| Hadiths

Bukhari Hadiths 1356
Muslim Hadiths 558

Hadith

2137

Narrated Ibn ‘Umar (may Allah be pleased with him):
I saw the people buy foodstuff randomly without measuring it during the lifetime of Allah's Messenger ﷺ and they were punished (by beating), if they tried to resell it before carrying it to their own houses..

2138

‘Aa’ishah (may Allah be pleased with her) said:
Rarely did the Prophet ﷺ fail to visit Aboo Bakr's house every day, either in the morning or in the evening. When the permission for migration to Al-Madeenah was granted, the Prophet ﷺ came to us at noon, which was unusual time of the day for him to come. When Aboo Bakr (may Allah be pleased with him) was informed, he said, "Certainly the Prophet ﷺ has come for some urgent and serious matter!" The Prophet ﷺ said to Aboo Bark (may Allah be pleased with him), when the latter entered: "Let nobody stay in the house (i.e., I would like to talk with you in private)." Aboo Bakr (may Allah be pleased with him) said, "O Allah's Messenger ﷺ! There are only my two daughters (i.e., ‘Aa’ishah and Asmaa’ (may Allah be pleased with them)) are present." The Prophet ﷺ said, "I have been granted permission to migrate." Aboo Bakr (may Allah be pleased with him) said, "Will I accompany you, O Allah's Messenger ﷺ?" The Prophet ﷺ said, "Yes, you will accompany me." Aboo Bakr (may Allah be pleased with him) then said "O Allah's Messenger ﷺ! I have two she-camels I have prepared specially for the migration, so I offer you one of them. The Prophet ﷺ said, "I have accepted it on the condition that I will pay its price.".

Commentary :
Abu Bakr (may Allah be pleased with him) was the closest friend to the Prophet ﷺ, and his companion in the migration. He (may Allah be pleased with him) was endowed with the greatest share of faith and belief compared to all Muslims, so much that had his faith been weighed against that of all people, his faith would have outweighed theirs.
This hadeeth underlines an aspect of the strength and genuineness of the relationship between the Prophet ﷺ and Aboo Bakr (may Allah be pleased with him). The Mother of the Believers ‘Aa’ishah (may Allah be pleased with her) stated that the Prophet ﷺ frequently visited his friend Aboo Bakr (may Allah be pleased with him) in the early days of Islam in Makkah. He ﷺ used to visit him either at sunrise or sunset. When Allah, Exalted is He, granted the Prophet ﷺ the permission to migrate from Makkah to Al-Madeenah, the Prophet ﷺ visited Aboo Bakr’s house at noon, and he ﷺ would not have visited him at such an unusual time except for an urgent and serious matter!
Given the seriousness and gravity of the situation, jeopardizing the lives of the Prophet ﷺ and Aboo Bakr (may Allah be pleased with him), the Prophet ﷺ asked to speak with him in private to inform him of the migration.
Aboo Bakr (may Allah be pleased with him) informed the Prophet ﷺ that only histwo daughters, namely ‘Aa’ishah and Asmaa’ (may Allah be pleased with them), were in the house. Thereupon, the Prophet ﷺ informed him that he ﷺ was granted the permission to migrate to Al-Madeenah. Since Aboo Bakr (may Allah be pleased with him) eagerly waited for that greatopportunity, he (may Allah be pleased with him) asked the Prophet ﷺ to accompany him during the journey, despite his knowledge of the gravity of the situation. The Prophet ﷺ granted him the permission to accompany him. In fact, he ﷺ had commanded him to remain in Makkah and did not grant him the permission to migrate to Al-Madeenah earlier with the other Companions (may Allah be pleased with them), so to accompany him when he would be granted the permission (from Allah, Exalted is He).
Aboo Bakr (may Allah be pleased with him) had bought and prepared two she-camels for the Prophet ﷺ and himself for that journey.
When permission was granted to the Prophet ﷺ to migrate to Al-Madeenah, he (may Allah be pleased with him) offered one of the two she-camels to the Prophet ﷺ, who accepted it on the condition that he ﷺ pay him its price.
The hadeeth highlights the virtues and merits of Aboo Bakr (may Allah be pleased with him).
It is also deuced therefrom that the Prophet ﷺ keenly sought the benefit of Aboo Bakr (may Allah be pleased with him) as he ﷺ refused to accept the she-camel without paying its price..

2140

Narrated Aboo Hurayrah (may Allah be pleased with him)
Allah's Messenger ﷺ forbade the selling of goods by a town dweller on behalf of a desert dweller; and similarly, Najsh was forbidden, and one should not override someone’s sale by urging the buyer to return the goods to the seller so as to sell him his own goods (for a lower price); nor should one propose to a woman who has already been engaged to someone else; and a woman should not try to cause the divorce of her fellow Muslim sister in order to deprive her of what belongs to her.”.

Commentary :
The Laws of Islam regulates people’s dealings and interactions when conducting sales and business transactions. It has laid down rules and principles clarifying the essential matters to avoid disputes among people, and help them conduct lawful and smooth business transactions that are free of ambiguity, deceit, and Laws of Islam violations.
In this hadeeth, the Prophet ﷺ forbade some business transactions that may lead to discord, hatred, and dishonesty among Muslims. Therefore, he ﷺ forbade a town dweller to sell goods on behalf of a desert dweller (or vice versa). This means that a desert dweller may not appoint a town or urban dweller to sell his commodity on his behalf in a given village or town for higher prices, acting as a broker and mediator in the sales transaction.
The wisdom behind the prohibition in this regard is that it best serves people’s interests; an urban dweller may sell the commodity for a higher price, but if the desert dweller sells his own goods, he may sell it for a lower price, and this would be more beneficial for people. Moreover, an urban dweller may harm the interests of the desert dweller, i.e., principal, and be a means of exposing him to deceit.
Likewise, the Prophet ﷺ forbade Najash (i.e., bidding to raise the price without intention to buy) to deceive others into buying a commodity for a higher price. The wisdom behind the prohibition in this regard is because it involves deceit and trickery of people.
He ﷺ also forbade overriding a sales transaction conducted by one’s fellow Muslim. For instance, one may offer a buyer of a given commodity to sell it to him for a lower price if he cancels the previous sale transaction after concluding it and before leaving the contract session, or during the period of Khiyaar Al-Shart (i.e., the right of one or both or a third party to confirm or cancel a contract within a specified period of time). The same ruling applies to overriding a seller’s salestransaction after its finalization, offering him a higher price for it and urging him to annul the other transaction.
Likewise, the Prophet ﷺ forbade a Muslim from proposing to a woman who is already engaged to his fellow Muslim brother. This may happen when someone proposes to a woman, she proclaims her approval, and they agree on the Mahr (dower), but another man proposes to her before the conclusion of the marriage contract, offering her a bigger Mahr, for instance, or opting for other means to tempt her to accept his proposal.
Afterward, the Prophet ﷺ also forbade a Muslim woman from causing the divorce of her fellow Muslim sister in order to deprive her of what belongs to her. This means that a woman must not urge her husband to divorce her co-wife to (get rid of her,) deprive her of him, and have him all for herself.
The version narrated by Aboo Daawood reads: “…and to marry him. She will have what is decreed for her,” meaning that she must not condition her marriage upon another woman’s divorce. She must not stipulate another woman’s divorce as a condition to her marriage withthis man. Rather, she should marry him (if she wishes) and the decrees of Allah, Exalted is He, for her would inevitably come to pass.
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2142

Narrated Ibn ‘Umar (may Allah be pleased with him):
Allah's Messenger ﷺ forbade Najsh..

2143

‘AbdullahNarrated Ibn ‘Umar (may Allah be pleased with him):
Allah's Messengerﷺ forbade the sale called Bay‘ Al-Habalh, which was a kind of sale practiced in the Pre- Islamic period of ignorance, whereby a man bought an unborn she-camel which was to be the offspring of an unborn she-camel!
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2150

Narrated Aboo Hurayrah (may Allah be pleased with him)
Allah's Messenger ﷺsaid, "Do not go out to meet the trading caravan (to buy from the traders on the way before they reached the town or marketplace). Do not override someone’s sale transaction by urging buyers to cancel their purchases to sell them (your own goods for lower prices), and do not practice Najsh. A town dweller may not sell the goods on behalf of a desert dweller. Do not leave sheep unmilked for a long time, when they are on sale, and whoever buys such an animal (i.e., being cheated into buying it) has the option of returning it, after milking it, along with a Saa‘ of dates or keeping it (i.e., for the milk).

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Commentary : The Laws of Islam regulates people’s dealings and interactions when conducting sales and business transactions. It has laid down rules and principles clarifying the essential matters to avoid disputes among people, and help them conduct lawful and smooth business transactions that are free of ambiguity, deceit, and Laws of Islam violations.
In this hadeeth, the Prophet ﷺ forbade some of the transactions that result in fraud and deception in sales, and lead to incurring harm on the seller or the buyer. He ﷺ said: “Do not go out to meet the trading caravan (to buy from the traders on the way before they have reached the town or marketplace),” meaning do not go out to meet the trading caravan before traders arrive at the marketplace to sell their goods in different towns and they come to know their prices, because it harms the interests of the buyers, who may buy the goods for lower prices, and may also harm the town people who may have to buy the goods for higher prices.
The hadeeth goes on: “Do not override someone’s sale transaction by urging buyers to cancel their purchases to sell them (your own goods for lower prices),” meaning that someone should not urge a buyer to cancel his transaction during the period of Khiyaar Al-Shart (i.e., the right of one or both participants or a third party to confirm or cancel a contract within a specified period of time) to sell him a better commodity for the same price or a lower price instead. The same ruling applies to urging a seller to cancel the transaction to buy it instead for a higher price.
Likewise, the Prophet ﷺ forbade Najash, meaning bidding to raise the price without intending to buy it, but merely to deceive others into buying it for a higher price.
The hadeeth goes on: “A town dweller may not sell the goods on behalf of a desert dweller,” meaning that a town dweller may not act as a broker or mediator and sell something on behalf of a desert dweller. The same goes for the case when a desert dweller appoints un urban dweller to sell his goods on his behalf.
The Prophet ﷺ added: “Do not leave sheep unmilked for a long time, when they are on sale,” to deceive the buyers into believing that they produce large amounts of milk. The Prophet ﷺ then clarified that if a buyer bought such sheep, and realized after milking them that the seller had tricked and cheated him, he is given the option either to keep the sheep and retain the sale, or return them to the seller, who had deceived him, along with a Saa‘ of dates in return for the milk.
The hadeeth highlights the Prophet’s ﷺkeenness to preserve the best interests of Muslims and his kindness towards them, even with regard to their worldly affairs.
It is also deduced from the hadeeth that a ruler may guide people (to what is lawful and unlawful) with regard to their business and sales transactions.

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2157

Jareer (may Allah be pleased with him) said:
I gave a pledge of allegiance to Allah's Messengerﷺ for to testify that none is worthy of worship but Allah, Exalted is He, and that Muhammad is His Messenger, observe prayer perfectly, pay Zakaah, listen and obey (Allah's and His Prophet's commands), and be sincere with all Muslims.
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Commentary :
The Prophet ﷺ would take the pledge of allegiance from his Companions (may Allah be pleased with them) when they embraced Islam to verify their faith, and teach them the most important duties required of them after being guided to Islam.
In this hadeeth, Jareer ibn ‘Abdullah(may Allah be pleased with him) narrated that he gave the pledge of allegiance and made a covenant with the Messenger of Allah ﷺ to proclaim that none is worthy of worship save Allah, Exalted is He, and that Muhammad ﷺ is the Messenger of Allah. The implication of the two testimonies of faith is that when a servant of Allah proclaims them, he acknowledges Tawheed, i.e., unique Oneness of Allah, Exalted is He, and that He alone is worthy of worship, and also declares his faith in the Prophet Muhammad ibn ‘Abdullahﷺ, confirming such beliefs by his heart, believing in their meanings, and acting upon their implications. These are the testimonies that truly benefit a person in the Hereafter, helping him win Paradise and be delivered from Hellfire.
He (may Allah be pleased with him) also pledged allegiance to the Prophet ﷺ to observe the five obligatory prayers during the day and night, which are: Fajr, Dhuhr, ‘Asr, Maghrib, and ‘Ishaa’, at their respective specified times, while fulfilling their conditions, pillars, and duties. He (may Allah be pleased with him) also pledged allegiance to pay the Zakaah, which is an obligatory financial act of worship that is due on one’s Zakatable wealth that reaches the Nisaab (i.e., a specific amount set by the Laws of Islam) after the passage of a lunar year. In this case, the owner is required to pay 2.5 % of hissurplus wealth. This also applies to the Zakaah payable on the cattle, crops and agricultural produce, trade goods, and Rikaaz (i.e., buried treasures or minerals), each according to the specified Nisaab and time of payment set by the Laws of Islam. Paying the Zakaah to its eligible recipients is rewarded with having one’s wealth blessed and earning abundant rewards in the Hereafter. On the contrary, withholding Zakaah out of stinginess warrants serious consequences in this worldly life and the Hereafter. Zakaah is an act of worship that incorporates the fulfillment of the right Allah, Exalted is He, and the right of His servants; it is a religious obligation and one of the pillars of Islam, and it helps fulfill the needs of the needy and poor.
He (may Allah be pleased with him) also pledged allegiance to the Prophet ﷺ to hear and obey the commands of Allah, Exalted is He, and His Messenger ﷺ, reflected in his compliance with the commands and avoidance of the prohibitions.
He (may Allah be pleased with him) also pledged allegiance to the Prophet ﷺ to be sincere with his fellow Muslims, by striving to benefit them, doing them good, and warding off evil from them by means of sayings and deeds. The fact that the Prophet ﷺ particularly made mention of one’s fellow Muslims in this context is due to it being theprevalent case, otherwise, it is required of Muslims to embody sincerity in their interactions with non-Muslims as well, by inviting them to Islam, and offering them the correct opinion when they seek their advice. Jareer (may Allah be pleased with him) was singled out for pledging sincerity to his fellow Muslims, because he (may Allah be pleased with him) was the leader and chief of his people. He (may Allah be pleased with him) went to the Prophet ﷺ in 10 A.H., embraced Islam, and his people followed in his footsteps. Therefore, the Prophet ﷺ guided him to the importance of embodying sincerity toward his fellow Muslims, because he needed it the most.
It is deduced from the hadith that a Muslim is required to be sincere with his fellow Muslims, by treating them nicely, and avoiding cunning, deceit, cheating and betrayal..

2165

‘AbdullahNarrated Ibn ‘Umar (may Allah be pleased with him):
Allah's Messengerﷺ said, "You should not try to cancel the purchases of one another (to get a benefit thereof), and do not go ahead to meet the trading caravan (for buying the goods) (but wait) till it reaches the marketplace."
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Commentary :
The Laws of Islam regulates people’s dealings and interactions when conducting business transactions to preserve people’s wealth and serve their best interests by laying down rules and principles that help them avoid potential ambiguity and deceit.
In this hadeeth, ‘AbdullahIbn ‘Umar (may Allah be pleased with him) stated that the Prophet ﷺ forbade some business transactions that incur harm on people and sow seeds of discord, enmity, and hatred. Therefore, the Prophet ﷺ forbade overriding the sales conducted by one’s fellow Muslims. This means that when someone concludes a sales transaction to buy a specific commodity for a certain price, no one should override their transaction by offering the buyer a similar commodity for a lower price. The same applies to the case when someone offers to buy a sold commodity for a higher price, urging the seller to annul the transaction, or to try buying a commodity from the seller after knowing that his fellow Muslim brother wanted to buy it and had already started negotiations with the seller.
Likewise, the Prophet ﷺ also forbade going out to meet with the trading caravans and buying the commodities from the traders before they arrived at the marketplaces, because this incurs harm on the buyer or people (at the marketplace); a seller may buy it for a lower price than what he would sell it in the marketplace, and a trader may buy all the goods of the caravan, monopolize them, and offer them at higher prices in the marketplace, and this would cause harm to people.
The hadeeth highlights the Prophet’sﷺ keenness to preserve the best interests of Muslims and his kindness towards them, even with regard to their worldly affairs.
It is also deduced from the hadeeth that it is forbidden to apply the ways of sale that lead to monopoly and price spikes.
It is also inferred therefrom that a ruler guides people (to what is lawful and unlawful) with regard to their business transactions in the marketplaces..

2166

‘Abdullah(may Allah be pleased with him) said:
We used to go out to meet the trading caravan and used to buy foodstuff from them. The Prophet ﷺforbade us to resell it till it was carried to the marketplace.
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Commentary :
Human beings are infused with an inclination to love what benefits them and do what best serves their personal interests even if it harms others, and therefore, the Laws of Islam provisions were prescribed to restrain the evil-enjoining self.
This hadeeth highlights the Laws of Islam provisions that refine human greed and keep it in check. ‘AbdullahIbn ‘Umar (may Allah be pleased with him) stated that they used to go out to meet with the trading caravans and buy foodstuff from the traders before they arrived at the marketplace, and resell the purchased commodities there before carrying them to the marketplaces. The Prophet ﷺ forbade them from reselling the purchased commodities in the purchase place and commanded them instead to carry the purchased goods to the marketplace and then resell them there.
It has been reported in Saheeh Al-Bukhaaree and Saheeh Muslim that the Prophet ﷺ forbade going out to meet the trading caravans and purchasing the commodities outside the marketplace. To reconcile between these two hadeeths, it could be said that when a sales transaction is conducted, a buyer must not resell the purchased commodity before it is transferred to the marketplace.
The hadeeth highlights the Prophet’sﷺ keenness to preserve the best interests of Muslims and his kindness towards them, even with regard to their worldly affairs.
It is also deduced from the hadeeth that it is forbidden to apply ways of sale that lead to monopoly and price spikes.
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2167

‘Abdullah(may Allah be pleased with them) said: Some people used to buy foodstuff at the head of the marketplace and used to resell it on the spot. Allah's Messenger ﷺ forbade them from reselling it till they brought it to (their) places.
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Commentary :
Islam preserves the interests of the community, as well as the interests of individuals, and also takes into account the interests of people in the worldly life and the Hereafter.
In this hadeeth, ‘Abdullah ibn ‘Umar ibn Al-Khattaab (may Allah be pleased with them) related that the traders during the lifetime of the Prophet ﷺ used to go out to meet the trading caravans and buy foodstuff before they arrived at the marketplace, the place where sales transactionswere commonly conducted. Therefore, the Prophet ﷺ forbade the traders from reselling the purchased foodstuff in the very place where they bought it (i.e., outside the marketplace) and commanded them to take it into their possession first and transfer it to the marketplace, because the aforementioned practice would lead to monopoly and price rises.
It has been reported in Saheeh Al-Bukhaaree and Saheeh Muslim that the Prophet ﷺ forbade going out to meet the trading caravans and purchasing the commodities outside the marketplace. To reconcile between these two hadeeths, it can be said that when a sales transaction is conducted, a buyer must not resell it before it is transferred to the marketplace.
The hadeeth highlights the Prophet’s ﷺkeenness to preserve the best interests of Muslims and his kindness towards them, even with regard to their worldly affairs.
It is also deduced from the hadeeth that a ruler guides people (to what is lawful and unlawful) with regard to their business transactions in the marketplaces..

2175

Narrated Aboo Bakrah (may Allah be pleased with him):
Allah's Messengerﷺ said, "Do not sell gold for gold unless equal in weight, nor silver for silver unless equal in weight, but you could sell gold for silver or silver for gold as you like."
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Commentary :
Allah, Exalted is He, has deemed buying and selling lawful for His Muslim servants, but deemed Ribaa (i.e., interest, usury) unlawful. He Says (what means): {… they said, ”rade is [just] like Ribaa." But Allah has permitted trade and has forbidden Ribaa (interest).} [Quran 2:275].
In this hadeeth, the Prophet ﷺ forbids forms of Ribaa involved in the sale of gold and silver, and teaches Muslims the lawful ways of buying and selling gold and silver, to avoid falling into what is unlawful. He ﷺ said: “Do not sell gold for gold unless equal in weight, nor silver for silver unless equal in weight”, meaning that gold may be sold for gold if the exchanged items are equal in weight, and the same goes for silver.
By analogy, the same ruling applies to all sales transactions in which the exchanged commodities share the same ‘Illah (i.e., the underlying legal reason that necessitates the effective cause of the ruling, which then leads to its enactment), which is being used as currency (i.e., Thamaniyyah) in the case of gold and silver. Likewise, the ruling applies to whatever is being used as currency, like paper money, and is subject to Ribaa in such sale transactions as well.
Another requirement is Taqaabudh (i.e., immediate exchange and reciprocal taking possession of the purchased commodity and its monetary equivalent by the buyer and seller respectively in the contracting session). The immediate exchange of the two items in the contracting session is required, and it is impermissible to delay the submission of any of them, given the relevant hadeeths. It was reported in Saheeh Al-Bukhaaree and Saheeh Muslim that the Prophet ﷺ said: “A barter of gold for gold is Ribaa except if they are exchanged hand to hand (i.e., on the spot) and are equal in amount.” This means that the two parties must exchange the two commodities on the spot before leaving the contracting session.
However, in the event of a barter of different commodities, like selling gold for silver for example, there may be a difference in weight. The Prophet ﷺ said: “…but you could sell gold for silver or silver for gold as you like,” meaning that there is no harm if the exchanged commodities differ in weight in this case, provided that they are exchanged hand to hand in the contracting session; the Prophet ﷺ said: “If the exchanged commodities differ in kind, sell as you wish as long as payment is made hand to hand on the spot.” [Muslim].
It was also narrated that the Prophet ﷺ said: “… and do not sell that (gold or silver) which is not present (at the time of the transaction) for that (gold or silver) which is present.” [Al-Bukhaaree]. This is to avoid falling into Ribaa Al-Nasee’ah, which is an increase in the loan or due amount in return for a delay in payment.
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2177

Aboo Sa’eed Al-Khudree(may Allah be pleased with him) narrated:
Allah's Messengerﷺ said, "Do not sell gold for gold unless (the two exchanged commodities are) equal in weight, and do not sell less amount for greater amount or vice versa; and do not sell silver for silver unless (the two exchanged commodities are) equal in weight, and do not sell less amount for greater amount or vice versa and do not sell gold or silver that is not present at the moment of exchange for gold or silver that is present.”
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Commentary : Allah, Exalted is He, has deemed buying and selling lawful for His Muslim servants, but deemed Ribaa (i.e., interest, usury) unlawful. He Says (what means): {…they said, “Trade is [just] like Ribaa." But Allah has permitted trade and has forbidden Ribaa.} [Quran 2:275].
In this hadeeth, the Prophet ﷺ forbids forms of Ribaa involved in the sale of gold and silver, and teaches the lawful ways of buying and selling gold and silver, to avoid falling into what is unlawful. He ﷺ said: “Do not sell gold for gold unless equal in weight,” meaning that the two exchanged commodities must be equal in weight; twenty grams of gold may not be sold for thirty grams of gold for example, and such increase is labelled as Ribaa. The same goes for silver and paper money (i.e., currency exchange).
Afterward, the Prophet ﷺ said: “… do not sell gold or silver that is not present at the moment of exchange for gold or silver that is present,” meaning do not sell gold or silver to be delivered at a deferred time for an immediate payment (of gold or silver) made at the contracting session.
By analogy, the same ruling applies to all sale transactions in which the exchanged commodities share the same ‘Illah (i.e., underlying legal reason that necessitates the effective cause of the ruling which then leads to its enactment), which is being used as currency (i.e., Thamaniyyah) in case of the gold and silver. Likewise, the ruling applies to whatever is being used as currency, like paper money, and is subject to Ribaa in such sale transactions.
There are two conditions stipulated for the validity of the sale (exchange) of similar commodities: being equal in weight, and immediate hand-to-hand exchange in the contracting session. If the exchanged commodities are dissimilar, e.g., gold for silver or the other way round, but the ‘Illah is the same, i.e., being used as currency, the requirement of being equal in weight is no longer stipulated, yet the immediate hand-to-hand exchange in the contracting session is required. The Prophet ﷺ said: “…if the exchanged commodities of a barter are dissimilar, sell as you wish as long as they are exchanged hand to hand (i.e., on the spot).” [Muslim].
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2178

Aboo Saalih Al-Zaiyaat narrated:
I heard Aboo Sa’eed Al-Khudree(may Allah be pleased with him) saying, "The selling of a Dinar for a Dinar, and a Dirham for a Dirham (is permissible)." I said to him, "Ibn ‘Abbaas (may Allah be pleased with them) does not say the same!" Aboo Sa’eed(may Allah be pleased with him) replied, "I asked Ibn ‘Abbaas (may Allah be pleased with them) whether he had heard it from the Prophet ﷺ or seen it in the Quran and he replied, "I do not claim that, and you know Allah's Messenger ﷺ better than I, but Usaamah (may Allah be pleased with him) informed me that the Prophet ﷺ had said, 'There is no Riba (in money exchange) except when it is not done hand to hand (i.e., in the event of a deferred payment).'”
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Commentary :
The Companions (may Allah be pleased with them)sometimes held different opinions regarding certain issues, but they abided by the due Islamic etiquette of disagreement that the Prophet ﷺ taught them, complied with the correct opinion supported by authentic evidence, and gladly gave up their personal opinions and adhered to the truth whenever it was verified.
In this Hadeeth, the Taabi’ee (a Muslim who saw at least one of the Companions) Aboo Saalih Dhakwaan Al-Zayyaat stated that he heard Aboo Sa’eed Al-Khudree(may Allah be pleased with him) declaring Ribaa Al-Fadhl (i.e., exchange or sales transactions in trade which effectively result in the charging of ‘interest’ through the exchange of the same commodity, but of a different quality or quantity) when trading in Dinar and Dirham. He (may Allah be pleased with him) said: "The selling of a Dinar for a Dinar, and a Dirham for a Dirham (is permissible)." This means that it is impermissible to sell one Dinar for more than one Dinar (of gold) of equal weight and value, and similarly it is impermissible to sell one Dirham (of silver) for more than one Dirham of equal weight and value. In the event of a barter of gold or silver, the exchanged commodities must be equal in weight and value, and such excess is Ribaa.
Ribaa Al-Fadhl means the sale of currency for currency or food for food which effectively results in the charging of ‘interest’ through the exchange of similar commodities, but of a different quality or quantity, and it is prohibited. The Laws of Islam stipulated its prohibition in six categories of commodity; this hadeeth made mention of two of them, namely, gold and silver, and the six categories were defined in a different hadeeth recorded in Saheeh Muslim. The Prophet ﷺ said: “Gold may be paid for by gold, silver by silver, wheat by wheat, barley by barley, dates by dates, salt by salt, like by like, provided that the payment is made hand to hand. If these classes differ (i.e., the exchange of dissimilar commodities), sell as you wish as long as the payment is made on the spot.”
By analogy, the same ruling applies to all commodities that share the same ‘Illah (i.e., underlying legal reason that necessitates the effective cause of the ruling which then leads to its enactment), which is being used as currency (i.e., Thamaniyyah) in case of the gold and silver, and being weighted or measured and a type of food in case of the other four categories.
The Taabi’ee (a Muslim who saw at least one of the Companions) Aboo Saalih Dhakwaan Al-Zayyaat said to him that Ibn ‘Abbaas (may Allah be pleased with them) did not declare that unlawful. He (may Allah be pleased with him) held that the exchanged commodities need not be equal in weight and value, and that it is permissible to sell one Dirham for two Dirhams. Thereupon, Aboo Sa’eed(may Allah be pleased with him) replied that he had asked Ibn ‘Abbaas (may Allah be pleased with them) whether or not he had heard it directly from the Prophet ﷺ or deduced it from the Quran. Ibn ‘Abbaas (may Allah be pleased with him) clarified that he had not heard it from the Prophet ﷺ nor did he inferit from the Quran, and said, "I do not claim that, and you know Allah's Messenger ﷺ better than I,” meaning that he (may Allah be pleased with him) was younger than the rest of the Companions (may Allah be pleased with them).Otherwise the correct criterion is narrating more hadeeths of the Prophet ﷺ, and Narrated Ibn ‘Abbaas (may Allah be pleased with him) more hadeeths and acquired knowledge of more Fiqh issues (Islamic jurisprudence) than many other Companions (may Allah be pleased with them).
Afterward, Ibn ‘Abbaas (may Allah be pleased with them) underlined the wisdom behind holding this view, stating that he had heard it from Usaamah ibn Zayd (may Allah be pleased with them), who informed him that the Prophet ﷺ said: “There is no Ribaa except in Al-Nasee’ah (i.e., on credit).” Thereupon, he (may Allah be pleased with him) understood that anything else is essentially permissible.
Ribaa Al-Nasee'ah means an increase in the loan or due amount in return for a delay in payment, and it was practiced in the pre-Islamic period of ignorance. It has also been said that the meaning of his saying, “There is no Ribaa except in Al-Nasee’ah,” is that it is the worst kind of Ribaa, or that ruling may be abrogated. It was reported that Ibn ‘Abbaas (may Allah be pleased with them) retreated from his opinion in this regard.
It is deduced from the hadeeth that a Muslim should offer sincere advice to anyone who makes a mistake, even if he is a pious and knowledgeable person.
It is also inferred from the hadeeth that it is conceivable that an individual Companion (may Allah be pleased with him) may commit a mistake.
It is also deduced therefrom that a scholar may engage in a debate with another scholar, ask him to explain his saying, and convince him to abide by the unanimous opinion of the scholars on the matter.
It is inferred that a younger scholar should acknowledge the knowledge of those endowed with more knowledge.
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2180

Aboo Al-Minhaal narrated:
I asked Al-Baraa’ ibn ‘Aazib and Zayd ibn Arqam about money exchange (i.e., currency exchange). Each of them said about the other, "He is better (i.e., more knowledgeable) than I," and both of them said, "Allah's Messenger ﷺ forbade the selling of silver for gold on credit. "
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2183

‘AbdullahNarrated Ibn ‘Umar (may Allah be pleased with him):
Allah's Messenger ﷺsaid, "Do not sell date fruits until they become free of all the dangers of being spoilt or blighted; and do not sell fresh dates for dry ones." Narrated Saalim and ‘Abdullah on the authority of Zayd ibn Thaabit: “Later on Allah's Messengerﷺ permitted the selling of ripe date fruits on trees for fresh dates or dried dates in Bay‘ Al-‘Ariyah (i.e., a sale deal of fruit-on-the trees, usually dates, in which some trees in the garden are not part of the sale deal but are sold by the owner to a poor person who can exchange fresh fruits of these trees for dry dates, for his household consumption and not for resale, and this type of deal is an exception to the general law of sale which prohibits exchange of fresh fruits for dry ones), and did not allow it for any other kind of sale."
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Commentary :
Preventing cheating in sales and avoiding potential disputes between the sellers and the buyers are among the objectives of the Laws of Islam. Therefore, the Prophet ﷺ forbade some sales that could lead to cheating and deception, or cause potential disputes between the buyers and sellers.
In this hadeeth, the Prophet ﷺ forbade selling only the unpicked fruits or dates (rather than the fruits and trees altogether) before they appear fully ripe and ready for consumption, by becomingred or yellow or showing any other sign of ripeness. This is because when the fruits ripen, they become safe from potential loss or defects due to pests that may destroy or reduce the yield. In fact, the prohibition of such a sales transaction serves the best interests of both the buyer and seller. It benefits a seller, because the price paid for the unripe fruits is lower; he could sell them for a higher price if he waits until they are fully ripe. Therefore, hastening to sell the unripe crops may cause him to miss out on obtaining more earnings,by his hastening to make small profits (rather than waiting to make big ones), which implies a waste of wealth. Moreover, the unripe fruits may go bad and spoil before they ripen, and thus a seller would have unlawfully devoured the wealth of his Muslim brother. It also benefits the buyer, because when he buys the unripe fruits, he may lose his money if the quality of the purchased fruits turns out to be less than what was expected, and thus he would be risking the loss of his money. In addition, there is another benefit accruing to both parties, for the prohibition of this sale eliminates potential disputes and discord that may be caused between them were the sold fruits to go bad and spoil.
The Prophet ﷺ also forbade the Muzaabanah sale, a transaction in which the owner of fruit trees or palm trees agrees to sell his fruit for an estimated equivalent measure of dried fruits, such as palm fruit for dates or grapes for raisins.
Zayd bin Thaabit (may Allah be pleased with him) reported that the Prophet ﷺ had later deemed allowable one form of this sale, namely, Bay‘ Al-‘Ariyyah (i.e., a sale of unpicked and unripe fruits, usually dates, for an estimated amount of picked and ripe fruits on the ground based on dry measurement), and had not deemed any other form of such sales allowable. Bay‘ Al-‘Ariyyah is a sale whereby the owner of an orchard grants a poor person, who has no palm trees of his own nor cash to buy fresh dates for his household consumption, the (fresh) dates of his palm tree in return for a payment of surplus dry dates. This poor person and the owner makea barter of the fresh dates of one or two palm trees for instance, for an estimated measure of the poor person’s surplus date fruits he had left, to avail himself of fresh dates like those who could afford buying them. The Prophet ﷺ gave a legal concession to conduct the sale of ‘Aaraiyah for an estimated weight of dry dates, provided that they were less than five Wasaqs, as narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) in Saheeh Al-Bukhaaree and Saheeh Muslim, and the Wasaq equaled 60 Saa‘s..

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

| Hadiths

Narrated Ibn ‘Umar (may Allah be pleased with him): I saw the people buy foodstuff randomly without measuring it during the lifetime of Allah's Messenger ﷺ and they were punished (by beating), if they tried to resell it before carrying it to their own houses..

Narrated Ibn ‘Umar (may Allah be pleased with him): Allah's Messenger ﷺ forbade Najsh..

‘AbdullahNarrated Ibn ‘Umar (may Allah be pleased with him): Allah's Messengerﷺ said, "You should not try to cancel the purchases of one another (to get a benefit thereof), and do not go ahead to meet the trading caravan (for buying the goods) (but wait) till it reaches the marketplace." .

‘Abdullah(may Allah be pleased with him) said: We used to go out to meet the trading caravan and used to buy foodstuff from them. The Prophet ﷺforbade us to resell it till it was carried to the marketplace. .

‘Abdullah(may Allah be pleased with them) said: Some people used to buy foodstuff at the head of the marketplace and used to resell it on the spot. Allah's Messenger ﷺ forbade them from reselling it till they brought it to (their) places. .

Narrated Aboo Bakrah (may Allah be pleased with him): Allah's Messengerﷺ said, "Do not sell gold for gold unless equal in weight, nor silver for silver unless equal in weight, but you could sell gold for silver or silver for gold as you like." .