| 2 Hadiths


Hadith
1913
Narrated Ibn `Umar (may Allah be pleased with them):The Prophet ﷺ said, "We are an illiterate nation; we can neither write nor calculate. The month is like this and this, i.e., sometimes of 29 days and sometimes of thirty days.".

Commentary :
Allah, Exalted is He, decreed that the sighting of the new moon (crescent) should be usedto determine the timings of the lunar months. The sighting of the crescent marks the end of one lunar month and the beginning of another. Based on this sighting, many religious obligations are determined, such as fasting and Hajj.
In this hadeeth, Ibn ‘Umar (may Allah be pleased with him) stated that the Prophet ﷺ said: “We are an uneducated nation; we can neither write nor calculate,” meaning that we, as Arabs, are mostly uneducated or unlettered. The Arabic word ‘Ummi’ denotes “motherly,” which indicates the inability to read, write, or calculate.
Reference to arithmetic skills here means the use of astronomical calculation to track the movements of stars, lunar stages, and calculate times and dates. Arabs are predominantly unfamiliar with astronomical calculation, although a few have mastered it.
Therefore, Islam assigns clear signs and obvious marks for acts of worship that require no astronomical calculation. Then, the Prophet ﷺexplained by the use of sign language to clarify for both the deaf and the non-Arabs. He ﷺ said: “The lunar month is such and such.” The narrator said: “He ﷺ pointed with his hands to indicate that the lunar month is either twenty-nine or thirty days. He ﷺ first pointed with all ten fingers of his hands twice, and folded the thumb the third time, to indicate twenty-nine days; and then gestured with his two hands thrice, to indicate thirty days.
A lunar month does not exceed thirty days and is not less than twenty-nine days. The beginning of the month is marked by the sighting of the crescent after the sunset of the twenty-ninth day, and if the crescent is not sighted, the month is thirty days.
It is noteworthy that the description ‘Ummi (uneducated)’ is one of the attributes of perfection with which Allah, Exalted is He, endowed His Messenger ﷺ and praised him, even though it may be considered an attribute of imperfection with respect to others, because the practice of reading and writing is a means to acquire knowledge that often refines people’s personalities and elevates their status. Since Allah, Exalted is He, singled out the Prophet ﷺ for the earlier and latter knowledge without the need of learning how to read and write, it was a miracle in this respect, and an indication of the sincerity with which he ﷺ was described in the earlier heavenly books and by which was known to the previous nations. Allah, Exalted is He, Says (what means): {Those who follow the Messenger, the unlettered prophet, whom they find written in what they have of the Torah and the Gospel…} [Quran 7:157].
In his case, illiteracy is perceived as one of his greatest miracles, and the greatest honor conferred upon him, although it is indicative of apparent deficiency and inability for others.
It is also deduced from the hadeeth that the use of sign language is allowable to explain unclear information..

1914
Narrated Aboo Hurayrah (may Allah be pleased with him): The Prophet ﷺ said, "None of you should fast a day or two before the month of Ramadan unless he has the habit of fasting (voluntary fasting) (and if his fasting coincides with that day) then he can fast that day.".

Commentary :
Allah, Exalted is He, decreed that the sighting of the new moon (crescent) should be usedto determine the timing of the lunar months. The sighting of the crescent marks the end of one lunar month and the beginning of another. Based on this sighting, many religious obligations are determined, such as fasting and Hajj.
In this hadeeth, Aboo Hurayrah (may Allah be pleased with him) stated that the Prophet ﷺ forbade Muslims from fasting the day or two days before the month of Ramadan (the last day or two days of Sha’baan). It is not prescribed for Muslims to observe fasting at the end of Sha’baan as a precaution, because theobligatory fastingis contingent on the sighting of the moon and there should beno Takalluf (i.e., overburdening oneself with undue duties) involved, whether the sky is clear or cloudy.
He ﷺ specifically mentioned the last two days of Sha‘baan because doubt may arise on those two days if the sky happened to be cloudy (and it was not possible to sight the new moon clearly) for two or three months. He ﷺforbade fasting on these days for two reasons.First, for fear that this would involve adding extra days to the month of Ramadan.It was also forbidden to fast on the Day of ‘Eid for the same reason, and to avoid following the example of the People of the Book,who had fallen into adding to their obligatory fasting based on their personal whims and preferences. This is whyit is prohibited to fast on the Day of Doubt, i.e., the last day of Sha‘baan. Second, the religion made the obligatory fasting in Ramadancontingent on the sighting of the moon and fasting on the preceding day or two days implies challenging the rulings of Islam.
Then he ﷺmade an exception from this prohibition if a person is used to fasting on a specific day, such as the case of someone who habitually observes fasting on alternate days or on Mondays, if such were to coincide with these two days. In this case, there is no impediment to fasting on these days because it does not fall under the category of forbidden fasting (as intended in the hadeeth) as per the laws of Islam.
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1915
Narrated Al-Baraa’ (may Allah be pleased with him):It was the custom among the Companions of Muhammad that if any of them was fasting and the food was served (fast-breaking meal), but he slept before eating, he would not eat that night and the following day till sunset. Qays ibn Sirmah Al-Ansaaree was fasting and came to his wife at the time of Iftaar (fast-breaking meal) and asked her whether she had anything to eat. She replied, "No, but I would go and bring some food for you." He used to do hard work during the day, so he was overwhelmed by sleep and fell asleep. When his wife came back and saw him, she said, "Disappointment for you!" When it was midday on the following day, he fainted and the Prophet ﷺ was informed about the whole matter and the following ayah was revealed (which mean): {It has been made permissible for you the night preceding fasting to go to your wives [for sexual relations]…} [Quran 2:187] So, they were overjoyed by it, and then Allah also revealed: {And eat and drink until the white thread of dawn becomes distinct to you from the black thread [of night]. Then complete the fast until the sunset...} [Quran 2:187]
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Commentary :
The wisdom of Allah, Exalted is He, entailed that the Quran should not be revealed all at once, but should rather be revealed on different occasions, to ensurethe gradual building and refinement of the Muslim community that He willed for Muslims.Therefore, the ayaat of the Quran were revealed to address the problems and emerging issues that arose.
In this hadeeth, Al-Baraa’ ibn ‘Aazib(may Allah be pleased with him)related that when fasting was first made obligatory (in Ramadan), any ofthe Companions (may Allah be pleased with them)who happened to sleep before breaking his fast would not eat that night and would fast the following day,eating onlyafter the Maghrib prayer of the following day! They had a limited window of time to break their fast; from Maghrib prayer to the time when they went to bed that night. If anyone happened to sleep before breaking his fast, he would carry on with fasting on the following day, and then break his fast on the following day.The same was true for engagement in sexual intercourse with their wives.
He (may Allah be pleased with him) also stated that Qays ibn Sirmah Al-Ansaaree(may Allah be pleased with him) was fasting oneday and went to his wife at the time of Maghrib prayer asking her for the Iftaar (fast-breaking) meal. She told him that she hadn’t any food butsought his permission to go and fetch him some. Exhausted after his workday, hefell asleep while waiting for her. When his wife came back and saw him asleep, she said: "Disappointment for you," meaning,“what a deprivation.” Thiswas a commonly used expression for someone who missed out on an attainment to which he aspired. Qays (may Allah be pleased with him)did not eat anything that night and woke up on the following dayand observed fasting. When hewas halfway through the day, he fainted, and the incident was reported to the Prophet ﷺ. On that occasion, Allah, Exalted is He, revealed the ayah that reads (meaning): {It has been made permissible for you the night preceding fasting to go to your wives [for sexual relations]. They are clothing for you and you are clothing for them. Allah knows that you used to deceive yourselves, so He accepted your repentance and forgave you. So now, have relations with them and seek that which Allah has decreed for you. And eat and drink until the white thread of dawn becomes distinct to you from the black thread [of night]. Then complete the fast until the sunset. And do not have relations with them as long as you are staying for worship in the mosques. These are the limits [set by] Allah, so do not approach them. Thus does Allah make clear His ordinances to the people that they may become righteous.} [Quran 2:187].The ayah means that it is deemed allowable for you to engage in sexual intercourses with your wives, eat, and drink at any time of the night until the white thread of dawn becomes distinct to you from the black thread (of night). At that point of the night, it is obligatory on them to abstain from eating, drinking and sexual intercourse until sunset. The Companions(may Allah be pleased with them)were overjoyed.

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1916
Narrated ‘Adiy ibn Haatim(may Allah be pleased with him):When the above ayahwas revealed (which means): {And eat and drink until the white thread of dawn becomes distinct to you from the black thread [of the dawn],} [Quran 2:187] I took two (hair) strings, one black and the other white, and kept them under my pillow and went on looking at them throughout the night but could not make anything out of it! So, the next morning I went to Allah's Messenger ﷺ and told him the whole story. He ﷺexplained to me, "That ayah means the darkness of the night and the whiteness of the dawn.".

Commentary :
The Messenger of Allah ﷺ was the source of knowledge for his Companions(may Allah be pleased with them); whenever they were confused regarding any of the laws of Islam or the meaning of any ayaatof the Quran, they turned to him for clarification and guidance, and he ﷺ would teach and guide them.
In this hadeeth, ‘Adiy ibnHaatim(may Allah be pleased with him)reports that when the following ayah was revealed (which means): {And eat and drink until the white thread of dawn becomes distinct to you from the black thread [of night]} [Quran 2:187], it was prescribed for Muslims to eat and drink all night long until dawn, and prior to that they were only allowed to eat and drink after Maghrib prayer until they went to bed. Whenever any of them went to bed, it was not allowed to eat or drink on that night and on the following day as well (until the Maghreb prayer), as narrated in Saheeh Al-Bukhaaree. ‘Adiy ibn Haatim(may Allah be pleased with him) understood that the wording of the ayahto be literal,that it meant actualwhite and black threads, and that it is allowable to eat and drink until one could distinguish between them, i.e., after sunrise. Therefore, he brought two ropes (black and white ones) and put them under his pillow to preserve them so that he could easily look at them without having to get up. He would raise the pillow and look at them to determine the beginning of the fast day. After dawn,he would look at the two ropes, but hecould not distinguish the white from the black one, for the daylight was still faint.
Whereupon he (may Allah be pleased with him)went to the Messenger of Allah ﷺand told him the whole story. The Messenger of Allah he ﷺexplained that the correct meaning of theayahwas not to be able to see clearly actualwhite and black threads, but rather meant the ability to distinguish the blackness of the night from the whiteness of the morning, i.e., after dawn, and that the break of dawn was the time limit for the end of the night and the beginning of the morning.This means that whoever wishes to observe fasting is required to abstain from eating and drinking upon seeing that clear and prominent sign, i.e., the break of dawn..

1917
Narrated Sahl ibn Sa’d(may Allah be pleased with him):When the following ayah was revealed(which means): {And eat and drink until the white thread of dawn becomes distinct to you from the black thread,} [Quran 2:187] some people who intended to fast, tied black and white threads to their legs and went on eating till they differentiated between the two. Allah then revealed the words, {[of the dawn]}, and it became clear that meant the night and day..

Commentary :
The Noble Quran was not revealed all at once, but was rather revealed to the Prophet ﷺon different occasions, and some ayaat were revealed to further explain and clarify others. The Companions(may Allah be pleased with them)hastened to comply with the divine commands revealed to them.
In this hadeeth, Sahl ibn Sa‘d (may Allah be pleased with him) related the occasion during which the following ayah was revealed. Allah, Exalted is He, Says (what means): {And eat and drink until the white thread becomes distinct to you from the black thread.} [Quran 2:187].Some of the Companions (may Allah be pleased with them)understood the wording of the ayah literally, and that it meant actual white and black threads. Therefore, they would bring two threads (a black and a white one) and tie them to their feet and would eat and drink until they were able to differentiate between the black and white one (i.e., to determine the beginning of the fast day after dawn). Afterwards, Allah, Exalted is He, revealed the words {of the dawn} [Quran 2:187].in the ayah, and thereupon they learned that it does not referto actual white and black threads, but rather meant the ability to distinguish the blackness of the night from the whiteness of the morning, i.e., after dawn, and that the break of dawn was the time limit for the end of the night and the beginning of the morning. This means that whoever wishes to observe fasting is required to abstain from eating and drinking upon seeing that clear and prominent sign, i.e., the break of dawn.
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1923
Narrated Anas ibn Maalik (may Allah be pleased with him):The Prophet ﷺsaid, "Eat Suhoor (pre-dawn meal) for indeed there is a blessing in it."
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Commentary :
The Prophet ﷺ did not leave any good pertaining to this worldly life or the Hereafter without guiding Muslims to it and urging them to abide by it.
In the hadeeth, the Prophet ﷺurgedand commanded those who wished to fast to eat the Suhoor (pre-dawn meal). He ﷺ said: “Eat Suhoor,”meaning the pre-dawn meal during the month of Ramadan(obligatory fasting) and otherwise (voluntary fasting). He ﷺ explained: “for indeed there is a blessing in it,”meaning that it abounds in good, benefits, and blessings. The blessings in Suhoor aretastededon account of following the Sunnah and going against the practices of the People of the Book, because they did not eat before dawn. It also helps the fasting person gain strength to be able to endure fasting, boosts his energylevels for the rest of the day, andempowers him to practice self-restraintand repel the urges toexhibit bad mannerstriggered by hunger. The blessings of Suhoor are also manifest in being a reason for giving charity to those who may ask for it at this time, or join him for the Suhoor meal, in reciting Thikr and supplications at a time when they are most likely accepted, and holding the intention of fasting for those who had forgotten to do so before going to bed on the previous night.
Emphasis is placed on eating the Suhoor meal because most people most likely sleep at this time;they may be overwhelmed by sleep and thus miss out on having thisimportant meal, causingthem to experience fatigue at daytime while performing their daily activities and work.
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1924
Narrated Salamah ibn Al-Akwa’ (may Allah be pleased with him):Once the Prophet ﷺordered a person on ‘Aashooraa’ (the 10th day of Muharram) to announce, "Whoever has eaten, should not eat any more, but observe fasting, and who has not eaten should not eat, but complete his fast (till the end of the day)”.
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Commentary :
The Day of ‘Aashooraa’ is one of the blessed days of Allah, Exalted is He, on which He saved His Prophet Moosaa from Pharaoh and his army. The Messenger of Allahﷺ fasted it, and commanded Muslims to fast as well. It was the first prescribed fast for Muslims before fasting was deemed obligatory in Ramadan.
In this hadeeth, Salamah ibn Al-Akwa‘ (may Allah be pleased with him) stated that the Prophet ﷺ sent a man, i.e., Hind ibn Asmaa’ ibn Haarithah Al-Aslamee(may Allah be pleased with him), as stated in Musnad Ahmad and other Hadeeth collections, to announce to people on the Day of ‘Aashooraa’, the 10th day of the sacred month of Muharram, that whoever had eaten on that day should abstain from eating for the rest of the day until the time of Iftaar, to honor the sacredness of this blessed day, and that whoever had not eaten yet should hold the intention of fasting and fast.
After the fasting of Ramadan was deemed obligatory, fasting on the Day of ‘Aashooraa’became optional.It has been reported that fasting on the Day of ‘Aashooraa’ expiates the sins committed during the previous year, as reported on the authority of Aboo Qataadah (may Allah be pleased with him) and narrated by Imam Muslim.
Many narrations have been reported regarding the reasons why the Prophet ﷺ fasted onthe Day of ‘Aashooraa’. For instance, it was narrated on the authority of Ibn ‘Abbaas (may Allah be pleased with him) that he said:“When the Prophet ﷺ came to Al-Madeenah, he found (the Jews) fasting on the Day of ‘Aashooraa’ (i.e., 10th of Muharram). They used to say: "This is a great day on which Allah, Exalted is He, saved Prophet Moosaa and drowned the folk of Pharaoh. Moosaa observed the fast on this day, as a sign of gratitude to Allah." The Prophet ﷺ said, "I am closer to [Prophet] Moses than they!" So, he observed fast (on that day) and ordered the Muslims to fast on it.” [Al-Bukhaaree and Muslim].
Moreover, it was reported on the authority of Ibn ‘Umar (may Allah be pleased with him)that the Prophet ﷺ said about the Day of ‘Aashooraa’: “That was a day on which the people of pre-Islamic days used to observe fast. So, he who amongst you likes to observe fast should do so, and he who does not like it should abandon it.” [Al-Bukhaaree and Muslim].
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1926
‘Aa’ishah and Umm Salamah (may Allah be pleased with them)said:At times, Allah's Messenger ﷺ used to get up in the morning in a state of Janaabah (i.e., post sexual-intercourse ritual impurity) after having sexual relations with his wives, take a bath and fast.
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Commentary :
The Companions sometimes held different opinions regarding certain issues, but they abided by the due Islamic etiquette of disagreement that the Prophet ﷺ taught them.
In this hadeeth, ‘Abd Al-Rahmaan ibn Al-Haarith, a Taabi‘i (Follower, from the generation of Muslims who followed the Companions), narrated thathe told Marwaan ibn Al-Hakam that the Mothers of Believers ‘Aa’ishah and Umm Salamah(may Allah be pleased with them) told him that the Prophet ﷺ sometimes woke upafter dawn in a state of Janaabah after having intimate relations with some of his wives,and that he ﷺ would perform Ghusl and observe fasting on that day, as long as he ﷺ had not eaten or drunk anything after dawn. This indicates the permissibility ofcommencing fasting while being in a state of Janaabah before performing Ghusl. The state of Janaabah refers to the post sexual-intercourse state of major ritual impurity experienced by whoever discharges(ejaculates) Manniy (semen) or engages in a sexual intercourse, and the Arabic word denotes the refrainment from prayer and certain worshipful acts until attaining ritual purity (by performing Ghusl).
When Marwaan ibn Al-Hakam, who was then the governor of Al-Madeenah,heard that, he made‘Abd Al-Rahman swear to tell this hadeeth to Aboo Hurayrah(may Allah be pleased with him) - for he used to give Fatwa (scholarly opinion) that whoever wakes upin a state of Janaabah in the morning, his fast on that day is not valid - because the wives of the Prophet ﷺwere the most knowledgeable in such matters. He added: “I urge you tosurprise Aboo Hurayrah (may Allah be pleased with him)with it,” and this could also mean to rebuke him with it.Marawaan made ‘Abd Al-Rahmaanswear to inform Aboo Hurayrah (may Allah be pleased with him) of that hadeeth to investigate the relevant ruling further, to know whether or not he (may Allah be pleased with him)knew of another abrogated text, or one that abrogated this ruling, or warranted specification of its general indication or its interpretation to a different effect.
‘Abd Al-Rahmaan ibnAl-Haarith disliked doing what Marwaan ibn Al-Hakam asked him to do, and later on met with Aboo Hurayrah (may Allah be pleased with him)at the Miqaat of Dhul-Haleefah, theMiqaat of the people of Al-Madeenah who wish to perform Hajj or ‘Umrah.This place is currently known as Aabaar ‘Ali,a specified placeat the beginning of the route from Al-Madeenah to Makkah, about six miles (approximately 13 km) away from Al-Madeenah and two hundred miles (approximately 408 km) away from Makkah, and it is the farthest Miqaat from Makkah. Aboo Hurayrah (may Allah be pleased with him) owned a plot of land there. ‘Abd Al-Rahmaan said to him, “I shall tell you something, and had not Marawaan urged me to do so, I would not have brought it up!” He then informed him of the statement the Mothers of the Believers ‘Aa’ishah and Umm Salamah (may Allah be pleased with them). Thereupon, Aboo Hurayrah (may Allah be pleased with him) told him that Al-Fadhl ibn ‘Abbaas (may Allah be pleased with them) had reported to him that the Prophet ﷺ said that whoever wakes up in the morning of a fast day while being in a state of Janaabah, his fasting is invalid, but ‘Aa’ishah and Umm Salamah (may Allah be pleased with them) were more knowledgeable of such matters.A version of the hadeeth cited in Saheeh Muslim reads: “Narrated Aboo Hurayrah (may Allah be pleased with him) ‘Have they said that?’ He (‘Abd Al-Rahmaan) replied: ‘Yes!’ Thereupon, Narrated Aboo Hurayrah (may Allah be pleased with him) ‘They are more knowledgeable (of such matters)!’”
Clearly, they were more knowledgeable of such matters than Al-Fadhl (may Allah be pleased with them), and their statement in this regard is given precedence overothers, because they narrated it based on close observation of the Prophet’s private life, unlike others.
It is deduced fromm the hadeeth that Muslims should accept and embrace the truth and give up opinions that are proven wrong by means of sound argument and proof.
It is also inferred from it that it is permissible for scholars to visit therulers, discuss with them issues of knowledge, and obey them in what is permissible and good.
Finally, it is deduced that ifa religious ruling on a given matter is disputed, it should be referred to the ones who are most likelyknowledgeable of it.
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1927
‘Narrated Aa’ishah (may Allah be pleased with her):
The Prophet ﷺ used to kiss and embrace (his wives) while he was fasting, and he had more power to control his sexual desires than any of you.”Narrated Jaabir (may Allah be pleased with him): "The person who discharges (semen) after casting a look (on his wife) should complete his fast.".

Commentary :
The Prophet ﷺ made clear for us the permissible and impermissible acts for a fasting person by means of his sayings and actions, and the honorable Companions (may Allah be pleased with them) reported such sayings and actions to us.
In this hadeeth, the Mother of Believers ‘Aa’ishah (may Allah be pleased with her), the wife of the Prophet ﷺ, clarified to us the allowable acts of intimacy between spousesduring fasting. She (may Allah be pleased with her) said: “The Prophet ﷺ used to kiss and embrace (his wives) while he was fasting,” meaning kissing ortouching (skin-to-skin contact), without engaging in sexual intercourse, such asforeplay and embracing. He ﷺ used to do so in the obligatory and voluntary fasting. She (may Allah be pleased with her) added: “… and he had more power to control his sexual desires than any of you,” meaning that he ﷺ had the best self-control ability to curb his sexual desires from invalidating his fast. The Arabic word ‘Al-’Irab’ used in the hadeeth refers to the sexual need or body part. The Mother of the Believers ‘Aa’ishah (may Allah be pleased with her)indicated by her saying: “… and he had more power to control his sexual desires than any of you,” that it is permissible to kiss and to engage in lesser acts of intimacy (without actually having sexual intercourse) for those who are able to control themselvesso that there is no fear of ejaculation or even having sex.
The hadeeth also highlights the good manners of the Prophet ﷺ and his kindness with his wives.
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1929
Zaynab(may Allah be pleased with her), the daughter of Umm Salamah, narrated that her mother said, "While I was (lying) with Allah's Messenger ﷺ underneath a woolen sheet, I got the menstrual bleeding, and then slipped away and put on the clothes (which I used to wear) in menses. He asked, "What is the matter? Did you get your menses?" I replied in the affirmative and then entered underneath that woolen sheet. I and Allah's Messenger ﷺ used to take a bath from one water pot and he used to kiss me while he was fasting.".

Commentary :
The Mothers of the Believers (may Allah be pleased with them), the wives of the Prophet ﷺ, reported to us manydetails of his private life with them. This has helped tofurther explain the laws of Islam and clarify for Muslims their religion.
In this hadeeth, the Mother of the Believers, Umm Salamah, Hind bint Aboo Umayyah(may Allah be pleased with her) narrated that while she was lying next to the Prophet ﷺ beneath a blanket or covering called ‘Al-Khameelah,’a black sheet made of wool or other fabric, she experienced the menstrual bleeding. Therefore, shegot up hurriedly anddiscreetly so thatno blood shouldreach the Prophet’s ﷺbody. It could also mean that she was disgusted to sleep next to him in such acondition. She (may Allah be pleased with her)took the clothes that she had prepared to wear during menstruation to put them on. Thereupon, the Prophet ﷺnoticed and said to her: "What is the matter? Did you get your period?" She (may Allah be pleased with her) replied in the affirmative and then he ﷺ asked her to come back to bed next to him underneath that woolen sheet (Khameelah).
She (may Allah be pleased with her)also stated that she and the Prophet ﷺ used to take a bath from one water pot while both were in a state of Janaabah. They used to share the same water pot during Ghusl and he ﷺused to kiss her while he was fasting, for he ﷺhad more power in controlling his sexual desires, and kissing his wives would not result in engaging in sexual intercourse during daytime of Ramadan, as the Mother of the Believers ‘Aa’ishah (may Allah be pleased with her) said: “… and he had more power to control his sexual desires than any of you.” It is deduced therefrom that it is allowable for a Muslim man to kiss and engage in Mubaasharah (i.e., lesser acts of intimacy like kissing, embracing, and skin-to-skin contact without engaging in sexual intercourse) with his wife during daytime inRamadan, provided that he has the power to control himself and abstain from any act of intimacy where there is fear of ejaculation or engaging in sexual intercourse.
It is also inferred from the hadeeth that it is preferable for a woman to wear special clothes for menstruation, other than her usual clothes.
The hadeeth also underlines the good manners of the Prophet ﷺ and his kindness with his wives..

1938
Narrated Ibn ‘Abbaas (may Allah be pleased with him):The Prophet ﷺhad Hijaamah performed on him while he was in the state of lhraam (i.e., ritual state of consecration), and also while he was observing fasting..

Commentary :
Hijaamah (cupping therapy)is one of the ancient forms of alternative medicine used to remove bad blood from the body.
In this hadeeth, ‘Abdullahibn ‘Abbaas(may Allah be pleased with them) informed us that the Prophet ﷺhad Hijaamah performed on him while he was in a state of lhraam (ritual state of consecration), and also while he was fasting.
The apparent indication of the hadeeth is that it refers to two sperate occasions. The version of the hadeeth cited in Saheeh Al-Bukhaaree reads: “The Prophet ﷺhad Hijaamah performed on his head while he was in a state of lhraam to cure migraine headaches. This took place in Lahy Jamal,a place between Makkah and Al-Madeenah, about seven miles (12 km) away from Al-Madeenah..

1940
Narrated Thaabit Al-Bunaanee:Anas ibn Maalik (may Allah be pleased with him)was asked whether they believed that undertaking Hijaamah therapyis disliked for a fasting person. He replied in the negative and said, "No [not for a religious reason], except for fear of weakness.".

Commentary :
Hijaamah (wet cupping therapy) is one of the ancient forms of alternative medicine used to remove bad blood from the body.
In this hadeeth,the Taab’iee Thaabit Al-Bunaaneeinforms us that Anas ibn Maalik (may Allah be pleased with him) was asked whether they believed that Hijaamah therapy was disliked for a fasting person during the lifetime of the Prophet ﷺ.
Anas (may Allah be pleased with him) clarifiedthat it was held as non-prohibitivelydisliked(Makrooh Tanzeehan) rather than prohibitively disliked (Makrooh Tahreeman), because it may cause fatigue during fasting, possibly drainingthe fasting person and requiringhim to getnutrients into his body (i.e., break his fast).
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1942
‘Narrated Aa’ishah (may Allah be pleased with her):Hamzah ibn ‘Amr Al-Aslamee(may Allah be pleased with him) said, "O Allah's Messenger!I fast continuously."
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Commentary :
Islam commands Muslims to avail of their share of the worldly life, and not to neglect the right of Allah to be worshipped. Thus, it preaches harmonious balance between the life of the body and that of the heart. Some of the Companions (may Allah be pleased with them)used to abide by the original religious rulings rather than opting for concessionsgranted by the religion with the aim of drawing closer to Allah, without hindering their abilities to carry on with their normal everyday activities.
In this hadeeth, the Mother of the Believers ‘Aa’ishah (may Allah be pleased with her) stated that Hamzah ibn ‘Amr Al-Aslamee(may Allah be pleased with him) told the Prophet ﷺ he used to fast continuously, meaning to fast all year long,except for days when fasting is deemed forbidden such as the two days of ‘Eid andthe days of Tashreeq (i.e., the 11th 12th and 13th of Thoo al-Hijjah).
A version of the hadeeth in Saheeh Al-Bukhaaree and Saheeh Muslim states that he (may Allah be pleased with him) said so to the Prophet ﷺ because hetravelled often and was asking about fasting while traveling. The Prophet ﷺ said: “You may fast if you wish or refrain from fastingif you wish!” As far as voluntary fasting while traveling is concerned, a person is given the choice to observe fasting or refrain from it. The prohibition of fasting continuously (all year long) has been reported in the Sunnah. It has been narrated on the authority of ‘Abdullah ibn ‘Amr ibn Al-‘Aas (may Allah be pleased with them) that the Prophet ﷺ said to him: “There is no (reward for) fasting (for him) who fasts perpetually (all year long).” [Al-Bukhaaree and Muslim].
To reconcile between the two hadeeths,scholars have advised that the wisdom behind forbidding fasting perpetually (all year long) is that it drains a person and renders him unable to partake in Jihaad and fulfill the rights due on him. However, if someone has the physical strength to endure fasting all year long while fulfilling the rights due on him (and carry out his obligations), there is no harm in that..

1943
‘Aa’ishah(may Allah be pleased with her), the wife of the Prophet ﷺ, said:“Hamzah ibn ‘Amr Al-Aslamee(may Allah be pleased with him)asked the Prophet ﷺ: "Should I fast while traveling?" The Prophet ﷺreplied, "You may fast if you wish, and you may not fast if you wish.”
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Commentary :
Travelling is a tortuous experience and it is usually accompanied by fatigue and hardship. Therefore, Allah, Exalted is He,has relieved travelersof certain religious duties and the Laws of Islamhas granted him legal concessions to eliminate such hardship. However, some of the Companions (may Allah be pleased with them) used to abide by the original religious rulings rather than opting for legal concessions granted by the religion with the aim of drawing closer to Allah.
 In this hadeeth, the Mother of the Believers ‘Aa’ishah (may Allah be pleased with her) stated that Hamzah ibn ‘Amr Al-Aslamee(may Allah be pleased with him)asked the Prophet ﷺwhether or not he should fast while traveling. The Prophet ﷺ gave him the choice to fast or refrain from fasting while traveling. He ﷺ said: "You may fast if you wish, and you may not fast if you wish.”
Refrainment from fasting while traveling is a legal concession granted to the traveler, upon whom fasting is otherwise deemed obligatory. A traveler is given the choice between availing himself of this legal concession or abiding by the original ruling.
Hamzah ibn ‘Amr Al-Aslamee(may Allah be pleased with him)observed voluntary fasting often and it has been reported in Saheeh Al-Bukhaaree and Saheeh Muslim that he even used to fast continuously, meaning all year long, except for days when fasting is deemed forbidden, such as the two days of ‘Eidand the days of Tashreeq (i.e., the 11th 12th and 13th of Thoo al-Hijjah).
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1945
Narrated Aboo Al-Dardaa’ (may Allah be pleased with him):We set out with Allah's Messengerﷺon one of his journeys on a very hot day, and it was so hot that one had to put his hand over his head because of the severity of heat. None of us was fasting except the Prophet ﷺand Ibn Rawaahah (may Allah be pleased with him).
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Commentary :
Traveling is not free of physical and psychological hardship, and therefore, Allah, Exalted is He, relieved travelersof certain religious duties, and the Laws of Islam grants legal concessions to eliminate such hardship. However, some of the Companions (may Allah be pleased with them) used to abide by the original rulings rather than opting for legal concessions granted by the Laws of Islam whenever they were able to do so, with the aim of drawing closer to Allah.
In this hadeeth, Aboo Al-Dardaa’ (may Allah be pleased with him) related that they set off on a journey with the Prophet ﷺ on a very hot day during the month ofRamadan, as stated in the narration in Saheeh Muslim. It was so hot thatthe Companions had toput their hands over their heads because of the severity of the heat. None of them fasted on that day except for the Prophet ﷺ and‘Abdullahibn Rawaahah(may Allah be pleased with him).The rest of the Companions(may Allah be pleased with them) availed themselves of thelegal concession in this regard. Allah, Exalted is He, Says (what means): {…and whoever is ill or on a journey - then an equal number of other days. Allah intends for you ease and does not intend for you hardship.} [Quran 2:185].
It has been reported that the Prophet ﷺ refrained from fasting during some of his travels and criticized those who were fasting, as narrated in Saheeh Muslim on the authority of Jaabir ibn ‘Abdullah(may Allah be pleased with them): “The Messenger of Allahﷺwent off to Makkah in Ramadan in the year of the Conquest, and they fasted until they arrived at Kuraa‘Al-Ghameem (i.e., a valley two stages from Makkah on the way to Al-Madeenah). He ﷺthen called for a cup of water which he raised until people looked at it, and then he drank. He ﷺwas told afterwards that some people had carried on with their fast (and had not broken it). Thereupon, heﷺ said, “Those are the disobedient ones; those are the disobedient ones.””
The reason the Prophet ﷺ described those people as ‘disobedient’ was that he ﷺ had commandedthem to break their fast and it was upon them to obey him. He ﷺ sometimes commanded Muslims verbally and sometimes tacitly by his actions.When he ﷺ broke his fast, this was a tacit command for themto avail themselves of the relevant legal concession so that they would gain strengthen forJihaad. Since these disobedient people refused to comply with his command, they fell into manifest error. They were described as ‘disobedient’ because in doing so they contravened the Laws of Islam..

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..