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Hadith
2237
Aboo Mas‘ood Al-Ansaaree(may Allah be pleased with him) narrated:
Allah's Messengerﷺ forbade availing oneself of the price of a dog, money earned by prostitution, and the earnings of a soothsayer.
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Commentary : Allah, Exalted is He, deemed lawful that which is good and ritually pure, and deemed unlawful that which is evil and ritually impure, with regards to food, beverages, earnings, trade, and so on. The Laws of Islam also urges Muslims to be gracious and deem themselves far above trivial and inferior aspirations.
In this hadeeth, Aboo Mas‘ood Al-Ansaaree(may Allah be pleased with him) narrated that the Prophet ﷺ forbade three things. First, the sale of dogs and availing oneself of the price. In fact, such earnings are declared unlawful, because it is prohibited to own and keep dogs, except those used for guarding livestock or crops. It was said that this is a general Laws of Islam ruling whether such a dogis trained for hunting or not, and whether or not it is allowable to keep such dog as per the laws of Islam. It was also said that guard and hunting dogs are excluded from this prohibition, because they are beneficial, as stated in the narration reported by Al-Daaraqutnee on the authority of Aboo Hurayrah (may Allah be pleased with him) reading: “except for a hunting dog.” Another relevant narration reported by Al-Tirmithee reads: “Except for dogs meant for hunting.” This means that he ﷺ forbade the price of dogs except for the ones the keeping of which are deemed allowable as per the laws of Islam given their benefit. It is also possible that the prohibition of taking and availing oneself of the dog’s price was prescribed in the early days of Islam and was later abrogated, and it was deemed allowable to use dogs for hunting animals and sell dogs just like other hunting animals.
The second is the money earned by a prostitute in return for engaging in illicit sexual intercourse with non-Mahram men. The Arabic word used in the hadeeth is ‘Mahr’ because such money is paid in a similar context of the dower in the case of lawful marriage.
In the pre-Islamic era, people used to force their slave-girls into prostitution to earn money, but Islam renounced this practice. Allah, Exalted is He, Says (what means): {And do not compel your slave girls to prostitution, if they desire chastity, to seek [thereby] the temporary interests of worldly life. And if someone should compel them, then indeed, Allah is [to them], after their compulsion, Forgiving and Merciful.} [Quran 24:33].
The third category is the earnings of a soothsayer in return for their prediction of the unseen.
A soothsayer refers to the one who claims to know the unseen, and informs people of his claims about unseen beings and future events. The reference here incorporates all those who claim such knowledge (to foresee the future), including astrologers, soothsayers who throw stones, and the like. The Arabic word used for the fees paid to a soothsayer is ‘Hulwaan’ literally denoting something sweet, because such money is taken for no real service rendered..

2239
Ibn ‘Abbaas (may Allah be pleased with them) said: Allah's Messengerﷺ came to Al-Madeenah and people used to pay in advance the price of fruits to be delivered within one or two years. (The sub-narrator doubted whether it was one to two years or two to three years.) The Prophet ﷺ said, "Whoever pays money in advance for dates (to be delivered later) should pay it for known specified weight and measure (of dates)”.
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Commentary : Al-Salaf or Salam transaction (i.e., a sale of payment in advance) refers to a sale transaction whereby a buyer purchases a clearly defined item to be delivered in a fixed future date and pays its price in advance, in the contracting session.
In this hadeeth, ‘AbdullahIbn ‘Abbaas (may Allah be pleased with them)stated that when the Prophet ﷺ migrated to Al-Madeenah, he ﷺ found the Ansaar conducting Salaf transactions - also called Salam, because it stipulates immediate payment of the specified price in the contracting session. They used to sell crops to be delivered within one, two, or three years, for an immediate payment paid in the contracting session. The Prophet ﷺ approved such transactions, yet set certain conditions for their validity. He ﷺ said that when someone buys crops: dates, wheat, or barley for example, to be delivered after one or two years for an immediate payment made in the contracting session, the purchased commodity must be clearly defined and specified. This means that the commodity must be of a specified weight and measure, and the delivery date must be fixed, e.g., a year or two, rather than an unspecified future time, to avoid potential Gharar (i.e., risk and uncertainty) and ambiguity that could occur in such sale transactions, and to eliminate potential disputes and conflicts.
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2244
Muhammad ibn Al-Mijaalid narrated that ‘Abdullah ibn Shaddad and Aboo Burdah sent me to ‘Abdullah ibn Abee Awfaa (may Allah be pleased with them) and told me to ask ‘Abdullah whether the people in the lifetime of the Prophet ﷺ used to pay in advance for wheat (to be delivered in a future time). ‘Abdullah replied, "We used to pay in advance to the peasants of Shaam for wheat, barley and olive oil of a known specified measure to be delivered in a specified future time." I asked (him), "Was the price paid (in advance) to those who had the sold items to be delivered later?" ‘Abdullah ibn Awfaa replied, "We did not use to ask them about that." Then they sent me to ‘Abdul- Rahmaan ibn Abzaa and I asked him. He replied, "The Companions (may Allah be pleased with them) of the Prophet ﷺ used to conduct Salam transactions during the lifetime of the Prophet ﷺ; and we did not ask them whether or not they had standing crops."
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Commentary : Al-Salaf or Salam transaction (i.e., a sale of payment in advance) refers to a sale transaction whereby a buyer purchases a clearly defined item to be delivered later,on a fixed future date, and pays its price in advance, in the contracting session.
In this hadeeth, the Taabi’ee (a Muslim who saw at least one of the Companions)Muhammad ibn Al-Mijaalid narrated that ‘Abdullah ibn Shaddad ibn Al-Haad and Aboo Burdah ibn Abee Moosaa Al-Ash‘ari differed about whether or not the Companions (may Allah be pleased with them) used to pay in advance for wheat to be delivered at a future time during the lifetime of the Prophet ﷺ, as narrated in the version complied in Saheeh Al-Bukhaaree. They sent him to ‘Abdullah ibn Abee Awfaa (may Allah be pleased with them) to ask him about it, and he (may Allah be pleased with him) replied: “We used to pay in advance to the peasants of Shaam for wheat, barley and olive oil of a known specified measure to be delivered at a specified future time.” The version of the hadeeth recorded in Saheeh Al-Bukhaaree reads, “… some Nabateans from those of Syria used to come to us.” The Nabateans were Arabs who mixed with non-Arabs and Romans, and this corrupted their language and lineage. Those of them who mixed with the non-Arabs settled in Al-Bataa’ih between Basrah and Kufa, and those who mixed with the Romans settled in the valleys of Shaam (Greater Syria or Levant) and were called: Al-Nabat, Al-Nabeet, and the Nabataeans. They were given these names because they were known for groundwater extraction as they worked in agriculture. They used to buy from them wheat, barley, oil - and in another version of the hadeeth: ‘and raisins’ - of known specified measures to be delivered at a specified future time. This means that they would buy these crops for an immediate payment, and specify their measure and future delivery date. Ibn Abee Al-Milaaid asked him: “Was the price paid (in advance) to those who had the sold items to be delivered later?” He asked him whether or not the Salam transaction is valid if the seller does not grow wheat or grapes to begin with, and ‘Abdullah ibn Awfaa replied, “We did not use to ask them about that.”
Then ‘Abdullah ibn Shaddad and Aboo Burdah (may Allah be pleased with them) sent Ibn Abee Al-Milaaid to ‘Abdul-Rahmaan ibn Abzaa (may Allah be pleased with him) and he asked him about it, and he replied, "The Companions (may Allah be pleased with them) of the Prophet ﷺ used to conduct Salam transactions during the lifetime of the Prophet ﷺ; and we did not use to ask them whether they had standing crops or not." This means that they did not ask them whether or not they grew such crops. This fosters ease and facilitation (preached by the Laws of Islam), and to opt for leniency regarding the matters that were pardoned as per the laws of Islam.
The hadeeth also highlights that Muslims are urged to consult the people of knowledge about disagreements and disputes (regarding religious matters).
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2246
Aboo Al-Bakhtaree At-Taa’ee said: I asked Ibn ‘Abbaas (may Allah be pleased with them) about the Salam transaction for (the fruits of) date-palms. He (may Allah be pleased with him) replied "The Prophet ﷺ forbade the sale of unpicked dates till they became (ripe and) ready for consumption and could be weighed." A man asked what to be weighed (as the dates were still on the trees). Another man sitting beside Ibn ‘Abbaas (may Allah be pleased with them) replied, "Till they are cut and stored." Aboo Al-Bakhtari said: I heard Ibn ‘Abbaas (saying) that the Prophet ﷺforbade ... etc. as above.
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Commentary : Any sale in which the sold item cannot be delivered, or its measure or weight is unspecified, is invalid as per the laws of Islam. The Prophet ﷺ forbade some forms of sales that fit this profile, including the one mentioned in this hadeeth.
The Taabi’ee (a Muslim who saw at least one of the Companions)Aboo Al-Bakhtari At-Taa’ee narrated that he asked ‘Abbaas (may Allah be pleased with them) about the Salam transaction for dates. Salam transaction (i.e., a sale of payment in advance) refers to a sales transaction whereby a buyer purchases a clearly defined item to be delivered at a fixed future date, and pays its price in advance, in the contracting session. Ibn ‘Abbaas (may Allah be pleased with him) replied "The Prophet ﷺ forbade the sale of unpicked dates till they became (ripe and) ready for consumption,” meaning that dates may not be sold except after they become ripe and edible, “and could be weighed.” A man asked what was to be weighed (as the dates were still on the trees). It is not possible to know the measure of unpicked dates!  Another man sitting beside Ibn ‘Abbaas (may Allah be pleased with them) replied, “(It rather means) Till they are cut and stored.” Another version of the hadeeth reads: “… after their measure/weight is estimated,” meaning without plucking them. This helps with regard to knowing the amount of the due Zakaah payable to the poor before the owner disposes of the dates, and knowing the quantity that will be sold, so that there should be no ambiguity of the sold item, nor Gharra (i.e., risk and uncertainty) regarding its value. The one who estimates the measure/weight of the fruits on the trees is called Khaaris (estimator).
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2258
 ‘Amr ibn Al-Shareed said:
While I was standing with Sa‘d ibn Abee Waqqaas, Al-Miswaar ibn Makhramah (may Allah be pleased with them) came and put his hand on my shoulder. Meanwhile Aboo Raafi‘ (may Allah be pleased with him), the freed slave of the Prophet ﷺ came and asked Sa‘d to buy from him the (two) dwellings which were in his house. Sa‘d (may Allah be pleased with him) said, "By Allah I will not buy them." Al-Miswaar (may Allah be pleased with him) said, "By Allah, you shall buy them." Sa‘d replied, "By Allah, I will not pay more than four thousand (Dirhams) in installment!" Aboo Raafi‘ (may Allah be pleased with him) said, "I have been offered five hundred Dinars (for it) and had I not heard the Prophet ﷺ saying, 'The neighbor has more right (i.e., preemption) than anyone else because of his nearness,’ I would not have sold them to you for four-thousand (Dirhams) while I am offered five-hundred Dinars (i.e., one Dinar equals ten Dirhams) for them.” So, he sold it to Sa‘d (may Allah be pleased with him)..

Commentary : The Laws of Islam delineated the provisions regulating sales transactions in general, and of those involving one’s neighbors in particular. It clarified the provisions regarding the right of pre-emption (when selling property) to one’s neighbors because they have more right to buy neighboring property.
In this hadeeth, the Taabi’ee (a Muslim who saw at least one of the Companions) ‘Amr ibn Al-Shareed stated that he stood with Sa‘d ibn Abee Waqqaas once when Al-Miswaar ibn Makhramah (may Allah be pleased with them) came and put his hand on his shoulder, indicating their mutual affection and love. Meanwhile Aboo Raafi‘ (may Allah be pleased with him), the freed slave of the Prophet ﷺ, came and asked Sa‘d to buy from him the (two) dwellings which were in his house, because Sa‘d (may Allah be pleased with him) had the right of Shuf‘ah (pre-emption), but he said, "By Allah I will not buy them." He (may Allah be pleased with him) swore not to buy them, but Al-Miswaar (may Allah be pleased with him) said: “By Allah, you shall buy them.” Sa‘d said that he would not pay more than four thousand (Dirhams) in installments. The Arabic word used in the hadeeth - Munajjamah or Muqata‘ah, meaning “in installments,” - was doubted by one of the narrators, and the intended meaning is that such payments would be made at specified times. Aboo Raafi‘ (may Allah be pleased with him) told him that he was offered five hundred Dinars for the dwellings, and this means that the price offered by Sa‘d (may Allah be pleased with him) was one thousand Dirhams (silver) or one hundred Dinars (gold) less than the other offer. Aboo Raafi‘ asked him, “How would I sell it to you for four thousand Dirhams, and I turned down an offer to sell it for five thousand Dirhams?!”
However, he sold it to Sa‘d for the lower price and stated that he did so in compliance with the Prophet’s command, as he ﷺ said: ‘A neighbor has more right (of pre-emption) than anyone else to property that is near his.’ The Arabic word used in the hadeeth is ‘Saqb’ meaning physical proximity or nearness. A co-owner may be referred to as a ‘neighbor’ because he may co-own the joint property and live therein. This establishes his right of pre-emption, to buy the neighboring property that is near his. He (may Allah be pleased with him) explained that had it not been for the right of pre-emption, he would not have sold it to him for four-thousand (Dirhams) in installments while he had been offered five-hundred Dinars for them.
The hadeeth highlights the Companions’ keenness to comply with the Sunnah of the Prophet ﷺ and act upon his commands, and their willingness to incur financial loss for the sake of such compliance.
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2259
‘Narrated Aa’ishah (may Allah be pleased with her):
I said, “O Allah's Messengerﷺ! I have two neighbors and would like to know to whom of them I should give presents.” He ﷺ replied, "To the one whose door is nearer to yours."
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Commentary : Allah, Exalted is He, urged Muslims to show kindness to their neighbors; He Says (what means): {… the near neighbor, the neighbor farther away, the companion at your side.} [Quran 4:36]. Moreover, the Prophet ﷺ also commanded Muslims to honor the rights of their neighbors, and warned against harming them and infringing on their rights. The closer a neighbor is, the greater his rights are.
In this hadeeth, the Mother of the Believers ‘Aa’ishah (may Allah be pleased with her) stated that she asked the Prophet ﷺ, “I have two neighbors and would like to know to whom of them I should give presents.” He ﷺ replied, “To the one whose door is nearer to yours.” This is because the closer neighbors have greater rights, and deserve generosity and kindness more than those farther away from, for he sees what comes in and out of his house, and would naturally aspire to a share of such benefits. Moreover, the closer neighbors would respond faster to his call for help when he seeks it. Therefore, he should give the greatest share of his kindness and generosity to the closer neighbors whose doors are next to his, even if their houses are not the nearest.
This is meant for arranging one’s priorities when fulfilling neighbors’ rights, especially if one could not afford to offer gifts to all his neighbors.
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2263
‘Narrated Aa’ishah (may Allah be pleased with her):
The Prophet ﷺ and Aboo Bakr (may Allah be pleased with him) employed a (pagan) man from the tribe of Banee Al-Deel and the tribe of Banee ‘Abd ibn ‘Adiy as a guide. He was an expert guide and he had made a covenant with the tribe of Al-‘Aasi ibn Waa’il and adhered to the religion of Quraysh pagans. The Prophet ﷺ and Aboo Bakr (may Allah be pleased with him) had confidence in him and gave him their riding camels and told him to bring them to the Cave of Thawr after three days. So, he brought them their two riding camels after three days and both of them (The Prophet ﷺ and Aboo Bakr (may Allah be pleased with him) set out accompanied by ‘Aamir ibn Fuhayrah and the guide from Al-Deel tribe who guided them below Makkah along the road leading to the sea-shore.
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Commentary :
Despite the many reprehensible qualities and habits associated with pre-Islamic society in Arabia, it was also characterized by many benign traits that were later on approved by Islam, the most important of which were chivalry and fulfillment of covenants. These two good qualities were infused in the moral characters of Arabs.
This hadeeth highlights the situation of an Arab disbeliever named ‘Abdullah ibn Urayqit, reflecting these qualities. ‘Aa’ishah (may Allah be pleased with her) stated that when the Prophet ﷺ and Aboo Bakr (may Allah be pleased with him) decided to emigrate to Al-Madeenah, they hired a man from Banee Al-Deel, who belonged to Banee ‘Abd ibn ‘Adiy, named ‘Abdullah ibn Urayqit as their guide, for he was an expert guide who was well-acquainted with the hidden paths and narrow passageways, and knew his way around the desert. ‘Abdullah ibn Urayqit had made a covenant with Banee Al-‘Aas ibn Waa’il. The Arabic verb used in the hadeeth is ‘Ghamsa’ meaning to dip one’s hand into blood or similar liquids, as Arabs customarily did to affirm their commitment to covenants and alliances. The Prophet ﷺ and Aboo Bakr Al-Siddeeq (may Allah be pleased with him) entrusted Ibn Urayqit, as they knew of his chivalry and discretion. Therefore, they placed their confidence in him and trusted him with their secret migration out of Makkah, and the two she-camels they gave him to bring along when they agreed to meet three nights later in the cave of Thawr, a mountain at the (southern) end of Makkah. Ibn Urayqit honored his commitment and covenant with them and brought them the two she-camels at that agreed-upon time in Thawr Cave. Afterward, the Prophet ﷺ, Aboo Bakr (may Allah be pleased with him), ‘Aamir ibn Fuhayrah, and their guide Ibn Urayqit set off on their journey. They walked down a route from the end of Makkah all the way to Al-Madeenah, along theRed Sea coast.
‘Aamir ibn Fuhayrah was the freed slave of Aboo Bakr (may Allah be pleased with him) who shepherded sheep, and he would take the sheep in the evening and go to them in the cave to give them milk; he did this for three nights.
It is deduced from the hadeeth that it is allowable to hire a non-Muslim worker. It is also inferred that it is allowable for two people to hire one worker to perform one task for both of them.
It is also deduced therefrom that it is allowable to hire a worker to perform a task after a specified period of time, and that the contract concluded before the commencement of the work is valid.
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2271
Aboo Moosaa (may Allah be pleased with him) narrated:
The Prophet ﷺ said, "The example of Muslims, Jews, and Christians is like the example of a man who employed laborers to work for him from morning till night for specific wages. They worked till midday and then said, 'We do not need your money which you have fixed for us and let whatever we have done be annulled.' The man said to them, 'Do not quit the work, but complete the rest of it and take your full wages,' but they refused and went away. The man employed another batch after them and said to them, 'Complete the rest of the day and yours will be the wages I had fixed for the first batch.' So, they worked till the time of ‘Asr prayer. Then they said, "Let what we have done be annulled and keep the wages you promised us for yourself.' The man said to them, 'Complete the rest of the work, as only a little part of the day remains,' but they refused. Thereafter he employed another batch to work for the rest of the day and they worked for the rest of the day till the sunset, and they received the wages of the two former batches. So, that was the example of those people (Muslims) and the example of this light (guidance) which they have accepted willingly.”
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Commentary : Allah, Exalted is He, sent Muhammad ﷺ as the last of all the Prophets, rendered his message (i.e., Islam) the concluding divine message, and commanded all humankind to follow him. Therefore, it is incumbent on all people, including the Jews and Christians, to follow the religion of Islam. Alas, most of the Jews and Christians refused to follow it, disbelieved in what was revealed to the Prophet ﷺ, and rather adhered to their distorted books. In this hadeeth, the Prophet ﷺ gave a similitude of the situation of Muslims, Jews and Christians. He ﷺ likened their situation to a man who had hired some people to do some work for him till the night, and promised them specified wages. They worked till midday, refused to complete their work, and then said to the employer, 'We do not need your money which you have fixed for us, and let whatever we have done be annulled.' Meaning that they annulled their agreement and would not ask him for any payment. The man said to them, 'Do not quit the work; complete the rest of it and take your full wages,' but they refused. These people symbolized the Jews, and this indicates that they had disbelieved, turned away from the truth, and Allah, Exalted is He, has turned them down. It also indicates that their good deeds were rendered void and worthless when they disbelieved in Prophet ‘Eesaa (Jesus) and distorted the divine law revealed to them; they were denied their full rewards due to their defiant refrainment from completing their duties and for not honoring their commitment.
The man employed another batch to complete the task and said to them, 'Complete the rest of (the work till the end of) the day and yours will be the wages I had fixed for the first batch.' They worked till the time of ‘Asr prayer, and then did as the previous group did! These people symbolized the Christians. Thereafter he employed another batch to work for the rest of the day, and they completed the work till the sunset, and received the wages of the two former batches. They (symbolizing Muslims) deserved the wages (rewards) of the two previous batches due to their belief in the three Prophets Muhammad, Moosaa, and ‘Eesaa ﷺ.
The Prophet ﷺ said: “The example of those people (Muslims) and the example of this light (guidance) which they have accepted willingly,” meaning that this is the similitude of Muslims, Jews, and Christians in accepting Islam, and following the light of (the divine) guidance. Since Muslims acknowledged the truth with which Prophet Muhammad ﷺ was sent and adhered to it unto the Day of Resurrection, they deserved the rewards of the believers who would have adhered to the truth since the beginning of time till its end, because they completed the task for the rest of the appointed time, devoting worship exclusively to Allah, Exalted is He, like what the third batch of workers did when they completed the work for which the first batch (Jews) were originally hired.
The hadeeth highlights the special honor and divine bestowal conferred upon Muslims and that they are promised abundant rewards for their few good deeds.
It is also deduced from the hadeeth that a person's deeds are judged according to the concluding and final ones.
It is also inferred therefrom that it is permissible to give examples and similitudes for education and amplification purposes..

2272
‘AbdullahNarrated Ibn ‘Umar (may Allah be pleased with him):
I heard Allah's Messenger ﷺ saying, "Three men from the previous nations set out on a journey together till they reached a cave at night and entered it. A big rock rolled down the mountain and blocked the mouth of the cave. They said (to each other), ‘Nothing could save you from this rock but to invoke Allah, Exalted is He, by virtue of your righteous deed which you have done (and devoted exclusively to Him).' So, one of them said, 'O Allah! I had old parents and I never served milk to my own dependents before them. One day, I happened to be delayed and came late (at night) while they had slept. I milked the sheep for them and took the milk to them, but found them sleeping. I disliked to serve my family the milk before them. Therefore, I waited for them holding the bowl of milk in my hand, and kept on waiting for them to get up till the day dawned. Then they got up and drank the milk. O Allah! If I did that for Your Sake only, please relieve us of our calamity caused by this rock.' So, the rock shifted a little but they could not get out." The Prophet ﷺ added, "The second man said, 'O Allah! I had a cousin who was the most beloved of all people to me and I wanted to have an illicit sexual intercourse with her but she refused. Later on, she had a hard time during a year of famine and came to me (for help). I gave her one hundred and twenty Dinars on the condition that she would not resist my desire (i.e., agree to have intercourse with me), and she complied. When I was about to approach her, she said: It is unlawful to deflower me except rightfully (i.e., by marriage). So, I refrained from committing that sin (of Fornication) and left her though she was the most beloved of all the people to me. I also left the gold I had given her. O Allah! If I did that for Your Sake only, please relieve us of our present calamity.' So, the rock shifted a little more but still they could not get out from there." The Prophet ﷺ added, "Then the third man said, 'O Allah! I employed few laborers and I paid them their wages with the exception of one man who did not take his wages and went away. I invested his wages and earned a great wealth thereby. (Then after some time) he came back and said to me: O Allah's slave! Pay me my wages. I said to him: All the camels, cows, sheep, and slaves you see, are yours. He said: O Allah's slave! Do not mock me. I said: I am not mocking you. So, he took all the herd and drove them away and left nothing. O Allah! If I did that for Your Sake only, please relieve us of our suffering.' So, that rock shifted completely and they got out walking.”
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Commentary :
Imploring Allah, Exalted is He, by virtue of one’s good deeds that were devoted exclusively to Him is a way to have all one’s distress and calamities relieved.
In this hadeeth, the Prophet ﷺ related that three men, who belonged to the previous nations, set out on a journey. The Arabic word used in the hadeeth is ‘Raht’ which literally means a group of men whose number is below ten. They sought shelter in a cave to spend their night. The version recorded in Saheeh Al-Bukhaaree and Saheeh Muslim stated that they entered it because of the rain. A big rock rolled down the mountain and blocked the mouth of the cave, and they were trapped inside. They said (to each other), ‘Nothing could save you from this rock but to invoke Allah, Exalted is He, by virtue of a righteous deed that you have done (and devoted exclusively to Him),' to ensure that your supplications would be most likely answered and the rock would be moved.
“One of them said, 'O Allah! I had old parents and I never served milk to my own dependents before them,’ meaning he never served the milk at night to anyone else before them, not even his own family, and this indicated his dutifulness towards them, putting them before his own family and children. He added that he came back once late due to some needs to find his parents asleep. He prepared the milk that they usually drank before going to bed, but when he went home, he found them asleep; he disliked breaking his habit of serving them the milk first. Therefore, he did not drink milk that night nor did he serve it to his family. He said: ‘I waited for them holding the bowl of milk in my hand, and I kept on waiting for them to get up till the day dawned,’ he did not wake them up and chose to stay up all night until they woke up on their own. He said: “O Allah! If I did that for Your Sake only, I implore you to relieve us of our calamity caused by this rock,’ and grant us a way out of this cave. The Prophet ﷺ stated that the rock shifted a little but they could not get out.
The second man said, 'O Allah! I had a cousin who was the most beloved of all people to me and I wanted to have illicit sexual intercourse with her but she refused. Later on, she had a hard time during a year of famine and came to me (for help). I gave her one hundred and twenty Dinars on the condition that she would not resist my desire (i.e., agree to have intercourse with me), and she complied. When I was about to approach her, she said: ‘O Servant of Allah! Fear Allah,’ as recorded in Saheeh Al-Bukhaaree and Saheeh Muslim. In this version, she said: ‘It is unlawful to deflower me except rightfully (by marriage),’ reminding him of Allah, Exalted is He, and urging him to fear Him. She asked him to keep away from her and not to have illicit intercourse with her and deflower her without marriage that Allah has deemed lawful. Thereupon, he did not touch her as she reminded him of the right of Allah. The man said: “So, I refrained from committing that sin (of Fornication) and left her though she was the most beloved of all the people to me,” and this indicated that his deep love for her would most likely drive him to have intercourse with her, yet he refrained from falling into this sin and left the money he had given her. He added: “O Allah! If I did that for Your Sake only, I implore you to relieve us of our present calamity.' The Prophet ﷺ stated that the rock shifted a little more but still they could not get out from there.
The Prophet ﷺ added, "Then the third man said, 'O Allah! I employed a few laborers and I paid them their wages with the exception of one man who did not take his wages and went away. I invested his wages,’ meaning in trade, ‘and I earned great wealth thereby. (Then after some time) he came and,asked for his wages. He said to him: ‘All the camels, cows, sheep and slaves you see, are yours. He (the hired worker) said: ‘O Allah's slave! Do not mock me,’ as he could not believe that his wages would have generated such great wealth. The employer said: ‘I am not mocking you.’ The hired worker took all the wealth and drove them away and left nothing, and this indicates that the employer did not covet any of his wealth, and did not even aspire to a reward or compensation for investing his wages on his behalf. He said: “O Allah! If I did that for Your Sake only, I implore you to relieve us of this suffering.' Afterward, the Prophet ﷺ stated that rock shifted completely and they got out walking.
It is deduced from the hadeeth that it is permissible to implore Allah, The Exalted, by virtue of one’s good deeds.
It also highlights the virtue of sincerity and devoting one’s intentions and deeds exclusively to Allah, Exalted is He.
It also underlines the merits of showing dutifulness towards the parents, and the virtues of giving preference to them over all one’s family members and relatives.
It also underscores the virtue of abstaining from prohibitions, of mindfulness of Allah, Exalted is He, and of fearing Him.
It also urges Muslims to do good to others without aspiring to a reward from them, and to beware of greed..

2274
Taawoos narrated that Ibn ‘Abbaas (may Allah be pleased with them) said, "The Prophet ﷺ forbade the meeting of trading caravans (on the way) and ordained that no townsman is permitted to sell things on behalf of a Bedouin." I asked Ibn ‘Abbaas (may Allah be pleased with them), "What is the meaning of his saying, 'No townsman is permitted to sell things on behalf of a Bedouin.' He (may Allah be pleased with him) replied, "He should not work as a broker for him.”
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Commentary : The Prophet ﷺ forbade transactions that incur harm on people. Since human beings are infused with an inclination to love what benefits them and do what best serves their personal interests, even if it harms others, the Laws of Islamprovisions were prescribed to restrain the evil-enjoining self. One such provision that was prescribed to restrain and curb human greed is what the Prophet ﷺ prohibited in this hadeeth. He ﷺ forbade going out to meet the trading caravans (on their way) before they reach the marketplaces to buy their goods and then resell them for a higher price, taking advantage of the traders’ ignorance of their market values and prices or the buyer's needs. This incurs harm on the seller, because he may sell the goods for less than their market prices in this town, which may harm its people, because this buyer may monopolize such goods, controlling their price and increasing them as he wishes.
He ﷺ also forbade a townsman from selling goods on behalf of a Bedouin. This means that a Bedouin may not appoint a townsman to sell his goods on his behalf in any given village or town for higher prices, acting as a broker and mediator in the sales transaction. The wisdom behind the prohibition in this regard is that it best serves people’s interests; a townsman may sell the commodity for a higher price, but if the Bedouin sells his own goods, he may sell it for a lower price, and this would be more beneficial for people. Moreover, a townsman may harm the interests of the Bedouin, i.e., principal, and be a reason for imperiling him to deceit.
The hadeeth highlights the Prophet’s keenness to preserve the best interests of Muslims and his kindness towards them, even with regard to their worldly affairs.
It is also deduced from the hadeeth that a ruler guides people (to what is lawful and unlawful) with regard to their business and sales transactions..

2276

Aboo Sa’eed(may Allah be pleased with him) narrated that some Companions of the Prophet ﷺwent on a journey till they reached some of the Arab tribes (at night). They asked the latter to receive them as their guests but they refused. The chief of that tribe was then bitten by a snake (or stung by a scorpion) and they tried their best to cure him but in vain. Some of them said (to the others), "Nothing has benefited him, will you go to those people who stayed here that night; one of them might possess something (as treatment)." They went to the Companions(may Allah be pleased with them) and said, "Our chief has been bitten by a snake (or stung by a scorpion) and we have tried everything but he has not benefited. Have you got anything (useful)?" One of them replied, "Yes, by Allah! I can recite a Ruqyah (i.e., Quranic healing), but as you have refused to accept us as your guests, I will not recite the Ruqyah for you unless you pay us wages for it." They agreed to pay them a flock of sheep. One of them then went and recited (Surat Al-Faatihah): 'Praise be to Allah, The Lord of the Worlds,' and puffed over the chief who became all right as if he was released from a chain; he got up and started walking, showing no signs of sickness! They paid them what they agreed to pay. Some of them (i.e., the Companions (may Allah be pleased with them)) then suggested to divide their earnings among themselves, but the one who performed the recitation said, "Do not divide them till we go to the Prophet ﷺ and narrate the whole story to him, and wait for his command." So, they went to Allah's Messenger ﷺ and narrated the story. He ﷺasked, “How did you know that Soorat Al-Faatihah is recited as Ruqyah?” Then he ﷺ added, "You have done the right thing. Divide (what you have earned) and assign a share for me as well." The Prophet ﷺ smiled thereupon.
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Commentary :
The Companions (may Allah be pleased with him) keenly sought the opinion of the Prophet ﷺ on every new matter concerning their personal affairs, even if it seemed a righteous deed; they still demanded his consent or disapproval (prohibition).
In this hadeeth, Aboo Sa’eed Al-Khudhree (may Allah be pleased with him) stated that he went on a journey with a group of Companions (may Allah be pleased with them). They passed by a tribe, and asked them for the usual hospitality as their guests, but they refrained. As these Companions (may Allah be pleased with them) were in their place of residence, the chief of the tribe was stung by a scorpion and was poisoned. The pain intensified, and they tried their best to cure him but in vain.Some of them said (to the others), "Nothing has benefited him, will you go to those people who stayed here,” meaning the Companions (may Allah be pleased with them). The Arabic word used in the hadeeth is ‘Raht’ which is used to refer to a group of men below ten, and it was also said that it refers to a group of men below forty. They added, “…one of them might possess something (as treatment).” One of the Companions (may Allah be pleased with them) informed them that he would cure him by means of Ruqyah (i.e., Quranic healing), provided that they paid them fees, because they had refused to welcome them as their guests and show them the usual hospitality. They agreed to pay him a flock of sheep in return for curing their chief. The version recorded in Saheeh Al-Bukhaaree read: “… thirty sheep.” He then went and recited (Soorat Al-Faatihah): “Praise be to Allah, The Lord of the Worlds” and puffed over the chief; Aboo Sa’eed Al-Khudree (may Allah be pleased with him) added that he, “became all right as if he was released from a chain,” meaning that his pain ended immediately as if he was released from a chain; “he got up and started walking, showing no signs of sickness.” The Arabic word used in the hadeeth is ‘Qalabah’ meaning illness, and the word literally denotes turning something upside down. It is given this name because a patient may beasked to lie on his back during the medical examination. They paid them the agreed-upon fee, and some of the Companions (may Allah be pleased with them) then suggested to divide their earnings among themselves, but the one who recited the Ruqyah, i.e., Aboo Sa’eed(may Allah be pleased with him), as stated in Musnad Ahmad, forbade them until they went to the Prophet ﷺ, related the whole story to him, and waited for his command. They went to Allah's Messenger ﷺ and narrated the story, and he ﷺasked Aboo Sa’eed(may Allah be pleased with him), “How did you know that Soorat Al-Faatihah is recited as Ruqyah (and a cure for illness)?” As recorded in Musnad Ahamd, Aboo Sa’eed(may Allah be pleased with him) replied: “It was inspired into my heart,” meaning that it was an insight and inspiration from Allah, Exalted is He, and he (may Allah be pleased with him) acted according to it, and this was a blessing from Him. Then he ﷺ added, "You have done the right thing,” by acting upon such insight and inspiration and reciting the Ruqyah to save this stung man, such that you were made the reason for his recovery. He ﷺ commanded them to divide those sheep among themselves and assign him a share as well, to comfort them so that they would be reassured regarding the lawfulness of such earnings.
It is deduced from the hadeeth that it is permissible to recite Ruqyah from the Quran and that Soorat Al-Faatihah is a cure for illness, and this is why one of its names is Al-Shifaa’, meaning ‘recovery or cure’.
It is also inferred from the hadeeth that although the whole Quran is a source of blessing, yet certain chapters are recited as Ruqyah.
It is deduced therefrom that it is permissible to take fees in return for reciting Ruqyah.
The Hadeeth also highlights the Companions’ mindfulness of Allah, Exalted is He, and keenness on consulting the Prophet ﷺ before availing themselves of any earnings to inquire about the relevant Laws of Islam ruling..

2280
Anas (may Allah be pleased with him) said:
The Prophet ﷺused to have Hijaamah performed on him and would never withhold the fees of any person.
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Commentary :
Hijaamah is a form of alternative medicine used to remove bad blood from the body. 
In this hadeeth, Anas (may Allah be pleased with him) stated that the Prophet ﷺ used to have Hijaamah performed on him. His saying, “would never withhold the fees of any person,” means that he ﷺpaid fees to the Hijaamah therapist. He ﷺ would never wrong others nor withhold the fees of any person. Rather, he ﷺ was the keenest on fulfilling people’s rights. The reference to the Prophet’s payment of such fees aims to refute the opinion suggesting that the earnings of the Hijaamah therapist are declared unlawfulas per the laws of Islam..

2283

It was narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that the Prophet ﷺ prohibited the earnings of slave girls (through prostitution).
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Commentary :
People in the Pre-Islamic era of ignorance used to force their slave girls into prostitution and Fornication (i.e., illicit sexual intercourse), and take their earnings, and therefore Allah, Exalted is He, revealed the ayah that reads (what means): {And do not compel your slave girls to prostitution, if they desire chastity, to seek [thereby] the temporary interests of worldly life.} [Quran 24:33].
In this hadeeth, the Prophet ﷺ forbade the earnings of female slaves from prostitution, and this aims to protect the female slaves from being forced into Fornication. It also aims to protect them from unlawful earnings and all base qualities and inferior ways of earning a living..

2284
Narrated Ibn ‘Umar (may Allah be pleased with him):
The Prophet ﷺ forbade taking a price for animal copulation..

Commentary :
Islam urges people to seek good and lawful means of earning a living to the best of one’s ability, and stay away from all evil and unlawful ones.
In this hadeeth, the Prophet ﷺ forbade taking a price for animal copulation, which means charging fees for the stud's semen (i.e., hiring out a stud for copulation). The Arabic word used in the hadeeth is ‘Fahl’ (translates as stud) and is used to refer to a male animal (kept for breeding), including: horses, camels, goats, or otherwise. The transaction is conducted by hiring out a stud (for copulation) from its owner and keeping it until the female animals conceive (become pregnant) in return for fees payable to the stud’s owner, or that the owner of female animals would leave his animals with the stud’s owner until they conceive (become pregnant).
The Prophet ﷺ forbade such a transaction because of the ambiguity involved, since the benefit is not guaranteed; the copulation is not certain. The stud may not discharge semen and the female animals may not conceive. Therefore, the transaction involves Gharar (i.e., risk and uncertainty). It is also possible that the prohibition in this regard is meant to urge Muslims to embody noble morals and graciously lend the studs for copulation without charging fees to enhance animal breeding. This would indicate that such an act is the becoming attitude of Muslims towards one another, being an act of kindness that promotes the spirit of cooperation andinterdependence among Muslims.
It was narrated on the authority of Anas (may Allah be pleased with him), as recorded in Sunan Al-Tirmithee, that the Prophet ﷺ deemed it allowable (as a legal concession) to accept an honorarium rather than charging fees for the stud’s semen. This means that he ﷺ deemed it allowable for the stud’s owner to accept a gift orhonorarium for offering his stud for copulation, but not fees.
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2287
Narrated Aboo Hurayrah (may Allah be pleased with him)
The Prophet ﷺsaid, "Procrastination (delay) in repaying debts by a wealthy man is an act of injustice. So, if your debt is transferred from your debtor to a rich one, you should agree."
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Commentary : Allah, Exalted is He, commanded the fulfillment of others’ (financial) rights, and warned against unlawfully consuming people's wealth. He Says (what means): {And do not consume one another's wealth unjustly.} [Quran 2:188]. Allah, Exalted is He, sternly warned against taking loans with the intention of wasting people’s wealth and refraining from repayment.
In this hadeeth, he ﷺ stated that the delay of repayment by a wealthy debtor is an act of injustice, because he can afford the repayment of his debts. Since he refrains from paying off the debt despite his financial ability, his act is an act of injustice. Afterward, the Prophet ﷺ said: “So, if your debt is transferred from your debtor to a rich one, you should agree,” meaning that if someone owes you a debt and he requested transferring his debt to a rich person (who can repay it on his behalf), the creditor is urged to accept the transfer of the due debt.
Many lessons can be deduced from this hadeeth, including that it is an act of justice by a rich debtor to postpone the repayment of his debts. However, it should be noted that this does not apply to an insolvent debtor, who cannot repay his debts, because Allah, Exalted is He, commanded a creditor to give respite to insolvent debtors. He Says (what means): {And if someone is in hardship, then [let there be] postponement until [a time of] ease.} [Quran 2:280].
It is also inferred from the hadeeth that the Laws of Islam declares the wealth of one’s fellow Muslims inviolable.
It also urges Muslims to avoid whatever may cause discord among Muslims and undermine their unity.
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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..