of sales that brimmed with oppression and injustice. When Islam came, it established fair sales and forbade whatever involved oppression. Hence, it forbade whatever involved fraud, uncertainty, and ambiguity to end disputes and conflicts among people, which is one of the Shariah-approved objectives.
In this Hadīth, Thābit ibn ad-Dahhāk (may Allah be pleased with him) reports that the Prophet (may Allah's peace and blessings be upon him) forbade Muzāra‘ah, which is leasing the land in return for part of it and working on the land for part of its fruit production. The prohibition here refers to whatever involves risk, ambiguity, and uncertainty, and the most famous among such transactions was the one where the landowner used to specify for himself part of the land and what it produced. However, apart from this, it is permissible for the owner to lease it for a standard percentage of what is cultivated therein, like one-fourth or one-third of its produce, as it is mentioned in the two Sahīh Collections that Ibn ‘Umar (may Allah be pleased with him and his father) reported: "The Prophet (may Allah's peace and blessings be upon him) agreed with the people of Khaybar to work and cultivate in return for half of the fruits or crops produced."
The Prophet (may Allah's peace and blessings be upon him) commanded and made it permissible for them to practice Mu’ājarah instead of Muzāra‘ah and it means taking a known rent in gold, silver, or cash because this kind of lease is the farthest from uncertainty and ambiguity. In the two Sahīh Collections, Hanzhalah ibn Qays reported: "That he asked Rāfi‘ ibn Khadīj about leasing land, and he said: The Messenger of Allah (may Allah's peace and blessings be upon him) forbade leasing land. He said: I said: Even in return for gold and silver? He said: If it is in return for gold and silver, there is no harm in it.".

1551
Ibn ‘Umar reported: 'Umar ibn al-Khattāb expelled the Jews and the Christians from the land of Hijāz, and when the Messenger of Allah (may Allah's peace and blessings be upon him) conquered Khaybar, he wanted to expel the Jews from that place, for when the land was conquered, it came to belong to Allah, His Messenger, and the Muslims. Hence, he wanted to expel the Jews from it. However, the Jews asked the Messenger of Allah (may Allah's peace and blessings be upon him) to leave them there on condition that they should do all its work and have half the produce. The Messenger of Allah (may Allah's peace and blessings be upon him) said to them: We shall leave you there on that condition for as long as we wish. So, they stayed there until ‘Umar expelled them to Taymā’ and Arīhā’..

Commentary : Some of the Jewish tribes were living in Madīnah, and they kept betraying Muslims and breaching their covenants with the Prophet (may Allah's peace and blessings be upon him) during his lifetime and with his Companions after his death. So, some of them made covenants with them, whereas others declared war against them.
In this Hadīth, ‘Abdullah ibn ‘Umar (may Allah be pleased with him and his father) reports that the Caliph ‘Umar ibn al-Khattāb (may Allah be pleased with him) expelled the Jews and the Christians, i.e., he deported them from the land of Hijāz, namely Makkah and Madīnah and their surroundings.
Ibn ‘Umar (may Allah be pleased with him and his father) reports that when the Messenger of Allah (may Allah's peace and blessings be upon him) gained victory over the people of Khaybar and overcame them in the seventh year of Hijrah, and it was a village inhabited by the Jews almost 168 kilometers away from Madīnah from the direction of the Levant, he (may Allah's peace and blessings be upon him) wanted to expel the Jews from it, for when the land of Khaybar was conquered by Muslims, it became a possession of Allah, His Messenger, and Muslims. This clearly shows that the land was no longer owned by the Jews after being conquered by Muslims; rather, the Messenger of Allah (may Allah's peace and blessings be upon him) distributed it among the victorious Muslims and it became among their possessions. What is meant by it being a possession of Allah and His Messenger is that some of its shares were given to the Muslims' public treasury.
On knowing that the Messenger of Allah (may Allah's peace and blessings be upon him) wanted to deport them from Khaybar, the Jews asked him to allow them to stay in it and leave them on condition that they would work therein in the trees and the land in return for half of its fruits, whereas the other half would be for him, and he (may Allah's peace and blessings be upon him) agreed to the condition they stipulated for themselves. His saying: "For as long as we wish", was an exception made by the Messenger of Allah (may Allah's peace and blessings be upon him) to the condition of their stay. It means that if Muslims wanted to expel you from that place, you would have to leave, as the Jews were not entitled to anything if Muslims had a different opinion. The agreement was concluded on such terms, and the Jews remained in Khaybar and stayed therein during the time of the Prophet (may Allah's peace and blessings be upon him) and during the caliphate of Abu Bakr as-Siddīq (may Allah be pleased with him) until 'Umar ibn al-Khattāb (may Allah be pleased with him) became the caliph. During his time, Muslims were of the opinion of expelling the Jews from the Peninsula, and this acted as an invalidation of the contract between the Muslims and the Jews, and 'Umar (may Allah be pleased with him) expelled them from that place to Taymā' and Arīhā'.
Taymā’ is a place on the way of Madīnah and Tabūk city toward the Levant. Historically and geographically, it is located northwest of the Arabian Peninsula. It is almost 264 kilometres away to the east of Tabūk city and nearly 420 kilometres away to the north of Madīnah, whereas Arīhā’ was a village in the Levant.
The reason why ‘Umar (may Allah be pleased with him) expelled the Jews was narrated in Al-Bukhāri Collection where ‘Umar (may Allah be pleased with him) said: ‘Abdullah ibn ‘Umar went to his property there and was attacked at night, and his hands and feet were injured, and as we have no enemies there except them, they are our enemies and the ones whom we suspect, and I have made up my mind to exile them. So, he exiled them and gave them the price of the fruits they were entitled to in the form of money, camels, and goods, including saddles, ropes, etc. In the two Sahīh Collections, the Prophet (may Allah's peace and blessings be upon him) said: "Expel the polytheists from Arabia."
The Hadīth shows that agricultural land is leased to the landowner for a known portion of its fruits, whereas the rest goes to its cultivator.
It points out that a Muslim ruler has the right to conclude treaties, make whatever exceptions he wants, and revoke such treaties based on the agreed-upon conditions, provided that all this is for the benefit of Muslims.
It highlights the fact that dealing with the People of the Book should be for what brings benefit, not harm, to the Muslim Ummah, along with being careful and taking precautions against them..

87
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..

88
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..

86
`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..