| Hadiths

Bukhari Hadiths 1356
Muslim Hadiths 558

Hadith

2189

Jaabir (may Allah be pleased with him) narrated:
The Prophet ﷺforbade the selling of fruits before they are ripe, and none of them should be sold except for Dinar or Dirham (i.e., money), except the ‘Arayah trees (, the dates of which could be sold for dates).
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Commentary :
Preventing cheating in sales and avoiding potential disputes between the sellers and the buyers are among the objectives of theLaws 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 the seller, because the price paid for the unripe fruits is lower; he could sell them for a higher price if he waited until they are fully ripe. Therefore, hastening to sell the unripe crops may cause him to miss out on obtaining more earnings, and hastening to make small profits (rather than waiting to make big ones) 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 sale of dates, after they appear ripe and ready for consumption, for dates. Rather, dates should be sold for Dinar, Dirham, or other trade goods, to avoid falling into Ribaa Al-Fadhl (i.e., excess charged in the event of a barter of specific homogenous commodities of different quality or quantity). It involves the sale of gold for gold, silver for silver, or food for food with excess, and it is deemed prohibited as per the laws of Islam with regard to six categories of commodity, as recorded in Saheeh Muslim. TheProphet 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 the exchanged commodities are dissimilar, sell as you wish as long as the payment is made on the spot.”
The Prophet ﷺ later deemed allowable one form of this sale, namely Bay‘ Al-‘Ariyyah or ‘Araayaa (i.e., a sale of unpicked and unripe fruits, usually dates, for an estimated measure of picked and ripe fruits on the ground based on dry measurement). It 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. It is a barter of the owner’s fresh dates of one or two palm trees for instance, for an estimated weight of surplus dry dates provided by the poor person, to avail himself of fresh dates like those who could afford buying them. This transaction was deemed allowable because some people had no palm trees or money during the season of fresh dates and wished to feed their dependents therefrom. Therefore, the Prophet ﷺ gave them that legal concession, to conduct the sale of ‘Arayah 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.
The hadeeth highlights how Islam promotes ease and facilitation and eliminates inconvenience for people.

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2191

Sahl ibn Abee Hathmah (may Allah be pleased with him) narrated:
Allah's Messenger ﷺ forbade the sale of fruits (fresh dates) for dry dates but allowed the sale of fruits on the ‘Ariyyah by estimation and their new owners might eat their fresh dates. Sufyaan (in another narration) said, "I told Yahyaa (a sub-narrator) when I was a mere boy, people of Makkah used to say that the Prophet ﷺ allowed them to conduct the sale of ‘Ariyyah by estimation.' Yahyaa asked, 'How did the people of Makkah know about it?' I replied, 'They narrated it (from the Prophet ﷺ) on the authority of Jaabir (may Allah be pleased with him).' On that, Yahyaa kept quiet." Sufyaan said, "I meant that Jaabir (may Allah be pleased with him) from the people of Al-Madeenah." Sufyaan was asked whether or not there was a reference in Jaabir's narration any prohibition of selling fruits before their benefit is evident (i.e., they become fully ripen and free of any dangers of being spoilt or blighted). He replied that there was none..

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 buyers and sellers.
In this hadeeth, the Prophet ﷺ forbade selling only unpicked dates for an estimated equivalent weight of dry dates, known as the Muzaabanah sale (i.e., a sale that involves the exchange of fresh fruits for dry ones, where the quantity of the dry fruits is actually known, by precise measurement, but the quantity of the fresh fruits to be handed over in exchange is estimated while they are in their unpicked state on trees), but excluded one form of such a sale known as 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). It is a sale whereby a poor person buys the unpicked dates of palm trees, after they appear to be ripe and ready for consumption, to eat therefrom whenever he wishes, in return for an estimated payment of dry dates on the ground. This transaction was deemed allowable because some people had no palm trees of their own, or money during the season of fresh dates, and they wished to feed their dependents therefrom.The Prophet ﷺ gave them that legal concession out of his compassion to them. He ﷺ deemed it allowable to conduct this form of that sale for an estimation of their equal weight of dry dates, provided 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.A Wasaq equaled 60 Saa‘s.
‘Alee ibn ‘Abdullah - one of the narrators of the hadeeth - told them that Sufyaan ibn ‘Uyaynah narrated this hadeeth to them with two different wordings conveying the same meaning. Sufyaan ibn ‘Uyaynah reported that he said to Yahyaa ibn Sa’eed Al-Ansaaree what had happened with him when he was a little boy, to indicate that he started seeking knowledge at a very young age, and that as a young seeker of knowledge used to debate and discuss with his teachers. Sufyaan said: “People of Makkah used to say that the Prophet ﷺ allowed for them the sale of ‘Arayaa (trees) by estimation.” Yahyaa asked about the supportive hadeeth text on which they relied in this regard, 'How did the people of Makkah know about it?' Sufyaan replied that they narrated such a hadeeth on the authority of Jaabir ibn ‘Abdullah Al-Ansaaree(may Allah be pleased with him). On that, Yahyaa kept quiet. In fact, Sufyaan made mention of the narrator of this hadeeth because he, i.e., Jaabir (may Allah be pleased with him), belonged to the people of Al-Madeenah. Thus, he underlined that the supportive hadeeth was narrated by the people of Al-Madeenah. The difference between the narration reported by Yahyaa ibn Sa’eed and that reported by the people of Makkah was that Yahyaa ibn Sa’eed limited the relevant legal concession in Bay‘ Al-‘Araayaa to estimation without weighing or measuring, and that the buyer must eat the dates fresh. As for the narration reported on the authority of Sufyaan from the people of Makkah, it did not specify such conditions, and indicated that Bay‘ Al-‘Araayaa was deemed allowable without any of these restrictions or conditions. Yahyaa could have said to Sufyaan that the people of Al-Madeenah held that such-and-such restrictions or conditions were stipulated; therefore,that which is general should be made subject to that which is restricted and specific i.e., applying a specific requirement on that which is general. The specification of the condition of estimation without weighing or measuring in the relevant narration is based on an addition made by a narrator, judged as Haafith (i.e., a title, lit. memorizer of hadeeth, awarded to a Hadeeth scholar after he had memorized thousands of hadeeths along with their chains of narration) by Hadeeth scholars, and therefore is essentially approved.Overall, the most likely correct opinion regarding the specification of being eaten fresh is that it is not a condition for the validity of this sale transaction but was rather mentioned to describe their actual situation.
Sufyaan ibn ‘Uyaynah was asked whether or not there was any reference to the prohibition of selling fruits before their benefit is evident (i.e., becoming fully ripe) in Jaabir's narration, and he replied that there was none, meaning that the hadeeth did not state the prohibition of selling fruits before they ripen and become ready for consumption, although this is true according to another version of that hadeeth reported by other narrators.
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2193

Zayd ibn Thaabit (may Allah be pleased with him) said, "During the lifetime of Allah's Messenger ﷺ, people used to trade with fruits. When they cut their date-fruits and the purchasers came to receive their rights, a seller would say, 'My dates have gone bad and got rotten; they are blighted with diseases, or afflicted with Qushaam (i.e., a disease which causes the fruit to fall before ripening).' People used to go on complaining of defects in their purchases. Therefore, Allah's Messenger ﷺ said, "Do not sell the fruits before their benefit is evident (i.e., they appear to be fully ripe and free of any dangers of being spoilt or blighted), by way of advice, for they disputed too much." [Another version of the hadeeth reads: Zayd ibn Thaabit (may Allah be pleased with him) used not to sell the fruits of his land till Pleiades appeared and one could distinguish the yellow (unripe) fruits from the red (fully ripe) ones..

Commentary : Preventing cheating in sales and avoiding potential disputes between buyers and sellers 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 two parties.
In this hadeeth, Narrated Zayd ibn Thaabit (may Allah be pleased with him) that people during the lifetime of the Prophet ﷺ used to sell the unpicked fruits or dates before they were fully ripe and ready for consumption, as judged by showing signs of ripeness in terms of color or shape. When they cut their date-fruits and the purchasers came to receive their rights, the seller would say, 'My dates have gone rotten, they are blighted with such-and-such diseases; they are afflicted with Qushaam (i.e., a disease which causes the fruit to fall before ripening).' Therefore, when their disputes increased, Allah's Messenger ﷺ forbade selling fruits before their benefit is evident (i.e., they appear to be fully ripe, by means of color or shape or any other sign of ripeness. Then, the fruits would be safe from being spoilt or blighted with pests that may destroy or reduce the yield).
As for his saying, “Do not sell …,” it means that it is prohibited to sell the fruits except after these signs of ripeness are evident.
His saying, “by way of advice, for they disputed too much,” means that they were urged to refrain from buying any unpicked fruits until the whole yield was fully ripe, to avoid potential disputes. It was said that this was an interpretation made by some reporters of the hadeeth and was not part of the Prophet’s saying. This might have been the case in the beginning, and afterward the Prophet ﷺ decisively and explicitly forbade such sales. It was narrated on the authority of Jaabir (may Allah be pleased with him) that the Prophet ﷺ forbade the sale of dates until they become fully ripe, as recorded in Saheeh Al-Bukhaaree and Saheeh Muslim.
Zayd ibn Thaabit (may Allah be pleased with him) used to act upon this prohibition; he (may Allah be pleased with him) did not sell the fruits of his palm trees till Pleiades appeared, marking the beginning of summer, when the wheatear became hot in Hijaaz and fruits became fully ripe. The Laws of Islam-approved criterion is the ripeness of the dates and the appearance of the Pleiades was a mere sign of the season of such ripeness.
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2198

Anas ibn Maalik (may Allah be pleased with him) said: Allah's Messengerﷺ forbade the sale of fruits till they are almost ripe. He (may Allah be pleased with him) was asked what is meant by 'are almost ripe.' He (may Allah be pleased with him) replied, "Till they become red." Allah's Messenger ﷺ further said, "If Allah caused the fruits to go bad and spoil, what right would one have to take the money of his fellow Muslim brother (i.e., the buyer)?"
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2201

Aboo Sa’eed Al-Khudree and Aboo Hurayrah (may Allah be pleased with them) narrated:
Allah's Messenger ﷺ appointed somebody as a governor of Khaybar. That governor brought to him an excellent kind of dates (from Khaybar). The Prophet ﷺasked, "Are all the dates of Khaybar like this (i.e., in terms of quality)?" He replied, "By Allah, no, O Allah's Messengerﷺ! But we barter one Saa‘ of this (type of dates) for two Saa‘s of dates of ours and two Saa‘s of it for three of ours." Allah's Messengerﷺ said, "Do not do so (as that is a kind of Ribaa) but sell the mixed dates (of inferior quality) for money, and then buy fine (high-quality) dates with that money."
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Commentary : Allah, Exalted is He, has permitted for His servants to earn their living by trade, but deemed Ribaa (i.e., interest, usury) prohibited. Hence, the Prophet ﷺ forbade some commercial transactions lest Muslims should fall into Ribaa, directly or indirectly.
In this hadeeth, Aboo Sa’eed Al-Khudree and Aboo Hurayrah (may Allah be pleased with them) narrated that the Prophet ﷺ appointed Sawaad ibn Ghaziyyah (may Allah be pleased with him) as the governor for Khaybar, a northern area of Al-Madeenah where the fortresses of the Jews were located, and it was conquered after the Pact of Al-Hudaybiyyah on the first of Muharram 7 A.H. Sawaad (may Allah be pleased with him) came to the Prophet ﷺ with “Janeeb dates”, high-quality dates, and it was also said that the hadeeth rather referred to Sulb dates. The Prophet ﷺ asked him: "Are all the dates of Khaybar like this (i.e., in terms of quality)?" The man said: “No, Allah, O Messenger of Allah, but we barter one Saa‘ of Janeeb dates for two Saa‘s of dates of ours and two Saa‘s of Janeeb dates for three of ours,” meaning that they exchanged one Saa‘of Janeeb dates for two Saa‘s of low-quality dates, and two Saa‘s of Janeeb dates for three Saa‘s of low-quality dates. The Prophet ﷺ forbade him from doing so and commanded him instead to sell the low-quality dates for Dirhams, and then buy with his money the Janeeb dates, to be done in two separate sale transactions, to avoid falling into Ribaa Al-Fadhl (i.e., excess charged in the event of a barter of specific homogenous commodities of different quality or quantity).
It was deemed prohibited as per the laws of Islam with regard to six categories of commodity, as 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 the exchanged commodities are dissimilar, sell as you wish as long as the payment is made on the spot.”
It is deduced from the hadeeth that it is prohibited to take excess of weight or measure in an exchange of a homogenous commodity of a different quality or quantity.
It also highlights that when the Prophet ﷺ forbade something that had lawful alternatives, he ﷺ used to refer to such alternatives.
It is also inferred from the hadeeth that ignorance of a prohibition warrants pardon until one obtains knowledge of it.
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2207

Narrated Anas ibn Maalik (may Allah be pleased with him):
Allah's Messengerﷺforbade Muhaaqalah (i.e., a sale in which grains in ears are sold for dry (processed) grain), Mukhaadharah (i.e., the sale of the unripe crops), Mulaamasah (i.e., a sale which become binding on seller if he just touches the object), Munaabadhah (i.e., a sale which is considered complete if one party just throw his garment to another party), and Muzaabanah (i.e., a sale of fresh fruit for an estimated equivalent weight of dried fruit)..

Commentary :
Islam came to eradicate the evil traces of the pre-Islamic era and forbid the sales that contravened the Laws of Islam, involved injustice, and yielded no benefits.
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) underlined that the Messenger of Allah ﷺ forbade the Muhaaqalah sale, which was the sale of wheat while still in its ear in return for a certain known measure of wheat.
He ﷺ also forbade Mukhaadarah, which referred to the sale of crops before they become ripe and ready for consumption.
He ﷺ also forbade Mulaamasah, which referred to a way of selling practiced before Islam whereby a buyer purchased clothes or otherwise without seeing it properly with the condition that he was disentitled to annul the sale after properly seeing the purchased commodity; whenever he touched it, the sale became binding.
He ﷺalso forbade Munaabadhah, which is an Arabic word derived from the root ‘Na-ba-dha’, denoting throwing. It refers to a way of selling practiced before Islam, whereby a buyer said to a seller, ‘I shall buy whatever garment you throw at me for such-and-such a price”.Thus, throwing the commodity at the buyer became the seller’s consent to conclude the purchase, and the buyer became obliged to buy it.
He ﷺ also forbade Muzaabanah, which is a transaction whereby an owner of fruit trees sold his fruit for an estimated equivalent weight of the dried fruit, such as palm fruit for dates or grapes for raisins. The Prophet ﷺ deemed such transactions forbidden, but excluded one form known as Bay‘ Al-‘Ariyyah (i.e., a sale of unpicked and unripe fruits, usually dates, for an estimated weight of picked and ripe fruit on the ground based on dry measurement).
It was reported that Zayd ibn Thaabit (may Allah be pleased with him) said: “The Prophet ﷺ gave a legal concession in case of the ‘Ariyyah sale, selling dry dates for fresh ones after measuring them out.” [Saheeh Al-Bukhaaree and Saheeh Muslim].
This refers to 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 made by the poor person. It is a barter of the owner’s fresh dates of one or two palm trees, for instance, for an estimated weight of surplus dates that the poor person had left, to avail himself of the fresh dates like those who could afford to buy them. The Prophet ﷺ gave a legal concession to conduct the sale of ‘Arayah 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.
The hadeeth forbade a number of sales and financial transactions that involved Gharar (i.e., risk and uncertainty) and ambiguity.
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2212

Hishaam ibn ‘Urwah narrated on the authority of his father, who heard ‘Aa’ishah (may Allah be pleased with her) saying, "Allah, Exalted is He, Says (what means): {And whoever, [when acting as guardian], is self-sufficient should refrain [from taking a fee]; and whoever is poor - let him take according to what is acceptable.} [Quran 4:6] This ayah was revealed concerning the guardian of the orphans who looks after them and favorably manages their financial affairs. If such guardian is poor, he may avail himself of the orphan’s wealth within what is just and reasonable, (according to his work).
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Commentary : Since an (underage) orphan is unable to manage his own financial affairs, it is prescribed to appoint a guardian to shoulder that task on his behalf, to dispose of his financial (and legal) affairs and preserve his wealth. Allah, Exalted is He, commanded the guardian of the orphan to preserve the orphan’s wealth. The Laws of Islam also forbade the guardian from substituting (his) worthless items of wealth for the good and superior items of wealth owned by the orphan under his guardianship.
In this hadeeth,the Mother of Believers ‘Aa’ishah (may Allah be pleased with her) explained the meaning of the ayah that reads (what means): {And whoever, [when acting as guardian], is self-sufficient should refrain [from taking a fee]; and whoever is poor - let him take according to what is acceptable.} [Quran 4:6].She (may Allah be pleased with her) stated that it was revealed regarding the orphan's guardian who is entrusted with taking care of him, tending to his needs, and preserving and managing his wealth. The ayah means that if a guardian of an orphan, whose father died before he reached puberty, has personal wealth to fulfill his own needs and dispense with the orphan’s wealth, i.e., not taking fees in return for managing the orphan’s financial affairs on his behalf, he should do so and graciously refrain from taking fees. However, if the guardian is poor, it is allowable for him to avail himself of the orphan’s wealth reasonably, i.e., taking only the fees that he needs without transgressing the proper limits, leading to the loss of the orphan's wealth.
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2213

Jaabir (may Allah be pleased with him) narrated:
Allah's Messengerﷺ gave preemption (to a partner) in every joint property, but if the boundaries of the property were demarcated or the ways and streets were fixed, then there was no pre-emption.
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Commentary : The Islamic Laws of Islam fosters whatever preserves people’s interests and perpetuates their mutual amiability, especially partners. Therefore, the Laws of Islam grants the right of Shuf‘ah or pre-emption to a partner and co-owner of a joint property, if the other partner or co-owner wishes to sell his share, according to specific rules and conditions.
In this hadeeth, Jaabir ibn ‘Abdullah underlined that the Prophet ﷺ affirmed the right of Shuf‘ah or pre-emption in any jointly owned property that is dividable, such as: real estate, land, and the like, but was not divided. The term Shuf‘ah refers to the right of purchasing before others the share of one’s partner and co-owner. If a co-owner is selling his share in a jointly owned house or land for example, the other co-owner has more right to buy this share for the same price. The right of pre-emption is established for any property, be it real estate or land, which is not divided up, but each share is well-defined. If the shares are well-defined and each co-owner knows his share, and ‘the boundaries of the joint property were demarcated or the ways and streets were fixed,’ the right of pre-emption is not established for any of them, and each is entitled to sell his share to whomever he wishes.
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2217

Narrated Aboo Hurayrah (may Allah be pleased with him)
The Prophet ﷺ said, "Prophet ﷺ Ibraaheem (Abraham) migrated with Sarah and entered a village\townwhere there was a king or a tyrant. (The king) was told that Ibraaheem had entered (the village\town) accompanied by a woman who was one of the most charming women. So, the king sent for Ibraaheem and asked, 'O Ibraaheem! Who is this lady accompanying you?' He replied, 'She is my sister, meaning his sister in faith.' Then Ibraaheem returned to her and said, 'Do not contradict my statement, for I have informed them that you are my sister. By Allah, there are no true believers on this land except you and I.' Then Ibraaheem sent her to the king. When the king tries to approach her, she got up, performed ablution, prayed and said, 'O Allah! If I have believed in You and Your Messengerand have guarded my private parts from everybody except my husband, then please do not let this pagan overpower me.' On that, the king had a seizure and started moving his legs violently. Seeing the king’s condition, Sarah said, 'O Allah! If he should die, people will say that I have killed him.' The king regained his powerand proceeded towards her but she got up again and performed ablution, prayed and said, 'O Allah! If I have believed in You and Your Messenger and have guarded my private parts from all men except my husband, then please do not let this pagan overpower me.' The king again had a seizure and started moving his legs violently. On seeing that state of the king, Sarah said, 'O Allah! If he should die, people will say that I have killed him.' The king got either two or three seizures, and after recovering from the last one he said, 'By Allah! You have sent a devil to me! Take her to Ibraaheem and give her a slave-girl.' So, she came back to Ibraaheem and said, 'Allah humiliated the pagan and gave us a slave-girl for service."
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Commentary :
Allah, Exalted is He, defends those who believe in Him, and supports them by His grace and kindness, granting them victory over their enemies if they duly relied on Him and declared their utter weakness, powerlessness, and need for His help, support, and strength. Prophet Ibraaheem (Abraham) and his wife Sarah duly relied on Allah, Exalted is He.
In this hadeeth, the Prophet ﷺ related the story of Ibraaheem Al-Khaleel (i.e., the close friend of Allah) when he travelled with his wife Sarah, who was a charming woman endowed with a remarkable beauty, to a town ruled by a tyrant king. Upon hearing of her beauty, the king summoned Prophet Ibraaheem and asked him about Sarah. Prophet Ibraaheem said: “She is my sister,” meaning his sister in faith. Prophet Ibraaheem did not tell him that she was his wife because he realized that this tyrant wanted Sarah for his own evil intentions. Knowing his reputation, Prophet Ibraaheem knew that he would be reluctant to harm a man’s sister, but would not hesitate to harm his wife! It was also said that he knew that the king would have killed him, taken her away from him, or forced him to divorce her. Afterward, Ibraaheem said to her: “Do not contradict my statement,’ meaning ‘if this king asked you about me, do not say that I am your husband.’ He clarified to her that he was truthful, because she was essentially his sister in faith. He made an oath that there were no true believers in that land except him and her. His intention was to opt for Tawriyyah (i.e., indirect speech; when a speaker says something that has an apparent meaning that the listener would understand, and another hidden meaning that the speaker intends) to spare himself and his wife the evil of this tyrant had he known that she was his wife. His saying “There are no true believers in this land except you and I,” does not contradict the ayah that reads (what means): {And Lut believed him.} [Quran 29:26]. This is because Prophet Ibraaheem (peace be upon him) meant that there were no true believers in that town except them, and Prophet Lut was not there with them.
Then, Ibraaheem sent her to the king. The version of the hadeeth recorded in Saheeh Muslim reads: “… Ibraaheem stood in prayer,” meaning that he hastened to stand before his Lord in prayer (to seek His help and protection for his wife). When the king approached her, she got up, performed ablution, prayed and said, ‘O Allah! If I have believed in You and Your Messenger,’ meaning Prophet Ibraaheem. In fact, she was not doubtful of her belief in him, but mentioned it as an assumption to humble herself. She added: “… and have guarded my private parts from everybody’, meaning guarded herself against sin, ‘and enjoyed that which is lawful with my husband, … do not let this pagan overpower me.’ On that, the king had a seizure,’ meaning he suffered from shortness of breath, was nearly suffocated, his snorting could be heard, ‘and started moving his legs violently,’ out of pain. Seeing the condition of the king, Sarah said, 'O Allah! If he should die, people will say that I have killed him.' Allah, Exalted is He, relieved him of the pain, but after regaining his power, he approached her again! She got up again, performed ablution, recited the same supplication, and he again had a seizure. On seeing that state of the king, Sarah supplicated Allah, Exalted is He, to save him lest people would accuse her of killing him, and He relieved him. The king got either two or three seizures, and after recovering from the last one he said, 'By Allah! You have sent a devil to me!’Before Islam, people venerated the Jinn, and attributed to them all supernatural events and actions, and such seizures, which were similar to an epileptic seizure, fit the profile.
He added, ‘Take her to Ibraaheem and give her a slave-girl,’ meaning Hajar, the mother of Prophet Ismaa’eel (Ishmael).
So, she came back to Ibraaheem and said, 'Allah humiliated the pagan and gave us a slave-girl for service.’
It is deduced from the hadeeth that it is allowable to opt for Tawriyyah and that indirect speech is a safe way to avoid lies.
It is also inferred therefrom the permissibility of beseeching Allah, Exalted is He, by means of one’s good deeds, the greatest of which is one’s faith in Him.
The hadeeth also underlines the protection and help of Allah, Exalted is He, for whoever implores Him sincerely, and that He answers sincere supplications with miracles to foster the supplicant’s faith, and reinforce his belief, submission, and reliance on Allah, Exalted is He.
It is deduced from the hadeeth that a gift given by a disbeliever is valid, and that it is permissible to accept it.
It is also inferred that it is allowable to accept a gift offered by unjust kings.
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2219

Sa‘d (may Allah be pleased with him) narrated that his father said: ‘Abdul-Rahmaan ibn ‘Awf said to Suhayb, 'Fear Allah and do not ascribe yourself to somebody other than your father.' Suhayb (may Allah be pleased with him) replied, 'I would not like to say it even if I were given a great fortune, but I say I was kidnapped in my childhood.’”
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Commentary : Islam assigned a special care and attention to lineages, commanded their preservation and protection, and prescribed laws and legislations to protect them from potential mixing of progeny. One of these laws and legislationsis the prohibition of affiliating oneself to other than his biological father.
In this hadeeth, the Companion ‘Abdul-Rahmaan ibn ‘Awf warned Suhayb Al-Roomee (may Allah be pleased with them) against attributing himself to other than his biological father, after reminding him to fear Allah, Exalted is He. Suhayb (may Allah be pleased with him) used to attribute himself to Sinaan ibn Maalik ibn ‘Abd ‘Amr ibn ‘Aqeel, affiliating himself all the way to Al-Nimr ibn Qaasit, and saying that his mother belonged to the Banee Tameem tribe. In fact, he (may Allah be pleased with him) was a non-Arab because he (was captured by the Romans in his early childhood, and) grew up among the Romans, and learned their language.
‘Abdul-Rahmaan ibn ‘Awf forbade Suyahb (may Allah be pleased with them) from doing so, assuming that he was attributing himself to other than his real father, being a violation of the Laws of Islam. However, Suhayb (may Allah be pleased with him) explained to him that he was not attributing himself to other than his real father and said, ‘I would not like to say it even if I were given a great fortune, but I say I was kidnapped in my childhood.’ His father worked for the Persian king Khosrau, who appointed him as a governor of Al-Ubullah (Apologou), located in present-day Mosul in Iraq. The Romans raided the city and captured Suhayb (may Allah be pleased with him). He was captured by the Romans in his early childhood and learned their language. He was then bought and brought to Makkah by a man from Kalb tribe, and was then bought and freed by ʻAbdullah ibn Judʻaan.
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2223

Narrated Ibn ‘Abbaas (may Allah be pleased with him): It was once brought to the attention of ‘Umar (may Allah be pleased with him) that a certain man sold Khamr (i.e., intoxicants). Furiously, ‘Umar said, "May Allah curse so-and-so! Does not he know that Allah's Messengerﷺsaid, 'May Allah curse the Jews; Allah, Exalted is He, had forbidden them from eating the fat of animals but they melted it and sold it."
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Commentary : Allah, Exalted is He, deemed Khamr (i.e., intoxicants) forbidden, and the Prophet ﷺ made it clear that the prohibition of Khamr included the prohibition of selling, buying, and carrying it, and the same goes for cunning circumventions of the Laws of Islam ruling, by changing its name and the like.
In this hadeeth, ‘Abdullah ibn ‘Abbaas stated that it was brought to the attention of the Caliph ‘Umar ibn Al-Khattaab (may Allah be pleased with them) that a man sold Khamr, and the man was Samrah ibn Jundub (may Allah be pleased with him), as recorded in Saheeh Muslim. There are three different opinions regarding how Samrah (may Allah be pleased with him) sold Khamr. First, it was said that he (may Allah be pleased with him) took it from some people who belonged to the People of the Book (i.e., Jews and Christians) as Jizyah, or obtained it as part of his share in the spoils of war or the like, and he sold it to them, believing that it was permissible. Second, it is possible that he (may Allah be pleased with him) sold (grape) juice to someone who used to make Khamr for people. Grape juice or grapes may be referred to as Khamr, for they are used to manufacture it. Third, it is also possible that he (may Allah be pleased with him) made grape vinegar and sold it, mistakenly believing it to be permissible. Upon knowing that, ‘Umar (may Allah be pleased with him) was furious and said, "May Allah curse so-and-so,’ meaning ‘may Allah destroy him.’ He (may Allah be pleased with him) did not intend to actually invoke the curse of Allah on him, but this expression was commonly used by the Arabs for reproach. He (may Allah be pleased with him) added: ‘Does not he know that Allah's Messenger ﷺ said, 'May Allah curse the Jews; Allah, Exalted is He, had forbidden them from eating the fat of animals,’ meaning dead animals or cows and sheep; Allah, Exalted is He Says (what means): {and of the cattle and the sheep We prohibited to them their fat,} [Quran 6:146],“but they melted it and sold it.” They melted their fat and sold it to cunningly circumvent the divine command. Accordingly, they incurred the curse of Allah, Exalted is He. This is because Allah, Exalted is He, deemed Khamr ritually impure and unlawful. Therefore, it is impermissible to sell, buy, or avail oneself of its price, just like other ritually impure and unlawful objects, such as: dead animals, blood, stool, and urine. This is why the hadeeth likened the one who sells Khamr and avails himself of its price to the Jews who sold the forbidden fat and availed themselves of its price, even though it was prohibited for them to consume such fat and it was deemed ritually impure, just like Khamr and dead animals as per the laws of Islam. Therefore, those who sell Khamr and avail themselves of its price are likened to the Jews who sold fat and availed themselves of its price.
It is deduced from the hadeeth that the means and ways leading to what is deemed unlawful as per the laws of Islam are declared unlawful as well.
It is also inferred therefrom the that it is permissible to draw analogies between similar situations.
It is also deduced that when the Laws of Islam deems something unlawful, the same ruling applies to its price.
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2225

Sa’eed ibn Abee Al-Hasan said: “While I was with Ibn ‘Abbaas (may Allah be pleased with them) a man came and said, "O father of ‘Abbaas! I earn my living by making these images." Ibn ‘Abbaas (may Allah be pleased with them) said, "I will tell you only what I heard from Allah's Messenger ﷺ.I heard him saying, 'Whoever makes an image will be punished by Allah till he brings it back to life, and he will never be able to do so!’ Hearing this, that man heaved a sigh and his face turned pale. Thereupon, Ibn ‘Abbaas (may Allah be pleased with them) said to him, "What a pity! If you insist on taking image-making as a profession, I advise you to make images of trees and any other unanimated objects.”
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Commentary : A Muslim is urged to consume only lawful earnings and keenly seek lawful means of earning a living; a body that has been nourished with what is unlawful deserves to be thrown into Hellfire, as the Prophet ﷺ said.
In this hadeeth, the Taabi’ee (a Muslim who saw at least one of the Companions)Sa’eed ibn Abee Al-Hassan related that a man went to ‘Abdullah ibn ‘Abbaas (may Allah be pleased with them), asking him about the lawfulness of his profession through which he earned a living, and he used to make statues and images. Ibn ‘Abbaas (may Allah be pleased with them) told him that he would only answer him with what he had heard from the Prophet ﷺ, 'Whoever makes an image will be punished by Allah till he brings it back to life, and he will never be able to do so!’ Allah, Exalted is He, will command the makers of statues and images, to bring back to life the animated beings in their images and statues. These image makers will be punished until they do as commanded, and obviously, they would never be able to bring them back to life! Thus, they would continue to receive such punishment endlessly. Upon hearing that, the man heaved a sigh and his face turned pale, out of fear of such severe punishment. Thereupon, Ibn ‘Abbaas (may Allah be pleased with them) said to him, ‘What a pity!’ The Arabic word used in the hadeeth is ‘Wayhaka,’ which literally means ‘Woe to you’, and may be translated as ‘What a pity’ or ‘May Allah be Merciful to you.’ It was commonly used to remark on a situation of a person who inadvertently incurs a disaster. He (may Allah be pleased with them) added: “If you insist on taking image-making as a profession, I advise you to make images of trees and any other unanimated objects,” for making such images is permissible.
It is deduced from the hadeeth that it is prohibited to make images of animated things and take it as a profession to earn a living.
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2227

It was narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that the Prophet ﷺ said, "Allah says, 'I shall be the opponent of three persons on the Day of Resurrection: -1. One who makes a covenant in My Name, but proves treacherous. -2. One who sells a free person (as a slave) and consumes the price, -3. And one who employs a laborer and gets the full work done by him but does not pay him his wages.' "
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Commentary : Islam regulates the interactions and transactions between people to preserve their rights, and establish justice in the Muslim community. It sternly warns against unlawful interactions and transactions, urges Muslims to avoid them, and underlines their evil consequences.
In this hadeeth, the Prophet ﷺ stated that Allah, Exalted is He, said that there are three categories of people who commit evil deeds warranting His wrath on the Day of Resurrection, and this is a stern warning, because whoever has Allah, Exalted is He, as his opponent will inevitably incur utter loss.
The first category is those who make a covenant or swear an oath by the Name of Allah, and then break it. Allah, Exalted is He, commanded Muslims to honor and fulfill their covenants and oaths; He Says (what means): {And fulfill [every] covenant. Indeed, the covenant is ever [that about which one will be] questioned.} [Quran 17:34]. Moreover, the Prophet ﷺ said: “Every perfidious one will have a standard on the day of resurrection by which he will be recognized.” [Al-Bukhaaree and Muslim].
The second category includes those who knowingly sell a free Muslim man as a slave, and consume the earnings, meaning availing oneself of such money. The hadeeth made reference to ‘consumption’ in particular because this is the most fundamental way of availing oneself of the earnings, and the need to satisfy one’s hunger may force a person to commitprohibitions and violations of the Laws of Islam. The sin is grave when a Muslim man knowingly sells a free Muslim man as a slave, because all Muslims are held on an equal standing in terms of inviolability and sanctity, and a Muslim has rights over his fellow Muslims: to support him, refrain from doing injustice to him, be sincere to him, and abstain from handing him over to an oppressor. The worst act of injustice to be done to a fellow Muslim is to enslave him or imperil him to such a fate. Whoever sells a free Muslim as a slave, has deprived him of his right to dispose of what Allah, Exalted is He, has deemed lawful to him and forced him into a life of humiliation and slavery; this is why it is a serious sin.
The third category comprises the employers who hire workers to perform certain tasks, and after the work is done, they refuse to pay them the due wages, because such workers had trusted the employers’ honesty. If the employer betrays his trust, Allah, Exalted is He, punishes him Himself, and because the employer availed himself of the worker’s service in return for no compensation; he has unlawfully devoured his wealth. This is one of the worst and most grievous acts of injustice.
It is noteworthy that mentioning the three categories in this hadeeth does not mean that Allah, Exalted is He, will not be the opponent of all wrongdoers, but He wanted to lay a special emphasis on these three categories, given the fact that they all share the heinous trait of treachery, being one of the worst, immoral qualities.
It is deduced from the hadeeth that Islam declares selling a free person a serious crime and major sin, because such stern warnings are only associated with major sins.
It is also inferred therefrom that boldly swearing false oaths, breaking covenants and oaths, and denying a hired worker’s wages are grave sins.
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2234

Narrated Aboo Hurayrah (may Allah be pleased with him) I heard the Prophet ﷺ saying, "If a slave-girl of yours commits Fornication and her sin is proved, she should be lashed, and after that nobody should blame her, and if she commits Fornication the second time, she should be lashed and nobody should blame her after that, and if she commits the offense for the third time and her sin is proved, she should be sold even for a hair rope (i.e., for a very cheap price). "
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Commentary : The Hadd (i.e., the corporal punishment determined by the Islamic Laws of Islam) for Fornication (i.e., illicit sexual intercourse) prescribed for a slave woman is half of the Hadd prescribed for a free woman. Allah, Exalted is He, Says (what means): {But once they are sheltered in marriage (i.e., married), if they should commit adultery, then for them is half the punishment for free [unmarried] women.} [Quran 4:25].
A perpetrator of Fornication is subjected to the prescribed Hadd each time (s)he commits Fornication.
In this hadeeth, the Prophet ﷺ commands the owner of a slave-girl, who commits Fornication and her sin is verified by means of evidence, pregnancy, or confession, to subject her to the prescribed Hadd, i.e., 50 lashes, and she should not be rebuked or blamed afterward for her sin from which she had repented, because the application of the Hadd expiates her sin. If she commits Fornication again, she should be subjected to the Hadd again, and should not be rebuked or blamed for her sin afterward as well. If she commits Fornication for a third time, her master is urged to sell her even for a hair rope (i.e., for a very cheap price), after subjecting her to the Hadd ofFornication. It was not mentioned in the third time because it is understood from the previous references. He is urged to sell her for any price, no matter how low it is. This is meant as to stress that he is strongly advised to sell her and indicate that is not considered a waste of money, because she has become dissolute and rectifying her conduct would be a difficult task. Moreover, a pious Muslim is urged to refrain from keeping the company of dissolute sinners and to keep away from them. Therefore, he is urged to sell such a slave-girl so she would (have a chance for a new beginning in which she would) adhere to chastity with her new master or she would be deterred by his status, kindness, or generosity towards her, or he may marry her off to someone or the like.
It is deduced from the hadeeth that a master is entitled to subject his slave to the prescribed Hadd.
It is also inferred therefrom that a sinner must not be blamed or rebuked for his sin, especially if he was subjected to the prescribed Hadd.
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2236

Narrated Jaabir ibn ‘Abdullah (may Allah be pleased with him): I heard Allah's Messengerﷺ in the year of the Conquest of Makkah, saying, "Allah and His Messenger made unlawful the trade of Khamr, dead animals, pigs and idols." People asked, "O Allah's Messengerﷺ! What about the fat of dead animals, for it was used for greasing boats and varnishing hides; and people use it for lights?" He ﷺ said, "No, it is lawful." Allah's Messengerﷺ further said, "May Allah curse the Jews, for Allah deemed the fat (of animals) unlawful to them, yet they melted the fat and sold it and consumed its price."
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Commentary : Allah, Exalted is He, deemed lawful that which is good, and deemed unlawful that which is evil, with regards to food, beverages, earnings, trade, and so on.
In this hadeeth, Jaabir ibn ‘Abdullah(may Allah be pleased with him) informed us that in 8 A.H., during which Makkah was conquered, the Prophet ﷺ prohibited the sale of intoxicants in all its forms, dead animals,some birds, pigs, and idols, i.e., three-dimensional statues, because they are a means leading to Shirk (i.e., associating partners to Allah in worship), whether by imitating Him in creation or worshipping such idols like people did in the pre-Islamic era. People informed the Prophet ﷺ that the fat of dead animals was used for greasing boats and varnishing hides; people would use it for lights. The Prophet ﷺ informed them that this was strictly prohibited because Allah, Exalted is He, deemed dead animals unlawful in His Book. Afterward, the Prophet ﷺ said: “May Allah curse the Jews,” meaning, may Allah destroy and curse them, “for Allah deemed the fat (of animals) unlawful to them,’ meaning the fat of dead animals or that of cattle and sheep; Allah, Exalted is He Says (what means): {and of the cattle and the sheep We prohibited to them their fat,} [Quran 6:146]. “Yet they melted the fat and sold it and consumed its price,” to cunningly circumvent their divine law. Therefore, they incurred the curse of Allah, Exalted is He. This serves as a warning against circumventing the prohibitions like the Children of Israel did.
It is deduced from the hadeeth that the means leading to what is prohibited are declared prohibited as well.
It is also inferred therefrom that when something is deemed unlawful as per the laws of Islam, its price is deemed unlawful accordingly.
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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