| Hadiths

Bukhari Hadiths 1356
Muslim Hadiths 558

Hadith

It was narrated from Abu Mas‘ud that the Prophet (blessings and peace of Allah be upon him) said: “If a man spends on his family, seeking reward with Allah thereby, it will be an act of charity on his part.”.

Commentary : Spending in Allah’s cause is one of the best of righteous deeds, hence spending may take many forms, and the extent of spending should be properly worked out. Spending may vary according to one’s situation and circumstances. One of the best kinds of spending is spending on one’s wife, children and relatives, just as neglecting them is a grievous sin.
In this hadith, the Prophet (blessings and peace of Allah be upon him) explains that if a man spends his wealth on his family – his wife, children and other relatives – for whose maintenance he is responsible and spending on them is obligatory upon him, intending that for the sake of Allah and seeking His pleasure, then whatever he spends, small or great, will be regarded by Allah as a righteous deed for which he will be granted the reward of charity. What man can attain a greater reward than a man who spends on his family so that by means of his help, Allah will enable them to maintain their dignity and make them independent of means? The hadith does not mean that this spending comes under the same rulings as charity; rather the reward for it will be like the reward of charity. And it was said that the wording may give the sense that the reward for spending [on one’s family] can only be attained if one has the intention of drawing closer to Allah thereby, whether it is obligatory or permissible, and that the one who does not intend to draw closer to Allah thereby will not be rewarded, but he will have fulfilled his duty of spending on those on whom he is obliged to spend. This hadith encourages us to have a good intention in all that we do, and draws attention to the fact that the intention in the heart is important in all cases, therefore faith and other acts of worship are included in that..

It was narrated from Sa‘d ibn Abi Waqqas that the Messenger of Allah (blessings and peace of Allah be upon him) said: “You will never spend anything, seeking thereby the pleasure of Allah, but you will be rewarded for it, even [the food] that you put in your wife’s mouth.”.

Commentary : Having a good intention in every action is very important, and no act of Islamic worship is valid or will be accepted unless it is accompanied by a sound intention. Even ordinary actions, if they are accompanied by a good intention, will bring reward.
In this hadith, the Prophet (blessings and peace of Allah be upon him stated that reward is not limited to giving money in charity to others; rather whatever you spend on yourself, your family and others, if it is intended to seek the pleasure of Allah (may He be exalted), and is not done in order to show off or seek a good reputation, will bring reward. Whatever is intended for the sake of Allah will be rewarded, even if the doer feels some kind of pleasure and the like in doing it, such as putting a morsel of food into his wife’s mouth. That is something that is usually done for what one feels of pleasure, and if reward is assured in such a scenario, then reward will definitely be more appropriate when an action is done purely for the sake of Allah.
This hadith also indicates that a good intention turns an ordinary action into an act of worship, so the wise person should not do anything without intending to seek the pleasure of Allah (may He be exalted) thereby..

It was narrated that Jarir ibn ‘Abdillah said: I swore allegiance to the Messenger of Allah (blessings and peace of Allah be upon him), pledging to establish prayer, give zakah and be sincere to every Muslim..

Commentary : The Prophet (blessings and peace of Allah be upon him) used to accept the oath of allegiance (bay‘ah) from his companions when they became Muslim, to affirm their commitment to their faith, and to teach them the most important duties of Islam when they first became Muslim.
In this hadith, Jarir ibn ‘Abdillah (may Allah be pleased with him) said: I swore allegiance to the Messenger of Allah (blessings and peace of Allah be upon him), pledging to do these things: to establish prayer, which is done by regularly offering the five daily prayers in the manner required, on time, with all their essential parts, obligatory actions and conditions. And [pledging to] give zakah, which is an obligatory, financial act of worship, to be given on every type of wealth that meets the minimum threshold, as defined in Islamic teachings, when one full lunar (or Hijri) year has passed since acquiring that wealth, giving one quarter of one tenth. One should also give zakah on an‘am animals [camels, cattle and sheep] and other livestock; zakah on crops, fruits, and trade goods; and zakah on rikaz, which is buried treasure that is brought out of the earth and, it was said, minerals and metals, on the basis of their nisab (minimum threshold), to be given at the time at which their zakah becomes due. Giving zakah in the proper manner to those who are entitled to it brings increased blessing (barakah) to wealth, and brings great reward in the hereafter, whereas being stingy and withholding it from those who are entitled to it brings bad consequences in this world and the hereafter. Zakah combines the rights of Allah and the rights of people, and it is an obligatory duty and one of the pillars of Islam. It is a means of meeting the needs of those who are in need.
He said: I also pledged to be sincere to every Muslim man and woman, by being keen to benefit them, helping them to attain all that is good and warding off from them all that is bad, in both word and deed. Muslims are mentioned in particular because this is what is usually the case [in a majority-Muslim society]. However, sincerity towards disbelievers also matters, which means calling them to Islam and offering sound and sincere advice if they ask for it.
And it was said that only prayer and zakah are mentioned here because all other financial and physical acts of worship stem from them, as they are the major financial and physical acts of worship. They are the most important pillars of Islam after uttering the words of the twin declaration of faith. Moreover, fasting comes under the heading of physical acts of worship, and the one who regularly and consistently offers the prayers is more likely to fast, whereas if someone fasts, he does not necessarily adhere to praying regularly. Hajj is a combination of both financial and physical acts of worship, so whoever prays and fasts is going to do Hajj, especially when it is required only once in a lifetime, unlike the prayer, for which there are set times every day and night, and zakah, which is to be given once every year, from wealth that reaches the minimum threshold (nisab).
The reason why the Prophet (blessings and peace of Allah be upon him) mentioned the issue of sincerity to Jarir (may Allah be pleased with him) in particular is that he was the chief and leader of his people. He came to the Prophet (blessings and peace of Allah be upon him) in 10 AH and became Muslim, and his people followed him. So the Prophet (blessings and peace of Allah be upon him) advised him to be sincere because he had a greater need to do that.
This hadith indicates that it is obligatory to show sincerity towards the Muslims, to wish them well, to be keen to help them and to strive to benefit them..

It was narrated that Ziyad ibn ‘Ilaqah said: I heard Jarir ibn ‘Abdillah speak on the day al-Mughirah died. He stood up and praised and glorified Allah, and said: I urge you to fear Allah alone, with no partner or associate, and to be people of dignity and tranquility until a [new] governor comes to you, for he will come to you soon. Then he said: Pray for pardon for your governor, for he was a man who loved to pardon others. Then he said: To proceed (amma ba‘d): I came to the Prophet (blessings and peace of Allah be upon him) and said: Let me swear allegiance to you, pledging to follow Islam, and he stipulated that I should be sincere to all Muslims. So I swore allegiance to him on that basis. By the Lord of this mosque, I am sincere to you. Then he prayed for forgiveness and stepped down..

Commentary : Because of the importance and high status of sincerity in Islam, the Messenger of Allah (blessings and peace of Allah be upon him) stipulated it as a condition for those who came to swear allegiance to him, pledging to follow Islam, namely the noble Sahabah. Here we see Jarir ibn ‘Abdillah (may Allah be pleased with him) on the day al-Mughirah ibn Shu‘bah (may Allah be pleased with him) died, which occurred in 50 AH, when he was the governor of Kufah, during the caliphate of Mu‘awiyah (may Allah be pleased with him). Before he died, he appointed his son ‘Urwah as interim governor. It was also suggested that he appointed Jarir ibn ‘Abdillah as interim governor, which is why he delivered this speech after the death of al-Mughirah. So he praised and glorified Allah, and said: “I urge you to fear Allah alone, with no partner or associate, and to be people of dignity and tranquility.” He enjoined these things upon them because usually the death of governors may lead to upheaval and turmoil, especially as the people of Kufah at that time were known to be opposed to the authorities. Moreover he urged them to maintain dignity – which means mature thinking, wisdom and rationality – until a new governor came to take the place of their recently-deceased governor al-Mughirah. He told them that the new governor would come “soon” so as to make things easier for them, and that is indeed what happened, because when news of al-Mughirah’s death reached Mu‘awiyah (may Allah be pleased with him), he wrote to his governor in Basrah, Ziyad ibn Abi Sufyan, instructing him to go to Kufah and serve as its governor.
Then Jarir said to them: Pray for pardon for your governor; in other words, ask Allah (may He be exalted) to pardon him, for he loved to pardon the people’s misdemeanours, and the reward matches the nature of the deed. According to a report narrated by Ahmad, he said, “pray for forgiveness”, meaning: ask Allah to forgive him. Then Jarir (may Allah be pleased with him) narrated the story of how he swore allegiance to the Prophet (blessings and peace of Allah be upon him). He said, “To proceed (amma ba‘d),” which is a word used when moving from one topic to another. What is meant is: I say, after opening with the shahadah and words praising Allah (may He be glorified and exalted): “I came to the Prophet (blessings and peace of Allah be upon him) and said: O Messenger of Allah, let me swear allegiance to you, pledging to follow Islam” that is, promising to do that. The Arabic word translated here as pledging (bay‘ah) likens this action to a financial transaction, as if each party is giving something in return for what he takes from the other party. The Prophet (blessings and peace of Allah be upon him) stipulated that he should be sincere to every Muslim man and woman, which means being keen to benefit them, helping them to attain all that is good and warding off from them all that is bad, in both word and deed. Muslims are mentioned in particular because this is what is usually the case [in a majority-Muslim society]. However, sincerity towards disbelievers also matters, which means calling them to Islam and offering sound and sincere advice if they ask for it. So Jarir swore allegiance on that basis. Then Jarir swore an oath to them, saying: By the Lord of this mosque, I am sincere to you. This is an indication that he fulfilled his pledge to the Messenger (blessings and peace of Allah be upon him), as he advised them to do what was in their best interests, swearing that his words were sincere and free of any ulterior motives.
Then he concluded his speech by asking Allah for forgiveness, and stepped down. This indicates that he delivered his speech from the minbar, or that he had been standing and sat down, because the beginning of the report says that he stood up and praised and glorified Allah.
This hadith indicates that it is obligatory to be sincere towards the Muslims.
It also indicates that a knowledgeable person may exhort people if he sees some development that he fears may cause trouble for them, and that he may encourage them to be united and in harmony, and to avoid dissent and division..

It was narrated that Abu Hurayrah said: Whilst the Prophet (blessings and peace of Allah be upon him) was in a gathering, addressing the people, a Bedouin came and said: When will the Hour be? The Messenger of Allah (blessings and peace of Allah be upon him) carried on talking, and some of the people thought: he heard him, but he did not like what he said. Others thought: Rather he did not hear him. Then when he had finished speaking, he said: “Where is the one who was asking about the Hour?” The man said: I am here, O Messenger of Allah. He said: “When trust is lost, then expect the Hour.” He said: How can trust be lost? He said: “When positions of authority are given to those who are not qualified for them, then expect the Hour.”.

Commentary : The Prophet (blessings and peace of Allah be upon him) used to teach the people about their religion and answer their questions, so as to make the truth clear to them and explain to them that which would benefit them both in this world and the hereafter, and some matters of the unseen of which Allah informed him.
In this hadith, Abu Hurayrah (may Allah be pleased with him) narrated that the Prophet (blessings and peace of Allah be upon him) was addressing his companions and teaching them. A Bedouin man – one of those who lived in the desert – came and asked: At what time will the Day of Resurrection begin? But the Prophet (blessings and peace of Allah be upon him) did not answer him straight away; rather he completed what he was saying to the people. This is an example of his good etiquette, as he did not interrupt what he was saying about the first topic until he had finished it and made sure that his listeners understood what he was saying. Some of the people thought that he did not like this question, and others thought that he had not heard what the Bedouin had said, and that was why he did not answer him. But when the Prophet (blessings and peace of Allah be upon him) had finished what he was saying, he turned towards the Bedouin and answered his question, saying that it would happen when trust was lost. Then he explained that by saying: “When positions of authority are given to those who are not qualified for them”, meaning: when people who are not religiously committed and are not honest take on positions of authority, and those who help them to commit wrongdoing and evil actions also take on such positions. In that case, the rulers will have neglected the trust which Allah enjoined upon them to the extent that one who is dishonest will be trusted, and one who is honest will be mistrusted. This can only happen when ignorance is prevalent and the people of truth fail to adhere to the truth. We ask Allah to keep us safe and sound.
This hadith indicates that one should be kind to one who asks a question, even if he is rough in his manner of asking or he behaves in an ignorant manner.
It also indicates that one should show care for questioners and seekers of knowledge, and show interest in them, and answer their questions.
It also indicates that one of the highest levels of honesty and trustworthiness is when qualified people are appointed to positions of authority, and failing to do that is failing to adhere to the trust.
And it indicates that the questioner may ask further questions of the knowledgeable person if he does not understand the answer..

It was narrated that ‘Abdullah ibn ‘Amr said: The Prophet (blessings and peace of Allah be upon him) fell behind us on a journey, then he caught up with us when the time for prayer was almost over, and we were doing wudu’. We started to wipe over our feet, and he called out at the top of his voice: “Woe to the heels from the Fire!” two or three times..

Commentary : The Prophet (blessings and peace of Allah be upon him) would always check on his companions (may Allah be pleased with them), especially with regard to their acts of worship, in order to teach them and advise them.
In this hadith, ‘Abdullah ibn ‘Amr (may Allah be pleased with him) narrates that the Prophet (blessings and peace of Allah be upon him) fell behind his companions on a journey, as he would usually travel behind them so as to urge those who had fallen behind to keep up, and to be with those who were physically weak. When the time for prayer came, they would halt to pray, then the Prophet (blessings and peace of Allah be upon him) would come and lead them in prayer. They delayed the prayer from the beginning of its time, hoping that the Prophet (blessings and peace of Allah be upon him) would catch up with them and pray with them. When not much time was left for the prayer, they hastened to do wudu’, and because they were in such a hurry, they did not do it properly and did not make the water reach every spot of the parts that were to be washed. They washed their feet too quickly, to the extent that it looked as if they were just wiping them. The Prophet (blessings and peace of Allah be upon him) caught up with them when they were doing that, so he rebuked them for what he saw them doing, and called out in a loud voice so that everyone could hear, “Woe to the heels from the Fire!” This is a stern warning for the one who does not wash properly the parts that are to be washed in wudu’, and it is urging them to do it properly and perfectly, giving each part its due share of the water. “Woe (wayl)” is a word that signifies punishment and doom. The heel is the part of the foot that touches the ground and extends from the back of the foot to the place where a sandal strap is tied (around the ankle). The heels are singled out for mention because that is the spot where water is least likely to reach when one is not paying attention.
This hadith indicates that one should teach and advise the one who is ignorant.
It indicates that one of the basic guidelines when teaching in Islam is to repeat a sentence two or three times so that the seeker of knowledge will understand it.
It also indicates that the knowledgeable person may denounce what he sees of people neglecting of obligatory duties and Sunnahs, and he may speak harshly and raise his voice when denouncing that.
The hadith also indicates that it is encouraged to check the places that water does not usually reach when doing wudu’, such as the heels, and warn the one who does not do wudu’ properly.
It also indicates that the body may be punished; this is the view of Ahl al-Sunnah wal Jama‘ah..

It was narrated that Ibn ‘Umar said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Among trees, there is one tree whose leaves do not fall, and it is like the Muslim. Tell me what it is.” The people started listing the trees of the desert. ‘Abdullah said: It occurred to me that it was the palm tree, but I felt too shy to say anything. Then they said: Tell us what it is, O Messenger of Allah. He said: “It is the palm tree.”.

Commentary : The Prophet (blessings and peace of Allah be upon him) was a wise teacher and great educator. He used to give likenesses to the people to explain some ideas.
In this hadith, ‘Abdullah ibn ‘Umar (may Allah be pleased with him) narrates that the Prophet (blessings and peace of Allah be upon him) asked his companions about the tree whose leaves do not fall, which he likened to the Muslim. They started to think only about trees of the desert, each of them listing different types of desert trees, but the palm tree completely slipped their minds. Ibn ‘Umar (may Allah be pleased with him) thought to himself that it was the palm tree, but he was too shy to mention what he had in mind, out of respect for the senior Sahabah present, who could not give the right answer. So the Prophet (blessings and peace of Allah be upon him) gave them the answer, telling them that it was the palm tree. The palm tree is like the Muslim in the sense that it has a great deal of goodness, it constantly offers shade (because it does not lose its leaves), it bears good fruit, and it offers many other benefits. It is full of benefits, goodness and beauty. Similarly, the believer is all good because he does many acts of worship, has good characteristics, and persists in doing righteous deeds, giving charity and doing all kinds of good deeds. So it is as if he never stops doing good, so he constantly does good deeds just as the leaves of the palm tree are always there, then it gives fruits at the right time.
In this hadith we see that a knowledgeable person may ask a question of those who want to learn, in order to see how much they understand.
This hadith also highlights the intelligence of ‘Abdullah ibn ‘Umar (may Allah be pleased with him).
It also highlights the virtue of the palm tree and how it is like the Muslim. .

It was narrated that Anas ibn Malik said: Whilst we were sitting with the Prophet (blessings and peace of Allah be upon him) in the mosque, a man came in on a camel. He made the camel kneel down in the mosque, then he hobbled it, then he said to them: Which of you is Muhammad? The Prophet (blessings and peace of Allah be upon him) was reclining amongst them, and we said: He is this fair-skinned man who is reclining. The man said to him: O son of ‘Abdul Muttalib. The Prophet (blessings and peace of Allah be upon him) said: “I hear you.” The man said to the Prophet (blessings and peace of Allah be upon him): I am going to ask you some questions, and may seem harsh, so do not get angry with me. He said: “Ask whatever you want.” The man said: I ask you by your Lord and the Lord of those who came before you, has He sent you to all people? He said: “By Allah, yes.” The man said: I adjure you by Allah, has Allah commanded you that we should offer five prayers every day and night? He said: “By Allah, yes.” The man said: I adjure you by Allah, has Allah commanded you that we should fast during this month of the year? He said: “By Allah, yes.” The man said: I adjure you by Allah, has Allah commanded you to take this charity [zakah] from our rich and distribute it among our poor? The Prophet (blessings and peace of Allah be upon him) said: “By Allah, yes.” The man said: I believe in what you have brought, and I am an envoy of my people whom I left behind. I am Dimam ibn Tha‘labah, a man of Banu Sa‘d ibn Bakr. .

Commentary : The Prophet (blessings and peace of Allah be upon him) was the most humble of people. People would come to him and ask him about the teachings of Islam, and he would teach them and answer their questions as appropriate to their circumstances, until the matter became clear in their minds.
In this hadith, Anas ibn Malik (may Allah be pleased with him) narrates that Dimam ibn Tha‘labah (may Allah be pleased with him) – who was the chief of his people, Banu Sa‘d ibn Bakr – came to Madinah to meet the Prophet (blessings and peace of Allah be upon him) and ask him about the pillars of Islam so that he could teach his people after he went back. He came in and found the Prophet (blessings and peace of Allah be upon him) and his companions in the mosque. Dimam was riding a camel, and he made it kneel on the ground in the mosque, then he tied it so that it would not move. Then he said to them: Which of you is Muhammad? The Prophet (blessings and peace of Allah be upon him) was reclining on a mat of his in the midst of the people, because he was so humble. The Sahabah (may Allah be pleased with them) told Dimam that the fair-skinned man who was reclining on the mat was the Prophet (blessings and peace of Allah be upon him), so Dimam called out to him: O son of ‘Abdul Muttalib, naming him after his grandfather. The Prophet (blessings and peace of Allah be upon him) said to him: “I hear you”; in other words, ask me your questions so that I can answer you. He only answered in this abrupt manner because the man had not paid any attention to what was required of him, which was to show respect and be well-mannered, when he brought his camel into the mosque and asked “Which of you is Muhammad?”, and addressed him as son of ‘Abdul Muttalib. Then Dimam said: I am going to ask you some questions, and may seem harsh, so do not get upset or be angry with me. The Prophet (blessings and peace of Allah be upon him) said: “Ask whatever you want”, meaning ask whatever comes to your mind. Dimam said: I ask you by your Lord and the Lord of those who came before you, has He sent you to all people? The Prophet (blessings and peace of Allah be upon him) replied: “By Allah, yes”, Allah has indeed sent me as a bringer of glad tidings and a warner to all people. Then Dimam adjured the Prophet (blessings and peace of Allah be upon him) by Allah (may He be glorified in exalted), reminding him of Allah, to answer him: has Allah enjoined upon His slaves to offer the obligatory prayers, fast Ramadan, and to collect the obligatory zakah, taking this charity from the rich and giving it to the poor? The Prophet (blessings and peace of Allah be upon him) answered by saying, “By Allah, yes.” At this point, Dimam hastened to declare his belief and become a Muslim. In fact, he told the Prophet (blessings and peace of Allah be upon him) that he would call all his people to Islam. Then he introduced himself to the Prophet, telling him that he was Dimam ibn Tha‘labah, a man of Banu Sa‘d ibn Bakr, among whom the Prophet (blessings and peace of Allah be upon him) had been breast-fed.
In this hadith, we see that a man may be identified by his physical characteristics, such as whether he is fair-skinned or dark-skinned, tall or short, because the Sahabah said: We said: He is this fair-skinned man.
It also highlights the humility of the Prophet (blessings and peace of Allah be upon him), and how he sat among his companions, and none of them stood whilst he was sitting, as the non-Arabs used to do unnecessarily.
The hadith also indicates that a person may give an apology and seek forgiveness before speaking, so that what he says will be well received by the one to whom he is speaking..

It was narrated from ‘Abdullah ibn ‘Abbas that the Messenger of Allah (blessings and peace of Allah be upon him) sent a letter to a man and instructed him to give it to the ruler of Bahrain. Then the ruler of Bahrain gave it to Khusraw. When he read it he tore it up, and I think that Ibn al-Musayyib said: The Messenger of Allah (blessings and peace of Allah be upon him) prayed against them, praying that they would be torn to pieces..

Commentary : The Prophet (blessings and peace of Allah be upon him) used to send letters to the kings and rulers of the earth at his time, calling them to Islam, in the hope that they would accept guidance and so that their people would be guided through them, without war. In this hadith, ‘Abdullah ibn ‘Abbas narrates that our Messenger (blessings and peace of Allah be upon him) sent his letter with a man, namely ‘Abdullah ibn Hudhafah, and instructed him to give it to the ruler of Bahrain. The ruler or governor of Bahrain at that time was al-Mundhir ibn Sawi. Bahrain was a kingdom between Basrah and Oman which belonged to the Persian Empire. The ruler of Bahrain sent the letter to Khusraw, whose name was Pervez son of Hormuz. He read the letter, then he tore it up. When the Prophet (blessings and peace of Allah be upon him) came to know of that, he prayed against them, praying that Allah would tear them to pieces and cause them to be scattered, putting an end to their kingdom. Allah answered the prayer of His Prophet (blessings and peace of Allah be upon him). Only a few years later, the power of the Persians diminished completely throughout the land, and collapsed by virtue of the prayer of the Prophet (blessings and peace of Allah be upon him), and a final end was put to it during the caliphate of ‘Umar (may Allah be pleased with him).
In this hadith, we see that we may call people to Islam verbally and in writing, and that writing may take the place of speaking.
This hadith is also one of the signs of the truthfulness of the prophethood of our Prophet Muhammad (blessings and peace of Allah be upon him)..

It was narrated that Anas ibn Malik said: The Prophet (blessings and peace of Allah be upon him wrote a letter – or he wanted to write a letter – but he was told: They do not read any letter unless it is sealed. So he had a ring of silver made, engraved with the words Muhammad Rasulullah (Muhammad the Messenger of Allah). It is as if I can see it gleaming on his hand. I said to Qatadah: Who said that it was engraved with the words Muhammad Rasulullah? He said: Anas..

Commentary : The Prophet (blessings and peace of Allah be upon him) used to write letters to the rulers of the earth at his time, calling them to enter Islam, in the hope that they would accept guidance and their people would be guided through them, without war. But they had some traditions with regard to correspondence.
In this hadith, Anas ibn Malik (may Allah be pleased with him) narrates that our Prophet (blessings and peace of Allah be upon him) wanted to send a letter to one of the Persian rulers, or to the Byzantines, as it says in the report of al-Bukhari. But his companions told him that kings would not read any letters except those that had a seal bearing the signature of the sender. What is meant is a wax seal that was stamped with a name or a symbol that the sender had adopted for himself to seal and verify his letters. They would not read any letter unless it was sealed, for fear that their secrets might become known and their plans might be broadcast, and so as to be certain that the written contents had not been altered. So the Prophet (blessings and peace of Allah be upon him) acquired a ring of silver, because silver is not prohibited for men, and it may be worn on the hand, and he had it engraved with the second part of the shahadah: Muhammad Rasulullah (Muhammad [is] the Messenger of Allah).
Then Anas (may Allah be pleased with him) stated that he used to look at the gleaming of the Prophet’s ring when it was worn on his hand. This hadith narrates how fresh this image of the ring and the Prophet’s wearing of it still was in his mind.
From this hadith, we also learn that rulers, judges and governors may use seals on letters, and this is a tradition that is still practised.
The hadith also indicates that it is prescribed to write to the disbelievers in ways that serve the interests of Islam and the Muslims.
It also indicates that it is prescribed to engrave rings and to inscribe the name of the owner on the ring..

It was narrated from Abu Waqid al-Laythi that whilst the Messenger of Allah (blessings and peace of Allah be upon him) was sitting in the mosque, and the people were with him, three men came along. Two of them came towards the Messenger of Allah (blessings and peace of Allah be upon him), and one went away. They stood before the Messenger of Allah (blessings and peace of Allah be upon him). One of them saw a gap in the circle, so he sat down there, and the other one sat behind the people. As for the third, he turned and left. When the Messenger of Allah (blessings and peace of Allah be upon him) had finished speaking, he said: “Shall I not tell you about these three people? As for the first one, he turned to Allah so Allah granted him refuge. As for the second one, he felt too shy, so Allah felt shy of him. As for the last one, he turned away, so Allah turned away from him.”.

Commentary : The Prophet (blessings and peace of Allah be upon him) was the best educator. He used to teach his companions on the basis of situations that happened to them, using them as examples to explain to them the path of guidance, and to show them the way to that which is in their best interests in this world and the hereafter.
In this hadith, Abu Waqid al-Laythi (may Allah be pleased with him) narrates that the Prophet (blessings and peace of Allah be upon him) was sitting with his companions in the mosque, when three men came along. As for the first one, he found space in the circle, so he sat in it. As for the second one, he sat behind the circle, as if he was too shy to push his way in and make it difficult for the people. As for the third, he turned away and left, and did not join the circle. When the Prophet (blessings and peace of Allah be upon him) finished what he was talking about, teaching the Qur’an, Islamic knowledge and so on, he said: Shall I not tell you about these people? As for one of them, he turned to Allah, so Allah granted him refuge. He is the one who sat in the gap, because he was sincere and eager to sit with the Prophet (blessings and peace of Allah be upon him), so Allah made it easy for him and provided space for him in the gathering of His Prophet. It was also said that was meant is that Allah caused him to be close to where His Prophet was sitting, and it was said that what was meant is that He will grant him refuge in the shade of His Throne.
As for the second man, he felt too shy, so he did not push his way in, out of shyness before the Messenger (blessings and peace of Allah be upon him) and his companions, or he sat down because he was too shy to leave the circle of knowledge. So Allah felt shy of him, because he did not push in or put himself forward.
As for the third man, he turned away and left the gathering of the Prophet (blessings and peace of Allah be upon him), so Allah turned away from him and did not inspire him to sit with those righteous people.
This hadith affirms the attribute of haya’ (shyness) for Allah, but it is not like the shyness of people; rather it is shyness in a perfect sense, as is befitting for Allah (may He be glorified and exalted).
This hadith also indicates that whoever seeks knowledge and gatherings of knowledge, then turns away from them, Allah will turn away from him, and if Allah turns away from someone, that person has exposed himself to His wrath. We ask Allah to keep us safe and sound.
It also indicates that part of good manners is to sit wherever one finds space, and not to make someone else get up and move.
The report also indicates that a knowledgeable person may teach the people who are sitting with him about issues of knowledge, before anyone asks about those issues.
It also indicates that shyness is a praiseworthy characteristic.
And it indicates that the one who shows no interest in knowledge is worthy of criticism, because no one is deprived of knowledge of the Messenger of Allah (blessings and peace of Allah be upon him) and still has any goodness in him..

It was narrated from ‘Abdur Rahman ibn Abi Bakrah that his father spoke about the Prophet (blessings and peace of Allah be upon him) sitting atop his camel, with another man holding the camel’s reins. He said: “What day is this?” We remained quiet until we thought that he would give it a different name. Then he said: “Is it not the Day of Sacrifice?” We said: Yes indeed. Then he said: “What month is this?” We remained quiet until we thought that he would give it a different name. Then he said: “Is it not Dhul Hijjah?” We said: Yes indeed. He said: “Your blood, your wealth and your honour are sacred to one another, as sacred as this day of yours, in this month of yours, in this land of yours. Let those who are present convey it to those who are absent, for perhaps one who is present will convey it to someone who understands it better than him.”.

Commentary : The Prophet (blessings and peace of Allah be upon him) did Hajj only once, which was the Farewell Pilgrimage, during which he addressed his companions, advising them about some things which are fundamental principles of Islamic teaching, including what is mentioned in this hadith. Abu Bakrah al-Ansari (may Allah be pleased with him) narrated that the Prophet (blessings and peace of Allah be upon him) addressed the people on the Day of Sacrifice, which is the tenth day of Dhul Hijjah; this day is also Eid al-Adha (Feast of Sacrifice). He was sitting atop his camel, and there was a man holding onto the reins of his she-camel; this refers to a rope tied to a ring in the nose of the camel, so that it may be led easily. The Prophet (blessings and peace of Allah be upon him) said to his companions: “What day is this?” They remained silent until they thought that he was going to change its name, because its name was well-known to all. This is also an example of their good manners with their Prophet. It also indicates that major issues should be referred to the Lawgiver. Then the Prophet (blessings and peace of Allah be upon him) said: “Is it not the Day of Sacrifice?” It is so called because of what occurs on that day of the slaughter of sacrificial animals (hadiy and udhiyah). They said: Yes indeed. Then he said: “What month is this?” They again remained silent, because they thought that he was going to change the name that they knew. Then he said: “Is it not Dhul Hijjah?” So they said: Yes indeed. He asked them these two questions, then remained silent after each question, to make them focus and pay full attention to his words, and so that they would realize that what he was going to tell them was something of great importance. Hence he told them that the prohibition on transgressing against one another’s wealth and honour, and the sanctity of those things, was equivalent to the sanctity of the Day of Sacrifice, the sacred month, and Makkah al-Mukarramah. This was to emphasize how serious these matters are (and how great a sin it is to transgress against fellow Muslims). Then he instructed those who were present to convey what he said to those who were absent, for perhaps one who was absent would understand better than the one who heard it and conveyed it.
This hadith indicates that it is prescribed to convey and narrate hadiths, and highlights the virtue of this knowledge and its people.
It indicates that learning about hadith is one thing and understanding hadith is something else. The narrator may narrate a hadith to someone who understands it better than him, and the narrator may not understand it fully.
It indicates that it is permissible to sit on an animal’s back whilst it is standing still, if there is a need to do that.
It also indicates that speeches should be delivered from a high place, because that is more effective in letting the people hear and see the speaker..

It was narrated that Ibn Mas‘ud said: The Prophet (blessings and peace of Allah be upon him) used to choose the appropriate day and time to exhort us, for fear that we would become bored..

Commentary : The Prophet (blessings and peace of Allah be upon him) was the best in teaching and educating his companions. He used to teach them through his words and actions, and the noble Sahabah would describe his style and way of preaching.
In this hadith, ‘Abdullah ibn Mas‘ud (may Allah be pleased with him) narrates that because the Prophet (blessings and peace of Allah be upon him) was very keen that his companions should benefit and learn from his preaching and exhortation, he did not do that with them very often. Rather he would choose some days to exhort them, and not do that on other days; he would also choose an appropriate time when he thought that they would be more receptive to his teaching. He used to limit that to appropriate times, for fear that they would get bored and tired of it, which would lead to them finding his exhortation burdensome, then they would resent it and be put off by it, in which case it would not be as effective as hoped.
This hadith highlights the kindness of the Prophet (blessings and peace of Allah be upon him) and his compassion towards his ummah, and how he took measures to ensure that they would receive his exhortation with energy and eagerness, without becoming bored or tired. .

It was narrated from Anas ibn Malik that the Prophet (blessings and peace of Allah be upon him) said: “Make things easy and do not make things difficult; give glad tidings and do not put people off.”.

Commentary : Islam is a religion of moderation, which came to make things easy for people, not to burden them with what they cannot bear and are not able to do. Islam warns against overburdening oneself and going to extremes.
In this hadith, the Prophet (blessings and peace of Allah be upon him) enjoined two things and forbade their opposites. He enjoined making things easy and he forbade the opposite of that, which is making things difficult. Whoever makes things easy for a Muslim in any of his worldly affairs, such as transactions and interactions with others, or in any of his religious affairs, such as acts of worship, or in anything so long as it is within the framework of what is right and proper, and does not go beyond that, then Allah (may He be exalted) will make things easy for him. In this regard, it is sufficient to note that the Messenger of Allah (blessings and peace of Allah be upon him), who was the leader of humanity and the most able to obey and worship Allah, was never given the choice between two things but he would choose the easier option, so long as it was not haram.
The second thing he enjoined was giving glad tidings and saying good things; this is the opposite of warning, which means giving bad news and going to extremes in alerting and scaring people, which could be off-putting. What is meant by the words “give glad tidings and do not put people off” is: Give the people – or the believers – glad tidings of the grace and reward of Allah, His immense generosity and His vast mercy, and do not put them off by speaking in such a way as to scare them and warn them. So with those who are new in Islam, it is more appropriate to be gentle with them and not be too strict with them. The same applies to young people who are approaching adolescence, and adults who have repented from sin. A gentle approach should be used with them all, and acts of worship should be introduced to them step-by-step, just as the rulings of Islam were introduced and enjoined gradually. That is because if a gentle approach is used with one who wants to start practising Islam or become a Muslim, it will become easy for him, and in most cases he will show more commitment and do more good deeds. But if it is made difficult for him from the outset, he may not commit himself to it, and if he does start, he may soon give up and find that he is no longer able to do it.
This is a lesson and a guideline for those who seek to call people to Islam, and those who are in charge of religious affairs: they should use an approach that is easy, giving glad tidings and offering encouragement, whether by referring to the beauties of Islam and what could motivate and encourage people, or speaking of what is with Allah (may He be glorified and exalted) in the hereafter of gardens of bliss.
In this hadith, the Prophet (blessings and peace of Allah be upon him) referred to the blessings of both this world and the hereafter, because this world is the realm of striving and the hereafter is the realm of requital. So with regard to worldly matters he enjoined making things easy, and with regard to the hereafter, he enjoined speaking of the promise of good things and glad tidings, to confirm that he was indeed a mercy to the worlds in both realms. .

Humayd ibn ‘Abdur Rahman said: I heard Mu‘awiyah delivering a speech and saying: I heard the Prophet (blessings and peace of Allah be upon him) say: “When Allah wills good for someone, He grants him understanding of religion. I am simply sharing out something that Allah gives me. This ummah will continue to adhere to the command of Allah and those who oppose them will not harm them, until the decree of Allah comes to pass.”.

Commentary : Allah (may He be glorified and exalted) is forbearing and most merciful to His slaves, and He loves good for them. In this hadith, the Prophet (blessings and peace of Allah be upon him) tells us that when Allah wills much good and great benefit for a person, He grants him understanding of religion, so He bestows upon him Islamic knowledge. There is nothing better than that in this world in terms of virtue, honour and high status, because it is the legacy of the Prophets who did not leave any other legacy. The word khayran (translated here as good) appears in the indefinite form in the original Arabic, to indicate that it includes all types of good, small and great. The use of the indefinite may also indicate how great and important a thing is, and that fits the context here.
Then the Prophet (blessings and peace of Allah be upon him) tells us that the true giver is Allah (may He be exalted). It is as if he is saying: I am not the giver; I am simply sharing out what I have been commanded to share out, in accordance with the way that I have been instructed to do it. All things are subject to the will and decree of Allah (may He be exalted); human beings are controlled and their affairs are directed by their Lord. All wealth belongs to Allah (may He be exalted) and all people belong to Him; the Prophet (blessings and peace of Allah be upon him) shares out His wealth among them, so whoever receives a large share from him, that is by the decree of Allah (may He be exalted) and is what is already decreed for him, and the same applies to the one who receives a small share. No one will have more provision than is already decreed for him, just as no one’s lifespan can be extended. The reason why the Prophet (blessings and peace of Allah be upon him) said that was to console the people and soften their hearts, because he used to give more to some people than others.
Then the Prophet (blessings and peace of Allah be upon him) stated that a group of Muslims would remain steadfast in adhering to his religion until the onset of the Hour. It was said that their steadfastness in religion would be manifested in their adhering to jihad and fighting to support the truth and make the word of Allah (may He be glorified and exalted) supreme, until the decree of Allah comes to pass; what is meant by His decree here is the pleasant breeze that will come before the onset of the Hour and take the souls of the believers, as was explained in some reports. This indicates that the truth will never disappear among the ummah for there are people who will inherit it, generation after generation.
This hadith highlights the virtue of knowledge and the virtue of learning, for Islamic knowledge is the noblest of all branches of knowledge, because it is connected to Allah (may He be glorified and exalted).
It indicates that understanding of religion is one of the signs that the Muslim is good.
It also indicates that Islam will not be defeated, no matter how numerous its enemies become.
This hadith is also one of the signs of prophethood..

688

Mūsa ibn Salamah al-Hudhali reported: I asked Ibn ‘Abbās: "How should I pray if I am in Makkah and did not pray with the Imām?" He said: "Two Rak‘ahs; the Sunnah of Abu al-Qāsim (may Allah's peace and blessings be upon him).".

Commentary : The Companions (may Allah be pleased with them) were the most keen on following the Prophet's example in everything, because in the Prophet's Sunnah lies guidance and the right course; whoever follows it will be saved, and whoever deviates from it will be ruined.
In this Hadīth, the Tābi‘i Mūsa ibn Salamah al-Hudhali asks Ibn ‘Abbās (may Allah be pleased with him): "How should I pray if I am in Makkah and did not pray with the Imām?" This is because the Imām offers the prayer completely. So, if a traveler prays with him, he will also perform it completely. Yet, what should be the case if a traveler comes to Makkah and does not pray with the Imām? In response to him, Ibn ‘Abbās (may Allah be pleased with him) said that he should pray it as two Rak‘ahs, in the shortened form, not as a complete prayer. Clarifying the reason for that, he said that this is the Sunnah of Abu al-Qāsim, the nickname of the Prophet (may Allah's peace and blessings be upon him). Indeed, the Sunnah as regards travelers is to shorten the prayers. Allah Almighty alleviated things for travelers and facilitated for them the Shar‘i rulings regarding prayer. So, he may shorten the four-Rak‘ah prayers (Zhuhr, ‘Asr, and ‘Ishā’) to two Rak‘ahs..

689

Hafs ibn ‘Āsim ibn ‘Umar ibn al-Khattāb reported: I accompanied Ibn ‘Umar on the road to Makkah and he led us in the Zhuhr prayer with two Rak‘ahs. Then, he went forward, and we too went along with him to a place where he alighted, and he sat, and we sat along with him. He cast a glance at the side where he offered the prayer and he saw people standing. He asked: "What are they doing?" I said: "They are glorifying Allah." He said: "If I were to glorify Allah, I would have completed my prayer. O my nephew, I accompanied the Messenger of Allah (may Allah's peace and blessings be upon him) during travel, and he would not perform more than two Rak‘ahs, until he passed away. I accompanied Abu Bakr, and he would not perform more than two Rak‘ahs, until he passed away. And I accompanied ‘Umar, and he would not perform more than two Rak‘ahs, until he passed away. Then, I accompanied ‘Uthmān, and he would not perform more than two Rak‘ahs, until he passed away. And Allah says: {Indeed, in the Messenger of Allah you have an excellent example.} [Surat al-Ahzāb: 21]".

Commentary : Travel is a piece of torment, and it is most likely to involve tiredness and hardship. Hence, Allah Almighty alleviates things for travelers and facilitates Shar‘i rulings for them.
In this Hadīth, Hafs ibn ‘Āsim ibn ‘Umar ibn al-Khattāb informs that he accompanied his uncle ‘Abdullāh ibn ‘Umar (may Allah be pleased with him) on the road to Makkah as they were traveling. Ibn ‘Umar (may Allah be pleased with him) performed the Zhuhr prayer as two Rak‘ahs, shortening it. This is because the four-Rak‘ah prayer is to be shortened to two Rak‘ahs during travel. After the prayer, he came back to his place of stay, where he alighted. Some of those with them on the journey sat with Ibn ‘Umar. He unintentionally looked back at the place where they had performed the obligatory prayer. There he saw people standing and offering prayer in addition to the prayer they had performed along with Ibn ‘Umar (may Allah be pleased with him). He asked about them and about what prayer they were offering as an addition. His question was asked as a way of disapproving of them. Answering his question, Hafs ibn ‘Āsim said that "they are glorifying Allah" i.e., they are performing the supererogatory prayer. Thereupon, Ibn ‘Umar (may Allah be pleased with him) remarked: "If I were to glorify Allah, I would have completed my prayer." In other words, if he was given the choice between completing the obligatory prayer and performing the regular Sunnah prayer, completing the obligatory prayer would be dearer to him, for he understood that shortening the prayer is meant for facilitation. Hence, he would not perform the regular Sunnah prayer or complete the obligatory prayer.
The supererogatory prayer here refers to the regular Sunnah prayer along with the obligatory prayers, like the Sunnah of the Zhuhr prayer and other obligatory prayers. It is not prescribed to perform the regular Sunnah prayers during travel, except for the two-Rak‘ah Sunnah of the Fajr prayer and the Witr prayer. As for the general supererogatory prayers, Ibn ‘Umar (may Allah be pleased with him) used to offer them during travel, and he reported that the Prophet (may Allah's peace and blessings be upon him) used to offer them, as authentically narrated in the Two Sahīh Collections: The Messenger of Allah (may Allah's peace and blessings be upon him) used to glorify Allah on his riding animal in whatever direction it headed, and he would observe the Witr prayer thereon; yet, he would not perform the obligatory prayer upon it.
Then, Ibn ‘Umar (may Allah be pleased with him) pointed out the intent behind his disapproval, saying: "O my nephew, I accompanied the Messenger of Allah (may Allah's peace and blessings be upon him) during travel, and he would not perform more than two Rak‘ahs, until he passed away." The shortening applies to the four-Rak‘ah prayers: the Zhuhr, ‘Asr, and ‘Ishā’. One should not pray a supererogatory prayer before or after the obligatory prayer. And he said that he had accompanied Abu Bakr, ‘Umar, and ‘Uthmān (may Allah be pleased with them) at the time of their respective caliphates and authority, and they would not perform more than two Rak‘ahs during travel, until they passed away. This is because they were keen on adhering to and acting upon the Sunnah of the Messenger of Allah (may Allah's peace and blessings be upon him). The rightly-guided Caliphs continued to do so after the Prophet (may Allah's peace and blessings be upon him), which indicates that this ruling was not subject to abrogation or opposition. And Allah Almighty says: {Indeed, in the Messenger of Allah you have an excellent example.} [Surat al-Ahzāb: 21], i.e., you should imitate the Prophet (may Allah's peace and blessings be upon him) and follow his example.
And his following statement was confusing: "Then, I accompanied ‘Uthmān, and he would not perform more than two Rak‘ahs, until he passed away." This is because it is authentically reported in the Two Sahīh Collections, in a Hadīth reported by Ibn ‘Umar (may Allah be pleased with him), that ‘Uthmān (may Allah be pleased with him) would complete the prayer after six or eight years. In reply to this, it was said that this version means that ‘Uthmān (may Allah be pleased with him) would not perform more than two Rak‘ahs until he passed away anywhere other than Mina. Also, the famous narrations state that ‘Uthmān used to complete the prayer after the early stage of his caliphate was understood, as he would do so at Mina in particular. It was said: ‘Uthmān completed the prayer because he wanted to stay in Taif and he later had the opinion that it was not permissible for him to shorten the prayer in Mina, as shortening the prayer, in his view, applied to traveling pilgrims only, whereas residents may not shorten the prayer. And it was said: He completed the four-Rak‘ah prayers in consideration of public interest. This was since the people increased in number, and there would come for Hajj those who did not know the rulings of the religion. So, he feared the ignorant might think the basic rule regarding these prayers is that they consist of two Rak‘ahs; hence, he completed them.
In the Hadīth: Shortening the prayer during travel
And in it: Abandoning the performance of supererogatory prayers during travel
And in it: Demonstrating Ibn ‘Umar's proper understanding of the religion
And in it: The Companions adhered to the Sunnah of the Messenger of Allah (may Allah's peace and blessings be upon him) and followed in his footsteps..

691

Yahya ibn Yazīd al-Hunā’i reported: I asked Anas ibn Mālik about shortening the prayer, and he said: The Messenger of Allah (may Allah's peace and blessings be upon him) would pray two Rak‘ahs when he went out on a journey of three miles or three leagues - Shu‘bah was doubtful..

Commentary : Travel is a piece of torment, and it is most likely to involve tiredness and hardship. Hence, Allah Almighty alleviates things for travelers and facilitates the Shar‘i rulings for them.
In this Hadīth, the Tābi‘i Yahya ibn Yazīd relates: "I asked Anas ibn Mālik about shortening the prayer." He meant: the amount of distance with which prayer is to be shortened. In response, Anas (may Allah be pleased with him) said that when the Messenger of Allah (may Allah's peace and blessings be upon him) left Madīnah for a journey of three miles, nearly five kilometers - Shu‘bah ibn al-Hajjāj, one of the narrators of this Hadīth, doubted that he said: three leagues, which is 14 km or so - he would shorten the four-Rak‘ah prayers (the Zhuhr, ‘Asr, and ‘Ishā’) and offer them as two Rak‘ahs only. This Hadīth was cited as a proof for shortening the prayer during short-distance travel..

692

Jubayr ibn Nufayr reported: I went out with Shurahbīl ibn as-Simt to a village situated 17 - or 18 - miles away, and he offered two Rak‘ahs. I talked to him (about that) and he said: I saw ‘Umar in Dhul-Hulayfah offer two Rak‘ahs. I talked to him (about that), and he said: "I only do what I saw the Messenger of Allah (may Allah's peace and blessings be upon him) do.".

Commentary : Travel is a piece of torment, and it is most likely to involve tiredness and hardship. Hence, Allah Almighty alleviates things for travelers and facilitates the Shar‘i rulings for them.
In this Hadīth, the Tābi‘i Jubayr ibn Nufayr informs that he went out with the Tābi‘i Shurahbīl ibn as-Simt to a village located 17 or 18 miles away, i.e., 27km or 28km away. He shortened the four-Rak‘ah prayer (Zhuhr, ‘Asr, and ‘Ishā’) and performed it as two Rak‘ahs. So, Jubayr ibn Nufayr asked him about the reason for his shortening the prayer. He told him that he saw ‘Umar ibn al-Khattāb (may Allah be pleased with him) shorten the prayer in Dhul-Hulayfah to two Rak‘ahs. He asked him about the reason for that, and ‘Umar informed him that he did as the Prophet (may Allah's peace and blessings be upon him) had done, for he would shorten the prayer in Dhul-Hulayfah, while Dhul-Hulayfah is located 6 or 7 miles away from Madīnah, which is approximately nine kilometers.
The Hadīth indicates that prayer may be shortened during short-distance travel..

698

Jābir reported: We went out with the Messenger of Allah (may Allah's peace and blessings be upon him) on a journey, and rain fell upon us. Thereupon, he said: "Whoever of you wishes may pray in his dwelling.".

Commentary : The Shariah of Islam is tolerant and easy. Manifestations of that include the following: In spite of the significance of the congregational prayer in the mosque, it takes into consideration the circumstances of people at some critical times in which going to the congregational prayer becomes difficult, such as the existence of a storm, rain, fear, etc.
In this Hadīth, Jābir ibn ‘Abdullāh (may Allah be pleased with him) informs that while the Companions (may Allah be pleased with them) were on a journey with the Messenger of Allah (may Allah's peace and blessings be upon him), rain fell upon them. Rain makes the ground untidy due to mud and other things. So, it was difficult for them to gather for prayer. Therefore, the Prophet (may Allah's peace and blessings be upon him) said to them: "Whoever of you wishes may pray in his Rahl (dwelling)." This was optional, not binding. So, whoever wished to pray in his dwelling did so, and whoever wished to go out for the congregational prayer did so. Rahl is the saddle of the camel. It here refers to the dwelling in which one passes the night during travel. This is part of the Shariah's making easy of things for the Muslims. This dispensation is not limited to travel only, but it also applies to the residents. ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) reported that he said to his Muezzin on a rainy day: "When you say 'Ashhadu An Lā Ilāh illa Allah; Ashhadu Anna Muhammadan Rasūl Allah' (I bear witness that there is no god but Allah; I bear witness that Muhammad is the Messenger of Allah), do not say: 'Hayy ‘ala as-Salāh' (come to prayer); rather, say: 'Pray in your houses.'" He said: The people seemed to have disapproved of that. So, he said: "Are you astonished at that?! Indeed, this was done by he who is better than me. Verily, the Friday prayer is obligatory, and I disliked to put you into hardship and you walk through mud and rain." Narrated by Al-Bukhāri and Muslim.
The Hadīth points out the legitimacy of praying at home and leaving the congregational prayer in case of necessity, because of rain, fear, cold, or the like..

705

Ibn ‘Abbās reported: The Messenger of Allah (may Allah's peace and blessings be upon him) led us in the Zhuhr and ‘Asr prayers together in Madīnah without being in a state of fear or on a journey. Abu az-Zubayr said: I asked Sa‘īd: Why did he do so? He replied: I asked Ibn ‘Abbās as you asked me, and he said: He did not want to put restrictions upon anyone in his Ummah..

Commentary : Making things easy and lenient for the Muslims was the Prophet's approach, and the Prophet (may Allah's peace and blessings be upon him) wanted to take his Ummah out of narrowness to broadness with regard to prayer.
In this Hadīth, ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) relates that the Messenger of Allah (may Allah's peace and blessings be upon him) performed the Zhuhr and ‘Asr prayers together, i.e., he prayed them at the same time, one after the other. His words "in Madīnah" mean that he combined them while being a resident. Then, he said, "without being in a state of fear or on a journey," to point out that combining the Zhuhr and ‘Asr prayers did not happen due to the dispensation related to fear or travel.
The Tābi‘i Abu az-Zubayr Muhammad ibn Muslim mentioned that he asked the Tābi‘i Sa‘īd ibn Jubayr, who narrated the Hadīth from ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him), about why the Prophet (may Allah's peace and blessings be upon him) combined the Zhuhr and ‘Asr prayers together. Responding to him, Sa‘īd said that he posed the same question to Ibn ‘Abbās (may Allah be pleased with him), and he said: "He did not want to put restrictions upon anyone in his Ummah," i.e., he did so to avoid putting anyone in his Ummah in hardship, thus alleviating things and making them easy for them in case of need. The Hadīth was taken to apply to the case of illness as an excuse. So, if something happens and it requires and calls for that, in rare cases, there is nothing wrong with that, given this Hadīth. However, for this to be something familiar and habitual is not acceptable, as the Messenger of Allah (may Allah's peace and blessings be upon him) is not known to have done so persistently.
There are two ways for combining every two prayers, according to what is conveniently possible: First: Combining the two prayers at the earlier time; i.e., to perform the ‘Asr prayer along with the Zhuhr prayer at the time of Zhuhr, and to perform the ‘Ishā' prayer along with the Maghrib prayer at the time of Maghrib. Second: Combining the two prayers at the latter time; i.e., to perform the Zhuhr prayer along with the ‘Asr prayer at the time of ‘Asr, and to perform the Maghrib prayer along with the ‘Ishā' prayer at the time of ‘Ishā'..

705

‘Abdullāh ibn Shaqīq al-‘Uqayli reported: A man said to Ibn ‘Abbās: "The prayer." He kept silent. He again said: "The prayer." He kept silent. He then said: "The prayer." He still kept silent. Then, he said: "May you be deprived of your mother! Are you teaching us about prayer, and we used to combine two prayers during the lifetime of the Messenger of Allah (may Allah's peace and blessings be upon him)?!".

Commentary : The Companions (may Allah be pleased with them) were extremely keen to apply the Sunnah of the Messenger of Allah (may Allah's peace and blessings be upon him) and teach it to those who came after them.
This Hadīth is associated with a certain reason, as related in another version by Muslim; the Tābi‘i ‘Abdullāh ibn Shaqīq reports that ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) addressed the people one day after ‘Asr, till the sun set and the stars became visible. So, a man began to say to Ibn ‘Abbās (may Allah be pleased with him): "The prayer" i.e., he was reminding him of the Maghrib prayer lest its time might pass. Meanwhile, Ibn ‘Abbās kept silent and did not respond to him. The man repeated his reminder three times, and he did not respond to him in either of them. This continued till Ibn ‘Abbās said to him: "May you be deprived of your mother", a phrase the Arabs used to say by way of rebuke and criticism. Ibn ‘Abbās criticized him for his ignorance of the Sunnah of the Prophet and his frequent repetition. And he said: "Are you teaching us about prayer?!" He criticized him for reminding him while he did not forget it; rather, he intentionally delayed it, so as to teach them. Then, Ibn ‘Abbās clarified the reason for his delay of the prayer; that is the Prophet (may Allah's peace and blessings be upon him) used to combine two prayers along with his Companions, performing both of them together. This apparently would happen in case of need. Perhaps Ibn ‘Abbās (may Allah be pleased with him) was speaking about some matter of concern to the Muslims, and if he had cut it off and prayed, the interest involved in that matter would have been missed. So, he delayed the prayer for a particular need he deemed important. It is related in a version by Muslim that he combined two prayers without being in a state of fear or on a journey. When he was asked about that, he said: "He wanted not to put anyone of his Ummah into hardship" i.e., he only did that to avoid putting anyone of his Ummah into difficulty; thus, he alleviated things and made things easy for them when needed. The Hadīth was taken to apply to the excuse of illness. So, if something happens and calls for that, as a rarity, there is nothing wrong with that, in accordance with this Hadīth. But, for this to be something familiar and usual, this is not permissible, as the Messenger of Allah (may Allah's peace and blessings be upon him) is not known to have done so persistently.
There are two ways to combine two prayers, according to what is conveniently possible: First: Combining two prayers at the time of the earlier one; for example, performing the ‘Asr prayer along with the Zhuhr prayer at the time of Zhuhr, and performing the ‘Ishā’ prayer along with the Maghrib prayer at the time of Maghrib. Second: Combining two prayers at the time of the latter one; for example, performing the Zhuhr prayer along with the ‘Asr prayer at the time of ‘Asr, and performing the Maghrib prayer along with the ‘Ishā’ prayer at the time of ‘Ishā’..

706

Mu‘ādh ibn Jabal reported: We went out with the Messenger of Allah (may Allah's peace and blessings be upon him) in the year of the battle of Tabūk, and he would combine the prayers. He performed the Zhuhr and ‘Asr prayers together, and the Maghrib and ‘Ishā’ prayers together. And somedays, he delayed the prayer and then came out and performed the Zhuhr and ‘Asr together. Then, he entered and thereafter went out and performed the Maghrib and ‘Ishā’ prayers together. He then said: "You will come to the spring of Tabūk tomorrow, Allah Willing, and you will not reach it until the forenoon. Whoever of you reaches it should not touch anything of its water until I come." We reached it and two men had come there ahead of us. The spring was like a shoelace, providing a thin flow of water. The Messenger of Allah (may Allah's peace and blessings be upon him) asked them: "Did you touch anything of its water?" They said: 'Yes.' Thereupon, the Prophet (may Allah's peace and blessings be upon him) scolded them and said to them what Allah willed him to say. Then, they (the people) took water from the spring in their palms little by little until it became somewhat significant. The Messenger of Allah (may Allah's peace and blessings be upon him) washed his hands and face in it and then brought the water back to the spring whereupon the spring gushed forth with streaming water - or he said: abundant water - until the people drank water. Then, he said: "If you live for long, O Mu‘ādh, you will soon see what is here abounding with gardens.".

Commentary : Making things easy and lenient for the Muslims was the Prophet's approach, and the Prophet (may Allah's peace and blessings be upon him) wanted to take his Ummah out of narrowness to broadness with regard to all matters. This can only be achieved by following his guidance, obeying him, and complying with his teachings.
In this Hadīth, Mu‘ādh ibn Jabal (may Allah be pleased with him) relates that they went out with the Messenger of Allah (may Allah's peace and blessings be upon him) in the year of the battle of Tabūk, which took place in the ninth year after Hijrah. Tabūk is in the northernmost part of the Arabian Peninsula, midway on the road to Damascus, and it lies around 1252 km away from Hejaz. The Prophet (may Allah's peace and blessings be upon him) went out to invade the Romans. During this journey, the Prophet (may Allah's peace and blessings be upon him) would combine every two prayers. He would perform the Zhuhr and ‘Asr prayers together, and the Maghrib and ‘Ishā’ prayers together. He (may Allah's peace and blessings be upon him) would perform the ‘Asr prayer at the time of Zhuhr and perform the ‘Ishā’ prayer at the time of Maghrib, in what is called jam‘ taqdīm (combining two prayers at the earlier time). Mu‘ādh (may Allah be pleased with him) informed that one day the Prophet (may Allah's peace and blessings be upon him) delayed the Zhuhr prayer to the time of ‘Asr and delayed the Maghrib prayer to the time of ‘Ishā’. This is called jam‘ ta’khīr (combining two prayers at the latter time).
Then, he (may Allah's peace and blessings be upon him) said to his Companions (may Allah be pleased with them): "You will come" in this travel and journey of yours; "tomorrow": the following morning; "Allah Willing", it is the Prophet's (may Allah's peace and blessings be upon him) compliance with the verse that reads: {And never say about anything: "I will surely do this tomorrow," without adding: "if Allah wills."} [Surat al-Kahf: 23-24] "The spring of Tabūk:" It is the well of water after which the area was named. There was a little water gathered in it. "and you will not reach it until the forenoon," i.e., the heat of the daytime grows intense with the coming of the forenoon. "Whoever of you reaches it" and moves faster and comes to it before the Prophet (may Allah's peace and blessings be upon him) arrives - this is because it was the Prophet's habit to move and travel at the rear of the army - "should not touch anything of its water," be it for drinking or other purposes, and whether it is little or much, until the Prophet's arrival. The Prophet (may Allah's peace and blessings be upon him) probably feared that if anyone touched the water before his arrival, it would cease to flow, given its little amount. So, he (may Allah's peace and blessings be upon him) wanted the blessing to appear in the water with his arrival and the water to suffice the entire army.
Then, Mu‘ādh (may Allah be pleased with him) said: "We reached it and two men had arrived there ahead of us." Two Muslim men who were at the front of the army. "The spring:" that which contains water, "was like a shoelace:" the string used for fastening shoes. This indicates the severe shortage of water. "Providing a thin flow of water," i.e., it flows with little and thin water. The Prophet (may Allah's peace and blessings be upon him) asked the two men: "Did you touch anything of its water?" They replied in the affirmative. Thereupon, the Prophet (may Allah's peace and blessings be upon him) scolded them, which means he blamed and censured them. "And said to them what Allah willed him to say," i.e., he blamed them vehemently. And perhaps they were hypocrites and violated the command intentionally, and so their scolding was deserved. It is also probable they were not hypocrites, yet they did not know about the Prophet's prohibition. And it is likely that his scolding of them happened to be misplaced; thus, it constituted mercy and purification for them. The Prophet (may Allah's peace and blessings be upon him) said in a Hadīth narrated by Muslim: "O Allah, I have entered into a covenant with You which You will not break. I am only a human being; so, if I have injured, reviled, cursed, or flogged a believer, make that for him a mercy, a purification, and a means by which You will bring him close to You on the Day of Resurrection."
Mu‘ādh (may Allah be pleased with him) mentioned that the Companions (may Allah be pleased with them) collected some water for the Prophet (may Allah's peace and blessings be upon him) in a vessel after they drew it in their palms. So, the Prophet (may Allah's peace and blessings be upon him) washed his hands and face in it and then commanded that the water be brought back to the spring. When they did so, the spring gushed forth with abundant and torrential water, and the people drank and quenched their thirst. Then, the Prophet (may Allah's peace and blessings be upon him) told Mu‘ādh (may Allah be pleased with him) to come close and hasten - O Mu‘ādh - If Allah Almighty prolongs your life, you will see what is here filled with gardens. 'Gardens:' orchards of palm trees and other plants. The intended meaning is that the place will have plenty of water and its land will become fertile; thus, gardens with a lot of trees and fruits will grow there. This is one of the Prophet's miracles and signs of his prophethood, as this place thereafter became filled with plants and fruits and abounded with life.
In this Hadth: Combining two prayers during travel, whether the traveler is traveling or dwelling
And in it: Two clear miracles for the Prophet (may Allah's peace and blessings be upon him): the multitude of water, and his foretelling of some incidents of the Unseen.
And in it: The verbal discipline and non-obscene and non-vulgar words or scolding..

708

As-Suddi reported: I asked Anas: "How should I leave after I pray? To my right or to my left?" He said: "As for me, I most often saw the Messenger of Allah (may Allah's peace and blessings be upon him) leave to his right.".

Commentary : Prayer is a tawqīfi act of worship which we should take and learn from the Prophet (may Allah's peace and blessings be upon him). This includes the manner of leaving after finishing the prayer.
In this Hadīth, the Tābi‘i Ismā‘īl ibn ‘Abdur-Rahmān as-Suddi says that he asked the Companion, Anas ibn Mālik (may Allah be pleased with him): How should I leave after finishing the prayer, to go back to the place I need to go - to my right or to my left? Replying to him, Anas (may Allah be pleased with him) said that he mostly saw the Messenger (may Allah's peace and blessings be upon him) turn to the right after finishing the prayer.
In a Hadīth narrated by Ahmad in his "Musnad Collection," ‘Abdullāh ibn ‘Amr ibn al-‘Ās (may Allah be pleased with him) said: "I saw him leave to his right, and I saw him leave to his left," i.e., he would leave, after finishing the prayer, towards any of the two directions, without restricting departure to one particular direction, whether he turned towards those he led in prayer or headed to leave the mosque.
In the "Two Sahīh Collections", ‘Abdullāh ibn Mas‘ūd (may Allah be pleased with him) said: "No one of you should give the devil anything of his prayer, thinking that it is due on him to leave only to his right. Indeed, I often saw the Prophet (may Allah's peace and blessings be upon him) leave to his left." So, this matter has much leeway and no restriction.
It was said: that leaving to the right is preferable, but not obligatory, and there is nothing wrong with leaving towards the left side, as the Prophet (may Allah's peace and blessings be upon him) did the both. It was also said: that it depends on the need and necessity. If a person, after finishing the prayer, needs to go in a certain direction, he can turn to it, be it right or left..

709

Al-Barā' ibn ‘Āzib reported: When we prayed behind the Messenger of Allah (may Allah's peace and blessings be upon him), we would like to be on his right side so that he would turn his face towards us. He said: I heard him say: "My Lord, save me from Your punishment on the day You will resurrect - or gather - Your servants.".

Commentary : The Prophet (may Allah's peace and blessings be upon him) used to urge the performance of the congregational prayer in the mosque in the first rows, and the Companions were keen on observing his commands. Some of them were keen on being close to the Prophet (may Allah's peace and blessings be upon him) to learn from him and hear what he had to say.
This Hadīth shows the Companions' keenness to know the Prophet's statements and deeds in every minute detail. Al-Barā’ ibn ‘Āzib (may Allah be pleased with him) mentions that whenever they prayed in the row behind the Prophet (may Allah's peace and blessings be upon him), they were keen on being on his right side. He clarified the reason for this by saying that the Prophet (may Allah's peace and blessings be upon him) would turn his face towards them, i.e., after making taslīm (the end of prayer), he would turn to the right, facing his Companions. Also, Al-Barā' (may Allah be pleased with him) informs that he heard the Prophet (may Allah's peace and blessings be upon him) supplicate after the prayer, saying: "My Lord, save me," i.e., protect me from Your punishment, "on the day You will resurrect - or gather - Your servants," i.e., the Day of Resurrection, for reckoning. This is one of the most sublime supplications that point to the Prophet's fear of Allah Almighty.
In another version by Muslim: "He did not mention: so that he would turn his face towards us." This version indicates the Prophet (may Allah's peace and blessings be upon him) was not persistent in turning to the right side after ending the prayer. In the "Two Sahīh Collections", ‘Abdullāh ibn Mas‘ūd (may Allah be pleased with him) said: "No one of you should give the devil anything of his prayer, thinking that it is due on him to leave only to his right. Indeed, I often saw the Prophet (may Allah's peace and blessings be upon him) leave to his left." He would leave, after finishing the prayer, towards any of the two directions, without restricting departure to any particular direction, whether he turned towards those he led in prayer or headed to leave the mosque.
In the Hadīth: Mentioning the Prophet's supplication after the prayer
And in it: Demonstrating the Prophet's fear of his Lord and his persistent supplication to Him.

710

Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "When the iqāmah for prayer is made, there is no prayer but the obligatory one.".

Commentary : Prayer is the mainstay of religion, and its performance is obligatory for every Muslim. The Prophet (may Allah's peace and blessings be upon him) demonstrated the manner of praying and taught it to the Ummah, and he also taught us the order of prayers and what should be given precedence in case of conflict. The performance of the obligatory prayers takes precedence over offering the supererogatory ones.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) points out that when the muezzin proclaims the iqāmah (the commencement of prayer) in the mosque, no one should embark upon the supererogatory prayer; rather, one should leave it and perform the obligatory prayer. His words "there is no prayer" probably mean that there is no prayer with a complete reward, or that the supererogatory prayer is not valid altogether after the proclamation of the iqāmah for the obligatory prayer; so, one should cut off the supererogatory prayer and perform the obligatory one. It was said: If he was in the first Rak‘ah, he should cut off the prayer. Yet, if he is in the second Rak‘ah, he can complete the prayer in a quick manner. This all applies to those in the mosque, which is the main rule regarding prayer.
In the Hadīth: Prohibiting the performance of the supererogatory prayer if the iqāmah for the obligatory one is proclaimed in the mosque..

712

‘Abdullāh ibn Sarjis reported: A man entered the mosque while the Messenger of Allah (may Allah's peace and blessings be upon him) was in the Morning prayer. He offered two Rak‘ahs in a corner of the mosque and then joined the prayer with the Messenger of Allah (may Allah's peace and blessings be upon him). When the Messenger of Allah (may Allah's peace and blessings be upon him), made taslīm, he said: "O so and so, which one of the two prayers have you counted? Your prayer alone or your prayer with us?!".

Commentary : Performing the prayer in congregation in the mosque is of great significance and subject to particular rulings. When the congregational prayer commences, no one should embark upon another prayer. Rather, the Muslim should join the prayer whose iqāmah has been proclaimed. This is the command and guidance of the Prophet (may Allah's peace and blessings be upon him).
In this Hadīth, ‘Abdullāh ibn Sarjis (may Allah be pleased with him) relates that a man entered the mosque while the Messenger of Allah (may Allah's peace and blessings be upon him) was leading his Companions in "the Morning prayer", which is the Fajr prayer. Before joining the congregational prayer with the Prophet (may Allah's peace and blessings be upon him), he offered two Rak‘ahs as the Sunnah of the Fajr prayer alone in a corner of the mosque. Then, he entered the congregational prayer along with the Prophet (may Allah's peace and blessings be upon him). After the Prophet (may Allah's peace and blessings be upon him) finished the prayer, he called him - O so and so - and asked him: Which one of the two prayers have you counted as your obligatory prayer, "your prayer alone or your prayer with us?!" Which one have you counted as the obligatory prayer and which one the supererogatory prayer?! These are words of reprimand and rebuke from the Prophet (may Allah's peace and blessings be upon him) for his performance of the supererogatory prayer while the Imām was offering the obligatory prayer. But this does not indicate that any of the two prayers is invalid.
In the Hadth: Evidence that after the iqmah is proclaimed, one should not embark upon a supererogatory prayer, even if he will be able to join the prayer with the Imam..

713

Abu Humayd, or Abu Usayd, reported: The Messenger of Allah (may Allah’s peace and blessings be upon him) said: "When anyone of you enters the mosque, let him say: 'Allahumma iftah li abwāba rahmatik' (O Allah, open for me the gates of Your mercy). And when he leaves, let him say: 'Allahumma inni as’aluka min fadlik' (O Allah, I ask You from Your bounty).".

Commentary : Mosques are the houses of Allah Almighty. They are held sacred in the hearts of the believers, and they are the place where prayers, individual and congregational, are performed, dhikr is observed, and Allah bestows His favor upon His servants by giving them great rewards.
This Hadīth addresses two of the etiquettes related to the mosque, to which the Prophet (may Allah's peace and blessings be upon him) gave direction. First: An etiquette related to entering the mosque. The Prophet (may Allah's peace and blessings be upon him) said: "When anyone of you enters the mosque," i.e., wants to enter it, when he arrives at its door, "let him say: O Allah, open for me the gates of Your mercy," which encompasses everything. This is an invocation to Allah to cover him with His vast mercy and enable him to perform the righteous deeds that will be a reason for entering through numerous gates of mercy.
Second: An etiquette related to leaving the mosque. He said: "And when he leaves, let him say, O Allah, I ask You from Your bounty" from Your lawful sustenance. This is an invocation to Allah and an acknowledgment that He is the Bestower of great favor upon His servants, the Provider, and the One Who gives out of His vast bounty without limit.
It was said: The reason for mentioning mercy with entering and bounty with leaving is that mercy in the Book of Allah is intended for the blessings related to people's souls and the Hereafter. Allah Almighty says: {But the mercy of your Lord is better than what they accumulate.} [Surat az-Zukhruf: 32] Whereas bounty is intended for worldly blessings. Allah Almighty says: {There is no blame upon you for seeking the bounty of your Lord [by trading].} [Surat al-Baqarah: 198] Allah Almighty also says: {When the prayer is over, disperse in the land and seek from the bounty of Allah.} [Surat al-Jumu‘ah: 10] When a person enters the mosque, he seeks closeness to Allah and engages in deeds that bring him near Allah's rewards and Paradise; so, the mention of mercy suits that. And when he leaves the mosque, he seeks sustenance; so, the mention of bounty suits that.
The supplications reported in such situations are intended for giving guidance and taking into account occasions, and they aim at connecting the servant to his Lord in all his conditions and activities, and reminding that Allah Almighty has power over all things and that He likes that His servants ask of Him. Allah Almighty says: {Your Lord says: "Call upon Me; I will respond to you."} [Surat Ghāfir: 60]
In the Hadīth: Urging remembrance of Allah upon entering the mosque and upon leaving it..

715

Jābir ibn ‘Abdullāh reported: We were with the Messenger of Allah (may Allah's peace and blessings be upon him) on an expedition. As we headed back, I urged my camel to move quickly as it was slow. A rider caught up with me from behind and he goaded my camel with an iron-tipped stick which he had with him. My camel moved forward like the best camel you have ever seen. I turned around and found him to be the Messenger of Allah (may Allah's peace and blessings be upon him). He said: "What makes you in a hurry, O Jābir?" I said: "O Messenger of Allah, I am newly wedded." He said: "Have you married a virgin or a previously married woman?" He said: I said: "A previously married woman." He said: "Why not a young girl so that you could play with her and she could play with you?" He said: Then, when we reached Madīnah and were about to enter, He said: "Wait so that we may enter by night - i.e., in the evening - in order for the one of unkempt hair to comb her hair and the one whose husband has been absent to shave her pubic hair." He said: And he said: "When you enter, then Al-Kays, Al-Kays (copulation; or discernment).".

Commentary : Marriage is part of Fitrah (natural disposition) and one of the immutable laws of Allah in this world, and it serves many Shar‘i interests. Our pure Shariah devoted attention to this Fitrah and urged and encouraged it. It directed us to the right way of choosing and the means for preserving this sublime blessing, through good manners and an amicable relationship between a man and his wife.
In this Hadīth, Jābir ibn ‘Abdullāh (may Allah be pleased with him) informs that they were with the Messenger of Allah (may Allah's peace and blessings be upon him) on an expedition outside Madīnah. It is said: This happened during the Conquest of Makkah, as they were returning from Makkah to Madīnah. On their way back to Madīnah, Jābir (may Allah be pleased with him) was in a hurry and quickened the pace of driving his camel, which was slow. Someone caught up with him from behind and goaded his camel, i.e., he struck it at the rear to hasten its pace, "with an iron-tipped stick which he had with him." That is a stick that resembles a spear. The camel hastened its pace and moved vigorously "like the best camels you have ever seen" i.e., like the best and fastest camels you ever see. Jābir turned his head around to see who goaded his camel and hastened its pace and found him to be the Messenger of Allah (may Allah's peace and blessings be upon him). The Prophet (may Allah's peace and blessings be upon him) asked him about the reason for his being in haste and quickening his pace. In reply to the Messenger of Allah (may Allah's peace and blessings be upon him), he said that he was "newly wedded" i.e., he got married a short while ago. So, the Prophet (may Allah's peace and blessings be upon him) asked him whether he had married a virgin, who did not marry before, or a previously married woman. Jābir (may Allah be pleased with him) informed him that he married a previously married woman, not a virgin. Thereupon, the Prophet (may Allah's peace and blessings be upon him) said to him: "Why not a young girl"; this means a virgin. The Prophet (may Allah's peace and blessings be upon him) was encouraging him to marry virgins. "so that you could play with her and she could play with you?" i.e., you have fun with her, and she has fun with you, and you fondle her, and she fondles you. Indeed, a previously married woman may feel attached to her former husband, unlike a young girl who did not marry before; her heart usually gets attached to her first husband. So, she actively cares about him and seeks to make him happy - in addition to other traits for which virgins are known and by which they surpass previously married women. In the Two Sahīh Collections: I said: "O Messenger of Allah, my father died - or he was martyred - and I have small sisters. So, I disliked that I should marry someone like them and she would not be able to discipline them and look after them. Therefore, I have married a previously married woman so that she would be able to look after them and discipline them." The version by Muslim has this addition: "May Allah bless you; or he said something good to me."
Then, Jābir (may Allah be pleased with him) informed that when they returned to Madīnah, they hastened to enter and go to their families. Thereupon, the Prophet (may Allah's peace and blessings be upon him) said: "Wait" i.e., be patient and wait, and do not go to your families, "so that we may enter by night, i.e., in the evening" i.e., after the ‘Ishā’ prayer. He clarified the reason for the delay, saying: "in order for the one of unkempt hair to comb her hair" i.e., to prune and beautify the hair of her head. "the one of unkempt hair" is one whose hair became untidy and ugly in appearance. "and the one whose husband has been absent to shave her pubic hair"; using the razor blade to remove the pubic hair. "and the one whose husband has been absent" is called Al-Mughībah in Arabic. The intended meaning is that the Prophet (may Allah's peace and blessings be upon him) prevented them from hastening to go to their families and commanded them to wait till the night, so as to give their women an opportunity to get prepared for them, tidy their appearances and hair, beautify themselves, and be ready to receive them. Then, the Prophet (may Allah's peace and blessings be upon him) advised Jābir (may Allah be pleased with him), saying: "When you enter" i.e., when you go to your wife; "then Al-Kays, Al-Kays." It is said: It means copulation. So, he seemed to have encouraged him to engage in copulation. And it is said: Rather, he meant something more specific than that, namely the child. So, he seemed to have encouraged him to have a child. It is also said: It refers to reason and forbearance. So, it is as if he was saying to him: Be rational and forbearing when you go to your wife and be considerate of her condition in terms of purity and menstruation.
The Hadīth highlights the Prophet's amicable relationship with his Companions and that he was interested in their affairs and used to check on them.
It points out the merit of marrying a virgin.
It also shows the merit of Jābir (may Allah be pleased with him), as he went out for Jihad while he had been newly wedded.
The Hadīth demonstrates some of the etiquettes to be observed by one who returns from battle and travel..

715

Jābir ibn ‘Abdullāh reported: that he was traveling on a camel of his, which had become exhausted; so, he intended to let it go free. He said: The Prophet (may Allah's peace and blessings be upon him) followed me, made supplication for me, and struck it. Thereupon, it went in a way that it had never done before. He said: "Sell it to me for one ’Uqiya." I replied: 'No.' He again said: "Sell it to me." So, I sold it to him for one ’Uqiya. However, I stipulated that I should be allowed to ride it home. Then, when I reached (home), I took the camel to him, and he paid me its price in cash. Then, I went back, and he sent someone after me. He said: "Do you think that I bargained with you to take your camel? Take your camel and your money; it is yours.".

Commentary : The Prophet (may Allah's peace and blessings be upon him) used to be aware of the conditions of his Companions in terms of richness and poverty and opulence and straits. He would probably make up some scenarios with them to give them without causing them to lose face.
In this Hadīth, Jābir ibn ‘Abdullāh (may Allah be pleased with him) relates that he was riding a camel of his, which had become exhausted and weak, during travel. It was said that this occurred during the Conquest of Makkah and that they were returning from Makkah to Madīnah. He wanted to release it in the desert. So, the Prophet (may Allah's peace and blessings be upon him) caught up with him, supplicated for him, and struck the camel. Jābir (may Allah be pleased with him) said that the camel became strong and fast after the Prophet (may Allah's peace and blessings be upon him) struck it, and it walked in a way like never before. Then, the Prophet (may Allah's peace and blessings be upon him) asked Jābir to sell the camel to him for one ’Uqiya of silver, which is worth 40 Dirhams or approximately 201 grams. Jābir (may Allah be pleased with him) refused to sell it to the Prophet (may Allah's peace and blessings be upon him). Yet, the Prophet (may Allah's peace and blessings be upon him) repeated his offer, to which Jābir (may Allah be pleased with him) agreed, and he set a condition to the Prophet (may Allah's peace and blessings be upon him) that he should not take the camel before arriving in Madīnah and let Jābir ride it until he reached there. When they reached Madīnah, Jābir went to the Prophet (may Allah's peace and blessings be upon him) with the camel. Upon receiving the camel, the Prophet (may Allah's peace and blessings be upon him) gave him its price in cash. As Jābir (may Allah be pleased with him) returned, the Prophet (may Allah's peace and blessings be upon him) sent someone after him to call him back. The Prophet (may Allah's peace and blessings be upon him) said to him: "Do you think that I bargained with you to take your camel?!" Bargaining: It is to negotiate a transaction with the aim of reducing the price. The meaning: Do you think that I negotiated with you about your camel so as to take it from you?! "Take your camel and your money; it is yours." It is as if the Prophet (may Allah's peace and blessings be upon him) wanted to say to him: I only intended to find a reason to give you money. Jābir (may Allah be pleased with him) was taking care of his sisters after the death of his father in the battle of ’Uhud. This shows the Prophet's care about the conditions of his Companions.
In the Hadīth: It is legitimate to ask to buy some commodity even if its owner does not offer it for sale and to bargain about the price.
And in it: Stipulating a certain benefit related to the sold object
And in it: Cash payment of the price should be made upon receiving the commodity.
And in it: It is legitimate to sell a camel with the exception of its riding.
And in it: Demonstrating that if a sale is made with a condition that does not contradict the purpose of the contract, the sale and the condition are valid..

Book of Hadith