| Hadiths

Bukhari Hadiths 1356
Muslim Hadiths 558

Hadith

1404

Narrated Khaalid ibn Aslam: We went out with 'Abdullah ibn 'Umar (may Allah be pleased with him) and a nomad said (to 'Abdullah), "Tell me about Allah's saying: {And those who hoard up gold and silver and spend them not in the way of Allah} (Quran.9:34)." Ibn 'Umar said, "Whoever hoarded them and did not pay the zakat thereof, then woe to him. But this ayah was revealed before the ayah of zakat. When it was revealed, Allah made zakat a purifier of the property.".

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

In this hadeeth, the Taabi’eeKhaalid ibn Aslam reports that he was travelling with ‘Abdullah ibn ‘Umar (may Allah be pleased with them), and during their journey, a nomad man asked him to explain the ayah: {And those who hoard up gold and silver and spend them not in the way of Allah}. Ibn ‘Umar clarified to him that it refers to those who collect and hoard up gold and silver, and do not fulfill the right of Allah in them, by means of zakat, charity, and spending them in the way of Allah. Those people are promised to receive grave punishment on the Day of Judgment. However, this was before the zakat was made obligatory. It is as if Allah wanted to warn the rich against hoarding up their wealth and refraining from spending it in the way of Allah, Most High. Afterwards, the zakat was made mandatory, in the second year of Hijrah. Not only did Allah, Most High, make zakat and charity a means to purify one’s wealth, but also a way to purify one’s character and heart from miserliness and low manners. This only happens when the zakat is paid to those who are eligible to receive it.
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1405

Narrated AbooSa’eed(may Allah be pleased with him): Allah's Messenger ﷺ said, "No zakat is due on property mounting to less than five uqiyas, and no zakat is due on less than five camels, and there is no zakat on less than five wasqs." .

Commentary : The Prophet ﷺ explained to us the rulings of zakat on all different kinds of wealth, and clarified the threshold of each kind, and the value under which no zakat is due.

In this hadeeth, the Prophet ﷺ explains that zakat is not due on silver, if one only has five uqiyahs of silver. For calculation purposes, a one uqiyah equals forty dirhams of pure silver; hence, five uqiyahsare two hundred dirhams of pure silver. According to the modern measures, this amounts to about 595 grams of pure silver.The zakat on silver is one dirhamfor every forty dirhams above this threshold.

Likewise, there is no zakat due on camels, if a person has less than five camels. However, if one owns from five to 9 camels, then its due zakat is one sheep, and if one has more than 9 camels, the zakat increases according to the hadeeths that detailed its due zakat.

There is no due zakat on grains, dates, and their like, if their amount is less than five wasaqs. For calculation purposes, a one wasaq equals 60 Saa’, hence, the threshold is about 653 kg in our modern measures since 5 wasaqs equal 300 Saa’s. This indicates that fruits and vegetables are not subject to zakat, because they are not measured the same way as grains and dates, and are not stored to consume later like grains,and alsoare not considered a meal or a means of sustenance. The zakat is paid on that which comes from earth such as date, risen, wheat, rice, corn, and so forth.

This hadeeth is animportant text that explains the threshold of the different kinds of wealth that are subject to zakat. The threshold of silver is 200 dirhams, and of camels is 5 camels, and of grains and dates and their like is 60 Saa’.
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1406

Narrated Zayd ibn Wahb: I passed by a place called Ar-Rabadha, and by chance, I met Aboo Dhar (may Allah be pleased with him), and asked him, "What has brought you to this place?" He said, "I was in the Shaam and differed with Mu’aawiyah(may Allah be pleased with him)on the following ayah): {They who hoard up gold and silver and spend them not in the way of Allah.}[Quran 9.34]. Mu’aawiyahsaid, “Thisayahwas revealed regarding the People of the Book." I said, it was revealed regarding us as well as the People of the Book." Because of this, we had a quarrel, and Mu'aawiyah sent a complaint against me to `Uthmaan(may Allah be pleased with him). `Uthman wrote to me to come to al-Madinah, so I came.. Many people came to me as if they had not seen me before. I mentioned this to `Uthmaan, who said to me, "You may depart and live nearby if you wish." That was the reason for my being here, for even if aHabasheehad been assigned as my ruler, I would have obeyed him..

Commentary : The noble Companion Aboo Dhar al-Ghafaaree(may Allah be pleased with him) was known for his ascetic lifestyle- as he had no interest in worldly pleasures- and his strong position to support and advocate the truth. He (may Allah be pleased with him) maintained these qualities all through his life.

In this report, the Taab’iee Ibn Wahb reports that he passed by an area called Ar-Rabdhah, which is 170 km away from the east of al-Madinah, and there,he found Aboo Dhar (may Allah be pleased with him), although it was not a residential area. He inquired from him about the reason that he lives in such a remote area, far away from people.Aboo Dhar (may Allah be pleased with him) explained to him that he differed with Mu’aawiyahover the reason for the revelation of the ayah: {They who hoard up gold and silver and spend them not in the way of Allah.} [Quran 9.34], as he believed that it was revealed regarding the Muslims and the People of the Book, while Mu’aawiyah argued that it was revealed regarding only the People of the Book. The latter came to this conclusion based on the context of the ayah, since it was addressing the monks and priests who do not pay the due zakat on their wealth, while Aboo Dhar considered the general meaning of the ayah, meaning whoever believes zakat is obligatory, yet refrains from paying it, will be included in those who are promised the severe punishment mentioned in the Quran. At that time, ‘Uthmaan ibn ‘Affaan was the ruler and Mu’aawiyah(may Allah be pleased with him) was the governor of Damascus. So, he wrote a letter to him explaining the dispute that occurred between him and Aboo Dhar (may Allah be pleased with them). The reason he complained to ‘Uthmaan about Aboo Dhar is that he found his asceticlifestyle and strict interpretation [of Quran and Sunnah] may spread and cause disturbance, or even drive some to rebel against him without any valid excuse. Nothing in this hadeeth suggests that he asked ‘Uthmaan to order Aboo Dhar to return to al-Madinah as he only wanted his advice to find a solution.

‘Uthmaan wrote a letter to Aboo Dhar (may Allah be pleased with him) ordering him to leave Damascus and return to al-Madinah. Aboo Dhar complied and returned to al-Madinah, but the people there were curious about the incident and dispute that happened between him and Mu’aawiyah(may Allah be pleased with them). He mentioned to ‘Uthmaan that people crowd around him, and they are surprised atseeing him, as if they never saw him before. To which, ‘Uthmaan gave him the choice either to stay, or leave al-Madinah to avoid all this annoyance. This proves that Aboo Dhar (may Allah be pleased with him) was not expelled or forced to depart al-Madinah, and that it was his choice and desire to relocate to Ar-Rabdhah. Then, Aboo Dhar mentions that he would obey his rulers, as it is obligatory to do so, even if the person that the Caliph appointed as his ruler was a black slave.

We can conclude from this hadeeth that we should not rebel against the rulers, and that we should obey them, even if their opinion on a matter is not considered correct.

It shows that it is permissible to have different opinions on matters that are open for personal endeavours to understand.

It shows the kind treatment that rulers showed to the scholars i.e., Mu’aawiyah(may Allah be pleased with him) did not deny the interpretation of Aboo Dhar although he held a different opinion, and instead he raised his case to the one who is higher in position..

1408

Narrated Aboo al-‘Alaa’ ibn al-Shikheer that al-Ahnaf ibn Qays informed him: While I was sitting with some people from Quraysh, a man with very rough hair, clothes, and appearance came and stood in front of us, greeted us and said, "Inform those who hoard wealth, that stones will be heated in the Hell-fire, and will be put on their nipples until they come out from the bones of their shoulders, and then put on the bones of their shoulders till they come through their nipples, leaving them trampled." After saying that, the person retreated and sat by the side of the pillar, I followed him and sat beside him, and I did not know who he was. I said to him, "I believe the people disliked what you had said." He said, "These people do not understand anything, although my close friend told me so." I asked, "Who is your close friend?" He said, "The Prophet ﷺ said (to me), “O Aboo Dhar! Do you see the mountain of Uhud?” And on that, I (Aboo Dhar) started looking towards the sun to judge how much remained of the day, as I thought that Allah's Messenger ﷺ wanted to send me to do something for him and I said, “Yes!” He said, “I do not love to have gold equal to the mountain of Uhud unless I spend it all in Allah's cause except three Dinars. These people do not understand; they collect worldly wealth. No, by Allah, neither do I ask them for worldly benefits, nor am I in need of their religious advice till I meet Allah.".

Commentary : The noble Companion Aboo Dhar al-Ghafaaree(may Allah be pleased with him) was known of his ascetic lifestyle as he had no interest in worldly pleasures, and his strong position to support and advocate the truth. He (may Allah be pleased with him) maintained these qualities all his life until he died.

In this hadeeth, the Taab’iee al-Ahnad ibn Qays reports that, while he was sitting with a group of leaders and revered people from Qurasyh, a man with very rough hair, clothes, and appearance approached them, which is a description used to indicate his ascesis. This man was Aboo Dhar al-Ghafaaree(may Allah be please with him), the Companion of the Prophet ﷺ. He greeted the people and then said “inform those who hoard wealth’- it appeared that he wanted to support his view that hoarded wealth is all that which exceeds the needs of a person. This view is reported to be adopted by others too, and it is the view he is known to adopt. However, the correct view, according to the majority [of scholars], is that hoarded wealth refers to the wealth that zakat was not paid on; otherwise, it is not condemned, whether it is little or much. Then, he (may Allah be pleased with him) informed them that the punishment of those who hoard up wealth is stones that will be heated in the Hellfire, and then will be put on their nipples till these stones come out from the soft bones of their shoulders, and then move back until they come out through their nipples. His words ‘leaving them trampled’ is to show the great disturbance and uncontrolled movement of their bodies due to their pain. It has been said that the trampling is intended to describe the moving of the stones back and forth through their shoulder bones and nipples.

Then, he left and sat by the side of a pillar. Thereupon, al-Ahnaf ibn Qays followed him and sat with him. as he did not know the identity of this man. He said to Aboo Dhar: "I believe the people disliked what you had said,’ meaning they were displeased with hearing his words. Aboo Dhar, however, responded by saying that they lacked the ability to understand, since they endeavour and are keen on collecting wealth. Then, he mentioned that his close friend, the Prophet ﷺ asked him once: “Do you see the mountain of Uhud?” and that he started looking towards the sun to see how much remained of the day. as he thought that Allah's Messenger ﷺ wanted to send him to do something for him. The Prophet ﷺthen said to him that if he had gold equal to the mountain of Uhud, then there is nothing he would love to do more than spend it all in the way of Allah, Most High, except three Dinars; one to spend on his wife, children and dependents, one to free a slave, and one to repay a debt- because debt is not wiped out by passing, and the person will remain liable to it even after death [if no one settles it on his behalf], and he will not enter Paradise until his debt is settled, even if he was a believer.

Thereafter, Aboo Dhar (may Allah be pleased with him) explained that those people who do not spend their wealth in the cause of Allah lack sensibility and do not understand, as their biggest concern is hoarding and collecting wealth. Then, he swore by Allah that he would not ask people for any worldly benefits, and that he would be satisfied with the minimum from this worldly life, and that he would not even ask them about a matter related to religion until he dies, as he is content with the knowledge that he heard from the Prophet ﷺ.

We can conclude, from this hadeeth, that the Prophet ﷺ was the least interested of all people in worldly pleasures and gains, to the extent he ﷺ did not like to keep in his possession anything from this life, except that which he ﷺ needed to spend on those who deserve it.

This hadeeth encourages us to spend in good causes, and to give the repayment of one’s own debts precedence over voluntary charity.

It also shows that it is permissible to ask others for loans.

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1410

Narrated AbooHurayrah(may Allah be pleased with him): Allah's Messenger ﷺ said, "If somebody gives in charity something equal to a date, from his lawful earned money ----for nothing ascends to Allah except that which is good---- then Allah will take it in His Right (Hand) and bring it up for its owner, as anyone of you brings up a baby horse, till it becomes like a mountain.".

Commentary : In this hadeeth, the Prophet ﷺ encourages us to gives in charity, even if it is very little, and informs us that if a person gives in charity as little as a date that he has earned from a lawful source of income – as Allah does not accept anything unless it is earned from lawful sources – then Allah, Exalted be He, will take this charity in His Right Hand –to show that He will honour it since His both Hands are Right – and then grow it and multiply its reward, to make his scale heavier, and He will nurture it, until it becomes like a mountain in size and weight, on the Day of Judgment. And he ﷺlikened it to the analogy of how a person takes care of a baby horse that needs great attention and care.

From this hadeeth, we learn that Allah, Exalted be He, only accepts good charity,which is given with sincerity and is from lawful money.

This hadeeth also teaches us that the reward and significance ofcharity depends on its lawfulness and the sincerity of the person who gives it, not on its value or amount.

Furthermore, it shows that good deeds will take tangible forms on the Day of Judgment, and thus, will have an image, weight, and size, that will be placed on the scale of good deeds.
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1411

Narrated Harithah ibn Wahb(may Allah be pleased with him): I heard the Prophet ﷺ saying, "O people! Give in charity, as a time will come upon you, when a person wanders about with his object of charity and cannot find anybody to accept it. It will be said to him, "If you had brought it yesterday, I would have taken it, but today I am not in need of it.".

Commentary : The Prophet ﷺ would always encourage his Companions (may Allah be pleased with them) to do good deeds, one of which wasoffering zakat and charity to those who deserve it.

In this hadeeth, the Prophet ﷺ orders us to never delay in giving charity and paying our zakat, as there will come a time when wealth will be abundant such that no person will be in need. This will happen towards the end of time, close to the time of the Hour, as noted in the narration in Saheeh al-Bukhaaree and Saheeh Muslim,from AbooHurayrah(may Allah be pleased with him). This signis considered to be among the minor signs of the Hour. It has been said that it will take place during the time of al-Mahdee, and when Jesus (peace be upon him) descends to earth. At that time, a person will walk around searching for any poor person to give charity or zakat tobut will find no one to accept it from him. Every time he offers his zakat and charity to someone, they will decline it and say to him, “If you had brought it yesterday, I would have taken it, but today I am not in need of it.” The reason they would say this is thought to be because they have become rich and are no longer in need of money, but it has also been said that it is because people would opt for the Hereafter, and give up on worldly pleasures, Thus, they would be satisfied with whatever Allah provides for them each day, and refrain from saving any money for tomorrow.

It has been said that this hadeeth serves as a warning and threat to those who would delay in giving charity – that is to say, it is a threat to those who intentionally delay giving it to the poor who deserve it, until the poor are no longer in need of the money. In this case, the rich will be liable and held accountable, because they did not help the poor when theywere in need.

This hadeeth warns us against postponing the giving of zakat, because doing so may result in the person finding no one to take it from him later.

It also serves as evidence that testifies to the Prophethood of the Prophet ﷺ.
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1412

Narrated AbooHurayrah(may Allah be pleased with him): The Prophet ﷺ said, "The Hour (Day of Judgment) will not be established till your wealth increases so much so that one will be worried, for no one will accept his zakat, and the person to whom he will give it will reply, 'I am not in need of it.' ".

Commentary : The Prophet ﷺ would always encourage his Companions (may Allah be pleased with them) to do good deeds, one of which was offering zakat and charity to those who deserve it.

In this hadeeth, the Prophet ﷺspeaks of a time that will come, when people will have so much wealth, that no one will be in need of charity or zakat. He ﷺ informs us that the Day of Judgment will not be established before this happens, during the time of al-Mahdee and Jesus (peace be upon him) after he descends to earth. At that time, wealth will be so abundant, such that people will be concerned, as they will not find anyone to accept their charity and zakat. And, when they find a poor person and offer it to him, he would still decline and say he is not in need of it, because he has sufficient money. It has also been said that this is because people would opt for the Hereafter, and give up on worldly pleasures; thus, they would be satisfied with whatever Allah provides for them each day, and refrain from saving any money for tomorrow.

This hadeeth is believed to serve as a warning and threat to those who would delay in giving charity – that is to say, it is a threat to those who intentionally delay giving it to the poor who deserve it, until the latter are no longer in need of money. In this case, the rich will be liable and held accountable because they did not help the poor when they were in need.

This hadeeth warns us against postponing the giving of zakat, because doing so may result in the person finding no one to take it from him later.

It serves as a sign that testifies to the Prophethood of the Prophet ﷺ.
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1413

Narrated `Adi ibn Haatim(may Allah be pleased with him): While I was sitting with Allah's Messenger ﷺ,two persons came to him; one of them complained about his poverty and the other complained about the prevalence of robberies. Allah's Messenger ﷺ said, "With regards to stealing and robberies, there will shortly come a time when a caravan will go to Makkah (from al-Madinah), without any guard. And regarding poverty, The Hour (Day of Judgment) will not be established till one of you wanders about with his charity and will not find anybody to accept it. Each one of you will stand in front of Allah, and there will be neither a barrier nor an interpreter between him and Allah, and Allah will ask him, “Did not I give you wealth?” He will reply in the affirmative. Allah will further ask, “Did not I send a Messenger to you?” And again, that person will reply in the affirmative. Then, he will look to his right, and he will see nothing but Hellfire, and then he will look to his left and will see nothing but Hellfire. And so, each one of you should save himself from the fire, by giving even half of a date-fruit (in charity). And if you do not find a half datefruit, then (you can do it through saying) a pleasant word..

Commentary : The Prophet ﷺ would always urge his Companions (may Allah be pleased with them) to hasten to good deeds, encouraging them to do good deeds and warning them against sins, by reminding them of what Allah has made for people in the Hereafter i.e., Paradise and Hellfire.

In this hadeeth, ‘Adi ibn Haatim(may Allah be pleased with him) reports that while he was sitting with the Prophet ﷺ, two men approached him to raise their concerns about two issues. The first one complained about poverty,and the other expressed his concern regarding road robberies. The Prophet ﷺ assured the latter that safety will prevail,as it will not be long until caravans will travel without requiring any guard alongside them to provide protection. This happened after Islam spread everywhere. He ﷺ explained to the former that the Day of Judgment will not be established until poverty disappears, and people become affluent, as it will be one of the signs of the Hour. It has been said this will happen during the time of al-Mahdee and Jesus (peace be upon him), after he descends to earth. At that time, wealth will be so abundant, that people will find no one to accept their charity and zakat. It has been said this it will be so because people would opt for the Hereafter, and give up on worldly pleasures, thus, they would be satisfied with whatever Allah provides for them each day, and refrain from saving any money for tomorrow.

Then, the Prophet ﷺ explained that on the Day of Judgment, each person will stand before Allah, Most High, without having any barriers between him and Allah, Exalted be He, who will talk to them directly, without any medium or interpreter. At that point, Allah will ask each one, “Did not I give you wealth?”, “Did not I send a Messenger to you?” The person who withheld his zakat will reply in the affirmative, and acknowledge that Allah sent a Messenger, who conveyed to the people that Allah made zakat one of the pillars of Islam, and that the poor have a right on their money,which should be fulfilled. Then, this person will look to his left and right, and will see nothing but Hellfire. At that moment, he will become certain that he will be punished for his miserliness.

Thereafter, the Prophet ﷺ ordered each and every Muslim to shield himself from Hellfire,by giving charity, even if it was as little as half of a date-fruit. And if they do not find a half date fruit, thenthey should speak good to people, to bring happiness to their hearts. This proves that speaking good words is a form of charity that protects from the Hellfire, and evil words bring about punishment in Hellfire. For this reason, the Muslim should never belittle any charity even if it is extraordinarily little, because it will benefit the person who gave it in charity,as well as the person who will receive it.

This hadeeth warns us from postponing the giving of zakat, because doing so may make the person find no one to take it from him later.

It also serves as evidence that testifies to the Prophethood of the Prophet ﷺ.

Furthermore, it shows that even a little charity is accepted by Allah, Most High, and that we should never look down upon any little charity and urge people to never underestimate any good deed or word, regardless of how little it is.
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1414

Narrated AbooMoosa(may Allah be pleased with him): The Prophet ﷺ said, "A time will come upon the people, when one will wander about with gold as zakat, and will not find anybody to accept it. And one man will be seen followed by forty women to be their guardian, because of scarcity of men and great number of women. ".

Commentary : The Prophet ﷺ would always urge his Companions (may Allah be pleased with them) to hasten to good deeds, encouraging them to do good deeds, particularly giving zakat and charity to those who deserve it.

In this hadeeth, the Prophet ﷺ clarifies that there will come a time when wealth will be so abundant, that no person will be in need. This will happen towards the end of time, close to the time of the Hour, as noted in the narration in Saheeh al-Bukhaaree and Saheeh Muslim, from AbooHurayrah(may Allah be pleased with him). This sign is considered from among the minor signs of the Hour.

It has been said that it will take place during the time of al-Mahdee and when Jesus (peace be upon him) descends to earth. At that time, a person will walk around with his zakat of gold, searching for any poor person to give it to, yet he will find no one to accept it from him. This is because people will become affluent,and no longer be in need of money. It has also been said that this is because people would opt for the Hereafter, and give up on worldly pleasures, and they would therefore be satisfied with whatever Allah provides for them each day, and refrain from saving any money for tomorrow.

It has been said that this hadeeth serves as a warning and threat to those who would delay in giving charity – that is to say, it is a threat to those who intentionally delay giving it to the poor who deserve it, until the poor are no longer in need of money. In this case, the rich will be liable and held accountable because they did not help the poor when they were in need.

Thereafter, the Prophet ﷺ mentions that at that time, each man will be chased by forty women, be they his wives, servants, or relatives i.e., they will pursue him to marry them, to seek his help and protection, or request him to fulfil their needs. The example of this is a tribe that has no men left in it except one, so all the women in that tribe will turn to him. It is possible that the number mentioned in this hadeeth is a metaphor, to indicate the large proportion of women to men, based on a narration in Saheeh al-Bukhaaree and Saheeh Muslim, wherein Anas ibn Maalik (may Allah be pleased with him) related that the Prophet ﷺ said: “...Until fifty women will have one guardian”; conversely, it could reflect the actual number.

This hadeeth warns us against postponing the giving of zakat, because doing so may result in the person finding no one to take it from him later.

It also serves as evidence that testifies to the Prophethood of the Prophet ﷺ..

1415

Narrated AbooMas’ood (may Allah be pleased with him): When the Ayah enjoining charity was revealed, we used to carry loads on our backs to earn something that we could give away in charity. One person presented a considerable amount for charity and the hypocrites said: "He has done it to show off." Another one gave away a Saa' [of dates] and they said: "Allah does not stand in need of this person's dates". Thereupon, it was revealed: {Those who defame such of the believers who give charity (in Allah's Cause) voluntarily, and such who could not find to give charity (in Allah's Cause) except what is available to them...}[Quran 9:79].

Commentary : The Companions (may Allah be pleased with them) were quick to respond to the orders of Allah and His Messenger ﷺ, and each one of them would give away in charity what they were able to offer and spend [from their wealth].
In this hadeeth, AbooMasʿood al-Ansaaree (may Allah be pleased with him) reports that “when the ayah of obligatory almsgiving was revealed”, as if he was referring to the ayah: {Take from their wealth ˹O Prophet˺ charity to purify and bless them and pray for them—surely your prayer is a source of comfort for them. And Allah is All-Hearing, All-Knowing.} [Quran 9:103]
“We bore heavy loads [for profit]”: that is to say: we were carrying [heavy loads] for others on our backs for wages with the intention of earning a wage so that we can give away in charity.’ This is a description of the condition of their poverty and hardship at that time; and he mentioned, according to a narration reported by al-Nasaa’ee: “one of us could not find anything to give alms until he went out to the marketplace; to carry loads for people [for wages]. Then, he would come with a mudd and gave it to the Prophet ﷺ.”
Then a man - it has been said that it was ʿAbd al-Rahmaan ibn ʿAwf - came and offered a lot of his wealth in charity. The hypocrites said: ‘[What a] hypocrite. He did not intend to offer it for the sake of Allah!’ Afterwards, [another] man came and offered a Saaʿ of food in charity. The Saaʿ is equivalent to at least 2036 grams, i.e., two kilograms and thirty-six grams; and at most equalling 4288 grams, namely: four kilograms and two hundred and eighty-eight grams.
Then, the hypocrites said: ‘that Allah is not in need of this Saaʿ! Afterwards, Allah The Mighty and Majestic sent down [the following ayah] {{Those who defame such of the believers who give charity (in Allah's Cause) voluntarily, and such who could not find to give charity (in Allah's Cause) except what is available to them...} [Quran 9:79], and the ayah’s meaning is: [that] those who reproach wealthy, believers voluntarily offering their alms, and also reproach those who [can] obtain [only] a little when it results from what they are capable of [earning]; thus, they mock them by saying: “What is the benefit in you offering [these] alms?!” Allah will mock them, as a recompense for them mocking the believers. And they will have a painful punishment [as well]. This is a requital for their misdeeds and mocking the believers because the recompense is of the same type as the deed. So, He, Exalted be He, will treat them [in the same way] as those who had mocked [the believers]; as a form of retribution for [what they did to] the believers in this world.
From the other benefits that we can conclude from this hadeeth is that it urges us to offer charity, whether it is a little or great amount.
It shows that a person should not despise what he offers in charity.
And lastly, that we can see that the [pious] predecessors were humble, eager for the good, and employed themselves in [various] professions and [positions] of service.
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1416

Narrated AbooMas’ood al-Ansaaree (may Allah be pleased with him): Whenever the Messenger of Allahﷺordered us to give charity, we used to go to the market and work as porters and get a Mudd (a special measure of grain) and then give it in charity. (Those were the days of poverty) and today some of them have one hundred thousand.”.

Commentary : The Companions (may Allah be pleased with them) were quick to respond to the orders of Allah and His Messenger ﷺ,and each one of them would give away in charity what they were able to offer and spend [from their wealth].
In this hadeeth, AbooMasʿood al-Ansaaree (may Allah be pleased with him) reports that whenever the Prophet ﷺ ordered for the offering of obligatory alms and charity from their own wealth, some of them would head towards the marketplace, and carry [heavy loads] for others on their back - with the intention of earning a wage so that he could give away in charity - then, he would earn a mudd, which is very close to 1.3 pounds, as compensation for their hire; in order to offer the alms with it. This is an indication of the hardship[s] and poverty conditions that were upon them at the time; yet, despite that, they were eager to work and offer charity with the little which they had to pay from the wages of their labour. Then, the narrator said: “And today, some of them have one hundred thousand”, By this, he referred to what the Companions were enduring in the time of the Prophet ﷺ, from the scarcity of things, and to what they became after him ﷺ as they have become wealthy and well off because of the many conquests [that occurred afterwards]. In spite of that, in the beginning, they used to give in charity whatever they acquired, even if hardship came to them.
In a narration reported by al-Nasaa’ee: “I know a man who has a hundred thousand [Dirham] now, [but] on that day, he did not have a single dirham,” that is to say: ‘On the day which he used to carry loads for hire, because they were destitute at that time. And today, they are rich.’ This may be interpreted, either, as speaking about the blessings of Allah, and His Favour for them after He enriched them. Or, about some [consequence] of what had befallen the people with regards to the transformation [of their hearts] and eagerness [to excel] in this world because after they were poor and eager to offer alms, they became rich. But they did not give charity in the same manner that they used to do before that.
AbooWaa’il, Shaqeeq ibn Salamah, the narrator of the hadeeth on the authority of AbooMasʿood, said in a narration mentioned by al-Bukhaaree: “He said: ‘We believe that he was referring to himself,” meaning: What I think AbooMasʿood meant by [saying] “some of them” was an allusion for himself also, because he was one of the rich.
From the other benefits that we can conclude from this hadeeth is that it urges us to offer charity, whether it is a little or great [amount].
It shows that a person should not despise what he offers in charity.
And lastly, we can see that the [pious] predecessors were humble, eager for the good, and employed themselves in [various] professions and [positions] of service.
.

1418

Narrated ‘Aishah (may Allah be pleased with her): A woman along with her two daughters came to me asking (for some alms), but she found nothing with me except one date which I gave to her, and she divided it between her two daughters, and did not eat anything herself, and then she got up and went away. Then, the Prophet ﷺ came in and I informed him about this incident. He said, "Whoever is put to trial by these daughters, then these daughters will act as a shield for him from Hell-Fire." .

Commentary : Islam came to uproot the reprehensible customs of the ignorance period that existed before Islam. And from that, it instructed to give special attention to the daughters of one’s offspring, prohibited burying them alive and killing them, and it sowed in the hearts of Muslims love and mercy for them. It has promised a great reward to who show them benevolence and raise them in all [aspects] of goodness.
In this hadeeth, the Mother of the Believers, ʿA’ishah (may Allah be pleased with her) reports that a woman came to her with her two daughters, asking for some alms out of need, but ʿA’ishah (may Allah be pleased with her) did not have anything, except for a date, which she gave to her. Then the woman divided it up between her two daughters and did not eat anything from it.
Afterwards, ʿA’ishah (may Allah be pleased with her) informed the Prophetﷺof what happened. So, he ﷺexplained to her that: whoever Allah destines to have and bestows upon him daughters, and he treats them well by providing for them, upholding their rights, educating them, and so on - [then] they will serve as a shield for him front he Hellfire; because he protected them in this world with his kindness and good tact towards them, and because of their upbringing. So, Allah will shield himto serve as a fitting reward.
The gift of having daughters was called a trial because of the hardship and difficulty in providing for them, or due to the people usually disliking them (i.e., they favour having boys over girls), and because they often do not contribute to the sources of earnings or livelihoods of families. So, the trial here means a test, which means: Allah tests people with daughters so that He judges them and see whether they will treat them well or not?
It has been said: what is meant by this is that the reward for providing for [and taking care of] daughters is greater than the reward for taking care of sons; since there is nothing similar was indicated in regards to their rights; and that is - and Allah knows best - because the provisions of daughters and taking care of their affairs is greater than the affairs of the sons since the former are vulnerable and [generally] do not manage their own affairs, nor behave like boys. Likewise, the expectations of the father or brother do not pertain to them [their daughters] with regard to aiding them [their fathers] in facing their enemies, to revive the name of their fathers, continue their lineage and other things which are relevant for males. This requires patience, and sincerity on the part of the one providing for them with good intentions since this is what will rescue him from the Hellfire.
From the other benefits that we can conclude from this hadeeth is that it urges us to offer charity, whether it is a little or great amount.
It shows that a person should not despise what he offers in charity.
It highlights the intense eagerness that ʿA’ishah (may Allah be pleased with her) had for charity and alms.
And lastly, spending [and providing] for daughters and striving for them is one of the best acts of righteousness that keeps one away from the Hellfire..

1419

Narrated AbooHurayrah (may Allah be pleased with him): A man asked the Prophet ﷺ which charity is the most rewardable. He ﷺ replied: “That which you give when you are healthy and inclined to be mean, fearing poverty and hoping to be [financially] self-sufficient. Do not defer itto such a length that you are about to die, and say then: This is for so-and-so, and this is for so-and-so. Behold! it has already come into (the possession of) so-and- so"..

Commentary : The Prophetﷺwould teach his nation about the virtues of generosity and developing solidarity among them, and to hasten towards righteous deeds by giving alms and charity before death strikes them.
In this hadeeth, AbooHurayrah (may Allah be pleased with him) reports that a man came to the Prophet ﷺand asked him: ‘Which charity is the greatest in reward, and most beneficial for the one who offers it?’ He ﷺ told him that whatever the person gives while he is healthy and there is no disease or illness that would sever his hope in life. It is a time when those who are frugal do so with avidity, and fear falling into poverty. They hope for riches and wish and covet it for themselves. This is during the entire course of life [for many people], especially [during] the time of affluence and comfort. So, the person will be more cautious. And if he gives charity with all of these obstacles and temptations which urge him to save his wealth, then that will lead to the greatest reward.
Then, the Prophet ﷺ warned the man of a vice which will afflict many people; by waiting, being deliberately slow in delaying offering alms [to others] until: his soul reaches his throat and feels that death is near and becomes convinced that the money will not benefit him and that it is going to leave him - [so] he will bequeath so much to so and so, and so much for so and so. He ﷺ told him it had already belonged to so and so [either] from debts or rights; and that the wealth had become the property of the heirs, so this is the least rewarding. Thus, the Prophet ﷺ explained to us that the best form of charity to offer is while you are alive and healthy, despite your need for money and competence with it. And not in the case of being sick with the context of dying because at that time, the money will leave you, and belong to someone else.
From the other benefits that we can conclude from this hadeeth is that it highlights the virtue of giving alms while one is healthy and frugal.
It warns against delaying one’s spending in charity and holding out until the hour of death draws near, and [against] being engaged solely with fulfilling your wishes.
It informs us that sickness shortens the hand of the owner from some of his possessions and being generous with money during his illness does not eliminate the trait of miserliness from him. And that if all of the works of piety are difficult, their reward will be greater.
And lastly, it shows that charity offered during the time when a person is healthy and well is better than a testament [i.e., a will]..

1420

Narrated ‘Aishah (may Allah be pleased with her): Some of the wives of the Prophet ﷺ asked him, "Who amongst us will be the first to follow you (i.e., die after you)?" He said, "Whoever has the longest hand." So, they started measuring their hands with a rod and Sawdah's hand turned out to be the longest. Later, we came to know that the long hand was a symbol of practicing charity, so she was the first to follow the Prophet ﷺ and she used to love to give away in charity..

Commentary : Charity is one of the best and most rewarding deeds which a person can benefit from and offer himself.
In this hadeeth, The Mother of the Believers, ʿA’ishah (may Allah be pleased with her) reports that some of the wives of the Prophetﷺ had asked him: which one of them will die the fastest after him? To which, he ﷺ answered them by [saying] ‘she who has the longest hand.’ They understood this matter according to its literal meaning, so the women grabbed a rod so that they could measure the arms’ length of every one of them and compare [their results], in order to find out which of them had a longer hand than the other, [as] they thought that what he meant ﷺ was truly the length of the hand. [It turned out that] Sawdah bint Zamʿah (may Allah be pleased with her) had the longest hand. Afterwards, it became clear to them after Zaynab bint Jahsh (may Allah be pleased with her) died what the Prophet ﷺ had intended by the expression regarding the longest hand, which [was actually] alluding to who was the most charitable of the wives; and what he meant by the length of her hand was the frequency of her spending [money on others] and offering alms, as ʿA’ishah (may Allah be pleased with her) said in a narration reported in Saheeh Muslim: “Zaynab had the longest hand amongst us, because she used to work with her hands and spent [the income] on charity.” Zaynab (may Allah be pleased with her) was the first of his ﷺwives to die after him ﷺ, and she (may Allah be pleased with her) passed away during ʿUmar ibn al-Khaṭṭaab’s caliphate (may Allah be pleased with him), while Sawdah lived until she passed away during Muʿaawiyah’s caliphate, in the month of Shawwaal, the fifty-fourth year [after Hijrah].
From the other benefits that we can conclude from this hadeeth is that it highlights the merits and virtues of Zaynab bint Jahsh (may Allah be pleased with her).
It serves as an indication that the legal ruling [of a matter] stems from the meanings, and not from the wording.
And lastly. It gives a sign thattestifies to the Prophethood of the Prophet ﷺ..

1421

Narrated AbooHurayrah (may Allah be pleased with him): The Messenger of Allah ﷺsaid: A man said that he would give something in charity. He went out with his object of charity and unknowingly gave it to a thief. Next morning the people said that he had given his charity to a thief. (On hearing that) he said, "O Allah! All the praises are for you. I will give alms again." And so, he again went out with his alms and (unknowingly) gave it to an adulteress. Next morning the people said that he had given his alms to an adulteress last night. The man said, "O Allah! All the praises are for you. (I gave my alms) to an adulteress. I will give alms again." So, he went out with his alms again and (unknowingly) gave it to a rich person. (The people) next morning said that he had given his alms to a wealthy person. He said, "O Allah! All the praises are for you. (I had given alms) to a thief, to an adulteress and to a wealthy man." After, someone came and said to him, "The alms which you gave to the thief, might make him abstain from stealing, and that given to the adulteress might make her abstain from illegal sexual intercourse (adultery), and that given to the wealthy man might make him take a lesson from it and spend his wealth which Allah has given him, in Allah's cause.".

Commentary : Charity is one of the best deeds which a person can offer himself, and he obtains its great reward from Allah, The Almighty.
In this hadeeth, The Prophet ﷺ tells us about a man - it was said that he was from Banee ‘Israa’eel - who went out to offer alms [to those in need]. So, his alms went into the hands of a thief once. And then in the hand of an adulteress once more. And in the hand of a rich man a third time. In every instance, the people would rise in the morning, talking about what he did in amazement; because charity, according to them, was dedicated to the needy people from amongst the charitable; and that is why they marvelled at the charity that was offered to these people.
The man praised Allah, The Mighty and Majestic; for he had intended for his charity to fall into the hands of an upright poor person that no one knows about his poverty, or an honourable, honest man, or a chaste woman. But Allah’s Decree is a predetermined, divine preordainment, so the man was brought into a dream, and was told that his charity was accepted, as what is narrated in a report in Musnad Ahmad because he was sincere and had intended to do good, however, it was not facilitated for him. It was said to him: ‘As for your charity for the thief, perhaps the thief will abstain from stealing. Maybe the burglar will say: ‘This money will suffice me’ or that he is embarrassed that he had been provided for without stealing, and he knows that, among the servants of Allah, there are those who offer alms in secret at night to those who do not know him. As for the prostitute who commits fornication as an occupation, perhaps she may abstain from it because she may have committed adultery – we seek refuge in Allah from such sin - with the purpose of [earning] money, and something happened to her which stopped her from doing so again. As to the rich man, maybe he will reflect and learn a lesson, causing him to spend from what Allah has given him. This is how a good intention will yield wholesome fruits.
From the other benefits that we can conclude from this hadeeth is that it indicates that when a person intends goodness, and strives towards it, and makes a mistake; it is because it was written for him, and it will not harm him.
It shows that the legal ruling [for a matter] is given based on what appears, until it becomes clear otherwise.
It encourages us to submit and be content with the Divine Decree, and praise Allah, and entrust all of your concerns and affairs to Allah, The Mighty and Majestic.
And lastly, it teaches us that we should give charity and alms again if it did not fall in its proper place [i.e., be received by its rightful recipients]..

344

Yazid in Abdullah ibn Ash-Shekhir said, "The Messenger of Allah (ﷺ) used to abrogate some of his sayings by others, just as the Quran abrogates its verses by others.".

Commentary : Islamic legislation is always in harmony with the nation, especially those who lived and grew up during the pre-Islam period. Out of establishing the principle of graduation, it sometimes abrogates some established rules. In this hadith, Abdullah ibn Ash-Shekhir, one of Basra scholars, confirmed this principle with relating to the Prophet's Sunnah. It was legislated at the beginning that ablution was sufficient for a Muslim who had intercourse with his wife without ejaculation, as in the two Sahihs that Ubayy ibn Ka’b said, "I asked the Messenger of Allah (ﷺ) about a man who had intercourse with his wife but left her before orgasm. He said, 'He should wash what he had (on his body) from his wife (her discharge), perform ablution, and offer prayer.'" Later, it was abrogated and established that bathing is obligatory after intercourse, whether or not, a person ejaculates. The Prophet (ﷺ) said, "If he sits between her four limbs, bathing is obligatory.” (Bukhari & Muslim) As for the Quran, it was, at the beginning, established that a woman is confined to her home as a punishment if she commits adultery. Allah, the Almighty, says, "And those of your women who commit illegal sexual intercourse, take the evidence of four witnesses from amongst you against them; and if they testify, confine them (i.e. women) to houses until death comes to them or Allah ordains for them some (other) way." (An-Nisa) It was later abrogated by the verse, "The fornicatress and the fornicator, flog each of them with a hundred stripes." (An-Nur: 2) Also, the Prophet (ﷺ) clarified this rule and said, "Learn from me. Allah has ordained for them another way. A virgin is punished with one hundred lashes and exiled for one year. A Thayyib (divorcee or widow) is punished with one hundred lashes and stoning.” (Narrated by Muslim) Finally, this hadith shows the interest of the Companions' students to study the Prophetic Sunnah, including the cases of abrogation..

349

Abu Musa said, “Some of Al-Ansar (Helpers) and some of Muhajeroun (Immigrants) had different opinions about bathing after intercourse. The Ansar said, ‘It was only obligatory due to ejaculation,’ but the Muhajeroun said, ‘It was obligatory after intercourse (whether or not he ejaculated).’” Abu Musa said to them, “I will provide you with the solution. I got up and asked Aisha to come in and I was given permission. I said to her, ‘O Mother, or Mother of the Believers, I want to ask you about something but I feel shy.’ She said, ‘Do not feel shy of asking me about something which you can ask your mother who gave you birth, for I am too your mother.’ I asked her, ‘What makes bathing obligatory?’ She replied, ‘You have asked the well-informed one! The Messenger of Allah (ﷺ) said, ‘If he sits between her four limbs (the woman) and the circumcision touches the circumcision, bathing is obligatory.’”.

Commentary : In this hadith, Abu Musa Al-Ash’ary said that some of Al-Ansar and some of Muhajeroun discussed the matter of bathing after intercourse. The Ansar confirmed that it was only obligatory due to ejaculation while the Muhajeroun confirmed that it was obligatory after intercourse, whether or not, he ejaculated. Abu Musa promised to provide them with the right solution. He went to Aisha, the Mother of the believers, passionately addressed her by her nickname of maternity, and modestly asked her about her opinion. She answered, "Do not feel shy of asking me about something which you can ask your mother who gave you birth, for I am too your mother," for Allah said in the Quran, "The Prophet is closer to the believers than their own selves, and his wives are their (believers’) mothers.” (Al-Ahzab: 6). When he asked her about what made bathing obligatory, she answered, "You have asked the well-informed one." She narrated that the Prophet (ﷺ) said, "If he sits between her four limbs (the woman) and the circumcision touches the circumcision, bathing is obligatory." He means that if a man sits between his wife's hands and legs and his penis penetrates her vagina, bathing is obligatory for both, whether or not, he ejaculates, as in Sahih Muslim that Abu Hurairah narrated that the Prophet (ﷺ) added, "Even if he does not ejaculate.” Finally, this hadith contains the following benefits: (1) It clarifies how the Companions are keen on discussing and learning to get the truth, (2) It shows their morals and appreciation of Aisha’s position and knowledge, for they were keen on learning from her, and (3) It confirms the obligation of bathing when a man's and woman's circumcisions touch..

350

Aisha, the Prophet's wife, narrated, "A man asked the Messenger of Allah ﷺ about one who has sexual intercourse with his wife but does not ejaculate due to listlessness. Is bathing obligatory for him?" He answered while Aisha was sitting by him, "I and she do it and then take a bath.".

Commentary : Purity is believers' symbol so the Prophet (ﷺ) used to teach his companions the rules of purification and they used to ask him about anything they did not understand. In this hadith, Aisha narrated that a man asked the Prophet (ﷺ) about the Islamic point of view if a man had intercourse with his wife but he did not ejaculate due to listlessness. The Prophet (ﷺ) answered him while his wife Aisha was sitting, “I and she are doing so then we take a bath." He wanted to clarify that bathing was obligatory after intercourse even if there was no ejaculation. In the two Sahihs, Abu Hurairah narrated that the Prophet (ﷺ) said, "If he sits between her four limbs and the circumcision touches the circumcision, bathing is obligatory.” In Muslim's narration, he added, "Even if he does not ejaculate.".

352

Abdullah ibn Ibrahim ibn Qarez narrated that he found Abu Hurairah performing ablution above the mosque and saying, "I am performing ablution, for I ate pieces of cheese. I heard the Messenger of Allah ﷺ saying, 'Perform ablution due to eating something cooked by fire.'".

Commentary : Islam legislates rules that suit the Muslim nation so it may gradually legislate some rules or even abrogate them later. The above-mentioned concept is one of the goals of abrogation in Islam. In this hadith, Abu Hurairah said that he once performed ablution because he ate pieces of cheese that were cooked by fire, for he heard the Prophet saying, “Perform ablution due to eating something cooked by fire." The Prophetic command to perform ablution due to eating something cooked by fire was later abrogated. Imam Abu Daoud reported that Jaber ibn Abdullah said, “The last of the two matters that the Messenger of Allah (ﷺ) used to do was to leave off ablution due to eating something cooked by fire." In the two Sahihs, Abdullah ibn Abbas narrated that the Prophet (ﷺ) ate meat and then prayed without performing ablution or touching water. Finally, this hadith confirms that a scholar should explain the reason for his actions if he thinks that people may blame him..

353

Saeed ibn Khaled ibn Amr ibn Uthman reported that he asked Urwa ibn Az-Zubeir about performing ablution due to eating what was cooked by fire. Urwa answered, "I heard Aisha, the Prophet's wife, said, 'The Messenger of Allah ﷺ said, 'Perform ablution due to eating what is cooked by fire.'".

Commentary : The Prophet (ﷺ) was keen to teach his companions the invalidators of ablution, especially things that may have produced unpleasant smell such as foods cooked by fire. It may be fragrant or rich. As a result, a Muslim may need to perform ablution accordingly. In this hadith, Saeed ibn Khaled ibn Amr ibn Uthman asked Urwa ibn Az-Zubeir about performing ablution due to eating what was cooked by fire. Urwa answered, "I heard Aisha, the Prophet's wife, said, 'The Messenger of Allah (ﷺ) said, 'Perform ablution due to eating what is cooked by fire.'" This hadith may mean either: (1) To perform Ablution after eating something cooked by fire, or (2) To wash our mouths and hands after eating something cooked by fire. There are other Prophetic hadiths that confirmed that there was no need to perform ablution after eating something cooked by fire. In the two Sahih books, Ibn Abbas narrated that the Prophet (ﷺ) ate a sheep's shoulder then prayed without repeating his ablution. In Sunan Abu Dawud and Sunan An-Nasa'i, Jaber said, "The last of the two matters that the Messenger of Allah (ﷺ) used to do was to leave off ablution due to eating something cooked by fire." Additionally, it was authentically narrated that the Prophet's command was abrogated and his last teaching before his death in this case was to leave off ablution due to eating something cooked by fire..

357

Abu Rafe', the Prophet's servant, said, "I testify that I used to roast the goat's abdomen for the Messenger of Allah ﷺ then he prayed without repeating his ablutions.".

Commentary : The Islamic legislation is always in harmony with the Islamic nation. To establish this principle, Islamic law was graduating in some aspects till it confirmed the last legislations. As a result, some Islamic established aspects were abrogated by either Quranic verses or Prophetic statements. In this hadith, Abu Rafe', the Prophet's servant, narrated that he used to roast the goat's abdomen, including liver, spleen, heart, and Intestines for the Prophet (ﷺ) then the Prophet (ﷺ) prayed without repeating his ablution. This confirmed that a Muslim is not required to perform or repeat his ablution after eating something cooked by fire. As for the other hadith that commanded Muslims to perform or repeat ablution after eating something cooked by fire, it was abrogated by this hadith narrated by Abu Rafe'. In Sunan Abu Daoud and Sunan An-Nasa’i, Jaber ibn Abdullah narrated, "The last of the two matters that the Messenger of Allah (ﷺ) used to do was to leave off ablution due to eating something cooked by fire." Finally, this hadith refers that Islamic law always makes it easy for people about the aspect of performing ablution after eating..

359

Ibn Abbas narrated that the Messenger of Allah ﷺ dressed and went out for prayer. Afterward, he was given bread and meat as a gift. He took three morsels then led people in prayer, without touching water." In another narration, Abdullah ibn Abbas saw Prophet did that and said, "... then pray" not "led people in prayer.".

Commentary : Purity is believers’ symbol that Islam encourages. As a result, the Prophet (ﷺ) used to teach his companions the rules of purification, especially when ablution is obligatory, recommended, or even unnecessary. In this hadith, Abdullah ibn Abbas narrated that one day the Prophet (ﷺ) dressed and then went out to pray in his mosque. Afterward, he was given bread and meat as a gift, which were cooked by fire. He took three morsels and then led people in prayer, without touching water. This indicates that it is not obligatory to perform ablution due to eating something cooked by fire. This hadith and others abrogate the hadiths that mentioned the command to perform ablution due to eating something cooked by fire. Abu Daoud and An-Nasa'i reported that Jaber ibn Abdullah said, "The last of the two matters that the Messenger of Allah (ﷺ) used to do was to leave off ablution due to eating something cooked by fire.” The hadith of Abdullah ibn Abbas contains the following benefits: (1) The Prophet's acceptance of gifts to make its owner happy, and (2) Islamic law's ease of the matters of purification after eating..

360

Jaber ibn Samura reported that a man asked the Messenger of Allah ﷺ, "Should I perform ablution due to eating sheep's flesh?" The Messenger of Allah ﷺ answered, "Perform ablution if you wish, and if you wish, do not perform it." The man asked, "Should I perform ablution due to eating camel's flesh?" The Messenger of Allah ﷺ answered, "Yes, perform ablution due to eating camel's flesh." He (again) asked, "May I pray in the sheepfolds?" The Messenger of Allah ﷺ answered, "Yes." Then he asked, "May I pray where camels lie down?" The Messenger of Allah ﷺ answered, "No.".

Commentary : Purity and prayer are believers' symbols, so Islam encourages Muslims to perform acts of worship in appropriate places and times, which the Prophet used to teach his companions. In this hadith, Jaber ibn Samura narrated that a man asked the Prophet about: (1) Performing ablution due to eating sheep’s meat, and (2) Praying in sheepfolds. The Prophet answered that it is optional to perform ablution and confirmed that it is permissible to pray in sheep's shelters. Imam Abu Daoud narrated in his Sunan that the Prophet "was asked about praying in sheepfolds, so he answered, 'Pray in them, for it has a blessing.'" Sheep are calm animals with kindness and little movements. The same man also asked the Prophet about: (1) Performing ablution due to eating its meat, and (2) Praying in camel's folds. The Prophet replied that it was necessary for a Muslim to perform ablution due to eating camel's meat. Also, he forbade us from praying in their folds. As for the cause of this prohibition, scholars mentioned the following potential reasons: (1) A camel sometimes has a sudden strong behavior so it may hurt, confuse, or interrupt the praying one, so he is being afraid that it may trample and kill him, and (2) Camels' folds are full of filths and contain deeply terrible smell. Imam Abu Daoud narrated in his Sunan that the Prophet said, "Do not pray in camels' folds, for they are the places of devils." So, devils are whispering to the praying ones in these folds. Anyway, a Muslim should avoid praying in these folds whether or not he knows the reason for this prohibition..

366

Abulkhair said, "I saw Ibn Wa'la As-Saba'i wearing fur and touched it. He said, 'Why did you touch it? I asked Ibn 'Abbas, 'We live in the western regions with Berbers and Magus who bring with them rams they slaughtered, but we do not eat what they slaughtered. Also, they bring waterskin full of fat.' Thereupon Ibn 'Abbas said, 'We asked the Messenger of Allah (ﷺ) about that so he said, 'Tanning makes it pure.'".

Commentary : Allah, the Almighty, forbade Muslims to eat dead animals, but He allowed to use their skins if they were purified by tanning. In this hadith, AbulKhair Marthad ibn Abdullah Al-Yazany saw Abderrhman ibn Wa`la As-Saba'i wearing fur, which is like a robe padded with animal skin, so he touched and wondered about it. He thought it was forbidden. Ibn Wa`la got the point and told him that he related the whole story to Abdullah ibn Abbas. He said that he lived in the western regions with Barbarians, who were like Bedouins in cruelty and harshness, and Magus, Fire worshippers. They brought rams they slaughtered in a way that contradicted the Islamic way, but Abderrahman did not eat them, for they were not among the People of the Book whose sacrifices were permissible in Islam. They also brought waterskin full of fat and melted tallow. They were vessels made of skins of the slaughtered animals. He wanted to ask Abdullah ibn Abbas about the Islamic perspective on: (1) The skins made of dead animals, (2) The skin on which the name of Allah was not mentioned, or (3) The skin whose animal was slaughtered by someone who did not mention the name of Allah upon it. He wanted to ask him if it was permissible to use it for drinking or putting meat fat. Ibn Abbas confirmed that the Companions asked the Prophet (ﷺ) about that who told them that the skin of a dead animal was purified by tanning. Tanning is to remove anything after the skinning process so it does not contradict salt or preservatives. Afterward, it is permissible to eat, drink, and use it in all allowable ways. Finally, this hadith contains the following benefits: (1) It confirms the permissibility to use the skin of a dead animal, and (2) It clarifies how the Islamic legislation makes it easier for people to benefit from their properties..

370

Abdullah ibn Omar narrated that a man passed by and greeted the Messenger of Allah ﷺ while he was urinating, but the Prophet ﷺ did not respond to his salutation.".

Commentary : Since returning one’s greeting involves mentioning Allah, this mentioning has to be voided while answering the call of nature. Abdullah ibn Omar narrated that a man passed by and greeted the Prophet (ﷺ) while he was urinating, but the Prophet (ﷺ) did not return his greeting. It was as if he disliked mentioning Allah in that state of exposed private parts and lack of purity. In Sunan Abu Daoud, Al-Muhajer ibn Qunfudh narrated, "He came to the Prophet (ﷺ) while he was urinating. He greeted him but the Prophet did not return his greeting until he performed ablution. He then apologized to him and said, "I disliked mentioning Allah, the Almighty, except in the state of purification." This is evidence that the word "salam" (peace) that people use in greeting one another is one of Allah's names. Finally, this hadith contains the following benefits: (1) It urges Muslims to maintain their purity while mentioning Allah which has a high virtue, and (2) It confirms that it is better to refrain from mentioning Allah while being in inappropriate states like urinating and the like..

373

Aisha, Mother of the Believers, said, "The Prophet ﷺ used to remember Allah in all of his affairs.".

Commentary : Allah said, "O you who have believed, remember Allah with much remembrance." (Al-Ahzab: 41) Remembering Allah may be with one's heart or tongue. The Prophet (ﷺ) had an abundant share of these two types. He used to frequently remember Allah more than anyone else. In this hadith, Aisha, the Mother of the Believers, narrated that the Prophet (ﷺ) used to remember Allah in all his affairs, except during cases in which a Muslim was forbidden from remembering Him as during intercourse, answering the call of nature, etc. He was deeply keen to remember, glorify, and praise Allah. He taught us the best formulas that had great rewards whether or not they were confined to specific times or numbers. Her words, "in all of his affairs" confirmed that remembering Allah was not confined to a specific form as in prayer, circumambulation, or reciting the Quran, for which a Muslim should perform ablution ahead. She meant that he used to remember Allah, the Almighty, whether or not he performed ablution or bathing after intercourse, whether he was standing, sitting, lying down, or walking..

374

Ibn Abbas narrated, "We were with the Messenger of Allah ﷺ and he had come out of the privy (answering the call of nature). Food was presented to him. It was said to him (by the Companions around him), 'Will not you perform ablution?' Upon this, he said, 'Why? Will I pray so I have to perform ablution?.

Commentary : Ablution is a prerequisite to the validity of prayer. A prayer is not accepted without ablution. However, performing ablution after relieving oneself is recommended. The Prophet (ﷺ) used to teach his nation the obligatory and recommended acts and did not always command them to perform recommended acts, but he may have sometimes abandoned them to confirm that it is legitimate to abandon them. In the past, people originally used to call the safe and spacious place in deserts in which they relieved themselves "gha'et." Afterward, they used this word to refer to excrement, for they hated to call it by its real name. In this hadith, Abdullah ibn Abbas narrated that when the Prophet (ﷺ) began to eat from a food provided to him after he came back from privy, his companions reminded him that he did not perform ablution after relieving himself. He answered in denial, “Why? Will I pray so I have to perform ablution?" He confirmed that it was not obligatory for a person to perform ablution after answering the call of nature. Finally, this hadith shows that it is only Islamic law that clarifies the cases in which the ablution is invalid or obligatory..

376

Anas ibn Malek said, "The Prophet's companions used to doze off then offer prayer without repeating ablutions.".

Commentary : Ablution is a prerequisite to prayer, so it is not accepted without ablution. Therefore, Islamic law detailed the matters invalidating ablution. This hadith indicates the lawfulness of sleeping before prayer as long as one keeps his state of ablution. Anas ibn Malik said, "The Prophet's companions (ﷺ) used to doze off then offer prayer without repeating ablution." They used to do so in the presence of the Prophet (ﷺ) who did not decline their behavior. In a narration of Abu Daoud, Anas said, "until their heads lowered down." This means that their heads lowered down due to dozing while they were waiting for prayer. His saying, "... without repeating ablution." is a confirmation that they did not repeat their ablution, for while they were dozing, they were aware of what was around them. They did not sleep deeply, which invalidates ablution, unlike the heavy sleeping that, of course, invalidates ablution due to the lack of awareness..

379

Abu Mahthourah narrated that the Prophet ﷺ taught him this call to prayer, "Allah is the Greatest, Allah is the Greatest. I testify that there is no god but Allah, I testify that there is no god but Allah. I testify that Muhammad is the Messenger of Allah, I testify that Muhammad is the Messenger of Allah." Then, he should repeat, "I testify that there is no god but Allah, I testify that there is no god but Allah. I testify that Muhammad is the Messenger of Allah, I testify that Muhammad is the Messenger of Allah. Come to the prayer (twice). Come to success (twice)." Ishaq added, "Allah is the Greatest, Allah is the Greatest. There is no god but Allah.".

Commentary : The azan is to inform people about prayer time. Its words combine the Islamic doctrine of monotheism. In this hadith, Abu Mahthura narrated the words of the call to prayer as the Prophet (ﷺ) taught him when being appointed as a governor of Mecca in the eighth year after the Battle of Hunein. Although being concise, “Allah is the greatest" refers to His perfection and negates any meaning that may contradict so. It may mean that Allah is too great that we can realize His greatness. The testimony of faith has two parts. The first one is to prove monotheism, mean that no god worthy of worship except Allah, and negate its opposite of having any partnership. It is the testimony that has precedence and priority over any other issue in Islam. The other part is to declare and prove the message of Prophet Muhammad (ﷺ), which directly comes after the testimony of Allah’s oneness. Afterward, the caller urges Muslims twice to come to perform prayer, which mentioned after proving the Prophet's message, for we know the obligation of prayer from the Prophet’s teachings, not due to human realization. Then, the caller commands Muslims twice to come to success, victory, and permanent bliss, which reminds them of the events of the hereafter like resurrection and reckoning. In Abu Daoud's narration, the Prophet (ﷺ) said, "If it is Dawn (Fajr) prayer, you should say, 'Prayer is better than sleeping, prayer is better than sleeping.'" At the end, he concluded the call with, "Allah is the Greatest" twice then said, "There is no god but Allah." In narrations in Sunan Abu Daoud and An-Nasa'i, he mentioned "Allah is the Greatest" four times in the beginning. The words of the call to prayer are repeated more than once to make sure that lots of people know about the prayer time. Finally, this hadith contains the following benefits: (1) It clarifies some of prayer call's formula, and (2) The virtue of the companion Abu Mahthura, for the Prophet (ﷺ) taught him the call words himself..

381

Aisha narrated, "Ibn Um Maktoum used to pronounce adhan at the Messenger's behest ﷺ while he was blind.".

Commentary : The job of a caller to prayer is to raise his voice loudly with the words of the prayer call to inform people about the prayer time. A blind person can do so if he has someone telling him about the its time. In this hadith, Aisha, the Mother of the Believers, narrated that Abdullah ibn Umm Maktoum, his name is Abdullah ibn Qais ibn Za'ida Al-Qurashi and he is the cousin of Khadija, the Mother of the Believers, was a blind man whose job was to call people to prayer. The Prophet (ﷺ) assigned Bilal ibn Rabah to call to prayer along with Abdullah for the following cause. When the Companions secluded and prayed at night in Ramadan in the Prophetic mosque, they were surprised by the call to Fajr (Dawn) prayer before taking a rest and having suhour meal as a preparation to fast. Some may have dozed off before bathing due to intercourse. As a result, the Prophet (ﷺ) decided that Bilal called to Fajr prayer before its time to alert those praying or sleeping. At Fajr time, Bilal descended from the place of call then Abdullah ascended to call to prayer so that people refrained from eating suhour and prepared themselves for Fajr prayer. This is explained by the narration of the two Sahihs in which Abdullah ibn Omar narrated that the Prophet (ﷺ) said, "Verily, Bilal calls to prayer at night, so you can keep eating (suhour) and drinking until Ibn Um Maktoum calls." Finally, this hadith contains the following benefits: (1) A blind man’s call to prayer is valid on condition that he has someone telling him about its time, (2) It confirms the legitimacy of a man’s lineage to his mother as long as it becomes famous and there is a need for it, (3) It refers to the legitimacy of describing a person with a flaw for the purpose of definition or other benefits, not to belittle him, and (4) It shows the legitimacy of appointing two callers to prayer in one mosque..

Book of Hadith