| Hadiths

Bukhari Hadiths 1356
Muslim Hadiths 558

Hadith

1468

Narrated Aboo Hurayrah (may Allah be pleased with him): Allah's Messenger ﷺ ordered (a person) to collect Zakat, and that person returned and told him ﷺ that Ibn Jameel, Khaalid ibn al-Waleed, and al-`Abbas ibn `Abdul Muttalib had refused to give Zakat." The Prophet ﷺ said, "What is the matter with Ibn Jameel?! He was a poor man and was made wealthy by Allah and His Messenger! As for Khaalid, you are being unfair to him because he is keeping his armors and weapons to use them in fighting for Allah's Cause. As for al-`Abbas ibn `Abdul Muttalib - the uncle of Allah's Messenger ﷺ - it is incumbent upon him to pay it and an equal amount along with it.".

Commentary : Allah, Exalted be He, clarified to His Messenger ﷺ all the rulings and details pertaining to the obligation of zakat so that the wealthy is neither subjected to injustice nor the poor’s rights are overlooked. The Imaam (i.e., head of state or the ruler) is the one responsible for collecting the zakat from people, reminding people of its due time, encouraging those who are acting slack about it, and forcing those who withhold the zakat, so they pay it, and fight them if necessary.
In this hadeeth, Aboo Hurayrah (may Allah be pleased with him) reports that the Prophet ﷺ ordered the collection of zakat from Muslims. According to the report in Saheeh Muslim, ‘Umar ibn al-Khattaab (may Allah e pleased with him) was the one that the Prophet ﷺ assigned to collect zakat from people. After the collectors of zakat returned, they informed the Prophet ﷺ that collection three persons refused to pay the zakat, and they were: Ibn Jameel; it has been said that his name was ‘Abdullah and that he is from al-Ansaar, Khaalid ibn al-Waleed, and al-‘Abbaas ibn ‘Abdul Muttalib (may Allah be pleased with all of them. Thereupon, the Prophet ﷺ said: “What is the matter with Ibn Jameel?” i.e., there is nothing that he dislikes except that he was a poor man but then he has become wealthy because of war bounties that Allah has made lawful for the Muslims to have after He has made it for His Messenger ﷺ. Had it not been allowed for the Prophet ﷺ, no other person would have received any share from the spoils of war. For this reason, he has no right whatsoever to withhold it because not only is it not how a person should appreciate and thank Allah for His blessings, but also it is a form of denying the favours of Allah upon him, causing him to respond to goodness with evil. For this reason, the Prophet ﷺ did not give him benefit of doubt. It has been said that Ibn Jameel was one of the hypocrites but afterwards he repented. Then, the Prophet ﷺ said: “You are being unfair to him” when you accused him of withholding the zakat. This is because he allocated his armours and weapons for fighting for Allah’s sake; thus, they are not subject to zakat. The weapons here include whatever supplies used in war such as weapons, horses, etc.
The statement of the Prophet ﷺ was directed to the collectors of the zakat because they did not know that he endowed all his armours and war supplies to the Muslim army to use them in fighting for the cause of Allah before one year has elapsed, and presumed they were intended for the purpose of business; thus, they demanded him to pay zakat. It is possible that the Prophet ﷺ intended to say that if Khaalid knew he has what he is to pay zakat on, he would have paid it without hesitation, because a person who gives away all his property for the sake of Allah willingly, it is impossible that he would withhold that which is obligatory upon him.
As for the paternal uncle of the Prophet ﷺ, al-‘Abbaas (may Allah be pleased with him), the Prophet ﷺ mentioned that he will pay the obligatory zakat and an equal amount of it out of his generosity for he will never withhold it as he is not a miser. It has been said that al-‘Abbaas asked the Prophet ﷺ to allow him to pay his zakat before its due time and he ﷺ approved it, as reported in Sunan Aboo Dawood and Sunan al-Tirmithee and Sunan Ibn Majah. As such, the meaning of his statement, “it is incumbent upon him to pay it an equal amount along with it,” should be that it is obligatory upon al-‘Abbaas, but he paid it before its due time, and he even paid it double to cover the zakat of next year in advance.
In another version of the hadeeth in Saheeh Muslim, it reads: “and as for al-'Abbas, I shall be responsible for it and an equal amount along with it. He ﷺ then said to 'Umar: Do not you know that the paternal uncle of a person is like his father.”
This hadeeth reminds the heedless of the bounties and blessings of Allah upon them who made him wealthy after he was poor so he fulfills Allah’s right.
It shows that one should give valid excuses to justify a particular action.

It highlights the merit of Khaalid ibn al-Waleed (may Allah be pleased with him). .

1469

Narrated Abii Sa’eed al-Khudree (may Allah be pleased with him): Some people from the Ansaar asked for (something) from Allah's Messenger ﷺ and he gave them. They again asked him for (something) and he ﷺ again gave them. And then they asked him, and he gave them again till all that was with him finished. And then he ﷺ said "If I had anything. I would not keep it away from you. (Remember) Whoever abstains from asking others, Allah will make him contented, and whoever tries to make himself self-sufficient, Allah will make him self-sufficient. And whoever remains patient, Allah will make him patient. Nobody can be given a blessing better and greater than patience.".

Commentary : The Prophet ﷺ was so generous like a freely blowing wind who would give away without fearing poverty. Despite his generosity, he ﷺ endeavored to teach people to be content and self-sufficient and to only hope from Allah for what He has is better and everlasting.
In this hadeeth, Aboo Sa’eed al-Khudree (may Allah be pleased with him) reports that a group from the Ansaar – whom he did not name – asked the Prophet ﷺ for some money so he ﷺ gave them the money they asked for. He kept asking until he ﷺ gave them all the money he had. Then, the Prophet ﷺ explained to them that he will not keep away from them any money he has. Then, he ﷺ advised them to abstain from taking their needs through unlawful means, because Allah will facilitate to whoever possess this quality to obtain his needs through lawful means. After, he ﷺ encouraged them to abstain from asking people for anything and to suffice and be content with the little they have, and only ask others for help when there is a necessity that forces them to do so. By doing so, Allah will make them self-sufficient and make them view the little they have as much. Then, he ﷺ encouraged them to remain patient and accustom themselves on it because when a person is patient, he will be able and empowered to refrain from asking others for anything.
His statement: “And whoever remains patient, Allah will make him patient.” Means that whoever endeavours to remain patient and discipline himself to endure the difficulties of life, Allah will fill his heart with patience, and whoever takes the means while being patient, Allah will facilitate for him the means to possess this quality and made it indispensable character of his personality. The Prophet ﷺ then explained that there is no better quality or blessing or a noble character that Allah has given to anyone better than patience. This is because all virtues, such like chastity, courage, determination, dignity, emerge from patience and are based upon it. When a person is patient, he will endure all that which he disliked, by the will of Allah.
This hadeeth teaches us that it is possible to possess noble qualities and good characters by practice.
It highlights the generosity of the Prophet ﷺ and that he would go beyond loving for others what he loves for himself and putting the needs of others over his own, out of kindness and compassion.
It shows that we should apologise to the one asking for help or money when there is nothing to help or provide.
The hadeeth encourages us to rely upon Allah, remain patient, and refrain from asking people for help or money, and to wait for the provision and aid from Allah. It shows us that patience is one of the best virtues that one be granted and that its reward is abundant. .

1470

Narrated Aboo Hurayrah (may Allah be pleased with him): “Allah's Messenger ﷺ said, "By Him in Whose Hand my life is, it is better for anyone of you to take a rope and cut the wood (from the forest) and carry it over his back and sell it (as a means of earning his living) rather than to ask a person for something and that person may give him or not.".

Commentary : The Prophet ﷺ was always keen to enable the believers to be self-sufficient and possess the quality of chastity and take all the means to earn lawful income.
In this hadeeth, the Prophet ﷺ swears by Allah, the One in Whose Hand his soul, which is a phrase the Prophet ﷺ often used when he wanted to swear by Allah. He swears that having a lawful work, regardless of its type, saves the face and is better than asking people for something. This is because even if such work is difficult and harsh, it would be better than experiencing the humiliation of begging and asking.
His statement: “it is better for anyone of you to take a rope and cut the wood (from the forest) and carry it over his back and sell it (as a means of earning his living) rather than to ask a person for something and that person may give him or not,” is to say that the hardship and suffering that a person goes through in collecting wood is better than losing face and humiliation that result from asking people for something. That is to say, finding work, even if it is hard and difficult, should be always given precedence over asking people for something whenever a person is in need.
This hadeeth encourages us to work and earn a living through lawful means that protect one’s dignity and honour.
From the benefits that can be concluded from this hadeeth is learning that Islam fights begging and unemployment; thus, it ordered us to work and find a living, even if it was difficult and hard work, such like collecting wood.
It shows that it is permissible to swear by Allah to emphasise the matter.
This hadeeth confirms the Hand of Allah, Most High, as it befits Him, without changing the original meaning of this attribute, without denying such attributes for Allah, without enquiring into its true nature, and without likening His attributes to those of the creation..

1472

Narrated Hakeem ibn Hizaam (may Allah be pleased with him): "(Once) I asked Allah's Messenger ﷺ (for something) and he gave it to me. Again, I asked, and he ﷺ gave (it to me). Again, I asked, and he ﷺ gave (it to me). And then he ﷺ said, "O Hakeem! This property is like a sweet fresh fruit; whoever takes it without greediness, he is blessed in it, and whoever takes it with greediness, he is not blessed in it, and he is like a person who eats but is never satisfied; and the upper (giving) hand is better than the lower (receiving) hand." Hakeem added, "I said to Allah's Messenger ﷺ, 'By Him (Allah) Who sent you with the Truth, I shall never accept anything from anybody after you, till I leave this world.'" Then Aboo Bakr (during his caliphate) called Hakeem to give him his share from the war booty (like the other Companions of the Prophet ﷺ), he refused to accept anything. Then `Umar (during his caliphate) called him to give him his share but he refused. On that `Umar said, "O Muslims! I would like you to witness that I offered Hakeem his share from this booty, and he refused to take it." So, Hakeem never took anything from anybody after the Prophet ﷺ till he died..

Commentary : Money and wealth are from the temptations of this worldly life that the believer should not be keen on collecting and ensure to avoid earning it from unlawful sources, earning it via unlawful means, or spending it in matters that displease Allah.
In this hadeeth, the Prophet ﷺ instructs Hakeem ibn Hizaam ibn Khuwaylid (may Allah be pleased with him) to the optimal and best way to earn money. This advice was given to Hakeem after he asked the Prophet ﷺ for money three times. In his advice, the Prophet ﷺ likened the money and property of this life with the fruit that is fresh in look and good in taste, which therefore are desired, and people are keen and inclined to have because it is pleasant to the eyes and tastes delicious too. After, he ﷺexplained that whoever receives money without him persisting in asking for it, without being concerned and keen to have it, and without putting the giver in a position that he dislikes or makes him embarrassed to give it, then this money will be blessed and increased, and the recipient will taste its sweetness. As for who takes it after persisting in asking for it due to his desire to have that which other people have and his greediness and takes it even though the giver dislikes to give him what he asked for, but he was too embarrassed to decline his persisting requests, the money he received will be devoid of Allah’s blessings. Knowing that he did not refrain from asking people for money, which is a condemned practice in religion, his punishment was to take away Allah’s blessings from the money he received and thus become like a person who eats without ever feeling satisfied i.e., he does not feel content with whatever he has and the more he collects money [via this way], the hungrier and stingier he becomes. The Prophet ﷺ then mentioned that the upper hand is better the lower hand, meaning that the giver is better than the receiver.
Once Hakeem (may Allah be pleased with him) heard this valuable advice from the Prophet ﷺ, he said: “'By Him (Allah) Who sent you with the Truth, I shall never accept anything from anybody after you, till I leave this world” i.e., I swear that I will not ask anyone for money from now and on. From that day, he would not accept taking his share from the war spoils that the Muslims seized from the disbelievers without fighting. He remained firm on his position during the reigns of Aboo Bakr (may Allah be pleased with him) and ‘Umar ibn al-Khattaab (may Allah be pleased with him) to the extent ‘Umar asked the people to be witness that he offered Hakeem his share, but he declined it only so that no one would think that ‘Umar refused to give him his share or deprive him of his right in the war spoils that are seized without fighting, and because he feared people may misunderstand the situation, so he (may Allah be pleased with him) wanted to leave no room for gossips and misunderstanding. Hakeem remained firm on his position until he departed this life 10 years after Mu’aawiyyah (may Allah be pleased with him) assumed his position as the new Caliph. All this because he (may Allah be pleased with him) was keen on acting upon the advice of the Prophet ﷺ. Indeed, the innate nature of humans is keen on having more wealth and collecting more money for the self is disposed to take as much as it can, and whoever approaches the sanctuary is bound to transgress upon it.
From the benefits of this hadeeth is that there is no shame if a person asks the ruler for money, and that it is fine to advise the person to refrain from asking others for money and decline his requests if he is found to be persistent in his request for money while he is no need of it.
This hadeeth shows that one should not ask for help or money except when there is a real need or necessity, and that the reward of zuhd (i.e., detachment from worldly pleasures) and the blessings of Allah in wealth will be realised if a person accepts money without being attached to it or keen on having it.
It highlights an evident merit of Hakeem ibn Hizaam (may Allah be pleased with him), condemns greediness and keenness on having more wealth, encourages refraining from asking for money and to be content with the little one had, and shows that the upper hand that gives in charity is better than the lower hand that receives the charity..

1473

Narrated ‘Abdullah ibn ‘Umar (may Allah be pleased with him): I heard ‘Umar (may Allah be pleased with him) say: Allah's Messenger ﷺ used to give me something but I would say to him, "would you give it to a poorer and more needy one than l?" The Prophet ﷺ said to me, "Take it. If you are given something from this property, without asking for it or having greed for it take it; and if not given, do not run for it.".

Commentary : Money and property are from the temptations of this life that the believer should not be attached to or keen on collecting them, avoid collecting or wealth from unlawful sources, and avoid spending it on that which Allah dislikes or forbids.
The Prophet ﷺ used to give ‘Umar ibn al-Khattaab money from the zakat money. However, the money was not given as a charity but rather as remuneration for his work in collecting the zakat. For this reason, ‘Umar thought that the Prophet ﷺ was giving him the money as a charity due to his poverty thus he (may Allah be pleased with him) asked the Prophet ﷺ to give the money to those who are poorer and more needy. The Prophet ﷺ, however, ordered him to take the money, and then said to him, as reported in the hadeeth in Saheeh Muslim, “keep it or give it away in charity”. He ﷺ gave him the option either to keep it or donate it after he takes it from him ﷺ. After, the Prophet ﷺ explained to him that if he is offered money or property without him being avaricious or begging for it, then he should accept it. However, if he was not offered that money or property, then he should not let his desire go after it or ask for it.
From the benefits of this hadeeth is that we learn that the Companions of the Prophet ﷺ were not after worldly pleasures, and that their deeds were only intended for the sake of Allah, Most High.
This hadeeth shows that it is permissible to accept gifts and offerings if one does not let his desire go after it or ask for it.
It highlights one of the merits of ‘Umar ibn al-Khattaab (may Allah be pleased with him), and his altruism and lack of interest in worldly benefits and pleasures. .

1474

Narrated ‘Abdullah ibn ‘Amr (may Allah be pleased with him): The Prophet ﷺ said, "A man keeps on asking others for something till he comes on the Day of Resurrection without any piece of flesh on his face." The Prophet ﷺ added, "On the Day of Resurrection, the Sun will come near (to, the people) to such an extent that the sweat will reach up to the middle of the ears, so, when all the people are in that state, they will ask Adam for help, and then Moses, and then Muhammad ﷺ." The sub-narrator added "Muhammad will intercede with Allah to judge amongst the people. He will proceed on till he will hold the ring of the door (of Paradise) and then Allah will exalt him to highly-praised status (the privilege of intercession, etc.). Thereafter, all the people of the gathering will praise him.” Mu’alla said: Wuhayb narrated from al-Nu’maan ibn Raashid from ‘Abdillah ibn Muslim, the brother of al-Zuhree that Hamzah heard ‘Ibn ‘Umar (may Allah be pleased with him) narrated from the Prophet the same issue.

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Commentary : Money and property are from the temptations of this worldly life that believers should detach themselves from them, and refrain from desiring the wealth and possessions of others or even asking them for help or money without being in a real need so they be saved from humiliation in this life and the Hereafter.
In this hadeeth, the Prophet ﷺ clarifies that if a person is not poor or in need and yet asks people for money only to increase his wealth and possessions without caring about humiliating himself, although Allah orders him to preserve his dignity, Allah will be angry at him and humiliate him in the Day of Judgment just like how he accepted to humiliate himself in life for the sake of money. On the Day of Judgment, this person will be exposed in the presence of all people and the flesh of his face will fall off due to his embarrassment and shame. All this because he did not save his face in this life and accepting to experience humiliation for the sake of money.
The Prophet ﷺ then explained that the Sun will draw so close to the people, on the Day of Judgment, such that their sweat will reach up to the middle of their airs due to the extreme heat. It is reported on the authority of al-Miqdaad ibn al-Aswad (may Allah be pleased with him) that the Messenger of Allah ﷺ said: “The people would be submerged in perspiration according to their deeds, some up to their knees, some up to the waist and some would have the bridle of perspiration.” Amid this difficult situation, the people went to Adam and then Moses ((peace be upon them) asking for their help to intercede for them with Allah but they declined their request. According to the hadeeth of intercession that is reported on the authority of Anas ibn Maalik (may Allah be pleased with him) in Saheeh al-Bukhaaree and Saheeh Muslim, they first asked Adam before asking Ibraheem, Moses, and Jesus (peace be upon them) respectively. However, all of them declined and explained their excuse. Thereupon, they ask intercession from Allah’s Messenger ﷺ and Allah, Exalted be He, approves his intercession for them. He ﷺ then proceeds on till he holds the ring of the door of Paradise. Thereupon, all the people of the gathering praise him for his intercession, which is an exclusive privilege that Allah has granted to him ﷺ to relieve the people from the torments of the Day and judge the creation and settle all the disputes between them. That is the highly praised status that Allah has promised to the Prophet ﷺ.
The scholars differed on the reason that made the other prophets (peace be upon them) not to intercede for the people with Allah. One view said that it was out of humility and due to the seriousness of the request. It has been said that they believed that this intercession and lofty status do not belong to them; thus, they directed people to another prophet until they reached the Prophet ﷺ. It is also possible that they knew that only the Prophet ﷺ is entitled to this status and privilege and they directed them to lead people gradually to Prophet Muhammad ﷺ.
This hadeeth teaches us that punishment fits the crime thus Allah promised those who beg and ask for money and things only to increase their wealth and not because they are in need that He will skin off their faces on the Day of the Judgment just like how they did not save their faces in this life. This is because begging and asking people is humiliation and shame, and Allah does not wish for the believer to put himself in such shame and humiliation unless there is a necessity.
We learn from this hadeeth that begging and asking people for something is commended and ugly, and that we should endeavour to give our charity to those who are in need, but their dignity prevents them from asking people for help.
It confirms the intercession of the Prophet ﷺ on the Day of Judgment..

1476

Narrated Aboo Hurayah (may Allah be pleased with him): “The Prophet ﷺ said, "The needy person is not the one who asks a morsel or two (of meals) from the others, but the needy is the one who has nothing and is ashamed to beg from others.".

Commentary : Property and wealth are from the pleasures and temptations of this worldly life that believers should not be keen on collecting them and avoid desiring what others have, and refrain from asking others for money or things, as much as possible.
In this hadeeth, the Prophet ﷺ explains that the needy (Arabic: miskeen) who deserve receiving charity and zakat is not the one who begs people and would accept as little as one morsal or two. Rather, it is the one who works but what he earns is insufficient. Allah, Most High, described the ones who owned the ship in the story of Prophet Moses (peace be upon him) as needy although the ownership of the ship was theirs. He said: {As for the ship, it belonged to some needy (masakeen) people, working at sea. So, I intended to damage it, for there was a ˹tyrant˺ king ahead of them who seizes every ˹good˺ ship by force.} [Quran 18:79].
The statement of the Prophet ﷺ “The needy person is not…” does not negate the vulnerability and neediness of the one who begs people. It is rather intended to mean that the vulnerability and neediness of the one who cannot cover all his basic needs are the most overwhelming. He could be a person who has money, but it is not enough to cover all his basic needs and yet is ashamed of asking people for money, and his shyness and embarrassment prevents him from informing people of his need and do not persist in his request for help. The Statement of Allah {They do not beg people persistently.} [Quran 2:273] means they do not beg people at all i.e., they do not go around begging people for money, and nobody is aware of their need. It is possible that it means that if they beg people for money and help, they would not be persistent.
This hadeeth encourages us to refrain from begging people and asking for their money, and directs us to whom we better give our charity, and that we should give priority to those who are ashamed of begging people and if they beg, they do not do it persistently. .

1477

The clerk of Al-Mugeerah ibn Shu`bah related that "Mu’aawiyyah wrote to al-Mugheera ibn Shu`bah asking him to write for him something which he has heard from the Prophet ﷺ." So, al-Mugheerah wrote “I heard the Prophet ﷺ saying, "Allah has hated for you three things: -1. Vain talks. -2. Wasting of wealth -3. And asking too many questions (in disputed religious matters).

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Commentary : The Prophet ﷺ would order people to observe good manners and warn them from bad manners.
In this hadeeth, Mu’aawiyyah ibn Abee Sufyaan (may Allah be pleased with him) wrote to al-Mugheerah ibn Shu’bah (may Allah be pleased with him) asking him to write to him something he heard directly from the Prophet ﷺ. In response, al-Mugheerah wrote to him this hadeeth in which the Prophet ﷺ mentions that Allah disliked for His servants engaging in three things:
1. “vain talks” i.e., talking too much without a real needthat necessitates it, or about others, or reporting something that one is not certain of its truthfulness, or useless talking that neither benefits nor harms.
2. “waste of wealth” i.e., by extravagance and spending it on inappropriate things, or spending it on unlawful things and sins.
3. “Asking too many questions” i.e., asking others for their money without being in need, or asking too many questions about the matters of this life and the Hereafter like asking about acts of worship that we are ordered to perform without disclosing to us the wisdom behind them, or asking about matters that do not concern the questioner, or asking people so many questions about their life affairs such that they become embarrassed.
This hadeeth shows that it is fine to ask for knowledge be written and fulfilling such requests, and that the Companions used to take knowledge from each other.
It highlights the superiority of living with the minimum where needs are covered over poverty and wealthiness, because wasting money will lead to poverty and begging people for money, and wealthiness could lead to inflictions and trials. .

1479

Narrated Aboo Hurayrah (may Allah be pleased with him): Allah's Messenger ﷺ said, "The needy person is not the one who goes round the people and ask them for a mouthful or two (of meals) or a date or two but the needy is that who has not enough (money) to satisfy his needs and whose condition is not known to others that others may give him something in charity, and who does not beg of people.".

Commentary : Allah has praised those who do not beg people despite their need (i.e., money, food, clothes, etc.) Allah, Most High, said: {Those unfamiliar with their situation will think they are not in need ˹of charity˺ because they do not beg.} [Quran 2:273] and the Prophet ﷺ disliked for his nation to frequently ask people for help.
In this hadeeth, the Prophet ﷺ explains that the neediest person is not the one who goes around asking people for charity and all they want is a mouthful or two of meals or a date or two, and that is because he is capable of earning his living. Allah, Exalted be He, described the people of the ship as Miskeen despite the fact they owned the ship that Prophet Moses (peace be upon him) mounted. Allah, Most High, said: {As for the ship, it belonged to some needy (masakeen) people, working at sea.} [Quran 18:79].
The statement of the Prophet ﷺ “The needy person is not…” does not negate the vulnerability and neediness of the one who begs people. Rather, it means that his vulnerability and neediness are not the most overwhelming. The true needy person is the one who does not have enough money to cover all his basic needs and make him self-sufficient, yet he is ashamed of begging and does not disclose to others his neediness thus no one knows about his condition thus they do not give charity to him. As Allah, Most High, said: {They do not beg people persistently.} [Quran 2:273]
This hadeeth teaches us that we should refrain from begging and asking people for charity and directs us to be diligent about where to put our charity and ensure that our charity is given to the needy who does not beg people for charity..

1481

Narrated Aboo Humayd al-Saa’idee (may Allah be pleased with him): We joined Allah's Messenger ﷺ in the Battle of Tabuk and we came to the valley of al-Quraa where there was a garden belonging to a woman. Allah's Messenger ﷺ said, “Make an assessment.” And Allah's Messenger ﷺ also made an assessment, and it was ten awsaaq. He asked that woman to calculate the amount. Then, we proceeded on until we came to Tabuk and Allah's Messenger ﷺ said: A violent storm will overtake you during the night, so none amongst you should stand up and he who has a camel with him should hobble it firmly. A violent storm blew and a person who had stood up was carried away by the storm and thrown between the mountains of Tayy. The King of ‘Aylah, gifted Allah's Messenger ﷺ a white mule. Allah's Messenger ﷺ wrote him (the reply) and gifted him garments. We came back until we halted in the valley of al-Quraa. Allah's Messenger ﷺ asked that woman about the total weight of the date fruits she had. She said: Ten awsaaq. Then, Allah's Messenger ﷺ said: I am going to depart, and he who amongst you wishes may depart with me, but he who wants to stay may stay. We resumed the journey until we came to the outskirts of al-Madeenah. (It was at this time) that Allah's Messenger ﷺ said: This is Taaba, this is Uhud, that is a mountain which loves us, and we love it, and then said: Should I tell you the best houses of al-Ansaar? The best amongst the houses of the Ansaar is the house of Banee al-Najjaar. Then the house of Banee ‘Abd al-Ashhal, then the house of Banee Saa’idah - or Banee ‘Abd al-Haarith ibn al-Khazraj - and there is goodness in all the houses of the Ansaar.
Sulaimaan ibn Bilaal said: ‘Amr narrated to me: then the house of Banee al-Haarith then the house of Banee Saa’idah.
Sulaymaan related from Sa’d ibn Sa’eed from ‘Umaarah ibn Ghaziyyah from ‘Abbaas from his father that the Prophet ﷺ said: Uhud is a mountain that loves us and we love him..

Commentary : The Prophet ﷺ loved al-Madeenah, its people, and everything about it. He ﷺdeclared it a safe sacred place and supplicated Allah for His blessings to be showered in its food twice as did Ibraheem (peace be upon him) for the inhabitants of Makkah.
In this hadeeth, Aboo Humayd al-Saa’idee (may Allah be pleased with him) that the Companions (may Allah be pleased with them) were with the Prophet ﷺ in the Battle of Tabuk, which was the last military expedition in which he ﷺ took part. It occurred in the month of Rajab in the 9th year of Hijrah against the Romans. Tabuk is in the northernmost of the Arabian Peninsula, halfway to Damascus and is situated 1252 kilometers away from the region of Hijaaz.
He (may Allah be pleased with him) reports that the Muslim army arrived at the Valley of al-Quraa, which is located near al-Madeenah, between Taymaa’ and Khaybar (i.e., between al-Madeenah and al-Shaam). While scholars differed on its exact location, but most signs indicate that it refers to what is known today as the Valley of al-Jazl. After their arrival to that place, he ﷺ found a garden that belonged to a woman. The Prophet ﷺ asked his Companions to estimate the weight of the date fruits that are still on the palm trees. He ﷺ estimated that they would make when they are dry about 10 awsaaq (plural of wasaq) i.e., 1300 kg since one wasaq equals 60 Saa’, and then asked the woman to measure the weight of date fruits when they are dry to get an accurate measurement.
After they arrived at Tabuk, the Prophet ﷺ informed them that there would be a stormy wind coming in the night; thus, no one should stand up so they would not be harmed by the wind, and that those with camels should hobble them firmly so they do not get loose and carried away with the wind and be harmed. On that night, a violent windstorm swept the place, and one man stood up and was carried away by the wind until threw him near the mountain of Tayy, which is located in Haa’il, in the northern part of al-Hijaaz.
The king of ‘Aylah, which is an ancient coastal town, known today as Aqaba in Jordan, gifted the Prophet ﷺ a white mule called Duldul, and in return the Prophet ﷺ gifted him fancy garments and wrote him a letter to him inviting him and his people to Islam or pay the Jizayh. They opted for the jizyah and he ﷺ accepted that they remain upon their faith and pay the jizyah.
On their way back to al-Madeenah, they arrived at the valley of al-Quraa, where they visited the owner of the garden, and the Prophet ﷺ asked her about the total weight of her date fruits to which she confirmed that it was 10 awsaaq, which was exactly as the Prophet ﷺ estimated.
Afterwards, the Prophet ﷺ informed his Companions (may Allah be pleased with them) that he wishes to return to al-Madeeanh as soon as possible. It has been said that he ﷺ meant that he ﷺ wished to take the shortest route; thus, he ﷺ gave them the option to accompany him in the journey back to al-Madeenah or stay behind with the Muslim army. When he ﷺ arrived at the outskirts of al-Madeenah and saw the houses of its inhabitants from far, he ﷺ said this is Taabah (English: good) i.e., the good city that Allah has named Taabah due to its goodness. And when he ﷺ saw the mountain of Uhud, he ﷺ said that this mountain loves us and we love him. The mountain of Uhud is in the northwest of al-Madeenah and 4 km away from the Prophet Mosque. There is nothing to prevent that a non-animated object to love as Allah can create this emotion into it just like how it happens that non-animated objects extol Allah [as reported in the Quran and Sunnah]. The meaning of his statement is that he ﷺ loved the inhabitants of al-Madeenah and his love to the mountain of Uhud necessitates that it be a blessed place and encourage residing near it.
Then, the Prophet ﷺ asked his Companions if they would like to know which houses are the best amongst the Ansaar, and the word “houses” here is used in reference to their tribes. The Companions (may Allah be pleased with them) expressed their interest in knowing the answer so he ﷺ said: The best tribe is Banee al-Najjaar, which is the tribe of his mother and thus they are considered his maternal uncles who hosted him when he emigrated from Makkah to al-Madeenah. The next tribe he ﷺ mentioned was Banee ‘Abd al-Ashhal and that was because they were from the early tribes that entered Islam from the Ansaar at the hand of Mu’sab ibn ‘Umayr (may Allah be pleased with him) after their leader Sa’d ibn Mu’aadth entered Islam. There are a few of highly esteemed Companions from this tribe like Sa’d ibn Mu’aath, Usayd ibn al-Khudayr, and ‘Abbaad ibn Bishr. Then, he ﷺ mentioned Banee Saa’idah – or Banee al-Haarith ibn al-Khazraj and added that there is goodness in all of the tribes of al-Ansaar i.e., all the tribes of Ansaar are renowned and highly esteemed in Islam and even before Islam. However, he ﷺ ranked them based on who embraced Islam earlier and their contributions to Islam.
From the benefits of this hadeeth is learning the permissibility of estimating the total weight of dates that palm trees are expected to produce from the Rutab (i.e., dates before the maturity), so its zakat can be calculated.
This hadeeth provides one of the evidences on the truthfulness of the Prophethood of the Prophet ﷺ as he foretold the Companions about the windstorm.
It shows us that it is permissible to accept gifts from non-Muslims and that opposing the instructions of the Prophet ﷺ leads to loss and hardship.
It shows the merit of the mountain of Uhud and confirms the virtue of the Ansaar and that while they are meritorious, they differ in rank among each other..

1483

Narrated Saalim ibn ‘Abdullah from his father (may Allah be pleased with him): The Prophet ﷺ said, "On a land irrigated by rain water or by natural water channels or if the land is wet due to a nearby water channel one-tenth is compulsory (as Zakat); and on the land irrigated by the well, half of a one-tenth is compulsory (as Zakat on the yield of the land).".

Commentary : Zakat is one of the five pillars of Islam that Allah has dictated upon those whose savings exceed the specified threshold. It is taken from the wealthy and given to the poor (i.e., all those who are eligible to receive it according to the Quran). Allah and His Messenger ﷺ explained all the rulings and details pertaining to this obligatory act of worship to protect the wealthy ones from injustice and protect the rights of those who are in need.
In this hadeeth, the Prophet ﷺ explains that the yield of rainfed agriculture and lands irrigated by natural water channels or irrigated by rivers and nearby water sources without the help of tools is subject to one-twentieth as zakat, and the yield of lands irrigated by water taken out from the well by whatever means is subject to one-fifth as zakat. The difference of zakat rate between the two types of lands is due to the additional cost incurred by lands owners.
This hadeeth explains the zakat on agricultural products and that the hardship and expenses incurred to produce the yield affect the rate of zakat..

1485

Narrated Aboo Hurayrah (may Allah be pleased with him): Dates used to be brought to Allah's Messenger ﷺ immediately after being plucked. Different persons would bring their dates till a big heap collected (in front of the Prophet ﷺ). Once Al-Hasan and Al-Husayn were playing with these dates. One of them took a date and put it in his mouth. Allah's Messenger ﷺ looked at him and took it out from his mouth and said, "Don't you know that the family of Muhammad do not eat what is given in charity?".

Commentary : Allah, Exalted be He, has honored His Prophet Muhmmad ﷺ, purified him, elevated his rank above all His creation, and endowed him with exclusive qualities that befit the state of his prophethood that makes him different to the people in certain issues that entail desire for worldly pleasures.
In this hadeeth, Aboo Hurayrah (may Allah be pleased with him) reports that the people during the lifetime of the Prophet ﷺ would harvest the palm trees after the date fruits ripen and fully dry, and then bring the zakat of their dates to the Prophet ﷺ making a big heap. One day, al-Hasan and al-Husayn, the two sons of Alee ibn Abee Taalib and Faatimah, the daughter of the Prophet ﷺ (may Allah be pleased with all of them), played with the dates, and al-Hasan picked one date from the dates of zakat and put it into his mouth. Thereupon, the Prophet ﷺ looked at him in a way that showed his disapproval so he ﷺ took it out from his mouth and said to him: “Don't you know that the family of Muhammad do not eat what is given in charity?” i.e., the family of Muhammad ﷺ are not allowed to accept and receive charity or zakat from people as Allah honored them because charity and zakat are the dirt of the people, as reported in the authentic hadeeths.
The family of the Prophet ﷺ who are not allowed to take or receive zakat and charity are his offspring, wives, and the descendants of ‘Abdul-Muttalib: the descendants of ‘Alee ibn Abee Taalib, the descendants of al-‘Abbaas, the descendants of Ja’far, the descendants of ‘Aqeel, and the descendants of al-Haarith.
This hadeeth shows that zakat on dates should be given upon its plucking when the dates ripen and dry.
It teaches us that we should raise and teach our children to obey the rules of religion and avoid that which is made forbidden.
It shows that we should explain to children the reason they are not allowed to do a particular act, as much as possible.
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1486

Narrated Ibn ‘Umar (may Allah be pleased with him): The Prophet ﷺ forbade selling fruits till they appear ripe. When he ﷺ was asked about (the words): 'appear to be ripe'?" He ﷺ replied, "Till they were safe from damage or disease.".

Commentary : Islam introduces legislations that govern the transactions and dealings between people to protect their rights and end any possibility of dispute.
In this hadeeth, the Prophet ﷺ forbids people from selling fruits that are not picked yet from the tree before they appear are ripe and good to eat i.e., the taste, texture, and color appear good. This is because when fruits and dates are soft and taste good, and their color changes to yellowish or reddish can be signs of their ripeness.
When the Prophet ﷺ was asked about the signs that can indicate the fruit is ripe, his answer was that it is when the defect is no longer present i.e., the signs of ripeness are evident as that indicates its suitability for consumption. The legal reasoning for prohibiting the selling of fruits before their condition is known i.e., they appear ripe is that such transaction would entail vagueness and harm. This is because when the condition of the fruit is unknown, there would be a possibility that it may become defective or damaged; thus, the buyer will lose his money and entail taking his money without any lawful right.
This hadeeth forbids us from selling fruits before they are ripe and good to consume..

1488

Narrated Anas ibn Maalik (may Allah be pleased with him): Allah's Messenger ﷺ forbade the selling of fruits until they were ripe. The Prophet ﷺ added, "It means that they become red.".

Commentary : Islam introduces legislations that govern the transactions and dealings between people to protect their rights and end any possibility of dispute.
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) reports that the Prophet ﷺ forbade the selling of fruits on trees and dates on palm trees before their condition is known i.e., they are ripe and suitable for eating, and their color changes to red or yellow as that would indicate it is ripe. The Prophet ﷺ explained the red color is the sign that indicates the maturity of fruit and that is free of defects.
The legal reasoning for prohibiting the selling of fruits before their condition is known i.e., they appear ripe is that such transaction would entail vagueness and harm. This is because when the condition of the fruit is unknown, there would be a possibility that it may become defective or damaged; thus. the buyer will lose his money and entail taking his money without any lawful right.
One of the benefits that we can conclude from this hadeeth is learning the ruling of impermissibility to sell dates before they are ripe, and their condition is known..

1489

Narrated Saalim from ‘Abdullah ibn ‘Umar (may Allah be pleased with him): `Umar ibn al-Khattaab (may Allah be pleased with him) gave a horse in charity in Allah's Cause and later he saw it being sold in the market and intended to purchase it. However, he went to the Prophet ﷺ and asked his permission. The Prophet ﷺ said, "Do not take back what you have given in charity." For this reason, Ibn `Umar never purchased the things which he had given in charity except that he would give it in charity again.”.

Commentary : Giving in charity for the sake of Allah, Exalted be He, is considered one of the best and most rewarding good deeds. It necessitates that when a person gives something in charity hoping for its reward and blessings from Allah alone that he does not wish to have it back again or request that it goes back to his possession.
In this hadeeth, ‘Abdullah ibn ‘Umar (may Allah be pleased with him) reports that his father ’Umar ibn al-Khattaab (may Allah be pleased with him) gave in charity a horse to a man so he can mount it in fighting for Allah’s cause. Afterwards, he (may Allah be pleased with him) found that this horse in the market is offered for sale. The reason the man wanted to sell the horse was because it became fatigued and no longer suitable to participate in battles like other horses. According to another report in Saheeh al-Bukhaaree and Saheeh Muslim, the ownership of the horse was transferred to the man, which explains the reason he wanted to sell it afterwards. When ‘Umar ibn al-Khattaab (may Allah be pleased with him) found the man selling his horse in the market, he presumed that the man may sell it for less than its actual value and that he was no longer able to afford looking after it. For this reason, he wanted to buy it but before doing so he consulted the Prophet ﷺ about his plan. The Prophet ﷺ said to him: “Do not take back what you have given in charity” because it was given for the cause of Allah and no person may buy his charity because a person no longer owns anything that he has given away for the cause of Allah. ‘Umar complied and refrained from proceeding with his plan.
For this reason, whenever ‘Abdullah ibn ‘Umar (may Allah be pleased with him) would buy something that he gave in charity before, he would only do it so he can give it away in charity one more time. It is as if he understood the order of the Prophet ﷺ to only apply to whose intent is to bring back his charity into his possessions and not whose intent is to give it away in charity again.
This hadeeth highlights the virtue of donating to the Muslim army to help and support them in their fighting for the cause of Allah.
It shows that it is impermissible to buy that which a person has given in charity because it will be considered as if one reconsidered his charity..

382

Anas ibn Malek narrated, "The Messenger of Allah ﷺ used to attack (enemies) when it was dawn. He used to wait for the prayer call. If he heard the prayer call, he stopped, otherwise he attacked. One day, he heard a man saying, 'Allah is the Greatest, Allah is the Greatest,' so the Messenger of Allah ﷺ said, '(He is) following the human instinct.' Then, he heard him saying, 'I testify that there is no god but Allah. I testify that there is no god but Allah.' The Messenger of Allah ﷺ said, 'You came out of Hell.' When they looked (at him), they found him a goat herd.".

Commentary : Allah, out of His wisdom, legislated that people call for the five daily prayers at their times. It is one of the apparent Islamic rites that indicates that the people who live in this place are Muslims and perform prayer, an Islamic pillar. In this hadith, Anas ibn Malek narrated that the Prophet ﷺ did not invade his enemies except after it was dawn. He used to defer invading them till the time of dawn prayer’s call. If he heard it, he would stop, for it was a sign that they were Muslims or had a reconciliation with him to let Muslims of that village perform rites of Islam. If he did not hear it, it would be a sign that they were disbelievers so he decided to invade them. One time, when reaching a village to invade it, he heard a man saying the prayer’s call, “Allah is the greatest, Allah is the greatest.” The Prophet ﷺ said, “(He is) following the human instinct.” Islam is the human instinct and the straight religion on which all babies are born. Then, the caller said twice, “I testify that there is no god but Allah.” He proved Allah’s oneness and negated all types of polytheism that Allah did not deserve. Allah's oneness is the core of Islam that comes over all of its rites. It means that there is no god worthy of worship but Allah. The Prophet ﷺ commented, “You came out of Hell.” i.e. due to this statement of monotheism. When the companions looked at the man, they found him a goat herd that called for prayer in the desert when its time began. It was narrated in Sahih Bukhari that Abu Saeed Al-Khudry said to Abdullah ibn Abderrahman ibn Abi Sa’sa’ah, “I see you are fond of sheep and the desert, so when you want to say the prayer call, raise your voice, for whoever hears the range of the caller’s voice, a human, a Jinn, or anything else, will bear witness to him on the Day of Resurrection.” This hadith shows the legitimacy of saying the prayer call by a person who prays alone..

384

Abdullah ibn Amr ibn Al-Aas narrated that he heard the Prophet (ﷺ) saying, “When you hear the caller to prayer, repeat what he is saying, then ask Allah to exalt my mention, for whoever asks Allah to exalt my mention Allah will exalt his mention tenfold. Then, ask Allah to give me the wasila, which is a rank in Paradise that only one of Allah's servants will attain. I hope I will be that one. If anyone asks (Allah to grant me) the Wasila, he will be assured of my intercession.”.

Commentary : This hadith shows the virtue of exalting the Prophet's mention after the call to prayer. He urged us to repeat what the caller said, except his saying, "Come to prayer, come to success," the listener said, “There is no power nor strength except in Allah," as in Sahih Muslim. Afterward, the Prophet (ﷺ) showed that whoever exalted his mention Allah would praise him with his angels tenfold. He urged us to ask Allah to grant him the prestige of Wasilah, which was a status in Paradise that only one would attain. The Prophet (ﷺ) hoped he would attain this prestige. As a result, it is recommended to say, as in Bukhari, after the call for prayer, "O Allah, God of this perfect call and established prayer. Grant Muhammad (ﷺ) the intercession and favor, and raise him to the honored station You have promised him." Whoever asks Allah, after every call for prayer, to grant this status to the Prophet (ﷺ) will be assured of his intercession. His intercession will be for: (1) Sinful Muslims to enter Paradise without accountability, (2) Raising some People's status in Paradise, and (3) Getting some Muslims out of Hell after they deserve it..

385

Omar ibn Al-Khattab narrated that the Messenger of Allah ﷺ said, "When the caller to prayer says, 'Allah is the Greatest, Allah is the Greatest,’ and one of you responds, 'Allah is the Greatest, Allah is the Greatest,’ then the caller says, 'I testify that there is no god but Allah,’ and one of you responds, 'I testify that there is no god but Allah,’ then the caller says, 'I testify that Muhammad is the Messenger of Allah,’ and one of you responds, 'I testify that Muhammad is the Messenger of Allah,’ then the caller says, 'Come to prayer,' one of you responds, 'There is neither might nor power except with Allah,' then the caller says, 'Come to salvation,' and one of you responds, 'There is neither might nor power except with Allah,’ then the caller says, 'Allah is the Greatest, Allah is the Greatest,' and one of you responds, 'Allah is the Greatest, Allah is the Greatest,' then the caller says, 'There is no god but Allah,' and one of you heartedly responds, 'There is no god but Allah,' he will enter Paradise.'".

Commentary : The aim of azan (call to prayer) is to inform people about its exact time. The call words are comprehensive for the Islamic doctrine of faith. In this hadith, the Prophet (ﷺ) commands Muslims to repeat what the caller is saying. Despite its being short, the sentence, “Allah is the greatest" refers to His perfection and negates any meaning that may contradict so. It may mean that He 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. After these two sentences, the listener should say, “There is neither might nor power except with Allah.” It is as if a Muslim confirmed his weakness that he had no help with prayer or success except through Allah's support. In the end, the Prophet (ﷺ) confirms that whoever repeats, with his tongue and heart, what the call says will enter Paradise, for repeating these words confirms the oneness of Allah along with glorifying, obeying, surrendering, praising, trusting, and seeking His help. Finally, this hadith urges Muslims to sincerity and encourages them to repeat the words of the call to prayer..

386

Saad ibn Abi Waqqas narrated that the Messenger of Allah ﷺ said, "If anyone says when hearing the caller to prayer, 'I testify that there is no god but Allah alone Who has no partner and that Muhammad is His servant and His Messenger. I am satisfied with Allah as my Lord, Muhammad as a Messenger, and Islam as a religion, his sins will be forgiven.'" In another narration, "And I testify ...".

Commentary : Allah preferred some times to others and made supplications on them subject to be responded by Him. In addition, he determined specific supplications for specific times such as those said by a Muslim after the prayer call. In this hadith, the Prophet (ﷺ) said that if a Muslim says after a prayer call, "I testify that there is no god but Allah alone Who has no partner," which means I bear witness that there is no god worthy of worship but Allah alone, with no partner in his kingdom or worship. He added, “and that Muhammad is His servant and His Messenger," in which he was described as a servant, for he reached the ultimate level of humility and submission to Allah and was the most pious of all creation, so none has ever reached his level of humility and submission to his Lord but him. Moreover, he was linguistically added to His Lord in the same context out of honor. Also, he added, “I am satisfied with Allah as my Lord," which means I am satisfied with His lordship and decrees. He added, “and Muhammad as a Messenger," which means to believe in all laws with which he was sent. Also, he said, “and Islam as a religion," which means all of its rules, commands, and prohibitions. Finally, he concluded, “… his sins will be forgiven," which means that his minor sins will be forgiven. In Sahih Ibn Khuzeima and Sahih ibn Hibban, he said, “All of his previous sins will be forgiven.”.

387

Mu'aweya ibn Abu Sufian said that he heard the Prophet ﷺ said, "The callers to prayer will have the longest necks of all people on the Day of Resurrection.".

Commentary : Calling to prayer is a venerable Islamic rite for which Allah honored and favored the callers to it with great rewards, which the issue that made the Companions look forward to this favor. In this hadith, the Prophet clarified the virtues of the callers that they would have the longest necks of all people on the Day of Resurrection. This means one of the following meanings: (1) They will be the most yearning people for Allah's mercy, for the one yearning for something is trying to lengthen his neck toward what he is looking forward to, (2) When people are covered with their sweat on the Day of Resurrection, the callers’ necks will lengthen to avoid this distress, or (3) They are the leaders of all people, for the Arabs used to describe gentlemen with long necks. Finally, this hadith shows the virtues of the callers to prayer over all people on the Day of Resurrection..

388

Jaber narrated, "I heard the Prophet ﷺ saying, "When the devil hears the call to prayer, he goes away till he gets Ar-Rauha’.” Suleiman said, "I asked him about Ar-Rauha' so he answered, "It is thirty-six miles from Medina.".

Commentary : Satan's goal is to seduce people and turn them away from Allah's path and monotheism. As a result, it is so difficult for him to hear the call to prayer, for it includes calling for monotheism and declaring the slogan of Islam. In this hadith, the Prophet (ﷺ) confirms that when the call to prayer is announced, Satan goes far away to a distant place called, "Ar-Rauha'" which is a valley about 80 kilometers from Medina and about 25 kilometers in length between Medina and Mecca. This means Satan goes far away from the praying person as the distance between Medina and Ar-Rawha’. The Prophet (ﷺ) used to rest there during traveling to perform pilgrimage or umrah and returning from a battle. This hadith confirms that Satan moves far away from the place where the call to prayer is delivered as shown in another narration of this hadith in the Two Sahihs that the Prophet (ﷺ) said, "When the call to prayer is finished, he comes back, and when the Iqama is delivered, he goes far away again, and when the Iqama is finished, he comes back again." Finally, this hadith shows the virtue and effects of the call to prayer on escaping Satan and keeping his whisperings away from the praying person..

395

Abu Hurairah narrated that the Prophet ﷺ said, "If anyone performs a prayer in which he does not recite Umm Al-Quran (Al-Fatihah), it is deficient [thrice] and incomplete." Someone asked Abu Hurairah, "What if we pray behind an imam?" He said, "Recite it in a quiet voice, for I heard the Messenger of Allah ﷺ saying, "Allah, the Most-High, said, "I have divided the prayer into two halves between Me and My servant and My servant will receive what he asks. When the servant recites, "All praise is due to Allah, Lord of the worlds," Allah, the Most-High, says, "My servant has praised Me." When he recites, "The Most Gracious, the Most Merciful," Allah, the Most-High, says, "My servant has lauded Me." When he recites, "Master of the Day of Judgment," Allah says, "My servant has glorified Me" or "My servant entrusted (his affairs) to Me." When he recites, "You alone we worship and You Alone we ask for help," Allah says, "This is between Me and My servant, and My servant will receive what he asks." When he recites, "Guide us to the Straight path. The Way of those on whom You have bestowed Your Grace, not (the way) of those who earned Your Anger, nor of those who went astray," Allah says, "This is for my servant and he will receive what he asks.".

Commentary : Prayer is worship that can be only learned from the Islamic texts. Thus, the Prophet (ﷺ) verbally and practically taught Muslims its pillars and rules. In this hadith, Abu Hurairah narrated that the Prophet (ﷺ) said, "If anyone performs a prayer in which he does not recite Umm Al-Quran (Al-Fatihah), it is deficient [thrice] and incomplete." He repeated it thrice as a confirmation of its importance. Reciting Surat Al-Fatihah is for the imam and a Muslim who prays alone is one of the pillars of prayer. Someone asked Abu Hurairah about what they should recite behind an imam, so he answered that they have to recite it in a quiet voice, for this Prophetic hadith. Allah called Surat Al-Fatihah prayer, for it is one of its obligatory prerequisites. Allah mentioned that the prayer becomes two halves, for its first half is to praise Allah while the other is to supplicate Him who responds to his servant. It is likely that Allah told this conversation to his angels. His saying, "My servant has praised me" confirms that Allah accepted the servant's praise. His saying, "My servant has lauded me" means that the servant acknowledges Allah's grants to his creatures. His saying, "My servant has glorified me" refers that glory is the supreme honor which is better than just praising. His saying, "This is between Me and My servant, and My servant will receive what he asks" after his saying, "You alone we worship and You Alone we ask for help," shows that the first half is to acknowledge Allah's divinity while worshipping him but the other half is to ask Allah for help. His saying, "Guide us to the Straight path. The Way of those on whom You have bestowed Your Grace, not (the way) of those who earned Your Anger, nor of those who went astray," and his answer, "This is for my servant and he will receive what he asks" refers to a deep supplication from the servant and a response from Allah. The most likely opinion is that it is not obligatory for a person in a loud congregational prayer to recite Al-Fatihah, so he has to listen to his imam's recitation after Al-Fatihah, for Allah's saying, "So, when the Qur’ān is recited, listen to it, and be silent that you may receive mercy." (Al-A’raf: 204). In Sunan An-Nasa'i, Abu Hurairah narrated that the Prophet said, "The imam is appointed only to be followed, so when he says the takbir, say it also and when he recites, listen silently.” Finally, this hadith proves Allah's attribute of speech in the manner that befits Him, Glory be to Him..

398

Imran ibn Husain narrated that while the Prophet ﷺ was praying Zuhr prayer, a person recited, "Exalt the name of your Lord, the Most-High." behind him. When he concluded the prayer, he said, "Who amongst you were reciting or who amongst you was the reciter?" A person said, "It was me." The Prophet replied, "I thought as if someone amongst you was disputing with me (in what I was reciting).".

Commentary : Prayer is worship that can be only learned from the Islamic texts. Thus, the Prophet (ﷺ) verbally and practically taught Muslims its pillars and rules. In this hadith, Imran ibn Husein narrated that when the prophet (ﷺ) once led Muslims in Dhuhr prayer and a man behind was loudly reciting Surat Al-A'la, the Prophet (ﷺ) declined his way and asked, after finishing his prayer, about who was reciting behind. A man answered, "It was me." The Prophet (ﷺ) said to him, "I thought as if someone amongst you was disputing with me (in what I was reciting)." He was confused by this man’s recitation, so he denounced his loud recitation, not his absolute recitation. Finally, this hadith contains the following benefits: (1) A Muslim can recite a Quranic sura after Surat Al-Fatihah in silent prayers, and (2) It warns a praying Muslim against reciting the Quran loudly behind his imam in silent and audible prayers..

399

Abda narrated that Umar ibn Al-Khattab used to loudly say these words, "Subhanaka Allahumma wa bi hamdika wa tabaraka esmuka wa ta'ala jadduka wa la ilaha ghairuka" (Glory be to You, O Allah and Yours is the praise! Blessed is Your Name! Exalted is Your Majesty! No god but You).

Commentary : Prayer is the most important Islamic pillar. It should be completely and perfectly performed as Allah commanded. The Prophet's Companions were keen to learn and teach people its rules. In this hadith, Omar used to loudly say the opening supplication in prayer to instruct people behind. The supplication "Subhanaka Allahumma wa bi hamdika" means that we glorify Allah while praising Him. Some scholars said that glorifying Allah came before praising Him, for glorifying is to exalt Him above all deficiencies while praising is to commend Him for his perfect attributes. As a rule, praising someone for his noble attributes should be preceded by making sure to avoid falsely describing him with unrealistic attributes. The supplication "tabaraka esmuka" means that blessed is Your Name. The supplication "ta'ala jadduka" means exalted is Your Majesty. In the Four Books of Sunan, Abu Saeed Al-Khudry narrated that the Prophet (ﷺ) said the same supplication, but without saying them loudly. Omar may have loudly said it to instruct people behind, as narrated in Abderrazzaaq's Musannaf (hadith collection) that "Omar used to teach people that after a Muslim begins praying, he should say, ‘Subhanaka Allahumma wa bi hamdika wa tabaraka esmuka wa ta'ala jadduka wa la ilaha ghairuka.’” (Glory be to You, O Allah and Yours is the praise! Blessed is Your Name! Exalted is Your Majesty! No god but You).

399

Anas narrated, "I performed prayer behind the Messenger of Allah ﷺ, Abu Bakr, Umar, and Uthman, but never heard any one of them reciting, ‘Bismillah-ir-Rahman-ir-Rahim’ (loudly).".

Commentary : Prayer is worship that can be only learned from the Islamic texts so the Prophet's companions in detail learned it from the Prophet (ﷺ) then transmitted it to the nation just as they performed it with him. In this hadith, Anas ibn Malik confirmed that he prayed behind the Prophet (ﷺ), Abu Bakr, Omar, and Uthman, but never heard anyone of them reciting, "Bismillah-ir-Rahman-ir-Rahim" (In the name of Allah, the Most Gracious, the Most Merciful) whether before Surat Al-Fatihah or the surahs afterward. This may refer that they recited it quietly so none of the praying ones behind could hear it. It may also refer that they did not recite it but directly started reciting Surat Al-Fatihah. The preferred opinion is that a Muslim should secretly recite it before Surat Al-Fatihah and every sura afterward. In another narration in Sahih Muslim, Anas ibn Malek narrated, "They used to begin with 'All praise is due to Allah' and did not recite, 'In the name of Allah, the Most Gracious, the Most Merciful' neither before the first recitation nor the second one.” It was narrated that some Companions thought that loudly reciting "Bismillah-ir-Rahman-ir-Rahim" was better, including Abu Hurairah, Ibn Omar, Ibn Abbas, and Ibn Al-Zubayr..

400

Anas ibn Malek narrated, “The Messenger of Allah (ﷺ) dozed for a short while (in a narration, “in the mosque”) and raised his head smiling. We said, 'What made you laugh O Messenger of Allah (ﷺ)?’ He said, ‘A surah has just been revealed to me.’ He then recited, ‘In the name of Allah, the Most merciful, the Entirely Merciful. Verily, We have granted you Al‑Kauthar. Therefore, turn in prayer to your Lord and sacrifice (to Him only). For he who hates you, he will be cut off.’ (Al-Kawthar: 1-3) Then he asked, ‘Do you know what al-Kawthar is?’ We replied, ‘Allah and His Prophet (ﷺ) know it better.’ He said, ‘It is a river that my God promised me (in a narration, ‘in Paradise’) with lots of goodness upon it. There will be a pool that my nation will come to on the Day of Resurrection. Their vessels are as numerous as stars. A servant will be taken from them. Thereupon, I will say, ‘My God, he is from my nation.’ He said, ‘You do not know what heresies it (in a narration, ‘he’) innovated after you.’”.

Commentary : Al-Kawthar is a river in Paradise that Allah granted to his Prophet (ﷺ), out of honoring him and his nation. It is connected to the basin from which the believers will drink water on the Day of Resurrection and never be thirsty afterward. It is called Al-Kawthar for its abundant water and vessels and a great blessing and goodness. In the hadith, Anas ibn Malek narrated that the Prophet (ﷺ) dozed for a short while among them in the mosque, which was his state while receiving revelation. When he raised his head smiling, his Companions asked him about the reason. He clarified that Surat Al-Kawthar had just been revealed to him. The surah means: We gave you, O Messenger, a lot of goodness, including Al-Kawthar which is a river in Paradise. So give thanks to God for this blessing by praying and slaughtering to him alone. The one who hates you is the one who is cut off from all goodness, the forgotten one, and who, if mentioned, is mentioned with evil. While the Prophet and the faithful are drinking from it, a man will be expelled and taken away. At that moment, the Prophet will ask Allah to bring him back but he will be answered that he does not know the heresies his nation invented after his death. They disobeyed Allah's orders and committed forbidden acts. May Allah grant us steadfastness in Islam and Prophetic tradition! These mentioned people may: (1) Have left Islam so they deserved the Prophet's renunciation, (2) Have committed major sins or dangerous heresies. He may turn away from them and decide not to intercede for them in fulfilling Allah's command, so they will be punished for their crimes. He may later intercede for them as he will do regarding the believing people who committed major sins and will be later brought out of Hell. This is a severe threat to everyone who introduces something into Islam that he may be expelled from the Prophet's basin. Some of these groups are those opposing Muslim nation like Kharijites, the Shiites, people of forbidden desires, and the oppressors trying to conceal the truth and publically commit major sins. All should be afraid to be included in this hadith. Finally, this hadith confirms the permissibility to sleep in mosques and a Muslim's sleeping in the presence of his friends..

401

Wa'el ibn Hujr narrated that he saw the Prophet ﷺ raising his hands, beginning the prayer, then saying takbir. Then, the Prophet ﷺ wrapped his garment with his hands and placed his right hand over his left one. When he wanted to bow, he got his hands out of his garment, lifted them, said takbir, then bowed. Afterward, when he said (after standing), "Allah hears whoever praises Him," he lifted his hands. When he prostrated, he put his head between his two palms..

Commentary : Prayer is an act of worship that can be only learned from the Islamic texts so the Prophet's companions in detail learned and transmitted it to the nation just as they performed it with him. In this hadith, the Prophet's companion, Wa'el ibn Hujr, described the Prophet's prayer as he saw. The Prophet (ﷺ) his praying by pronouncing the first takbeer while raising his hands next to his ears. Afterward, he wrapped his garment and covered his chest and hands, due to the extreme coldness or so. He placed his right palm on his left one, for it is closer to submissiveness behind Allah. Afterward, he lifted his hands, said takbeer, and bowed. When he stood, he said, "Allah hears whoever praises Him." It is a supplication that means, "O Allah! Answer the supplication of who praises You." It has two possibilities. Either it is a supplication from an imam for those praying behind him or it is to express Allah's grace. As for those praying behind an imam, they either answer him by saying, "O Lord! For you is the all praise," as in the hadith narrated by Anas in the Two Sahihs or they say the two sentences as the solitary praying one. When the Prophet wanted to prostrate, he put his head between his two palms. Finally, this hadith contains the following benefits: (1) Prayer is not invalid due to simple moves such as moving garments, and (2) It explains some hand's moves during prayer..

403

Ibn Abbas narrated, “The Messenger of Allah ﷺ used to teach us at-Tashahhud just as he used to teach us a chapter of the Quran. He used to say, 'All blessed services and good prayers are due to Allah. Peace, mercy, and blessings of Allah are upon you, O Prophet ﷺ. Peace be upon us and upon the upright servants of Allah. I testify that there is no god but Allah, and I testify that Muhammad ﷺ is His Messenger.’ In another narration, Ibn Abbas said, “... just as he used to teach us the Quran.”.

Commentary : Prayer is the pillar of Islam, so the Prophet ﷺ taught us the way to perform it and its supplications, including the words of at-tashahhud. In this hadith, Abdullah bin Abbas narrated that the Prophet ﷺ was keen to teach and encouraged his companions to memorize at-Tashahhud, as he did with the Quran. Its first sentence is to say, “All blessed services” which means dominion and greatness. “Prayers” is the supplication, the five daily prayers, or mercy. “The good deeds” are the righteous deeds that a servant dedicates to Allah only or those words he says to praise Him. “Greeting (peace), mercy, and blessings of Allah are upon you, O Prophet ﷺ. Greeting (peace) is upon us and upon the upright servants of Allah” means to greet the Prophet ﷺ and all righteous servants. By the way, Peace is one of Allah’s names which has two meanings: (1) Seeking Allah’s refuge and protection and (2) Negating any defects that people may attribute to Allah. The Prophet ﷺ taught them to particularly greet him, out of honor and high prestige, great themselves, and generally greet all the righteous. The righteous are those fulfilling Allah’s and his servants’ rights. Then, he completed the at-tashahhud by saying, “I bear witness that there is no god but Allah,” and added, as narrated by Ibn Omar in Sunan Abu Daoud, “alone without a partner of Him.” It means that a Muslim acknowledges and approves that there is no god worthy of worship except Allah, the Almighty. His saying, “And I bear witness that Muhammad is Allah’s Messenger,” means that a Muslim believes that Muhammad is the Messenger that Allah sent. He is not a liar, magician, or fortune teller, as the infidels say. Thus, a Muslim approves the Prophet’s message in every prayer. The other part of at-tashahhud is to exalt the Prophet’s mention. In the Two Sahihs, Ka’b ibn ‘Ujra narrated that the companions asked the Prophet ﷺ, “O Allah’s Messenger ﷺ, we learned how to greet you, so how we exalt your mention?” He said, “Say, ‘O Allah, exalt Muhammad’s mention and the family of Muhammad as You exalted the mention of Ibrahim’s family. You are the Praiseworthy and the Glorious. O Allah, bless Muhammad ﷺ and the family of Muhammad ﷺ as You blessed the family of Ibrahim. You are the Praiseworthy and the Glorious..

404

Hettan ibn Abdullah Ar-Raqashy narrated, “I once prayed behind Abu Musa Al-Ash’ary. When he was in the last setting, one of the praying men said, ‘The prayer was associated with goodness and Zakat.’ When ending his prayer, Abu Musa said, ‘Who amongst you said such and such a thing?’ A hush fell over the people. He repeated, ‘Who amongst you said such and such a thing?’ Once again, a hush fell over the people. He said, ‘O Hettan, perhaps you said it?’ I answered, ‘No. I did not say it. I was afraid that you may have blamed me on account of it.’ A man amongst the people said, ‘I said it and intended nothing but good.’ Abu Musa said, ‘Do not you know what you should say during your prayers? Verily, the Prophet ﷺ once addressed and explained to us how to observe prayer. He said, ‘When you want to pray, make your rows straight and let one of you lead you. When he (the imam) says takbir, you say takbir. When he recites, ‘Not of those who have evoked [Your] anger or of those who are astray.’ (Al-Fatihah: 7), you say, ‘Ameen’ and Allah will respond to you. When he says takbir and bows, you say takbir and bow, for he bows and then raises himself before you. This makes up for that. When he says, ‘Allah listens to whom praises Him,’ you should say, ‘O Allah, our Lord, to you is the praise.’ Allah will listen to you. Allah, the Almighty, said as his Prophet ﷺ narrated, ‘Allah listens to whom praises Him.’ When he (the Imam) says takbir and prostrates, you say takbir and prostrate, for he prostrates and then raises himself before you. This makes up for that. When he sits (to say at-tashahhud), you should say, ‘All good services and prayers are due to Allah. Peace, mercy, and blessings of Allah are upon you, O Prophet ﷺ. Peace be upon us and upon the upright servants of Allah. I testify that there is no god but Allah, and I testify that Muhammad is His servant and His Messenger.’ In another narration, he said, “Allah, the Almighty, commanded it through his Prophet’s tongue, ‘Allah listens to whom praises Him.’”.

Commentary : 1605
Prayer is the pillar of Islam, so the Prophet ﷺ taught us how to perform it and say its supplications. After his death, his companions were keen to teach people all acts of worship. In this hadith, Hettan ibn Abdullah Ar-Raqashy related that he once prayed behind the Prophet’s companion Abu Musa Al-Ash’ary. When he was in the last setting, one of the praying men said, “The prayer was associated with goodness and Zakat.” He meant that it was associated with the in the Quran as obligatory acts. Once Abu Musa ended his prayer, he asked about that person but none answered then he repeated his question but also none answered. Abu Musa thought that Hettan was that person but the latter hastened to negate that to avoid Abu Musa’s blaming. Abu Musa thought it was Hettan, for the similarity of voices or that Hettan was a close friend to Abu Musa, so he could say that. Afterward, one of the praying men confirmed that he himself said that sentence and intended nothing but good. Abu Musa was surprised that he did not know what was allowed or disallowed in prayer. As a result, Abu Musa told the attendants that the Prophet ﷺ once addressed his companions to explain to them prayer along with some Islamic rites. The Prophet ﷺ commanded them to stand on prayer rows straightly, complete the first line then the second and so on, and let one of them lead them. He (the imam) should be the most in jurisprudence and memorizing the Qur’an, as the Prophetic narrations showed. The Prophet ﷺ clarified that if the imam said “Allahu Akbar” at the beginning of prayer, people said “Allahu Akbar” afterward. If he recited Surat Al-Fatihah entirely, people said, “Amen” which meant, “O Allah, Respond.” If they did that, Allah would answer their supplication. If he bowed, people bowed afterward. It is forbidden to precede him in any move. The moment he precedes people in bowing will be got when he raised himself and says “Allahu Akbar” then they follow him. So, all spend the same time in bowing. If the imam said, “Same’a Allahu leman hamedahu (it means may Allah listen to whom praises Him,’ people said, “O Allah, our Lord, to you is the praise.” It may be a supplication from the imam for the people behind him or he informs them about Allah’s grace. Both the imam and a person who prays alone should say the two sentences but the one behind the imam says the second sentence only. It was said that the latter said the two sentences as well. If they, the praying ones, said that, Allah listened to their supplication and their words. The Prophet ﷺ also clarified how to prostrate as he did for bowing. He also taught his companions the words of at-tashahhud before ending prayer. It means that Allah is deserved all kind words of greatness, praise, glorification, and sovereignty. He is deserved that people direct to him in their righteous deeds of worship and prayers. Then, the praying one is guided to send his greeting (peace) to the Prophet ﷺ along with asking Allah’s mercy and blessings to him as well due to his honor and high right. He also greets himself and all righteous slaves of Allah. Peace is one of Allah’s names. It means seeking refuge in Him or being safe from any defect and corruption. Also, the praying one should declare the testimony of monotheism, “I bear witness that there is no god but Allah.” The Prophet ﷺ added, “Alone without a partner” as in ibn Omar’s narration in Sunan Abu Daoud. It means that I acknowledge that there is no truly worshiped god except Allah. He also says, “And I bear witness that Muhammad is the Messenger of Allah.” It means that I believe that Muhammad is a messenger sent from Allah. He was neither a liar nor a magician as polytheists claimed. This is the first half of at-tashahhud. In the other half, a person exalts the Prophet’s mention. In the Two Sahihs, Ka'b ibn 'Ojra narrated, "The Prophet ﷺ came to us and we asked him, 'O Messenger of Allah, we knew how to greet you, but how should we supplicate for you?' He said, 'Say, 'Allahumma salli 'ala Muhammadin, wa 'ala 'ali Muhammadin, kama sallaita 'ala 'ali Ibrahima, innaka Hamidun Majid. Allahumma barek 'ala Muhammadin, wa 'ala 'ali Muhammadin, kama barakta 'ala 'ali Ibrahima, innaka Hamidun Majid.'" It means, "O Allah, exalt the mention of Muhammad and the family of Muhammad as you exalted the family of Ibrahim. You are Praised and Glorious. O Allah, bless Muhammad and the family of Muhammad as You blessed the family of Ibrahim. You are Praised and Glorious.” This hadith contains the following benefits: (1) It commands us to straighten prayer rows, (2) It is recommended to say “Amen” after the imam recites Surat Al-Fatihah, (3) The praying ones have to immediately following their imam in bowing and prostrating, and (4) It clarifies the words of At-tashahhud..

408

Abu Hurairah narrated that the Messenger of Allah ﷺ said, “If anyone exalts my mention once, Allah will exalt his mention ten times.”.

Commentary : Due to Allah’s honor of his Prophet Muhammad ﷺ, He made the testimony of proving His oneness is linked to the testimony of proving the Prophet’s message. It is Allah’s mercy and grace that he gives double reward to those exalting his Prophet’s mention. In this hadith, the Prophet ﷺ clarifies that if a person exalts the Prophet’s mentions one time, Allah will similarly have mercy, reward, honor, and exalt his mention in the highest assembly ten times. It is said that the meaning is that Allah approaches his servants with compassion and brings them out of darkness into light as He says, “He it is Who sends Ṣalāt (His blessings) on you, and His angels too (ask Allah to bless and forgive you), that He may bring you out from darkness into light.” (Al-Ahzab: 43) This is like Allah’s saying in the sacred hadith in Bukhari, “I am as my slave expects me to be, and I am with him when he remembers Me. If he remembers Me inwardly, I will remember him inwardly, and if he remembers Me in an assembly, I will remember him in a better assembly.” Thus, a Muslim’s exalting the Prophet’s mentions is better than supplicating for himself. In Sunan An-Nasa’i, Anas ibn Malek narrated that the Prophet ﷺ says, “Whoever exalts my mention one time, Allah will exalt his mention ten times, forgive ten sins, and raise him ten degrees.” Finally, this hadith urges to frequently exalt the Prophet’s mention..

Book of Hadith