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| 2 Hadiths

Hadith
2289
Salamah ibn Al-Akwa‘ (may Allah be pleased with him) narrated:
Once, while we were sitting in the company of the Prophet ﷺ, a dead man was brought. The Prophet ﷺ was requested to lead the funeral prayer for the deceased. He said, "Did he owe any debts?" People replied in the negative. He said, "Has he left any wealth?" They said, "No." So, he ﷺ led his funeral prayer. Another dead man was brought and people said, "O Allah's Messengerﷺ, lead his funeral prayer." The Prophet ﷺ said, "Did he owe any debts?" They said, "Yes." He ﷺ said, "Has he left any wealth?" They said, ''Three Dinars." So, he ﷺ led the prayer. Then a third dead man was brought and people asked the Prophet ﷺ to lead his funeral prayer. He ﷺ said, "Has he left any wealth?" They said, "No." He ﷺ asked, "Did he owe any debts?" They said, ("Yes! He has to pay) three Diners.' Thereupon, he ﷺ (refused to lead the prayer and) said, "Then pray for your (dead) companion." Aboo Qataadah (may Allah be pleased with him) said, "O Allah's Messenger ﷺ!Lead his funeral prayer, and I will pay his debt." So, he ﷺ led the prayer.
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Commentary :
Debts are the due rights of others (i.e., the creditors) that must be fulfilled. It is incumbent on a debtor to clear his liability for any debts that he owes. Given the gravity of incurring debts and dying before their repayment, the Prophet ﷺ did not lead the funeral prayer for anyone who owed debts and did not leave any wealth (inheritance) to repay such debts.
In this hadeeth, Salamah ibn Al-Akwa‘ (may Allah be pleased with him) narrated that they were once sitting in the company of the Prophet ﷺ when three dead men were brought on three different occasions. The Prophet ﷺ was requested to lead the funeral prayer for the deceased men. He ﷺ asked whether the first dead man owed any debts, and when people replied in the negative, he ﷺ led his funeral prayer. When he ﷺ asked the same about the second dead man, people replied that he owed a debt, but left three Dinars, which could cover the due debt, and he ﷺ led the prayer. When the third dead man was brought and people asked the Prophet ﷺ to lead his funeral prayer, and he knew that the man owed three Dinars, but did not leave any wealth to repay the debt, he ﷺ (refused to lead the prayer and) said, "Then pray for your (dead) companion." Aboo Qataadah (may Allah be pleased with him) offered to repay his debt, and then the Prophet ﷺ led his funeral prayer, because the debt was transferred to another person, and thus this dead man’s liability was cleared.
The hadeeth highlights the gravity of incurring debts, and that a debtor’s liability is not cleared by his death until it is repaid, by any given way.
The hadeeth underlines the Laws of Islam’s emphasis on preserving people’s financial rights..

2290
Muhammad ibn ‘Amr Al-Aslamee narrated that that his father Hamzah (may Allah be pleased with them)said that ‘Umar (may Allah be pleased with him) had sent him (i.e., Hamzah) to collect Sadaqah / Zakaah. A man had committed illegal sexual intercourse with his wife’s slave girl. Hamzah took (personal) sureties for the adulterer till they came to ‘Umar, who lashed the adulterer one hundred lashes. ‘Umar (may Allah be pleased with him) confirmed their claim (i.e., that the adulterer had already been punished) and excused him because of his ignorance. Jareer Al-Ash‘ath said to Ibn Mas‘ood regarding renegades (i.e., apostates), "Let them repent and take (personal) sureties for them." They repented and their relatives stood sureties for them. According to Hammaad, if somebody stands surety for another person and that person dies, the person giving surety will be released from responsibility. According to Al-Hakam, his responsibilities continues..

Commentary :
The Companions (may Allah be pleased with them) used to implement the Hudood (i.e., plural of Hadd, the corporal punishment determined by the Islamic Laws of Islam) and complied with the divine provisions in all matters and at all times.A manifestation of such compliance was that they sought taking surety and guarantees to preserve people’s financial rights, and to ensure that the rights of Allah or those of people would not be violated.
In this hadeeth, the Companion Hamzah ibn ‘Amr Al-Aslamee (may Allah be pleased with him) stated that ‘Umar (may Allah be pleased with him) once sent him to levy Zakaah/Sadaqah, and it was brought to his attention that a man had committedillicit sexual intercourse (Fornication) with his wife’s slave girl. This hadeeth gives a brief account of the incident which was delineated by Al-Tahaawee in his two books Sharh Ma‘aanee Al-Aathaar and Sharh Mushkil Al-Aathaar. It reads, “‘Umar sent Hamzah (may Allah be pleased with them) to collect Zakaah/Sadaqah. Some money was given to him, and he heard a man saying to his wife, ‘Pay the Zakaah on your freed slave!’ She replied, ‘You should pay the Zakaah on him; he is your son!’” Hamzah (may Allah be pleased with him) asked them about their story and these statements. He was informed that this woman’s husband had committed Fornication with her slave-girl and she gave birth to a boy. The woman freed the son and then he inherited some wealth from his mother, and they said that such wealth was allocated to his son, whom he had with his wife’s slave girl unlawfully. Upon learning these facts, Hamzah (may Allah be pleased with him), said: “I will stone you,” meaning to implement the Hadd of Rajm (i.e., stoning to death) on him, because he was a married adulterer. It was said that his act had been reported to ‘Umar (may Allah be pleased with him) and he had already lashed him one hundred lashes and did not believe that he should have been stoned to death.This could be either because the man did not know that it was impermissible for him to have intercourse with his wife’s slave girl, or it is possible that he did not know it was her slave-girl (i.e., he mistaken her for one of his own slave girls). Therefore, ‘Umar (may Allah be pleased with him)may have excused himbased on ignorance of the relevant prohibition or on account of doubts.
Hamzah (may Allah be pleased with him) requested (personal) sureties for the adulterer, to act as his guarantee till he verified the matter with ‘Umar (may Allah be pleased with him).
They went to ‘Umar, and Hamzah asked him about it and it turned out that the man had been lashed one hundred lashes. ‘Umar (may Allah be pleased with him) confirmed their claim (that the adulterer had already been punished).
It is deduced from the hadeeth that it is valid to stand surety for someone by committing oneself to bring the guaranteed person either to fulfill people’s rights, or to appear before the judge. The surety or guarantee in this context is applicable in relation to the implementation of Hudood and Qisaas (i.e., retribution) on part of those who have the ability to bring the perpetrators or the ones who are required to fulfill these rights, such as the leaders and chiefs of tribes and the like..

2291
Narrated Aboo Hurayrah (may Allah be pleased with him)
The Prophet ﷺ said, “A man from the Children of Israel asked another one to lend him one thousand Dinars. The second man required witnesses. The former replied, 'Allah is sufficient as a witness.' The second said, 'I demand a surety.' The former replied, 'Allah is sufficient as a surety.' The second said, 'You are right,' and he lent him the money to be repaid within a certain period of time. The debtor went across the sea. When he finished his work, he searched for a conveyance so that he might reach in time for the repayment of the debt, but could not find any. So, he took a piece of wood and made a hole in it, inserted in it one thousand Dinars and a message to the lender and then closed (i.e., sealed) the hole tightly. He took the piece of wood to the sea and said, 'O Allah! You know well that I took a loan of one thousand Dinars from so-and-so. He demanded a surety from me but I told him that You are sufficient as a guarantee and surety and he accepted Your guarantee and surety. He then asked for a witness and I told him that You are sufficient as a witness, and he accepted You as a Witness. No doubt, I tried hard to find a conveyance so that I could repay his money but could not find, so I hand over this money to You.' Saying that, he threw the piece of wood into the sea till it went out far into it, and then he went away. Meanwhile he started searching for a conveyance in order to reach the creditor's country. One day the lender came out of his house to see whether a ship had arrived bringing his money, and all of a sudden, he saw the piece of wood in which his money had been deposited. He took it home to use for fire. When he sawed it, he found his money and the letter inside it. Shortly after that, the debtor came bringing one thousand Dinars to him and said, 'By Allah, I had been trying hard to find a boat so that I could bring you your money, but failed to find one before the one I have come by.' The lender asked, 'Have you sent something to me?' The debtor replied, 'I have told you I could not find a boat other than the one I have come by.' The lender said, 'Allah has delivered the money you sent in the piece of wood on your behalf. So, you may keep your one thousand Dinars and depart guided on the right path.’”.

Commentary :
Whoever incurs a debt with the intention and resolve to repay it, and seeks the help of Allah, Exalted is He, in repaying it, He will bless him with the means to repay it, and satisfy his creditor on his behalf in the Hereafter if he was not able to repay it in this worldly life.
In this hadith, the Prophet ﷺ related to us a wonderful story from which we can deduce great lessons. It is a story of two men from the Children of Israel, one of whom lent the other a thousand Dinars. The lender requested the borrower to bring witnesses testifying to the fact that he borrowed that money from him, but the borrower said: 'Allah is sufficient as a witness.' When the lender requested a surety, to guarantee him and be legally responsible for repaying the debt if the borrower failed to repay it, the borrower replied, 'Allah is sufficient as a surety.' The lender believed him and lent him the money to be repaid within a certain period of time. The debtor went across the sea to fulfil some of his needs. When he finished his work, he searched for a conveyance so that he might go back and reach in time for the repayment of the debt, but could not find any. So, he took a piece of wood, made a hole in it, inserted one thousand Dinars and a message to the lender, and then sealed the hole tightly. He took the piece of wood to the sea, relying solely on Allah, Exalted is He, and trusting Him to deliver the money on his behalf. He implored Allah, Exalted is He, sincerely hoping that it would reach the creditor by His Power. The truthful man sincerely invoked Allah, Exalted is He, and He answered his invocation.
One day the lender came out of his house to see whether a ship had arrived bringing his money. He waited for the borrower to come back and repay the debt as promised. Suddenly, he saw the piece of wood in which his money had been deposited. He took it home to use for fire, to keep his family warm and use it for cooking food. When he sawed it, he found his money and the message inside it. Shortly after that, the debtor came back, apologizing for the delay and bringing one thousand Dinars to him. He explained to him the reason for the delayed repayment. The lender asked him: ‘Have you sent something to me?’ The debtor (borrower) replied, ‘I have told you I could not find a boat other than the one I have come by.’ The lender asked him to go back and informed him that Allah, Exalted is He, delivered the money he had sent in the piece of wood on his behalf. He told him that the piece of wood found its way to him, and he asked him to keep the other one thousand Dinars that he had intended to pay.
This indicates the trustworthiness of both the creditor and debtor, and that each of them was sincere and truthful and honored their commitment, after the creditor accepted Allah, Exalted is He, as a guarantor and witness.
It also highlights that Allah, Exalted is He, rewards kind people who help those in need by preserving their wealth, in addition to the reward stored for them in the Hereafter, as He preserved the lender’s wealth by delivering it to him. These are great virtues granted to those who help those in need with their money (loans), place their trust in Allah, Exalted is He, and display keenness in returning the trusts.
The hadeeth also urges debtors to keenly repay their debts and spare no effort to fulfill people’s financial rights over them.
It also underlines the virtue of reliance on Allah, Exalted is He, and the abundant reward bestowed upon those who rely on Him as due..

2292
Narrated Sa’eed ibn Jubayr:
Ibn ‘Abbaas (may Allah be pleased with them) said, "Allah, Exalted is He, Says (what means): {And for all, We have made heirs to what is left by parents and relatives.} [Quran 4:33] In this ayah, the Arabic word Mawaaliyaa, means one's heirs. The ayah goes on: {And to those whom your oaths have bound [to you] - give them their share.} [Quran 4:33] Ibn ‘Abbaas said, "When the emigrants came to the Prophet ﷺ in Al-Madeenah, the emigrant would inherit his brother from the Ansaar while the latter's relatives would not inherit him because of the bond of brotherhood which the Prophet ﷺ established between them (i.e., the emigrants and the Ansaar). When the that reads (what means): {And for all, We have made heirs to what is left by parents and relatives,} [Quran 4:33] the ruling was abrogated with the other part of the same ayah that reads (what means: {And to those whom your oaths have bound [to you] - give them their share.} [Quran 4:33] It canceled the bond brotherhood regarding inheritance)." Then he (may Allah be pleased with him) said, "The ayah that reads (what means): {And to those whom your oaths have bound [to you] - give them their share,} [Quran 4:33] remained valid regarding cooperation and mutual advice, while the matter of inheritance was excluded and it became permissible to make a bequest to the person who had the right of inheriting before.

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Commentary :
When the Prophet ﷺ migrated to Al-Madeenah and the emigrants followed him, he ﷺ established the bond of brotherhood between the emigrants and Ansaar. A man of the Ansaar would make his emigrant brother a partner in his wealth, house, etc., and when he died, his emigrant brother would inherit him instead of his own (biological) relatives, because of the bond of brotherhood established by the Prophet ﷺ between them. This is the meaning of the ayah that reads (what means): {And to those whom your oaths have bound [to you] - give them their share.} [Quran 4:33]. The Arabic word used in the ayah is ‘Aaqadat meaning those who give made a pledge to those whom you made a pledge, and this was one of the seven approved modes of recitation confirmed by Tawaatur (i.e., collectively contiguous narrations transmitted by a large group of trustworthy narrators on the authority of a large group of trustworthy narrators, generation after generation and so forth, and it is absolutely impossible for them to agree on a lie). According to another mode of recitation, the Arabic word used in the ayah is ‘Aqadat meaning those who made a covenant (i.e., alliances) with you. A man would make a covenant or alliance with another, saying: “My blood is your blood; your revenge is my revenge; your war is my war; I am bound to your peace treaties, and you will inherit me and I will inherit you.” Afterward, the following ayah was revealed; Allah, Exalted is He, Says (what means): {And for all, We have made heirs to what is left by parents and relatives,} [Quran 4:33] meaning that Allah, Exalted is He, made for each of you relatives (heirs), including brothers and cousins on both the mother’s and father’s side who are entitled to inherit. This ayah abrogated the ayah that reads (which means): {And to those whom your oaths have bound [to you] - give them their share.} [Quran 4:33]. Thereafter, only a dead person’s relatives were entitled to inherit him, and those with whom the dead person had made covenants and alliances were no longer entitled to inherit.But such covenants and alliances remained valid regarding support in what is right and permissible, meaning cooperation regarding worldly affairs, and sincerity in compliance withIslam, and this includes cooperating in adhering to the truth, and supporting the wronged people by preventing the oppressor from his acts of injustice. These were some of the due rights of one’s fellow Muslims.It also remained permissible for a Muslim to make a bequest to those who would have inherited him according to the bond of brotherhood, if he wished. As for the distribution of the inheritance after one’s death, only the heirs as per the laws of Islam may inherit him as delineated in the Quran. .

2294
 ‘Aasim narrated:
I heard Anas ibn Maalik (may Allah be pleased with him), "Have you ever heard that the Prophet ﷺsaid, 'There is no alliance in Islam?' " He (may Allah be pleased with him) replied, "The Prophet ﷺ made alliance between the people of Quraysh and the Ansaar in my own house."
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Commentary :
In essence, alliance means a contract or covenant made between people in the pre-Islamic era to support one another with regard to everything they did (i.e., irrespective of whether they were right or wrong). Islam canceled such practices, except for the alliances and covenants made to support the truth and prevent the oppressor from his aggression and injustice. It was narrated on the authority of Jubayr ibn Muti‘im (may Allah be pleased with him) that the Prophet ﷺ said: “There is no alliance in Islam.” [Muslim]. This means that Islam disapproves the alliances that contravene the rules and laws of Islam, like what they used to make in the pre-Islamic era.
In this hadeeth, the Taabi’ee (a Muslim who saw at least one of the Companions) ‘Aasim ibn Sulaymaan Al-Ahwal asked the Companion Anas ibn Maalik (may Allah be pleased with him) about this hadeeth, and Anas replied that the Prophet ﷺ made an alliance between the people of Quraysh and the Ansaar in his own house. This refers to the bond of brotherhood that he ﷺ established between the emigrants and Ansaar, which was a faith-based alliance that does not fall under the category of the forbidden alliances, because it did not contravene the fundamentals of the Islamic Laws of Islam. The forbidden alliances as per the laws of Islam are those according to which people in the pre-Islamic era of ignorance supported their allies in all cases, even if they were unjust oppressors, taking revenge againsta whole tribe for the killing of one person, and establishing inheritance rights based on such alliances, and the like. However, other alliances, which do not involve these Laws of Islam violations, are allowable in Islam, including supporting the oppressed, fulfilling the religious duties, and similar acts that are recommended by the Laws of Islam, such as fostering friendship, mutual affection, and honoring covenants..

2297
 ‘Aa’ishah (may Allah be pleased with her) said:
I do not remember my parents believing in any religion other than the religion of Allah (i.e., Islam). Not a single day passed but Allah's Messenger ﷺvisited us twice, in the morning and evening. When Muslims were persecuted, Aboo Bakr (may Allah be pleased with him) set out for Ethiopia as an emigrant. When he reached a place called Bark Al-Ghimaad, he met Ibn Al-Daghinnah, the chief of the Qaarah tribe, who asked Aboo Bakr (may Allah be pleased with him), "Where are you going?" He (may Allah be pleased with him) said, "My people have forced me out of my land; I will wander on the earth and worship my Lord (freely)." Ibn Al-Daghinnah said, "A man like you should not leave his land nor should he be forced out of it; you help the poor earn their living, uphold your ties of kinship, help the weak (and destitute), show hospitality to the guests, and help people at times of hardship. You are in my Jiwaar (i.e., protection); go back and worship your Lord at your home." Ibn Al-Daghinnah went along with Aboo Bakr (may Allah be pleased with him) and took him to the chiefs of Quraysh saying to them, "A man like Aboo Bakr should not leave his land nor should he be forced out of it. Do you turn out a man who helps the poor earn their living, upholds his ties of kinship, helps the weak (and destitute), shows hospitality to the guests, and helps the people at times of hardship?" So, Quraysh approved Ibn Al-Daghinnah's Jiwaar and told Aboo Bakr (may Allah be pleased with him) that he was secure, and said to Ibn Al-Daghinnah, "Advise Aboo Bakr to worship his Lord in his house and to pray and read whatever he liked, but he should not harm us or do these things publicly, for we fear that our sons and women may follow him." Ibn Al-Daghinnah told Aboo Bakr of all their conditions. Aboo Bakr (may Allah be pleased with him) continued worshipping his Lord in his house and did not pray or recite Quran aloud except in his house. Later on, Aboo Bakr (may Allah be pleased with him) had an idea of building a mosque (i.e., a prayer area) in the courtyard of his house. He did so and started praying and reciting Quran therein publicly. Crowds of women and children of the disbelievers started to gatheraround him and watch him astonishingly. Aboo Bakr (may Allah be pleased with him) was a softhearted person and could not help weeping while reciting Quran. This horrified the disbelieving chiefs of Quraysh. They sent for Ibn Al-Daghinnah and when he came, they said, "We have given Aboo Bakr protection on condition that he should worship his Lord in his house, but he has violated that condition and has built a mosque in the courtyard of his house and offered his prayer and recited Quran in public. We are afraid lest he should mislead our women and children! So, go to him and tell him that if he wishes he can worship his Lord in his house only, and if not, then tell him revoke your pledge of protection to him; we do not like to dishonor you by revoking your Jiwaar nor can we tolerate Aboo Bakr's public declaration of Islam (i.e., performing acts of worship in public). ‘Aa’ishah (may Allah be pleased with her) added: Ibn Al-Daghinnah came to Aboo Bakr and said, "You know the conditions on which I gave you protection, so you should either abide by those conditions or revoke my Jiwaar, as I do not like to hear the Arabs saying that Ibn Al-Daghinnah gave Jiwaar to a person and his people did not honor it." Aboo Bakr (may Allah be pleased with him) said, "I revoke your Jiwaar and am satisfied with Allah's protection." At that time Allah's Messenger ﷺ was still in Makkah and he said to his Companions, "Your place of emigration has been shown to me. I have seen salty land, planted with date-palms and is situated between two mountains which are the two Harrahs." So, when the Prophet ﷺ told it, some of the Companions (may Allah be pleased with them) migrated to Al-Madeenah, and some of those who had migrated to Ethiopia returned to Al-Madeenah. When Aboo Bakr (may Allah be pleased with him) prepared for emigration, Allah's Messengerﷺ said to him, "Wait, for I expect to be permitted to emigrate." Aboo Bakr (may Allah be pleased with him) asked, "May my father be sacrificed for your sake, do you really expect that?" Allah's Messengerﷺreplied in the affirmative. So, Aboo Bakr (may Allah be pleased with him) postponed his departure in order to accompany Allah's Messenger ﷺand fed two camels which he had with the leaves of Samor trees for four months.
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Commentary :
The Prophet ﷺ and his Companions (may Allah be pleased with them) led a hard life in Makkah, and the disbelievers made it rather harder by persecuting Muslims, confining the call to Islam, torturing Muslims, and using other means of abuse until Allah, Exalted is He, commanded His Messenger ﷺ to migrate to Al-Madeenah.
In this hadeeth, ‘Aa’ishah (may Allah be pleased with her) gave a glimpse of her experience during that period. She (may Allah be pleased with her) said that she could not remember her parents, Aboo Bakr and Umm Roomaan (may Allah be pleased with them), believing in any religion other than the religion of Allah (i.e., Islam) and that the Prophet ﷺ used to visit them twice every day, in the morning and in the evening. When Muslims were persecuted by the disbelievers and the Prophet ﷺ gave permission to his Companions (may Allah be pleased with them) to migrate to Ethiopia, Aboo Bakr (may Allah be pleased with him) set out for Ethiopia as an emigrant, to join his fellow Muslim brothers who had migrated there. When he (may Allah be pleased with him) reached a place called Bark Al-Ghimaad, a place at a five day's journey (140 km) from Makkah, he met Ibn Al-Daghinnah, the chief of the Qaarah tribe, which was a famous Arab tribe that belonged to Banee Al-Hoon. He asked Aboo Bakr (may Allah be pleased with him), "Where are you going?" He (may Allah be pleased with him) said, "My people have forced me out of my land and I would wander on the earth and worship my Lord (freely)." Ibn Al-Daghinnah said, "A man like you should not leave his land nor should he be forced out of it; you help the poor earn their living, uphold his ties of kinship, help the weak (and destitute),” meaning providing for the orphans and the helpless. He added: “… show hospitality to the guests,” by providing food and shelter to them, “and help people at times of hardship. You are in my Jiwaar (i.e., protection); go back and worship your Lord at your home." Ibn Al-Daghinnah went along with Aboo Bakr (may Allah be pleased with him) and took him to the chiefs of Quraysh, urging them not to drive someone like Aboo Bakr out of Makkah, given his great qualities and remarkable moral character as highlighted above. So, Quraysh approved Ibn Al-Daghinnah's Jiwaar (i.e., protection) and told Aboo Bakr (may Allah be pleased with him) that he was secure, and said to Ibn Al-Daghinnah, "Advise Aboo Bakr to worship his Lord in his house, and to pray and read whatever he likes, but he should not harm us,” referring to praying and reciting the Quran aloud, “or do these things publicly, for we fear that our sons and women may follow him." Ibn Al-Daghinnah told Aboo Bakr of all their conditions and he accepted them. He (may Allah be pleased with him) continued worshipping his Lord in his house and did not pray or recite Quran aloud except inside his own house. Later on, Aboo Bakr (may Allah be pleased with him) thought about building a mosque (i.e., a prayer area) in the courtyard of his house. It can be fairly said that this was the first mosque ever built in Islam. He (may Allah be pleased with him) built it and started praying and reciting Quran therein publicly. Crowds of women and children from the disbelievers gathered around him and watched him astonishingly. Aboo Bakr (may Allah be pleased with him) was a softhearted person and could not help weeping while reciting Quran. This horrified the chiefs of Quraysh, as they knew how tender the hearts of women and young people were, and how vulnerable they would be to incline to Islam. They sent for Ibn Al-Daghinnah and when he came, they said, "We have given Aboo Bakr protection on condition that he should worship his Lord in his house, but he has violated that condition, and has built a mosque in the courtyard of his house and offered his prayer and recited Quran in public. We are afraid lest he mislead our women and children! So, go to him and tell him that if he wishes he can worship his Lord in his house only, and if not, then tell him you will revoke your pledge of protection to him; we do not like to dishonor you by revoking your Jiwaar, nor can we tolerate Aboo Bakr's public declaration of Islam, for fear of our women and children. Thereupon, Ibn Al-Daghinnah went to Aboo Bakr (may Allah be pleased with him) and said, "You know the conditions on which I gave you protection (as approved by Quraysh), so you should either abide by these conditions or revoke my Jiwaar, as I do not like to hear the Arabs saying that Ibn Al-Daghinnah gave Jiwaar to a person and his people did not honor it." Aboo Bakr (may Allah be pleased with him) said, "I revoke your Jiwaar and am satisfied with Allah's protection." This reflects the strength of Aboo Bakr’s faith and certitude in Allah, Exalted is He.
At that time,the Prophet ﷺ was still in Makkah and he told his Companions that he had seen the land of their emigration in a vision, and the Prophet's visionsare part of the divine revelation to them. He ﷺ meant Al-Madeenah and mentioned some of its distinct descriptions, including being a salty land, where only few trees could grow, planted with date-palms and situated between two mountains which are the two Harrahs, meaning lands with black stones. So, when the Prophet ﷺ told them of this vision, some of the Companions (may Allah be pleased with them) migrated to Al-Madeenah, and some of those who had migrated to Ethiopia went to Al-Madeenah as well. Aboo Bakr (may Allah be pleased with him) prepared for emigration, but Allah's Messengerﷺ said to him, "Wait, for I expect to be permitted to emigrate." Aboo Bakr (may Allah be pleased with him) asked, "May my father be sacrificed for your sake, do you really expect that?" Allah's Messengerﷺreplied in the affirmative. So, Aboo Bakr (may Allah be pleased with him) postponed his departure in order to accompany the Prophet ﷺ. He (may Allah be pleased with him)fed two camels which he had, with the leaves of Samor trees, meaning the leaves that trees shed, for four months, to be able to endure the journey. Such tree leaves were good fodder for animals.
The hadeeth highlights the virtues of Aboo Bakr (may Allah be pleased with him) and the striking similarity between his moral character and that of the Prophet ﷺ.
It also underlines the good qualities of the polytheist Arabs in the pre-Islamic era, like honoring covenants and the institution of Jiwaar.
It is deduced from the hadeeth that it is allowable to migrate from non-Muslim countries to another place were Muslims feel safe and are able to practice their religion freely and openly.
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2300
 ‘Uqbah ibn ‘Aamir (may Allah be pleased with him) narrated that the Prophet ﷺ had given him sheep to distribute between his Companions and a male kid was left (after the distribution). When he informed the Prophet ﷺof it, he said (to him), "Offer it as a sacrifice on your behalf."
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Commentary :
The Prophet ﷺ was munificent and generous; he ﷺ openhandedly gave what Allah, Exalted is He, bestowed upon him to the poor and needy.
In this hadeeth, ‘Uqbah ibn ‘Aamir (may Allah be pleased with him) narrated that the Prophet ﷺ gifted a group of poor Companions (may Allah be pleased with them) sheep and appointed him to distribute the sheep between them. He (may Allah be pleased with him)distributed to the companions and a male kid was left (after the distribution). It was said that a young goat (kid) was one year old. When he (may Allah be pleased with him) informed the Prophet ﷺof it, he said (to him), "Offer it as a sacrifice on your behalf.”
The Prophet ﷺ gave a legal concession to ‘Uqbah ibn ‘Aamir (may Allah be pleased with him) to offer a kid as an animal sacrifice, just like he ﷺ did with Aboo Burdah ibn Nayyaar (may Allah be pleased with him) to offer an animal less than one year old as a sacrifice. These were two legal concessions granted to these two Companions (may Allah be pleased with them) in particular and not to anyone else. This is based on the opinion suggesting that the Arabic word used in the hadeeth ‘Atood (kid) means a young goat. However, based on the opinion that the word means a one-year-old goat, Al-Udhiyah of the goats, according to Muslim scholars should be a Thaniyah (i.e., one full year-old and starting the second year).
It is deduced from the hadeeth that it is permissible for a principal to appoint an agent to distribute gifts between specified recipients.
It is also inferred that it is permissible to accept gifts and offer gifted animalsas a sacrifice.
The hadeeth also highlights that an agent is required to consult with the principal regarding the disposal of the residue of the gifts to be distributed.
It is also deduced therefrom that a principal delegates the appointed agent to perform specified tasks. 
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2301
‘Abdul-Rahmaan ibn ‘Awf (may Allah be pleased with him) narrated:
I had an agreement with Umayyah ibn Khalaf that he would look after my property (or family) in Makkah and I would look after his in Al-Madeenah. When I wrote my name ‘Abd Al-Rahmaan' in the documents, Umayyah said, "I do not know ‘Abd Al-Rahmaan!' Write down to me your name, with which you called yourself in the pre-Islamic period." So, I wrote my name ‘Abdoo ‘Amr instead. On the day (of the battle) of Badr, when all people went to sleep, I went up the hill to protect him. Bilaal (may Allah be pleased with him) saw him (i.e., Umayyah) and went to a gathering of Ansaar and said, "(Here is) Umayyah ibn Khalaf! Woe to me if he escapes!" So, a group of men from the Ansaar went out with Bilaal to follow us (‘Abdul-Rahmaan and Umayyah). Being afraid that they would catch us, I left Umayyah’s son for them to keep them busy, but the Ansaar killed the son and insisted on following us. Umayyah was a fat man, and when they approached us, I told him to kneel down, and he knelt, and I laid myself on him to protect him, but the Ansaar killed him by passing their swords underneath me, and one of them injured my foot with his sword. (The sub narrator said, "‘Abdul-Rahmaan used to show us the trace of the wound on the back of his foot.")
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Commentary :
Fulfillment of covenants is one of the becoming qualities of a true Muslim, and this applies to the covenants made with Muslims and non-Muslims alike. However, it is incumbent upon a Muslim to ensure that his covenants with non-Muslims do not contradict the teachings of Islam, to avoid potential conflict between the two obligations (i.e., honoring his covenants and abiding by the teachings of Islam).
In this hadeeth, ‘Abdul-Rahmaan ibn ‘Awf (may Allah be pleased with him) made a covenant with Umayyah ibn Khalaf, one of the leaders of the disbelievers in Makkah, to look after his property, family, or both, in Makkah and he would look after his in Al-Madeenah. When he (may Allah be pleased with him) wrote his name ‘Abd Al-Rahmaan' in the documents, Umayyah said, "I do not know ‘Abd Al-Rahmaan!' ‘Abd Al-Rahmaan literally means that slave of Al-Rahmaan, i.e., The Entirely Merciful. He did not acknowledge Al-Rahmaan (Allah) as his Lord and rather worshipped other deities. In fact, Umayyah’s attitude was motivated by (misguided) zeal for his false beliefs. He said to him: “Write down to me your name, with which you called yourself in the pre-Islamic period.” So, he (may Allah be pleased with him) wrote his name ‘Abdoo ‘Amr instead. It is noteworthy that ‘Abd Ar-Rahmaan (may Allah be pleased with him) agreed to write his old name merely to realize the desired benefits of concluding this agreement, and it did not imply his approval or consent to be called the slave of other than Allah, Exalted is He. This was similar to the incident when the Prophet ﷺ approved to erase the Name of Allah ‘Al-Rahmaan’ when writing down the document of the Hudaybiyyah Treaty and wrote instead “In the Name of Allah.”
On the day (of the battle) of Badr, in 2 A.H., between the disbelievers in Makkah and Muslims in Madeenah, Umayyah joined the disbelievers’ army. After the battle ended with the decisive victory of the Muslims, ‘Abd Al-Rahmaan ibn ‘Awf (may Allah be pleased with him) went up the hill to protect Umayyah, who was neither among the casualties nor the prisoners of war. When all the people went to sleep, he (may Allah be pleased with him)hastened to protect his ally, but Bilaal (may Allah be pleased with him) saw Umayyah, who had severely tortured him in Makkah to force him to convert out of Islam. Bilaal (may Allah be pleased with him) went to a gathering of the Ansaar and informed them of Umayyah ibn Khalaf’s presence, urging them to kill him. He (may Allah be pleased with him) commanded them to chase him and make sure that he did not survive. He (may Allah be pleased with him) said to them: “Woe to me if he escapes!" He (may Allah be pleased with him) earnestly sought killing Umayyah, being one of the leaders of Quraysh and the stubbornest disbelievers. Determined to risk his own life to kill him, Bilaal (may Allah be pleased with him) went after him and ‘Abd Al-Rahmaan in the company of a group of the Ansaar. ‘Abdul-Rahmaan (may Allah be pleased with him) added: “Being afraid that they would catch us, I left Umayyah’s son for them to keep them busy but the Ansaar killed the son and insisted on following us. Umayyah was a fat man,” indicating his slowness, “and when they approached us, I told him to kneel down, and he knelt.” He (may Allah be pleased with him) threw himself on him to protect him from their swords, to honor his covenant with him. However, Bilaal and the Ansaar (may Allah be pleased with them) killed him by passing their swords underneath ‘Abdul-Ramhaan (may Allah be pleased with him), and one of them injured his foot with his sword. ‘Abdul-Rahmaan (may Allah be pleased with him) showed the addressees the trace of the wound on the back of his foot.
It was said that Bilaal and the Ansaar (may Allah be pleased with them) did not honor ‘Abdul-Rahmaan’s covenant and Jiwaar (i.e., protection) for Umayyah because the disbelievers were not allowed any protection on the Battle of Badr. It was also said that this ruling was abrogated with the other hadeeth recorded by Ibn Maajah reading: “The right of giving protection to non-Muslims is extended to the humblest of the believers (and it is incumbent on all Muslims to respect it and give him support).”, and the hadeeth about Umm Haani’ upon the Conquest of Makkah reading: “We have given protection to whom you have granted (protection).” [Al-Bukhaaree and Muslim].
It is deduced from the hadeeth that a Muslim is required to honor and fulfill his covenants; ‘Abdul-Rahmaan (may Allah be pleased with him) was the friend of Umayyah ibn Khalaf back in Makkah, and he honored their covenant.
It is also inferred therefrom that it is becoming of a Muslim to reciprocate a disbeliever for any favors he might have done him, showing him kindness in return and striving to rescue him from death or dangers.
The hadeeth highlights the tit for tat principle and the enjoined equivalent retaliation against the offending party.
It is inferred that no retaliation is required in the event of getting injured while defending a wrongdoer who deserves punishment.
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2304
Ibn Ka‘b ibn Maalik narrated on the authority of his father (may Allah be pleased with them):
We had some sheep which used to graze at Sala‘. One of our slave girls saw a sheep dying and she broke a stone and slaughtered the dying sheep with it. My father said to people, "Do not eat its meat till I ask the Prophet ﷺ about it (or till I send somebody to ask him)." So, he asked or sent somebody to ask the Prophet ﷺ and he ﷺ permitted them to eat it. ‘Ubaydullaah (a sub-narrator) said, "I admire that girl, for though she was a slave-girl, she boldly slaughtered the sheepherself!”
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Commentary :
Islam preserves people’s wealth and protects it against loss and destruction, and therefore it deems it allowable to slaughter a dying edible animal (i.e., whose consumption is permitted by the Laws of Islam) when sudden death approaches it, using any sharp object that cuts its throat and sheds its blood, to preserve wealth from loss.
In this hadeeth, Ka’b ibn Maalik (may Allah be pleased with him) related that they had sheep grazing at Sala‘, a mountain in Al-Madeenah located 500 m or less to the west of the Prophet’s Mosque. The slave girl who was shepherding the sheep noticed that one was dying. She broke a stone and slaughtered the sheep with it. When Ka‘b (may Allah be pleased with him)learned of the incident, he commanded his family to refrain from eating its meat till he asked the Prophet ﷺ about it or sent somebody to ask him. So, he asked or sent somebody to ask the Prophet ﷺ and he ﷺ permitted them to eat it.
It is deduced from the hadeeth that an appointed agent is urged to rectify what he believes to have gone wrong, strive to perform the required task, and do what serves the best interests of the principal.
It is deduced from the hadeeth that it is permissible to use a stone to slaughter animals provided that it is sharp, cuts the throat, and splashes out blood.
It is also inferred therefrom that it is allowable to eat the meat of a dying edible animal if it was slaughtered while it was still alive..

2309
Jaabir ibn ‘Abdullah(may Allah be pleased with them) narrated:
I was accompanying the Prophet ﷺ on a journey and was riding a slow camel that was lagging behind the others. The Prophet ﷺpassed by me and asked, "Who is this?" I replied, "Jaabir ibn ‘Abdullah." He asked, "What is the matter, (why are you late)?" I replied, "I am riding a slow camel." He ﷺ asked, "Do you have a stick?" I replied in the affirmative. He ﷺ said, "Give it to me." When I gave it to him, he ﷺ beat the camel and rebuked it. Then that camel surpassed the others thenceforth. The Prophet ﷺsaid, "Sell it to me." I replied, "It is (a gift) for you, O Allah's Messengerﷺ.” He ﷺ said, "Sell it to me. I have bought it for four Dinars and you can keep on riding it till Al-Madeenah." When we approached Al-Madeenah, I started going (towards my house). The Prophet ﷺ said, "Where are you going?" I said, "I have married a widow." He ﷺ said, "Why have not you married a virgin with whom you could play?" I said, "My father died and left daughters, so I decided to marry a widow (, an experienced woman to look after them)." He ﷺ said, "Well done." When we reached Al-Madeenah, Allah's Messengerﷺ said, "O Bilaal, pay him (the price of the camel) and give him extra money." Bilaal gave me four Dinars and one Qiraat (i.e., a unit of measurement) extra. (A sub-narrator said): Jaabir added, "The extra Qiraat of Allah's Messengerﷺ never parted from me." The Qirat was always in Jaabir ibn ‘Abdullah's purse.
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Commentary : The Prophet ﷺ was endowed with a great moral character,reflected in his gracious manners, one of which was that whenever he ﷺ travelled with his Companions (may Allah be pleased with them), he ﷺ used to pace himself with the slowest rider in his company, out of his kindness. He ﷺ also used to offer the weak a ride and urge those who were lagging behind to catch up.
In this hadeeth, Jaabir ibn ‘Abdullah(may Allah be pleased with them) related that he was with the Prophet ﷺ once on a journey back to Al-Madeenah – it was said that this incident took place during the conquest of Makkah - and he was riding a slow camel. The Prophet ﷺ passed by him while he was in this condition. The Prophet ﷺ asked, "Who is this?" He (may Allah be pleased with him) replied, "Jaabir ibn ‘Abdullah." He ﷺ asked, "What is the matter, (why are you late)?" He (may Allah be pleased with him) replied that he was late due to his slow camel. He ﷺ asked, "Do you have a stick?" He (may Allah be pleased with him) replied in the affirmative, and he ﷺ asked him to give it to him. When he (may Allah be pleased with him) gave it to him, he ﷺ beat the slow camel and urged it to move faster. Then that camel surpassed the others, leading the way, by the blessing of the Prophet ﷺ. He ﷺ asked Jaabir (may Allah be pleased with him) to sell him this camel, and he (may Allah be pleased with him) replied, "It is (a gift) for you, O Allah's Messenger ﷺ.” However, the Prophet ﷺ refused to take it as a gift and insisted on buying it. He ﷺ bought it for four (gold) Dinars provided that he (may Allah be pleased with him) may keep on riding it till they reached Al-Madeenah, and then the Prophet ﷺ would take it into his possession.
When they approached Al-Madeenah, Jaabir (may Allah be pleased with him) hastened towards his house. The Prophet ﷺ asked him, "Where are you going?" He (may Allah be pleased with him) informed him that he had married a widow, indicating that she was previously married. The Prophet ﷺ asked, "Why have you not married a virgin with whom you could play?" The Prophet ﷺ was asking him about the reason for choosing to marry a previously married woman rather than a virgin, who would most likely be more emotionally attached to her first husband, urging her to strive in making him happy and the like of good qualities that warrants the preference of marrying a virgin. Jaabir (may Allah be pleased with him) told him that he had sisters placed under his guardianship after his father’s death, and they needed someone to take care of them and tend to their needs, and a virgin would not be able to shoulder such a task. Therefore, he (may Allah be pleased with him) decided to marry a widow, an experienced woman to look after them. The Prophet ﷺ said, "Well done,” commending his act. It is deduced from this hadeeth that a Muslim should carefully choose a good wife that would be good for him and his dependents.
When they reached Al-Madeenah, Allah's Messenger ﷺ commanded Bilaal (may Allah be pleased with him) to pay him the price of the camel and give him extra money. Bilaal (may Allah be pleased with him) gave him four Dinars and one Qirat extra. Bilaal (may Allah be pleased with him) was responsible for managing the Prophet’s expenses. It was said that a Qirat equaled one-tenth of a Dinar or otherwise. Jaabir (may Allah be pleased with him) added, "The extra Qirat of Allah's Messenger ﷺ never parted from me." He (may Allah be pleased with him) kept that Qirat and did not dispose of it. ‘Attaa’ ibn Abee Rabaah said: “That Qirat was always in Jaabir ibn ‘Abdullah's purse.”
The hadeeth highlights the Prophet’s gracious humbleness and kindness with his Companions (may Allah be pleased with them), checking on them and serving their best interests.
It is also deduced from the hadeeth that it is better to marry a virgin rather than a previously married woman.
The hadeeth underlines the virtues of Jaabir (may Allah be pleased with him), his compassion to his sisters, and putting their best interests first before his own.
It is also inferred that a woman should take care of her husband’s family and tend to the needs of his siblings (dependents). 
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2311
Narrated Aboo Hurayrah (may Allah be pleased with him)
Allah's Messenger ﷺdeputed me to keep Zakaah (Al-Fitr) of Ramadan. A comer came and started taking handfuls of the foodstuff (of the Zakaah funds) stealthily. I took hold of him and said, "By Allah, I will take you to Allah's Messenger ﷺ.” He said, "I am needy and have many dependents, and I am in great need." I released him, and in the morning Allah's Messengerﷺasked me, "What did your prisoner do yesterday?" I said, "O Allah's Messenger ﷺ! The person complained of being needy and of having many dependents, so, I pitied him and let him go." Allah's Messenger ﷺsaid, "Indeed, he told you a lie and he will be coming again." I believed that he would show up again as Allah's Messengerﷺ had told me that he would return. So, I waited for him watchfully. When he (showed up and) started stealing handfuls of foodstuff, I caught hold of him again and said, "I will definitely take you to Allah's Messenger ﷺ.He said, "Leave me, for I am very needy and have many dependents. I promise I will not come back again." I pitied him and let him go. In the morning, Allah's Messengerﷺ asked me, "What did your prisoner do?" I replied, "O Allah's Messenger ﷺ! He complained of his great need and of too many dependents, so I took pity on him and set him free." Allah's Messenger ﷺ said, "Verily, he told you a lie and he will return." I waited for him attentively for the third time, and when he (came and) started stealing handfuls of the foodstuff, I caught hold of him and said, "I will surely take you to Allah's Messenger ﷺas it is the third time you promise not to return, yet you break your promise and come." He said, "(Forgive me and) I will teach you some words with which Allah, Exalted is He, will benefit you." I asked, "What are they?" He replied, "Whenever you go to bed, recite Ayat Al-Kursee (Quran 2:255) till you finish the whole ayah. (If you do so), Allah, Exalted is He, will appoint a guard for you who will stay with you and no devil will come near you till morning. " So, I released him. In the morning, Allah's Messenger ﷺ asked, "What did your prisoner do yesterday?" I replied, "He claimed that he would teach me some words by which Allah will benefit me, so I let him go." Allah's Messenger ﷺasked, "What are they?" I replied, "He said to me, 'Whenever you go to bed, recite Ayat Al-Kursee from the beginning to the end.' He further said to me, '(If you do so), Allah will appoint a guard for you who will stay with you, and no Satan will come near you till morning.' (Aboo Hurayrah or another sub-narrator) added that they (the Companions) were very keen to do good deeds. The Prophet ﷺ said, "He really spoke the truth, although he is an absolute liar. Do you know whom you were talking to, these three nights, O Aboo Hurayrah?" It was narrated on the authority of Aboo Hurayrah (may Allah be pleased with him), "No." He ﷺ said, "It was Satan."
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Commentary : Ayat Al-Kursee (Quran 2:255) is one of the greatest ayaat of the Quran, and this hadeeth highlights some of its virtues. It was narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that the Prophet ﷺ appointed him to keep and guard the Zakaat Al-Fitr funds. Zakaat Al-Fitr is due before ‘Eid Al-Fitr, and they used to pay it in the form of wheat, dates, and other foodstuff. A man came to him and started taking handfuls of the foodstuff (of the Zakaah) stealthily. Aboo Hurayrah (may Allah be pleased with him) seized him and said, "By Allah, I will take you to Allah's Messenger ﷺ.” He said, "I am needy and have many dependents, and I am in great need." He (may Allah be pleased with him) released him, and in the morning, Allah's Messengerﷺasked me, "What did your prisoner do yesterday?" He (may Allah be pleased with him) said, "O Allah's Messenger ﷺ! The Prophet ﷺ knew of what had happened through divine revelation. It was narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that the man complained of being needy and of having many dependents, so he pitied him and let him go. Allah's Messenger ﷺinformed him that he was lying and that he would be coming again. Aboo Hurayrah (may Allah be pleased with him) knew that the Prophet ﷺ spoke the truth and believed him. He (may Allah be pleased with him) believed that he would show up again as Allah's Messengerﷺ had told him that he would. So, he (may Allah be pleased with him) waited for him watchfully to guard the foodstuff. When he showed up and did the same, and he (may Allah be pleased with him) pitied him and let him go again. He informed Allah's Messengerﷺ of what had happened and again he ﷺ told him that the man would come back. Therefore, he (may Allah be pleased with him) watchfully waited for him for the third time, and he (came and) started stealing handfuls of the foodstuff. He (may Allah be pleased with him) caught hold of him and said, "I will surely take you to Allah's Messenger ﷺ,as this is the third time you promised not to return, yet you broke your promise and came." He said, "(Forgive me and) I will teach you some words with which Allah, Exalted is He, will benefit you." He then told him to recite Ayat Al-Kursee (Quran 2:255) till he finished the whole ayah whenever he went to bed. Allah, Exalted is He, Says (what means): {Allah - there is no deity except Him, the Ever-Living, the Sustainer of [all] existence. Neither drowsiness overtakes Him nor sleep. To Him belongs whatever is in the heavens and whatever is on the earth. Who is it that can intercede with Him except by His permission? He knows what is [presently] before them and what will be after them, and they encompass not a thing of His knowledge except for what He wills. His Kursee extends over the heavens and the earth, and their preservation tires Him not. And He is the Most High, the Most Great.} [Quran 2:255]. In this ayah, Allah, Exalted is He, describes Himself as the only One worthy of worship; none but Him deserves to be worshiped. He is All-Living; to Him belongs the perfect life that was not preceded by non-existence, nor will it be followed with death. He is Self-Sufficient and stands in no need of anything or anyone, and He disposes of the affairs of all the creation, bestowing upon them their Rizq (provisions). All the creation stands in dire need of Allah, Exalted is He. His perfect Life and Self-Sufficiency entails that neither drowsiness nor sleep should overtake Him. To Him belongs whatever is in the heavens and whatever is on the earth. None can intercede with Him except by His permission. He knows all the affairs of the created beings, the past and future ones, and all but Him do not know anything unless He imparts knowledge to them by His will. Given His greatness and vast dominance, His Kursee (i.e., the place of His Feet) encompasses the heavens and the earth. Despite their vastness and greatness, their preservation does not tire Him; it is rather an effortless task for Him. He is the Most High, the Most Great, who is far Exalted above His creation. He is The Most High with His perfect Essence, dominion, and attributes. To Him belongs absolute and perfect grandeur in terms of Essence and Omnipotence.
Satan further said to him, '(If you do so), Allah, Exalted is He, will appoint a guard for you who will stay with you, and no devil will come near you till morning. Aboo Hurayrah (may Allah be pleased with him) informed the Prophet ﷺ of it and he ﷺ said: "He really spoke the truth, although he is an absolute liar,” and this is a very beautiful conclusion, because when he (may Allah be pleased with him) affirmed his truthfulness in this regard, it gave an illusion of praise, and therefore he ﷺ corrected such an impression with a wording that indicates exaggerated untruthfulness, reflected in the Arabic intensive adjective Kadhoob (i.e., habitual liar).
Afterward, the Prophet ﷺ clarified to Aboo Hurayrah (may Allah be pleased with him) that this prisoner to whom he was talking these three nights was Satan.
The hadeeth highlights the virtues of Ayat Al-Kursee (Quran 2:255) and that it protects those who recite it from the devils.
It is also deduced therefrom that an appointed agent is only entitled to dispose of what is delegated property with the permission of the owner of the property (i.e., principal).
It is also inferred that the Jinn appear to people in human form and talk with them.
It is also deduced that the maximum number of pardonable mistakes is three.
It is also inferred that Satan harms whoever fails to recite Dhikr (i.e., remembrance of Allah) before sleep.
It is also deduced that whoever is appointed to preserve something is called Wakeel (i.e., trustee).
The hadeeth also underlines that the Jinn may steal and deceive.
It also highlights that it is allowable to seek knowledge from those who did not act on their knowledge..

2312
Aboo Sa’eed Al-Khudree (may Allah be pleased with him):
Once Bilaal brought Barni (i.e., a kind of dates) to the Prophet ﷺ and he ﷺasked him, "From where have you brought these?" Bilaal (may Allah be pleased with him) replied, "I had some inferior type of dates and exchanged two Saa‘s of it for one Saa‘ of Barni dates in order to give it to the Prophet ﷺ to eat them." Thereupon the Prophet ﷺsaid, "Beware! Beware! This is definitely Ribaa! This is definitely Ribaa! Do not do so, but if you want to buy (a superior kind of dates) sell the inferior dates for money and then buy the superior kind of dates with that money."
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Commentary :
Dealing with Ribaa (i.e., interest, usury) is one of the gravest major sins, and the Laws of Islam has deemed unlawful every sale that is not free of all suspicions of Ribaa, and has deemed permitted all lawful sales that do not involve Ribaa. People in the Pre-Islamic era engaged in sales transactions that heavily involved Ribaa, but Islam rectified these sales and eliminated the traces of Ribaa.
In this hadeeth, Aboo Sa’eed(may Allah be pleased with him) related that Bilaal (may Allah be pleased with him) once brought Barni, one of the finest kinds of date. The Prophet ﷺasked him about the source of these dates and he (may Allah be pleased with him) replied, “I had some inferior dates and exchanged two Saa‘s of them for one Saa‘ of Barni dates in order to give it to the Prophet ﷺ to eat them.” Thereupon, the Prophet ﷺsaid, "Beware! Beware!” The Arabic word used in the hadeeth is Uwwah, a word used to indicate pain and sadness. The Prophet ﷺ used this word to indicate his pain upon hearing of such an act and that Bilaal (may Allah be pleased with him) did not know that his act was sheer Ribaa. In fact, this kind of Ribaa is known as Ribaa Al-Fadhl (i.e., excess charged in the event of a barter of specific homogenous commodities of different quality or quantity). The Prophet ﷺ advised him about the way to avoid Ribaa in this transaction. He ﷺ said: “Do not do so, but if you want to buy (a superior kind of dates) sell the inferior dates for money and then buy the superior kind of dates with that money.” This means that one should sell the poor-quality dates for money, and then buy with it the fine dates that he wants, to avoid charging excess in the event of a barter of homogenous commodities, and thus avoid Ribaa.
It is deduced from the hadeeth that Ribaa Al-Fadhl is prohibited.
The hadeeth also highlights that the ruler or leader should assign care to people’s religious affairs, edify those who lack religious knowledge on their religion, and guide them to the way to avail themselves of that which is lawful. Moreover, a follower should also assign care to his leader.
It is inferred therefrom that any transaction that involves Ribaa is invalid.
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2313
 ‘Amr narrated:
Concerning the Waqf (i.e., endowment) of ‘Umar: It was not sinful of a trustee (of the Waqf) to eat or provide his friends from it, provided he had no intention of collecting fortune (for himself). Ibn ‘Umar (may Allah be pleased with him) was the manager of the trust of ‘Umar and he used to give presents from it to those with whom he used to stay at Makkah.
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Commentary :
A trustee of someone’s property is enjoined to preserve it and forbidden from wasting and destroying it. The Laws of Islam clarified the permissible ways in which a trustee may avail himself of the (endowed) property entrusted to him.
In this report, the Taabi’ee (a Muslim who saw at least one of the Companions) ‘Amr ibn Dinaar stated regarding the Waqf endowed by ‘Umar (may Allah be pleased with him), that that a trustee or administrator of the Waqf bears no sin for availing himself of the property under his care reasonably, and availing his friends of it, provided that he does not hold the intention of collecting a fortune for himself.
‘AbdullahIbn ‘Umar (may Allah be pleased with him) managed the Waqf of his father and used to offer gifts from it to those with whom he used to stay at Makkah. It was said that they were the family of ‘Abdullah, Khaalid ibn Usayd ibn Abee Al-‘Aas. Ibn ‘Umar (may Allah be pleased with him) offered these gifts from the endowed property in compliance with the specified condition; he (may Allah be pleased with him) either availed his friends of it, which is allowable, or preserved his own share (i.e., fees) to gift it to his friends.
It is noteworthy that this is different from the case when one is entrusted with someone’s wealth, other than Waqf, and he disposes of it without the principal’s permission, which is impermissible.
It is deduced from the hadeeth that when someone endows a property for the benefit of a specific category of beneficiaries and his own son happens to fit the profile, he is considered one of the specified beneficiaries (and may avail himself of it).
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2320
Anas ibn Maalik (may Allah be pleased with them) narrated:
Allah's Messenger ﷺsaid, "There is none amongst Muslims who plants a tree or sows seeds, and then a bird, or a person or an animal eats from it, but is regarded as a (rewardable) charitable act for him."
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Commentary :
A Muslim is rewarded for any beneficial action he performs.
In this hadeeth, the Prophet ﷺ highlighted the virtue of planting and cultivating lands, and that whenever a Muslim plants a tree or sows seeds, and a bird, person, animal, or any living creature that lives on land and in the water, eats therefrom,he would earn a reward for that. The hadeeth made mention of the Muslim in particular, as he would often hold the intention of providing his fellow Muslims with these plants and food to gain physical strength to worship Allah, Exalted is He, and because only a Muslim would earn rewards for such an act. A non-Muslim does not earn rewards for his good and charitable acts and the ultimate reward he may receive is being subjected to lesser punishments (on the Day of Resurrection). He may also receive his reward in the worldly life in the form of worldly gains.
The hadeeth underlines the merits of planting and cultivating lands.
It also urges Muslims to populate the earth, and to make it a better place for people to live, or for the benefit of the coming generations, for the service of whom he earns rewards.

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2321
Aboo Umaamah Al-Baahilee (may Allah be pleased with him) said:
I saw a plowshare and some agricultural equipment and said: "I heard the Prophet ﷺ saying: "There is no house in which such equipment enter except that Allah, Exalted is He, will cause humiliation to enter it."
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Commentary :
It is unbecoming of a Muslim to so preoccupy himself with his worldly affairs that he neglects his religious duties. His keenness to secure worldly gains must not surpass his keenness to prepare himself for the Hereafter. When Aboo Umamaah (may Allah be pleased with him) saw a plowshare, a tool used for cultivation, and some agricultural equipment, he (may Allah be pleased with him) related that the Prophet ﷺ had said: “There is no house in which such equipment enters except that Allah, Exalted is He, will cause humiliation to enter it.” This means that when such equipment enters a house, preoccupying its people from preparing themselves for the Hereafter and driving them to neglect their religious duties, including partaking in Jihaad, prayer, and Dhikr, Allah, Exalted is He, would afflict them with humiliation.
It is noteworthy that there is contradiction between this hadeeth and the hadeeths reported about the merits of plowing and cultivating. This hadeeth is interpreted as to refer to the one who preoccupies himself with cultivation, causing him to neglect his religious duties and obligations that he is enjoined to observe! Whoever devotes himself entirely to plowing and cultivating lands, neglecting his other loftier pursuits, will be afflicted with humiliation.
The reference to humiliation here means their commitments to pay the taxes charged by the governors for their land. In the beginning, only Ahl Al-Dhimmah (i.e., free non-Muslim subjects living under Muslim rule) worked in cultivation and agriculture, and therefore the Companions (may Allah be pleased with them) disliked to take this line of career. It was also said that this hadeeth urges Muslims to aspire to loftier pursuits, and seek other superior means to earn a living.
The apparent meaning of the hadeeth’s wording seemingly indicates that working in cultivation and agriculture begets humiliation, and this is not true. Rather, engaging in cultivation, agriculture, and tending to one’s property are all recommended and rewardable acts, being of benefit topeople, but the Messenger of Allah ﷺ said this hadeeth to warn the Companions (may Allah be pleased with them) against preoccupying themselves with professions from partaking in Jihaad. Had they given up Jihaad, the disbelievers would have overpowered them, and this would have been the ultimate humiliation that may befall Muslims, to be overpowered by the disbelievers and lose their wealth, womenfolk, and children to them, and ultimately their lives!
It was also said that the hadeeth referred to those settled near enemy borders in particular. If these Muslims preoccupied themselves with cultivation rather than chivalry and horse-riding (i.e., military preparations for Jihaad), their enemies would belittle their strength and dominatethem. Therefore, it is becoming of such people to keenly master chivalry and horse-riding (in preparation for Jihaad),and they should be aided with the needed supplies and equipment by their fellow Muslims.
The hadeeth warns against preoccupying oneself with worldly pursuits from preparing oneself for the Hereafter.

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1591
Fadālah ibn ‘Ubayd reported: We were with the Messenger of Allah (may Allah's peace and blessings be upon him) on the Day of Khaybar, making deals with the Jews with the Wuqiyyah of gold for two or three dinars, whereupon the Messenger of Allah (may Allah's peace and blessings be upon him) said: Do not sell gold for gold except weight for weight..

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

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

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

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

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

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..