Narrated Umm ‘Attiyyah (may Allah be pleased with her): A sheep was sent to me (in charity) and I sent some of it to `Aishah (may Allah be pleased with her). The Prophetﷺ asked `Aishah for something to eat. `Aisha replied that there was nothing except what Nusaybah Al-Ansaariyyah had sent of that sheep. The Prophet ﷺ said to her, "Bring it as it has reached its place.".

Commentary : One of the special characteristics that the Prophet ﷺand his noble family had was that they would eat from food that was offered as a gift, and not from what was given as alms.
In this hadeeth, Umm ʿAṭṭiyyah al-Ansaariyyah- whose name is Nusaybah - reports that a sheep was sent as a form of charity to her. The sender was the Prophet ﷺ as mentioned in a narration reported in Saheeh Muslim, where said: “The Messenger of Allah ﷺ sent me a sheep from the alms. I sent some of it to A’ishah”, meaning: as a gift to her, and not as alms. So, when the Messenger of Allah ﷺ came to ‘A’ishah (may Allah be pleased with her) and asked her about the food, she said: ‘No, it was nothing except what Nusaybah had sent from this sheep.’ To which, he ﷺresponded, ‘Bring it here; for it has reached its proper place.’ Then, he ﷺ explained that when it was charity, it was permissible for her to dispose of it to the poor by way of sale or gift; for the validity of it being in his possession [could be established.] So, when Nusaybah (may Allah be pleased with her) gifted it to ‘A’ishah (may Allah be pleased with her) some of the sheep - it was judged for her with the ruling of a gift. Thus, It shifted from the meaning of charity from being in the possession of the giver, and transferred to the meaning of a lawful gift for the Prophet ﷺ.
He ﷺ would only eat what came as a gift, and not what was offered as charity, as a form of honour and etiquette because gifts bring hearts closer and make people love each other, and it is permissible to be rewarded the sender of the gift with something similar or better than it so that no one has favour over the other and no one feels humiliated. All this is not possible with charity, because it is the filth of the people in which they purge the wealth of its impurity.
One benefit that we can conclude from this hadeeth is it shows that things that are forbidden for known reasons become lawfulif those reasons are removed..

1448

Narrated Anas (may Allah be pleased with him): Abu Bakr (may Allah be pleased with him) wrote to me what Allah had instructed His Messenger ﷺ to do regarding the one who had to pay one Bint Makhaad (i.e., one year-old she-camel) as Zakat, and he did not have it but had gotten a Bint Laboon (two-year-old she-camel). He wrote that it could be accepted from him as Zakat, and the collector of Zakat would return him 20 Dirhams or two sheep; and if the Zakat payer had not a Bint Makhaad, but he had Ibn Laboon (a two-year-old he-camel) then it could be accepted as his Zakat, but he would not be paid anything .

1450

Narrated Anas (may Allah be pleased with him) that Abu Bakr (may Allah be pleased with him) wrote for him, zakat regulations which Allah's Messenger ﷺ had made compulsory, and wrote that one should neither collect various portions (of the livestock) nor divide the livestock into various portions in order to avoid paying zakat..

1451

Narrated Anas (may Allah be pleased with him): Abu Bakr (may Allah be pleased with him) wrote to me what Allah's Messenger ﷺ has made compulsory regarding zakat. It reads: If the property of two persons is mixed, but they are not partners, its zakat is to be paid as a whole, and then they can settle the differences. .

1452

Narrated Aboo Sa’eed al-Khudree (may Allah be pleased with him): A Nomad asked Allah's Messenger ﷺ about the emigration. The Prophet ﷺ said, "May Allah have mercy on you! The matter of emigration is very hard. Have you got camels? Do you pay their Zakat?" The Arab nomad said, "Yes, I have camels and I pay their Zakat." The Prophet ﷺ said, Work beyond the villages and towns, and Allah will not decrease (waste) any of your good deeds.".

Commentary : At the beginning of Islam, it was obligatory upon Muslims to emigrate to al-Madeenah to flee the lands of disbelief, protect their religion, and support the Prophet ﷺ and spread the message of Islam. The best of believers were those who emigrated to him ﷺ and fulfilled the rights of emigration. However, there were some Muslims who could not emigrate due to valid excuses; therefore, Allah facilitated for them another path for good deeds.
In this hadeeth, Aboo Sa’eed al-Khudree (may Allah be pleased with him) reports that a nomad, which is the term used to refer to Arabs who lived in deserts, asked the Prophet ﷺ to give him the pledge to emigrate to al-Madeenah i.e., to leave his family and homeland and relocate to al-Madeenah to be in the company of the Prophet ﷺ. However, the Prophet ﷺ feared that he would not manage or be able to fulfill its rights; thus, gives it up. For this reason, he ﷺ said to him: “Wayhak” (lit. woe to you), an Arabic phrase used to show compassion and concern for the addressee and explained to him that fulfilling the rights of emigration is too difficult and only a few can fulfill them. It seems the Prophet ﷺ could notice the inability of the man to handle it; thus, he declined his request. Then, he ﷺ asked him if he had any camels that he pays its zakat. The man’s answer was positive and upon which the Prophet ﷺ guided him to do good deeds in his homeland for wherever he would be, his good deeds would benefit him and his reward would not be decreased. It is as if the Prophet ﷺ wanted to say to him: It does not matter where you reside so long as you are fulfilling the obligation that Allah imposed upon you and your family. Allah will not decrease the reward of your good deeds, regardless of your residence.
It has been said that this incident occurred after the conquest of Makkah on which he ﷺ said: “there is no emigration after the conquest [of Makkah].” It was said that emigration was only obligatory upon the Muslims who lived in Makkah. As for the Muslims living in other areas, it was only recommended and liked. It was said: Emigration was obligatory upon the Muslims who lived in rural areas and not upon the people of the desert. It was said that emigration was only obligatory if some of the residents of the town entered Islam while the rest remained on their disbelief. This is so that the Muslims would not be subject to the rulings pertaining to disbelievers. If everyone in the town entered Islam, then emigration is no longer obligatory.
This hadeeth highlights the merit of emigration and emigrants, and shows the virtue of paying zakat on camels and the hastening to do good deeds..

1454

Narrated Anas (may Allah be pleased with him): When Aboo Bakr (may Allah be pleased with him) sent me to (collect the Zakat from) al-Bahrayn, he wrote to me the following: “By the Name of Allah, the Beneficent, the Merciful. These are the orders for compulsory alms (Zakat) which Allah's Messenger ﷺ had made obligatory for every Muslim, and which Allah had ordered His Messenger to observe: Whoever amongst the Muslims is asked to pay Zakat accordingly, he should pay it (to the Zakat collector) and whoever is asked more than that (what is specified in this order) he should not pay it; for twenty-four camels or less, one ewe is to be paid as Zakat; for every five camels, one sheep is to be paid, and if there are between twenty-five to thirty-five camels, a one year old she-camel (Bint Makhaad) is to be paid; and if they are between thirty-six to forty-five (camels), one two-years old she-camel (Bint Laboon) is to be paid; and if they are between forty-six to sixty (camels), one three years old she-camel (Hiqqah) is to be paid; and if the number is between sixty-one to seventy-five (camels), one four-years old she-camel (Jadha’ah) is to be paid; and if the number is between seventy-six to ninety (camels), two she-camels aged 2 years (Bint Laboons) are to be paid; and if they are from ninety-one to one-hundred and twenty (camels), two three years old she-camel (Hiqqahs) are to be paid; and if they are over one-hundred and-twenty (camels), for every forty (over one-hundred-and-twenty) one two years she-came (Bint Laboon) is to be paid, and for every fifty camels (over one-hundred-and-twenty) one three years she-camel (Hiqqah) is to be paid; and whoever has got only four camels, has to pay nothing as Zakat, but if the owner of these four camels wants to give something, he can. If the number of camels increases to five, the owner has to pay one sheep as Zakat. As regards the Zakat for the (flock) of sheep; if they are between forty and one-hundred-and-twenty sheep, one sheep is to be paid; and if they are between one-hundred-and-twenty to two hundred (sheep), two sheep are to be paid; and if they are between two-hundred to three-hundred (sheep), three sheep are to be paid; and for over three-hundred sheep, for every extra hundred sheep, one sheep is to be paid as Zakat. And if somebody has got less than forty sheep, no Zakat is required, but if he wants to give, he can. For silver, the Zakat is one-fortieth of the lot (i.e. 2.5%), and if it is less than one-hundred Dirhams, Zakat is not required, but if the owner wants to pay, he can.'..

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 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, Anas ibn Maalik (may Allah be pleased with him) reports that Abu Bakr (may Allah be pleased with him) wrote him a letter in which he explained the due zakat on livestock that Allah’s Messenger made compulsory upon Muslims. This letter was penned after Abu Bakr appointed Anas ibn Maalik (may Allah be pleased with him) to collect the zakat from the people in al-Bahrayn, which is a region that includes, today, the kingdom of Bahrain as well as Al-Ihsaa and al-Qateef in the eastern parts of Saudi Arabia. The reason Aboo Bakr penned this letter to Anas (may Allah be pleased with them) is to use it as reference and consult to calculate the zakat [on livestock] and identify those who are obliged to pay it.
He started the letter with the Basmalah and then explained that the obligatory alms (zakat) are that which the Messenger of Allah ﷺ made obligatory for Muslims and which Allah has ordered His Messenger to collect from the Muslims whose savings exceed a set threshold. This prelude was necessary to clarify that the calculations mentioned afterwards in the letter are not of Aboo Bakr. He explained to Anas from whom he should take zakat and that if the zakat demanded, he should pay it, and whoever is demanded to pay more than the required zakat, then they are not obliged to pay that which is above the zakat, and they may decline the request. The calculation of zakat, according to this letter, is as follows:
Camels:(i) From 5 to 24, one ewe on every five camels;(ii) from 25 to 35, one she-camel that completed one year in age, or in its absence one, one she-camel that completed two years in age and has not yet completed three years in age and in this case the zakat collector should pay the zakat payer 20 dirhams or two sheep to compensate him for the difference. In the event where the zakat payer has no she-camel that completed two years in age and has not yet completed three years but has instead a male-camel who completed 2 years in age and did not complete 3 years in age as yet, the zakat collector should take it without taking anything else from the zakat payer, according to the report recorded in Saheeh al-Bukhaaree; (iii) from 36 to 45, the zakat is one she-camel that completed the age of two years i.e., this she-camel is called in Arabic Bint Laboon (lit. daughter of a milky camel) and the reason it is called as such is that its mother gave birth to more than one thus it started to have milk. As for the male-camel, he is referred to as Ibn Laboon;(iv) from 46 to 60, one she-camel that completed the age of three years and it is called in Arabic Hiqqah because by this age it can be mounted, carry luggage, and is capable of mating; (v) from 61 to 75, one she-camel that completed four years in age and it is called in Arabic Jadh’ah because of the falling of her milk teeth, (vi) from 76 to 90, two she-camels that completed the age of two years, (vii) from 91 to 120: two she-camels that completed the age of threeyears (viii) and over 120, the zakat is one she-camel that completed the age of three years on every forty camels and one three-year-old on every fifty camels i.e., for 121 to 129, three she-camels aged two years, and for 130 to 139, one she-camel aged three years and two she-camels aged two years, for 140 to 149, two she-camels aged three years and one she-camel aged two years, for 150-159, three she-camels aged three years, for 160 to 169, four she-camels aged two years, for 170 to 179, three she-camels aged two years and one she-camel aged three years, for 180-189, two she-camels aged two years and two she-camels aged three years, for 190-199, three she-camels aged three years and one she-camel aged two years, for 200 to 209, four she-camels aged three years or five she-camels aged two years, and so forth. The same calculation is used for whatever is more than 209, so as the zakat on each fifty camels will be one she-camel aged three years, and on each forty camels will be one she-camel aged two years.
The letter specifies the zakat due on camels if they are less than 24. If the number is less than five, there is no zakat due, and if the number is five, the zakat is only one sheep, and so forth until the number reaches 24 as explained above.
Sheep: Below 40 sheep, there is no zakat. From 40 to 120, one ewe, from 121 to 200, two ewes, from 200 to 300, three ewes and over 300, one ewe on every hundred sheep.

Zakat on livestock is only limited to animals that gaze for the most part of the year. As for the livestock that are foddered are not eligible for the zakat mentioned in the above calculations. They are subject to zakat according to the calculations made for property and merchandises. There is no zakat on sheep if they are less than forty heads except their owner wishes to pay zakat on them voluntarily.
Silver: Zakat is obligatory on silver, and it is given by paying 2.5 %, i.e., a quarter of a tenth, if it reaches the set threshold, which is about 295 grams [and one lunar year has passed over possessing it]. The threshold of silver is mentioned in the part of the letter where it reads: “For silver, the Zakat is one-fortieth of the lot (i.e., 2.5%), and if its value is less than two-hundred Dirhams, Zakat is not required, but if the owner wants to pay, he can.” The part where it says, “if it is less than one-hundred Dirhams, Zakat is not required,” may give the impression that if it is above 190 and less than 200 Dirhams, zakat is required. However, this is a wrong assumption, because 190 is specifically mentioned since the number is counted in tens, and 200 is the following count; thus, it was mentioned to indicate that no zakat is required if it is less than 200 Dirhams. This is supported by the hadeeth recorded in Saheeh al-Bukhaaree and Saheeh Muslim on the authority of Aboo Sa’eed al-Khudree (may Allah be pleased with him) that the Prophet ﷺ said: “There is no zakat to pay on less than five awaaq (plural of Uwqiyyah) of silver, but the owner wants to pay, he can.” And it is known that one Uwqiyyah equals forty Dirhams.
The intended meaning of the part “but the owner wants to pay, he can” is that the owner can voluntarily give away part of it as he is not required to do so, and in this case, it will be accepted and taken from him. This indicates that if the owner wants willingly and happily to give more and better than what he is required to pay, it will be accepted and taken from him.
From the benefits of this hadeeth are learning the zakat payable on camels, sheep, and silver, and that zakat on tangible property to be paid to the Imaam (i.e. ruler of Muslims).
The hadeeth shows that Islam is a religion that is well-structured and systemised in its rulings and obligations. It does not oppress or does injustice to anyone and does not transgress the rights of others.
It highlights the significance of zakat in Islam and the keen interest of the Prophet ﷺ to give a detailed account of its rulings, and it shows that zakat is not waived on the number of livestock that falls between each two thresholds..

1455

Narrated Anas (may Allah be pleased with him): Abu Bakr (may Allah be pleased with him) wrote to me what Allah's Messenger ﷺ has made compulsory regarding zakat. It reads: Neither an old nor a one-eyed animal, nor a ram may be taken as Zakat except if the Zakat collector wishes (to take it)..

Commentary : Zakat is one of the obligations that Allah has imposed 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 ﷺexplained 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, Anas ibn Maalik (may Allah be pleased with him) reports that Abu Bakr (may Allah be pleased with him) wrote him a letter in which he explained the due zakat on livestock that Allah’s Messenger made compulsory upon Muslims. This letter was penned after Abu Bakr delegated Anas ibn Maalik (may Allah be pleased with them) to collect the zakat from the people in al-Bahrayn, which is a region that includes, today, the kingdom of Bahrain as well as Al-Ihsaa and al-Qateef in the eastern parts of Saudi Arabia.
According to this letter - as it is mentioned in this hadeeth – the following type of sheep cannot be accepted as zakat: (i) old sheep whose teeth has fallen, (ii) sheep whose one of its eyes is blind, (iii) sheep that have health problems and defects that would disqualify it as a sacrificial animal (i.e., Udhiyyah) such as limping, fatigue or sick sheep, (iv) rams (i.e., male-sheep and male-goats) except of the zakat collector agrees to take it because of it has much meat or fat.
This hadeeth states that it is impermissible to take out defected or undesired property as zakat, and that the zakat collector has the authority to accept or decline zakat that does not meet the criteria that religion has specified. .

1456

Narrated Abu Hurayrah (may Allah be pleased with him): Abu Bakr (may Allah be pleased with him) said, "By Allah! If they (pay me the Zakat and) withhold even a young (female) goat which they used to pay during the lifetime of Allah's Messenger ﷺ, I will fight with them for it." `Umar (may Allah be pleased with him) said, "It was nothing but Allah Who opened Abu Bakr's heart towards the decision to fight, and I came to know that his decision was right.".

Commentary : The Imaam (ruler) and Caliph is the one responsible for managing the affairs of the Muslim nation, including the collection of zakat. Not only has he the authority to force people to pay their zakat, but also to fight with those who refuse to pay it.
This hadeeth is a part of a long story that is mentioned in another hadeeth wherein Abu Hurayrah (may Allah be pleased with him) reports that after the passing of the Prophet ﷺ and Abu Bakr (may Allah be pleased with him) assuming the position of the Caliph of Muslims, some Arabs apostatized and others refused to pay the zakat. Following those events, Abu Bakr (may Allah be pleased with him) decided to dispatch military campaigns to fight with them and force them to pay the zakat. However, ‘Umar ibn al-Khataab (may Allah be pleased with him) felt uneasy about it and could not entertain the idea of fighting and shedding the blood of people who testify that there is no god worthy of worship. So, he said to Abu Bakr: 'O Abu Bakr, how can you fight the people when the Messenger of Allah ﷺ said: I have been commanded to fight the people until they say (there is none worthy of worship except Allah). Whoever says it, his life and his property are safe from me, except for its right, and their reckoning will be with Allah?' However, Abu Bakr (may Allah be pleased with him) informed him that they have to pay the zakat and that it is as obligatory as the [five daily] prayers. He explained to ‘Umar that they have to fulfill the obligation of zakat and denying it is akin to denying the five daily prayers. He (may Allah be pleased with him) said: “I will surely fight those who separate prayer and zakat, for zakat is what is due on wealth.” Then, he swore by Allah that if anyone withholds from him a small-she-goat that they used to give to the Messenger of Allah ﷺ he will fight them. In a different version of the hadeeth, it reads a robe instead of a she-goat, which he said it to signify the seriousness of the matter. He wanted to make it clear that he would fight whoever withholds anything, regardless how trivial it is, they used to pay to the Prophet ﷺ. This is because the obligation of zakat is from what is known from Islam by necessity, and whoever denies or rejects something known from Islam by necessity will be fought. Zakat is a right due on wealth and refusing to pay it means denying one of the fundamental rights of Islam. If a person refuses to pay it, he should be fought just like how a person who denies the five daily prayers should be fought. Upon hearing the justification of Abu Bakr (may Allah be pleased with him), ‘Umar became convinced and supported his decision of fighting them, and that it is the correct ruling that is established in the Quran and the Sunnah.
This hadeeth highlights the sound judgment and understanding of Abu Bakr (may Allah be pleased with him), and his courage and firmness in the truth, and the objectivity of ‘Umar (may Alah be pleased with him) and his aptness to accept the truth once he knows it..

1460

Narrated Abu Dhar (may Allah be pleased with him): I went to the Prophet ﷺ and he said: “By Allah in Whose Hands my life is (or probably said, 'By Allah, except Whom none has the right to be worshipped) If any man has camels, cattle, or sheep on which he does not pay what is due, they will be produced as large and fat as can be on the Day of Resurrection and will trample him with their hoofs and gore him with their horns. As often as the last of them pass him the first of them will be brought back to him until judgment is pronounced among mankind.”.

Commentary : Zakat is one of the obligations that Allah has imposed 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). Whoever thanks Allah, Exalted be He, by fulfilling this obligation and paying his zakat to those who deserve it will be given a reward that is complete; and whoever fails to fulfill this obligation will earn nothing but loss and failure in this life and the Hereafter.
In this hadeeth, Abu Dhar (may Allah be pleased with him) reports that he visited the Prophet ﷺ one day, and he heard him ﷺ swears by Allah, Exalted be He, the One in His Hand all souls, or, 'by Allah, except Whom none has the right to be worshipped’ that whoever does not pay zakat on livestock (such as camels, cows, and sheep), they will be produced as large and fat as can be on the Day of Resurrection, because the condition of cattle varies i.e., they could be fat, fatigue, small or large, and then those with hoofs (i.e., camels) will trample him and those with horns will gore him to cause his as much pain as possible. They will be subject to this punishment while the creation is standing in the land of resurrection, and it will continue until the reckoning of the people is over.
From the benefits of this hadeeth is that not thanking Allah’s blessings and failing to fulfill His right in them will make us subject to punishment and hardship on the Day of Judgment.
The hadeeth indicates that Allah, Exalted be He, will resurrect the camels, cows and sheep whose zakat was withheld to punish their owners with them.
It shows the great punishment that is made for those who withhold zakat, and that some sinners will be subject to a special punishment on the Day of Judgment before the reckoning of the people is over..

1461

Narrated Anas in Maalik (may Allah be pleased with him): "Abu Talhah (may Allah be pleased with him) had more property of date-palm trees gardens than any other amongst the Ansaar in al-Madeenah and the most beloved of them to him was Bayruhaa’ garden, which was in front of the Mosque of the Prophet ﷺ. Allah's Messenger ﷺ used to go there and used to drink from its fresh water." Anas added, "When these ayaat were revealed: --{By no means shall you attain righteousness unless You spend (in charity) of that which you love.} (Quran 3.92) Abu Talhah said to Allah's Messenger: 'O Allah's Messenger! Allah, the Blessed, the Superior says: {By no means shall you attain righteousness, unless you spend (in charity) of that which you love.} And no doubt, Bayruhaa’ garden is the most beloved of all my property to me. I want to give it in charity in Allah's Cause and I expect its reward from Allah. So, spend it wherever Allah makes you think it better.' The Prophet ﷺ said, 'Well done! This is a profitable property. This is a profitable property. O Abu Talhah! I have heard what you have said, and I think it would be proper if you spend it on your Kith and kin.' Abu Talhah said, I will do so, O Allah's Messenger.' Then Abu Talhah distributed that garden amongst his relatives and his cousins." [According to the report from the route of] Yahya ibn Yahya and Isma’eel narrated from Maalik, it reads: property that brings about reward and benefits to its owner“..

Commentary : Giving away in charity money that is precious to the heart only for the pleasure of Allah is evidence on the sincerity of the person, the truthfulness of his faith, and a means to attain the good in this life and the Hereafter.
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) reports that Abu Talhah – whose name is Zayd ibn Sahl al-Ansaaree – (may Allah be pleased with him) was the wealthiest man amongst the Ansaar and he had plenty of date-palm trees. The most precious and beloved property to him was the Bayruhaa’ garden in al-Madeenah, opposite to the Mosque of the Prophet. The garden had a fresh water source that the Prophet ﷺ used to attend to drink from. Anas (may Allah be pleased with him) adds that after the ayah {By no means shall you attain righteousness unless You spend (in charity) of that which you love} was revealed, Abu Talhah (may Allah be pleased with him) went to the Prophet ﷺ and recited the ayah to him. Then, he explained that the most beloved property to his heart was the garden of Bayruhaa’ and that he is giving it away in charity for the sake of Allah while hoping for its reward and good outcome from Allah, Exalted be He, and that he is leaving the decision of where and how to spend it to the Prophet ﷺ so, he can do with it what Allah orders him. The Prophet ﷺ rejoiced and exclaimed his awe of the good initiative of Aboo Talhah, and informed him that this is indeed a profitable property [in terms of Allah’s reward]. In another version, it reads: property that brings about reward and benefits to its owner. It has been said, it means, property that gives its owner reward day and night.
The Prophet ﷺ instructed him to spend it on his relative so he divided it between them. The reason the Prophet ﷺ advised him to do so is that giving charity to relatives gives the person the reward of charity and the reward of joining kinship.
The meaning of the ayah: {By no means shall you attain righteousness unless You spend (in charity) of that which you love} is that you will not attain all the good or attain Allah’s mercy, pleasure, and Paradise until you spend from the money that you favour and love. This includes intangible forms of wealth such as using one’s social status to help people and exerting efforts to do good deeds and putting the life at the service of Allah.
This hadeeth directs us to consult the people of virtue and merit on how to give charity and do good deeds. It shows that a pious person may be described as wealthy or acknowledge his wealth without that being a defect in his piety.
It shows that when the value of charity is high the giver ought to be praised and highlights the merit of Abu Talhah (may Allah be pleased with him).
It shows that giving charity to close relatives who are in need is more rewarding and takes priority. .

1462

Narrated Aboo Sa’eed al-Khudree (may Allah be pleased with him): On `Eid al Fitr or `Eid al-Adha, Allah's Messenger ﷺ went out to the Musalla. After finishing the prayer, he ﷺ delivered the sermon and ordered the people to give alms. He said, "O people! Give alms." Then he ﷺ went towards the women and said: "O women! Give alms, for I have seen that the majority of the dwellers of Hell-Fire were you (women)." The women asked, "O Allah's Messenger! What is the reason for it?" He ﷺ replied, "O women! You curse frequently and are ungrateful to your husbands. I have not seen anyone more deficient in intelligence and religion who can make a cautious wise man irrational than you." Then he ﷺ left. When he ﷺ reached his house, Zaynab, the wife of Ibn Mas`ood, came and asked permission to enter. The Prophet ﷺ was informed of her visit so it was said, "O Allah's Messenger! It is Zaynab." He ﷺ asked, 'Which Zaynab?" The reply was that she was the wife of Ibn Mas'ood. He said, "Yes, allow her to enter." And she was admitted. Then she said, "O Prophet of Allah! Today you ordered people to give alms and I had an ornament and intended to give it as alms, but Ibn Mas`ood said that he and his children deserved it more than anybody else." The Prophet ﷺreplied, "Ibn Mas`ood had spoken the truth. Your husband and your children have more right to it than anybody else.".

Commentary : Zakat, which Allah has made obligatory, charity, which Allah has encouraged and made optional, are two great deeds that can help us attain safety in this life and the Hereafter. He who has indulged in sins and disobedience should give charity to purify himself from his sins, hoping from Allah, Exalted be He, His blessings and goodness. The Prophet ﷺ would encourage people so often to give charity and explain its virtue and who are most deserving of it.
In this hadeeth, Abu Sa’eed al-Khudree (may Allah be pleased with him) reports that the Prophet ﷺ went to the Musalla to offer the Eid prayer on ‘Eid al-Fitr or ‘Eid al-Adhah. The Musalla is a spacious outdoor area, and the location of the Musalla of the Prophet ﷺ was in a known area in al-Madeenah, that is 1000 arms away from the gate of his Mosque. After he ﷺ finished the ‘Eid prayer, he ﷺ addressed the attendees and preached to them about what would benefit them in their worldly life and the Hereafter. The preaching sermon should be short and not lengthy. He ﷺ exhorted to give in charity and then walked to the Musalla of women to exhort and preach them since they were segregated from men and may not have heard his first preach. Or, it is possible that he went to them to give them a special reminder. He reminded them of Paradise and Hellfire and addressed all of them in his speech by saying: O women! Then, he ﷺ ordered them to give away in charity, and explained that he saw during the ascending journey - or in other events – that most of the dwellers of Hellfire were from women. This makes the reason he ordered them to give away in charity is that giving charity increases the scale of good deeds and extinguishes the Lord’s anger. In other words, he ﷺ directed them to a good deed that would save them from Hellfire, hoping that Allah will have mercy on them because of their charity. The women asked the Prophet ﷺ about the reason that made them most of the people in Hellfire. He clarified that it is because of their excessive verbal abuse and cursing or invoking against others to be expelled from Allah’s mercy. The other reason he ﷺ offered was that women are often ungrateful to their husbands i.e., a woman would deny that her husband was ever kind to her whenever she is upset with him or sees from him something not of her liking even if it was a trivial matter. This part of the hadeeth sends women a strong warning against verbal abuse and cursing and warns them against denying the favors and kind treatment of their husbands. Then, he ﷺ described them of being deficient in intelligence and religion and that their influence is so strong such that it can even lure a resolve and sensible man. The latter is used in the form of exaggeration to highlight their strong influence over men to show that if they are determined to do something they would keep argue with men until they do it, regardless of it being right or wrong.
Their deficiency in intellect and religion is explained in the authentic hadeeth in Saheeh al-Bukhaaree, which reads:”They asked, “What is the deficiency of our religion and our intelligence, messenger of God?” He replied, “Is not the testimony of a woman equivalent to half the testimony of a man?” They said, “Yes.” Remarking that that pertained to the deficiency of her intelligence, he asked, “Is it not the case that when she menstruates, she neither prays nor fasts?” When they replied, “Yes,” he said, “That pertains to the deficiency of her religion.” The mention of their deficiency of religion and intellect is not to blame them, it is intended to warn men from falling for their temptations, and not as a derogatory remark or to blame them, because it is beyond their power and a part of their innate nature that Allah has created.
After, the Prophet ﷺ left to his house. Zaynab, the wife of ‘Abdullah ibn Mas’ood followed him to his house and asked his permission to enter. The one who informed the Prophet ﷺ of her visit and request to enter upon him was Bilaal ibn Rabaah (may Allah be pleased with him). He ﷺ allowed her to enter after he learned who she was. She informed him ﷺ that her husband, ‘Abdullah ibn Mas’ood (may Allah be pleased with him), objected when she wanted to giveaway in charity some of her jewelry, and explained that he and their children are more deserving of her charity. The Prophet ﷺ supported the view of Ibn Mas’ood and confirmed that her poor husband and children are more deserving of her charity. He ﷺ, according to the hadeeth recorded in Saheeh al-Bukhaaree and Saheeh Muslim, further added: “She will have two rewards, the reward for charity and the reward for upholding ties of kinship.”
From the benefits that we could learn from this hadeeth is knowing that cursing and ungratefulness between spouses are admonished.
It shows that the word “kufr” (translation: denying and ungratefulness) can be used to refer to sins that do not take people outside the fold of Islam to highlight its seriousness.
It teaches us that giving a harsh advice could be a way to rid of a quality that is condemned, and encourages us to give charity, particularly to poor and needy relatives, and that charity keeps us away from Allah’s punishment.
It shows that a student can discuss the opinion of his teacher about aspects that he does not understand.
It depicts to us the great character of the Prophet ﷺ, his tolerance, compassion, and kindness. .

1463

Narrated Aboo Hurayrah (may Allah be pleased with him): Allah's Messenger ﷺ said, "The Muslim does not have to pay zakat on his horse or slave.".

1465

Narrated ‘Ataa’ ibn Yasaar: I heard Aboo Sa’eed al-Khudree (may Allah be pleased with him) say: “Once the Prophet ﷺ sat on a pulpit, and we sat around him. Then he ﷺ said, "The things I am afraid of most for your sake (concerning what will befall you after me) is the pleasures and flowers of the world and its beauties which will be made available to you." Somebody said, "O Allah's Messenger! Can the good bring forth evil?" The Prophet ﷺremained silent for a while. It was said to that person, "What is wrong with you? You are talking to the Prophet ﷺ while he is not talking to you." Then we noticed that he ﷺ was receiving revelation. Then the Prophet ﷺ wiped off his sweat and said, "Where is the questioner?" It seemed as if the Prophet ﷺ liked his question. Then he ﷺ said, "Good never brings forth evil. Indeed, it is like what grows in spring which either kills or makes the animals sick, except if an animal eats its full from the fresh vegetation and then faces the sun, and then defecates and urinates, and grazes again. No doubt this wealth is sweet and green. Blessed is the wealth of a Muslim from which he gives to the poor, the orphans and to needy travelers. (Or the Prophet said something similar to it) No doubt, whoever takes it illegally will be like the one who eats but is never satisfied, and his wealth will be a witness against him on the Day of Resurrection.".

Commentary : Allah has willed and predestined with His divine wisdom that this life be a place of tests and trials. Some people fall into its temptation and compete to attain its pleasures, while others realize its reality; thus, they endeavor to attain that which Allah has made for His believing servants in the Hereafter and never be misguided by worldly temptation.
In this hadeeth, Aboo Sa’eed al-Khudree (may Allah be pleased with him) reports that the Prophet ﷺ sat on the pulpit of his Mosque one day and his Companions gathered around him. He ﷺ then expressed his concern about his nation after this worldly life presents its pleasures and flower to them. The intended meaning of pleasures and beauty here is money and wealth, and he ﷺlikened wealth to flowers because flowers wilt and wither quickly to say that worldly pleasures change and wither quickly too.
One man asked the Messenger of Allah ﷺ how could that which is good brings forth or causes evil! The Prophet ﷺ remained silent for a while and his Companions realised that his silence was because of receiving revelation. After receiving the divine revelation, he ﷺ wiped the sweat of his face because whenever he received revelation, sweat would drop from his forehead. Then, he ﷺ asked about the questioner. It was as if he ﷺ approved the question and commended him for asking such a question. The Prophet ﷺ explained that the good do not bring forth evil – that is to say, when wealth is acquired from lawful sources and is managed and used as Allah orders, it will be considered from the kind of good that only bring forth nothing but goodness. The example of this is Islam; it is all good and brings forth nothing but good. However, there are other kinds of goodness that are not entirely good which could bring forth evil such as money. It is considered good, but it may bring forth evil if earned from unlawful sources or spent unwisely, etc. The same applies to all lawful work that is considered good but becomes evil when it is sought through forbidden means, or the money earned from it is unlawful.
Then, the Prophet ﷺ gave two examples to explain his statement and help his Companions understand how wealth is good, but it can bring forth evil as much as it can bring forth good. The first example was about the plants that grow in spring to explain how the good can turn into evil, and it has been said that spring here refers to the banks of a water-stream. He ﷺ said that what grows in spring or on the banks of a water-stream is good, but some of it still can cause great harm to the livestock that graze it, such as when a sheep consumes a large quantity of grains such that it causes its sickness. The meaning of this example is that it is harmful for a person to focus on acquiring as much wealth as possible to the extent it becomes all he cares about and then spends it in his own pleasure. It is the same as food and drinks; when one eats and drinks more than his need, it will make him feel unwell and comfortless. This example is addressing those who are keen on acquiring wealth and collecting money who withhold the rights of others his wealth (i.e., he does not pay zakat on it or use it to in lawful means). The reason of mentioning spring is that good plants and grass grow in it, which the livestock enjoy so much that they overeat and thus fall sick or causes their death.
The exception made in the example is about the livestock that only eat green plants moderately without exaggeration thus do not become sick because of it. This example is given to demonstrate the case of that which is good and only brings forth that which is good when dealt with appropriately. In this example, the Prophet ﷺ describes the case where livestock consume only good and fresh vegetations and that after they are full, they would roam around under the sunlight to benefit from the warmth. As a result, they would defecate easily, keeping the beneficial elements of the food and defecating that which is harmful. This example is given to describe the person who is moderate in his endeavours to collect and earn lawful money and use it for lawful causes.
Then, the Prophet ﷺ explains that money is desired and loved so much such that people are naturally keen on collecting it just like how we desire and like fruits and fresh vegetables that look nice and taste delicious. If a person pays zakat on his wealth, which he earns from lawful sources, and spends [some of] it on those who are poor and needy, orphans and wayfarers who do not have enough money during his journey, then his wealth will testify in his favour on the Day of Judgment. As for those who earned their wealth unlawfully, Allah will take away the barakah from it and deprive its owner from contentment so that he never feels he has enough even if he is given all the treasures of this world. He will be like a person who eats without ever being satiated, no matter how much food he consumes. On the Day of Judgment, the wealth of this kind of person will testify against him and expose his extravagance, unlawful spending, and strong keen on collecting it.
From the benefits of this hadeeth is learning that the Imaam sits on the pulpit while people sit around him listening to his preaching.
This hadeeth teaches us that we should give examples to clarify meanings so people can easily understand the intended message.
It shows that earning money from unlawful sources are devoid of Allah’s blessings and barakah, and the scholar should warn who listen to him about the temptation of money and similar temptations and explain to them how people may fall into such temptation.
It encourages us to be moderate in spending and collecting money, give away in charity, and avoid withholding our money from good causes.
It highlights that the Sunnah is a divinely inspired, and that one can object or blame someone for asking a question when feared that the question is inappropriate,.

1466

Narrated Zaynab, the wife of `Abdullah ibn Mas’ood, said, "I was in the Mosque and saw the Prophet ﷺ saying, 'O women! Give alms even from your ornaments.'" Zaynab used to provide for `Abdullah and those orphans who were under her protection. So, she said to `Abdullah, "Will you ask Allah's Messenger ﷺ whether it will be sufficient for me to spend part of the Zakat on you and the orphans who are under my protection?" He replied "Will you yourself ask Allah's Messenger ﷺ? Zaynab added: So, I went to the Prophet ﷺ and I saw there a woman from the Ansaar who was standing at the door (of the Prophet ﷺ with a similar problem as mine. Bilaal passed by us, and we asked him, 'Ask the Prophet ﷺ whether it is permissible for me to spend (the Zakat) on my husband and the orphans under my protection.' And we requested Bilaal not to inform the Prophet ﷺ about us. So, Bilaal went inside and asked the Prophet ﷺ regarding our problem. The Prophet ﷺ asked, "Who are those two?" Bilaal replied that she was Zaynab. The Prophet ﷺ said, "Which Zaynab?" Bilal said, "The wife of `Abdullah (ibn Mas`ood)." The Prophet ﷺ said, "Yes, (it is sufficient for her) and she will receive a double reward (for that): One for helping relatives, and the other for giving Zakat.".

Commentary : The Prophet ﷺ encouraged giving away in charity, explaining that the most rewarding type of charity is that which we give to our poor and needy relatives. This is because it reinforces solidarity and help those who are in need, let alone it fulfills the joining of kinship.
In this hadeeth, Zaynab the daughter of Mu’aawiyyah – or the daughter of Abee Mu’aawiyyah – the wife of ‘Abdullah ibn Mas’ood (may Allah be pleased with both of them) reports that she saw the Prophet ﷺ in the Mosque and heard him saying to the women: “give alms even from your ornaments” i.e., give away in charity if it was from the ornaments that you beautify yourselves with. At that time, Zaynab was spending on her husband, ‘Abdullah ibn Ma’sood and the orphans who were under her care. It was said the orphans were her nephews i.e., the children of her brother and sister. She asked her husband, Abudllah ibn Mas’ood, to ask Allah’s Messenger ﷺ whether her spending on him, who was a poor man, and her relative orphans would suffice as a charity. However, ‘Abdullah ibn Mas’ood (may Allah be pleased with him) excused himself from this and asked her to ask the Prophet ﷺ directly. The reason he did not like to do it was because of his reverence to the Prophet ﷺ and it was said that asking such a question would make him look like as if he greedy, given the circumstances (i.e., she was spending on him) at that time.
So, she headed to the house of the Prophet ﷺ where she found a woman from the Ansaar waiting outside. The woman had the same inquiry about the charity given to relatives. It has been said that this woman was Zaynab, the wife of ‘Uqbah ibn ‘Amr al-Ansaaree, alias Aboo Mas’ood. She added that while they were outside, Bilaal passed by, so we asked him to pass her question to the Prophet ﷺ about whether spending on her husband and the orphans who were under her care is sufficient and accepted. It has been said that this spending refers to the obligatory spending while others said it refers to the optional spending. If it is the former, then it is understood to refer to that which is not binding upon the giver to give to his relatives. Then, she and the other woman asked not to disclose our names to the Prophet ﷺ i.e., do not say that so and so is asking such and such but rather say there are two women asking such and such. Or it is to say, do not disclose our names if he ﷺ inquired about them, which is not really intended literally since it is obligatory to answer the Prophet ﷺ if he ﷺ inquired about their identity. They only wanted to ensure they would avoid showing off or liked to exercise the best option. After, Bilaal (may Allah be pleased with him) entered upon the Prophet ﷺ and presented their question to him ﷺ. The Prophet ﷺ asked Bilaal about the name of both women and to which Bilaal (may Allah be pleased with him) said, they are named Zaynab. Thereupon, he ﷺ asked about their identity so Bilaal said that it was Zaynab, the wife of ‘Abdullah ibn Mas’ood (may Allah be pleased with him). He only mentioned one of them as he sufficed by mentioning the one who is older and more virtuous. According to the report mentioned in Sunan al-Nasaa’iee, the name of the other Zaynab was also mentioned, as it reads: Zaynab al-Ansaariyyah. Obviously, Bilaal clarified who they were because it is obligatory to answer the question of the Prophet ﷺ immediately. To which, the Prophet ﷺ explained that it is sufficient and that the wife may give charity to her husband and children, and as a result she will receive two rewards, one for joining kinship and one for charity.
From the benefits that can be concluded from this hadeeth is that spending on relatives and kinship is encouraged and gives us two rewards. It shows that it is permissible for the wife to give away in charity whatever she likes from her own property without the permission of her husband since women gave away in charity their earrings and jewellery.
It establishes the permissibility for the Imaam to preach to women and men speaking with foreign women when there is a valid need, and no temptation is anticipated. This is given based on the act that Bilaal conversed with the two Zaynabs while the Prophet ﷺ was aware of it and he ﷺ did not object..

1467

Narrated Umm Salamah (may Allah be pleased with her): I asked: "O Allah's Messenger ﷺ! Shall I receive a reward if I spend for the sustenance of Aboo Salamah's offspring, and in fact they are also my sons?" The Prophet ﷺ replied, "Spend on them and you will get a reward for what you spend on them.".

Commentary : The Prophet ﷺ encouraged giving away in charity, explaining that the most rewarding charity is that which we give to our poor and needy relatives. This is because it reinforces solidarity and help those who are in need, let alone it fulfills the joining of kinship.
In this hadeeth, the Mother of the Believers, Umm Salamah (may Allah be pleased with her), whose name is Hind bint Abee Umayyah, the wife of the Prophet ﷺ, asked the Prophet ﷺ whether she will be rewarded for spending on her children from Aboo Salamah ibn ‘Abd al-Asad who was her [first] husband and then died, and afterwards the Prophet ﷺ married her. Her children were, ‘Umar, Muhammad, Zaynab and Durrah; they were orphans without any source of income. She wanted to say that they are my children and I take care of their financial needs out of my compassion and feeling of responsibility towards them as their mother, not to mention they have more right in my charity than anyone else i.e., because they are orphans and needy, let alone her own children. She was concerned that she would not be rewarded for this good deed since it is driven by her feelings of motherhood. However, the Prophet ﷺ informed her that she will be rewarded for everything she would spend on them.
From the benefits of this hadeeth is that we are rewarded for spending on own children and others, even if this is what our innate nature necessitates. .

413

Jaber narrated, "The Messenger of Allah ﷺ was ill so we prayed behind him while he was sitting and Abu Bakr was conveying his takbir to people. When he turned and saw us standing, he gestured for us to sit down so we prayed sitting behind him. After uttering salutation, he said, 'You just like did what Persians and Romans did. They used to stand before their sitting kings. Do not do it but follow your prayer leaders. If they pray standing, then pray standing and if they pray sitting, then pray sitting.'".

Commentary : The Prophet ﷺ taught us the rules and etiquette of congregational prayer, including following and listening to the prayer leader's recitation while maintaining humility and regular rows. In this hadith, Jabir ibn Abdullah related that when the Prophet ﷺ was ill, he led them in prayer while sitting. At the same time, Abu Bakr was conveying his takbir (saying, 'Allahu Akbar) to people so they could follow his moves in prayer, due to the Prophet's weak voice during illness. While praying, he noticed that they were praying standing behind him. He gestured for them to sit and they did. After finishing, he showed them that it was the Persians and Romans' habit with their kings. They used to stand before their sitting kings. His statement indicated that it was similar to the acts of the polytheists and the People of the Book. The Prophet ﷺ prohibited them from doing so and instead guided them to follow their imam's case whether they were praying standing or sitting. This hadith contains the following benefits: (1) It confirms the necessity of acting, unlike the non-Muslims' acts in all cases, (2) The Prophet ﷺ experienced what other people did such as illnesses, the issue that did not decrease his status. On the contrary, this increased his dignity and status, and (3) The imam can pray sitting when being unable to stand, and the people should follow his case and pray behind him while sitting as well..

426

Anas narrated, “The Messenger of Allah ﷺ one day led us in prayer. Upon completing the prayer, he turned his face towards us and said, ‘O People, I am your prayer leader, so neither precede me in bowing and prostration nor in standing and leaving, for I see you in front and behind me.’ Then, he said, ‘By Him in Whose hand is the life of Muhammad, if you had seen what I saw, you would have laughed little and wept much.’ They said, ‘What did you see, O Messenger of Allah ﷺ?’ He replied, ‘I saw Paradise and Hell.’”.

Commentary : The Prophet ﷺ commanded Muslims to follow the prayer leader (imam) in all of his moves and prohibited them from preceding him. In this hadith, Anas ibn Malek narrated that one day the Prophet ﷺ guided them - after ending the congregational prayer - to avoid preceding him in bowing and prostration nor standing and leaving and showed that he saw them in front and behind him. He may have meant that Allah granted him this exceptional privilege or that Allah revealed to him their moves in prayer, for vision may have expressed knowledge. Then, he swore by Allah that if his companions had seen what I saw, they would have laughed little and wept much for the horrible matters Allah revealed to him. When they asked him about the reason, he answered them that he had seen Paradise and Hell. He wanted to tell them that if they had seen what he saw of Paradise’s bliss for the obedient ones and Hell’s torment for the disobedient ones, they would have been overwhelmed by worry and distress, for they would have hoped to get Paradise’s bliss and avoid Hell’s torment. They would have laughed a little and wept much, for none could know his fate. Finally, this hadith contains the following benefits: (1) It encourages Muslims to be submissive in prayer and complete its pillars, (2) The imam should teach people the conditions of prayer, especially if he sees something contradicts them, and (3) It clarifies the Prophet’s miracle that he can see in front and behind him alike..

429

Abu Huraira narrated that the Prophet ﷺ said, "People should avoid raising their gaze to the sky while supplicating in prayer. Otherwise, their sight will be taken away.".

Commentary : Prayer can be only learned from the Islamic texts whether it is obligatory or supererogatory. All Muslims have to perfectly perform its aspects, including humility, looking at the place of prostration, and avoiding turning around. In this hadith, the Prophet (ﷺ) says, "People should avoid raising their gaze to the sky while supplicating in prayer..." This is an explicit prohibition of raising one's gaze to the sky when supplicating in prayer. It is the same if one does that at the beginning of a prayer or after standing up from bowing, for it means turning away from the prayer direction, neglecting the form of prayer, and having bad etiquette with Allah. All of these attributes contradict tranquility and humility in prayer. If one's heart is modest, his limbs will be tranquil. His saying, "Otherwise, their sight will be taken away," is the terrible result that Allah will suddenly and quickly take their sight. Finally, this hadith has the following benefits: (1) It is forbidden to intentionally raise one's gaze to the sky while supplicating in prayer, and (2) One of advice's etiquette in public is to not mean or direct it to a specific person, for this definitely will lead to be refused due to provocation..

430

Jaber ibn Samura narrated, “The Messenger of Allah ﷺ came to us and said, ‘Why I see you lifting your hands like the tails of headstrong horses? Be calm in prayer.’ He again came and saw us (sitting) in circles so he said, ‘Why I see you (setting) in separate groups?’ The, he again came to us and said, ‘Why do not you pray in rows as the angels stand in the presence of their God?’ We said, ‘O Messenger of Allah, how do the angels stand in rows in the presence of their God?’ He answered, ‘They complete the first rows and keep close together in the row.’”.

Commentary : The Prophet ﷺ was the best teacher and educator for his companions. He used to observe their situations and guided them to what was best for them. In this hadith, Jaber narrated that one day the Prophet ﷺ observed that his companions were raising their hands when ending the prayer, so he prohibited them from lifting their hands like the tails of headstrong horses in prayer, for the horses sometimes move their tails and legs out of unrest. This is not commensurate with prayer’s prestige and the praying one’s solemnity, so he commanded them to be tranquil in prayer. In another narration of Imam Muslim, he said, “When the praying one wants to end his prayer, he should only turn his face towards his companion without gesturing with his hand.” He means that the praying one turns his face to his right and his left saying, “May Allah’s peace and mercy be upon you” without gesturing with his hand, which is prohibited. In another situation, the Prophet ﷺ saw his companions sitting in circles, so he guided them to gather and avoid sitting in separate circles. In another situation, he taught them to pray in rows as the angels stand in Allah’s presence. He showed that the angel stood in rows completing one by one. Finally, this hadith contains the following benefits: (1) It shows how the Prophet ﷺ was keen to teach and guide his companions, which is the issue that Muslim scholars should follow, (2) A Muslim should be submissive in prayer without imitating animals, (3) Muslims should gather and avoid disunity in assemblies, and (4) It commands Muslims to complete and straighten prayer’s rows..

432

Abdullah ibn Masoud said, "The Messenger of Allah ﷺ said, 'Let people of understanding and reason be near to me in prayer, then those after them (thrice) and beware of the commotion of markets.”.

Commentary : Congregational prayer in mosques is of great importance and great reward. Thus, Islamic law cares about regulating its rows behind the imam so that people can feel psychological and physical discipline. In this hadith, the Prophet (ﷺ) commanded people of understanding and reason to directly stand behind him in prayer for the following reasons: (1) They have the priority to pray behind him, (2) They are the best people to convey his acts of prayer to others, (3) Their ability to remind him of something he may forget regarding Quranic verses or prayer moves, or (4) They are the best people to represent him if something happens to him during prayer. The rest of the people pray next to and behind this type of people. Then, women pray behind men's rows. As for the imams (leaders in prayer), this is the order: (1) Those who are best in the Quran memorization and have more knowledge, (2) Those who are best in Quran memorization, know the prayer's rules, and the adults, (3) Those who are less in knowledge. This does not mean confining the front rows to them, but this Prophetic command is to urge them to hasten to perform congregation prayer, directly learn how he prays, and convey his guidance to those behind them. Then, the Prophet (ﷺ) warned, "Beware of the commotion of markets.” He meant loud voices, noise, disputes, and trials in markets. As a result, we have to avoid these behaviors in prayers and mosques, as happens in markets..

434

Anas said, "The Messenger of Allah ﷺ saying, 'Complete the rows, for I can see you behind my back.'".

Commentary : Submissiveness is the spirit of prayer, through which a Muslim gets tranquility in prayer to be closer to Allah, the Almighty. The Prophet (ﷺ) used to teach Muslims prayer etiquette so they could perform it as it should be. In this hadith, he commanded his companions to complete prayer rows. This is done by making it even without leaving any space in between. He added, "..., for I can see you behind my back." His seeing them from behind is either: (1) A miracle that Allah granted to him which was one of his characteristics, which neither a reason nor legislation may negate. As a result, a Muslim should believe in it, or (2) Due to Allah's revelation to him of his companions’ actions during prayer. Finally, this hadith contains the following benefits: (1) It urges Muslims to stick to submissiveness and complete the prayer pillars, (2) The prayer leader has to alert and correct people’s mistakes in prayer, and (3) It shows the Prophetic miracle that he can see his companions from behind..

438

Abu Saeed Al-Khudry narrated that when the Messenger of Allah ﷺ perceived a tendency among his companions to go to the back (in lines of prayer). He said to them, "Come forward and follow me in prayer. Let those coming after you follow you in prayer. People will continue to keep back till Allah will put them at the back." In another narration, "The Messenger of Allah ﷺ saw people at the back in his mosque ...".

Commentary : The Prophet (ﷺ) was the best teacher and educator, so he used to precisely observe his companions’ conditions to guide them in worship, dealings, etc. In this hadith, he taught them and the entire nation to be keen on supreme issues and avoid causes of laziness. This hadith clarified that he perceived that some of his companions were not keen to early go to the mosque or some did not care for completing lines to the extent that some prayed in rear lines. As a result, he said to them, "Come forward and follow me in prayer. Let those coming after you follow you in prayer." This is because those praying behind the first line may not see how he is praying. Afterward, he warned, "People will continue to keep back till Allah will put them at the back." He may mean that people continue praying in the rear lines until Allah keeps them back in the rear ranks of Paradise, or they continue leaving the first line in prayer until Allah deprives them of his great bounties. Finally, this hadith reminds that continuous negligence in acts of worship leads to staying away from Allah and getting His wrath..

440

Abu Hurairah narrated that the Messenger of Allah ﷺ said, "The best of the men's rows (in prayer) is the first row and the worst is the last. And the best of the women's row is the last and the worst is the first.".

Commentary : Islam calls its followers, men and women, to stick to virtues, avoid shortcomings, and hasten to acts of worship, based on the Islamic rules. Whoever performs righteous deeds based on their rules is better than whoever performs them without adhering to those rules although he can stick to them. This hadith clarifies that women have their special rules during attending prayers in mosques. These rules as staying away from men and cases of suspicion. The Prophet ﷺ shows that the best of the men's rows in prayer are the first rows behind the prayer leader (imam), for they are the farthest rows from the women. He adds, “The worst is the last,” for they do not hasten to the acts of worship and are close to women’s rows. On the contrary, Allah commands women to wear veils and stay away from men. As a result, the Prophet ﷺ confirms that the best of the women's rows are the last ones, for they are far from men’s rows and temptation. He adds, “And the worst is the first,” for they are close to men’s rows and temptation. This rule is applied when both genders attend the prayer in the mosque, but if it is a prayer that is only attended by women, the original rule of the virtue of the first rows is applied as in the case of men. The Prophetic word, “the worst” means the least rewarded and virtuous and the farthest from the Islamic rules. His word, “the best” means the opposite of the above-mentioned meaning. Finally, this hadith contains the following benefits: (1) The perfection of the acts of worship is linked to performing them based on the Islamic rules, (2) Islam urges men to hasten to the acts of worship and the first virtuous rows in prayers, (3) Islam urges women to pray in the rare virtuous rows away from men, (4) It explains the order of prayer rows in terms of virtue and reward, (5) It clarifies how Islam is keen to urge people to stay away from cases of temptation. It commands women to stay away from men to avoid any possibility of committing forbidden acts, (6) It shows the superiority of men over women, for they have priority in important matters like rows of prayer, fighting, etc..

443

Zainab Ath-Thaqafeyya used to narrate that the Messenger of Allah ﷺ said, "If any one of you (women) wants to attend Isha prayer, she should not perfume herself that night.".

Commentary : Islam established ground rules on women's going out to attend congregational prayers in mosques. These rules related to clothes, manners, decency, adornment, and staying away from places of suspicion. Performing righteous acts while sticking to Islamic rules is better than doing these acts while neglecting those rules in spite of one's ability to abide by them. In this hadith, the Prophet (ﷺ) instructed Muslim women to abide by Islamic rules when they wanted to attend Isha (evening) prayer in the mosque. He confirmed that a woman was allowed to take care of her cleanliness, but not allowed to wear perfume before going out to prayer. Wearing perfume is a means to evoke men's whims and draw their attention. This prohibition is applied to all prayers and the Prophet (ﷺ) may have referred to Isha prayer for the following reasons: (1) Women may be subject to harassment at night more, or (2) Women used to put on perfume for their husbands at night. Muslim scholars mentioned some similar cases that may go under this prohibition such as: (1) Adorned clothes, (2) Wearing jewelry, and (3) All means that may arouse men’s whims. Thus, Islamic law placed restrictions that guarantee the safety and security of both women and societies while preserving her right to go to mosques to pray. Finally, this hadith contains the following benefits: (1) The perfection of worship is linked to performing it in accordance with Islamic rules, and (2) It is forbidden for women to wear perfume when going out to pray..

450

Aamer narrated, "I asked Alqama, 'Was Ibn Masoud present the night of the Jinn with the Messenger of Allah ﷺ?' Alqama answered, 'I asked Ibn Masoud, 'Were anyone of you present the night of the Jinn with the Messenger of Allah ﷺ?' Ibn Masoud answered, 'No, we were with the Messenger of Allah ﷺ but we could not find him so we were searching for him in valleys and hills and said, 'He is either taken away (by Jinn) or secretly killed.' We spent the worst night that people could ever spend. In the morning, he came from the side of Hira' so we said to him, 'O Messenger of Allah ﷺ, we missed you so were searching for you but could not find you. We spent the worst night that people could ever spend.' The Prophet ﷺ answered, 'An inviter on behalf of the Jinn came to me so I went with him to recite the Quran to them.' The Prophet ﷺ went with us to show us the traces of them and their embers. The Jinn asked him about their provision so he said, 'Every bone on which the name of Allah is mentioned is yours. Once it falls in your hand, it will be thickly covered with flesh. Every dung (of the camels) is fodder for your animals.' The Messenger of Allah (ﷺ) said to us, 'So do not use any of them in removing your impurities, for they are the food of your brothers (the Jinn).'".

Commentary : Jinn is a creation of Allah, the Almighty. They are commanded to worship Him alone so they will be held accountable as mankind. Some believe in Allah while others disbelieve. In this hadith, Aamer Al-Sha’by asked Alqamah ibn Qais An-Nakh’i, one of the most famous students of Ibn Masoud, if Ibn Masoud was present the night of the Jinn with the Prophet ﷺ. Alqama told him that he asked Ibn Masoud the same question. Ibn Masoud said, "No" In the narration of Muslim, Ibn Masoud said, "I wished I had been with him" to see the miracles that the Prophet ﷺ told them about. Ibn Masoud narrated that they one day were with the Prophet ﷺ who stood to go somewhere but he did not come back. They were searching for him in valleys and hills. All our efforts were in vain. They thought he was taken by Jinn or secretly killed. It was the worst night they ever spent, out of sadness and sorrow. In the morning, the Prophet ﷺ came from the direction of Hira Cave, five kilometers away from the Sacred Mosque, where the Prophet ﷺ used to worship Allah before his mission. Upon informing him about what happened to them, he related to them his story with the Jinn. One of them asked him to come to recite the Quran to them. The Prophet ﷺ went with his companions to show them the Jinn's tracks and their fire's traces. The Jinn asked the Prophet ﷺ to specify foods for them, so he allowed them to eat every bone on which Allah’s name was mentioned. He promised them that once they held it, it would be thickly covered with meat. Moreover, he specified dung as fodders for their animals. Thus, he prohibited his companions from using bones for removing impurities like urine or feces, for they were the food of their brothers of Jinn, out of respect. This hadith contains the following benefits: (1) The Prophet ﷺ was sent to both the Jinn and mankind, (2) It shows Allah’s mercy to mankind in choosing their foods, and (3) It clarifies the companions’ deep friendship with the Prophet ﷺ..

452

Abu Saeed Al-Khudry narrated that the Prophet ﷺ used to recite 30 verses in each of the first two rak'as of the noon prayer. In the last two ones, he used to recite 15 verses (or he said, "... half of the first two ones). He used to recite 15 verses in each of the first two rak'as of afternoon prayer. In the last two ones, he used to recite half of these verses.”.

Commentary : Prayer is the pillar of Islam. The Prophet (ﷺ) taught it to his companions verbally and practically. His Companions used to closely observe his deeds to follow and convey his guidance to people, especially regarding the acts of worship. In this hadith, Abu Saeed Al-Khudry showed how they observed his recitation in the silent prayers. As for his recitation in the noon prayer, he showed that he used to recite Surat al-Fatihah and about thirty verses in each of the first two rak'as. He used to recite half of these verses in each of the last two ones. As for the afternoon prayer, he used to recite Surat Al-Fatihah and fifteen verses in each of the first two rak'as. He used to recite half of these verses in each of the last two ones, i.e. seven or eight verses. In a hadith narrated by An-Nasa'i and others, he used to recite surats like At-Taraq, Al-Burouj, and alike in each of the first two rak'as in the noon and afternoon prayers. Some scholars conclude that the wisdom in lengthening the noon prayer is that it is the time to take a nap, so it is suitable to lengthen it to enable people to get it. Thus, this hadith shows the number of verses a Muslim should recite in silent prayers..

452

Abu Saeed Al-Khudry said, “We used to estimate how long the Messenger ﷺ stood at the noon and the afternoon prayers. At the noon prayer, we estimated that he stood in each of the first two rak'as as if he recited "Alef Lam Meem. Tanzil," i.e. Surat As-Sajda and stood half of that time in the last two ones. As for the afternoon prayer, we estimated that he stood in each of the first two rak'as as he did in the last two ones of noon prayer and stood half of that time in the last two ones.”.

Commentary : Prayer is the pillar of Islam. The Prophet (ﷺ) taught it to his companions verbally and practically. His Companions used to closely observe his deeds to follow and convey his guidance to people, especially regarding the acts of worship. In this hadith, Abu Saeed Al-Khudry showed that they used to estimate how long he stood at the noon and the afternoon prayers. As for the noon prayer, he stood in the first two rak'as as if he recited Surat As-Sajda (thirty verses) and stood half of that time in the last two ones, i.e. fifteen verses. As for the afternoon prayer, they estimated that he stood in the first two rak'as as he did in the last two rak'as of the noon prayer (fifteen verses) and stood half of that time in the last two ones (seven or eight verses). Some scholars conclude that the wisdom in lengthening the noon prayer is that it is the time to take a nap, so it is suitable to lengthen it to enable people to get it. Finally, this hadith recommends lengthening the first and second rak'as and shortening the third and fourth ones in both noon and afternoon prayers..

454

Qaz’a ibn Yahya narrated, “I came to Abu Saeed Al-Khudry while he was surrounded by people. When the people left him, I said, ‘I do not want to ask you what these people asked you. I want to ask you about the prayer of the Messenger of Allah ﷺ.’ Abu Saeed said, ‘There is no good for you in this.’” Qaz'a repeated his question. Abu Saeed said, “When the noon prayer started, one of us went to Baqi' to relieve himself, came to his home to perform ablution, and then went to the mosque to find the Messenger of Allah ﷺ in the first rak'a.”.

Commentary : The companions’ students were keen to know everything about the Prophet ﷺ from his companions so they used to ask them about his deeds, especially his prayer. In this hadith, Qaza’a ibn Yahya narrated that he came to Abu Saeed Al-Khudry while the latter was being surrounded by people. When they left him, Qaza’a told him that he wanted to ask him about the Prophet’s prayer. Abu Saeed told him that knowing his prayer would benefit him none due to its length and perfection, for it would be difficult for him to imitate the Prophet’s prayer. Qaza’a repeated his request so Abu Saeed told him that when the Prophet ﷺ began the noon prayer, a person could go to Baqi' - cemeteries in Medina to the east of the Prophet’s Mosque where people used to relieve themselves in nearby places -, came to his home to perform ablution, and found the Prophet ﷺ in the first rak'a. This indicated the Prophet ﷺ used to lengthen the first rak’a of the noon prayer. One may say that there are some hadiths that the Prophet ﷺ used to shorten his prayer. To answer this opinion, it should be clarified that the Prophet ﷺ lengthened and shortened his prayers according to the people’s circumstances behind him. He sometimes wanted to lengthen the prayer then decided to shorten it after having a reasonable issue such as hearing a kid’s crying during the congregational prayer. Some scholars said that he sometimes lengthened it, which is the least, to clarify the permissibility, and sometimes shortened it, which is the most, to confirm its privilege..

455

Abd Allah ibn As-Sa'eb narrated, "The Messenger of Allah ﷺ led us in Fajr (Dawn) prayer at Mecca. He began to recite Surat Al-Mu'minun. When he recited the verses about Prophets Moses and Aaron - or Prophet Jesus -, the prophet started to cough then bowed and Abd Allah ibn As-Sa'eb was present." In another narration, "He cut (his recitation) then bowed.".

Commentary : The Prophet's Companions used to closely observe his deeds to follow and convey his guidance to people, especially regarding the acts of worship. In this hadith, Abdullah ibn As-Sa'eb narrated that the Prophet (ﷺ) led his companions in Fajr (Dawn) prayer in the eighth year after Hijra (the year of conquering Mecca). He was reciting Surat Al-Mu’minoun until he recited the verse (no. 45) that mentioned Prophets Musa and Haroun in which Allah said, "Then, We sent Musa (Moses) and his brother Haroun (Aaron), with Our proofs and manifest authority," or the verse (no. 50) that mentioned Prophet Jesus in which Allah says, "And We made the son of Maryam (Mary) and his mother as a sign, and We gave them refuge on high ground, a place of rest, security and flowing streams." This doubt is from Muhammad ibn Abbad or others of this hadith narrators. At that time, the Prophet (ﷺ) was coughing and then bowed without completing the surah. In another narration, the Prophet (ﷺ) "stopped reciting then bowed." Finally, this hadith confirms that a Muslim would bow without completing his recitation in prayer if something happened to him while reciting the Quran..

456

Amr ibn Huraith narrated that he heard the Prophet ﷺ reciting at Fajr (Dawn) prayer, “And by the night as it closes in." (At-Takwir: 17).

Commentary : The Prophet's companions used to observe and learn from all of his acts to follow his guidance, especially in the acts of worship. They also used to transmit all of his details to all people. In this hadith, Amr ibn Huraith said that the Prophet once recited short Quranic suras in Fajr prayer (Dawn prayer). Amr reported that he heard the Prophet (ﷺ) recite Surah At-Takwir during Fajr prayer. It is the sura that contains this verse, “And by the night as it closes in.” (Al-Takwir: 17) This was explained by An-Nasa’i’s narration in which Amr reported, “I heard the Prophet (ﷺ) recite in Fajr prayer, "When the sun is wrapped up [in darkness]." All of the hadiths that clarified the Prophet's recitation in Fajr prayer showed that he may have recited long, short, or medium suras..

Book of Hadith

| Hadiths