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Hadith
2322
Narrated Aboo Hurayrah (may Allah be pleased with him)
Allah's Messenger ﷺsaid, "Whoever keeps a dog, one Qiraat of the reward of his good deeds is deducted daily, unless the dog is used for guarding farms or cattle." Aboo Hurayrah (may Allah be pleased with him) (in another narration) said that the Prophet ﷺ added, "… unless it is used for guarding sheep or farms, or for hunting." Aboo Haazim narrated on the authority of Aboo Hurayrah (may Allah be pleased with him): The Prophet ﷺsaid, "A dog for guarding cattle or for hunting."
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Commentary :
This hadeeth underlines the prohibition of owning and keeping dogs for other than three purposes: hunting, guarding livestock, and guarding farms. It underlines that keeping a dog for other than these three purposes causes one to lose one Qiraat of the rewards of his good deeds every day. Qiraat is a specific measure of reward that is only known to Allah, Exalted is He, and the meaning is that such a person’s rewards are diminished.
It is possible that the reason for the decrease in the reward because of keeping dogs is that the angels do not enter such a person’s house because of it, as narrated in the authentic Sunnah texts. It is also possible that another reason is the harm and intimidation caused by dogs to passers-by, or that it is a punishment for boldly committing a prohibited act and disobeying the Prophet ﷺ.
The hadeeth underlines the kindness of Allah, Exalted is He, towards His creation in permitting what benefits them, in earning their living in the worldly life, and in their Hereafter as well.
It is also deduced from the hadeeth that guaranteed benefit should be given precedence over the outweighed evil, mirrored in the exclusion of the three purposes from the relevant prohibition.
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2324
Narrated Aboo Hurayrah (may Allah be pleased with him)
The Prophet ﷺsaid, "While a man was riding a cow, it turned towards him and said, 'I have not been created for this purpose (i.e., riding), I have been rather created for ploughing." The Prophet ﷺ added, "I, Aboo Bakr, and ‘Umar believe in the story." The Prophet ﷺwent on, "A wolf caught a sheep, and when the shepherd chased it, the wolf said, 'Who will be its guard on the day of wild beasts, when there will be no shepherd for it except me?' "After narrating it, the Prophet ﷺ said, "I, Aboo Bakr and ‘Umar too believe it." Aboo Salamah (a sub-narrator) said, "Aboo Bakr and ‘Umar were not present then."
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Commentary :
The Prophet ﷺ used to narrate to his Companions (may Allah be pleased with them) the news of the previous nations and the miracles performed for them, to deduce lessons therefrom.
In this hadeeth, the Prophet ﷺ related two miraculous incidents that took place in the past. First, “While a man was riding a cow, it turned towards him and said, 'I have not been created for this purpose (i.e., riding), I have been rather created for ploughing.’” Secondly, “A wolf caught a sheep, and when the shepherd chased it,” to rescue it, “the wolf said, 'Who will be its guard on the day of wild beasts,” near the Last Hour, meaning that there shall be no people left as they would all die and perish, the earth would be destroyed, only beasts would remain and then, there shall be no shepherds to protect the sheep from the wolves and beasts, “when there will be no shepherd for it except me?’”
In these miraculous incidents, the cow and the wolf spoke by the permission and power of Allah, Exalted is He, and he ﷺ said, "I, Aboo Bakr and ‘Umar too believe it,” meaning that they believed in these two unusual and miraculous incidents that were contrary to the law-structure of the uniayah (i.e., natural laws), because the One who created these systems Is (effortlessly) Able to break them. The Prophet ﷺ mentioned Aboo Bakr and ‘Umar (may Allah be pleased with them) even though they were not present at that time out of his unshakable confidence in them, because he ﷺ knew of the sincerity of their faith, the strength of their certitude, and their certain knowledge of the great Omnipotence of Allah and the perfection of His power.
The hadeeth highlights one of the signs of his prophethoodﷺ.
It also underlines an apparent virtue of Aboo Bakr and ‘Umar (may Allah be pleased with them).
It is deduced therefrom that animals should be used only for their customary purposes, because Allah, Exalted is He, has prepared these creatures and subjugated them to Man to perform the tasks for which they were created. When they are used to perform tasks other than those for which they were created, it constitutes an act of injustice. It is also inferred that cows should only be used for ploughing, not for riding.
It is also deduced therefrom that a manifestation of faith is to believe absolutely everything that the Prophet ﷺreported..

2325
Narrated Aboo Hurayrah (may Allah be pleased with him)
The Ansaar said to the Prophet ﷺ: "Distribute the dates (of the palm trees) between us and our emigrant brothers." He ﷺ replied, "No." The Ansaar said (to the emigrants), "Look after the (palm) trees (i.e., water, and tend to them and share the fruits with us." They (may Allah be pleased with them) said, "We hear and obey."
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Commentary :
When the Prophet ﷺ migrated to Al-Madeenah, he ﷺ established the bond of brotherhood between the emigrants and the Ansaar (may Allah be pleased with them), who were exceptionally generous towards their fellow Muslims. None of them was stingy,nor did they withhold their wealth, homes, and food from their Muslim brothers. They graciously and munificently shared their wealth and houses with the emigrants.
In this hadeeth, It was narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that the Ansaar (may Allah be pleased with them), who were the people of Al-Madeenah, wanted to split their palm trees with their emigrant brothers, putting their best interests before their own. They asked the Prophet ﷺ to divide up the date palms they owned between themselves and the emigrants, but he ﷺ refused, because he ﷺ knew of the future conquests and wealth that they would be given (i.e., spoils of war). Therefore, he ﷺ disliked that the Ansaar should give up their property. When they knew the Prophet’s decision, they sought to realize both benefits, namely, comply with the Prophet’s command and hasten to support their emigrant brothers financially. They said: “Look after the (palm) trees (i.e., water and tend to them) and share the fruits with us." The apparent indication of their statement is that the emigrants would perform the cultivation and irrigation work and take care of the lands, so that the Ansaar would grow their palm trees and they both would share the fruits. This means that the Ansaar retained their ownership of the palm trees,while the emigrants helped them out with the cultivation and irrigation work in return for a share of the picked fruits. This business transaction is known as Musaaqaah, (i.e., a share tenancy or partnership in the yield of trees), wherebytrees are given to someone to look after and irrigate in return for a share of the harvest. The version of the hadeeth recorded in Musnad Abee Ya‘laa reads: “He ﷺ said, ‘No; they may look after the palm trees in return for a half of the yield.’” According to this version, those were the words of the Prophet ﷺ and the meaning would be that the Ansaar would look after the lands, because the emigrants were not familiar with cultivation. This meaning was further supported by the hadeeth narrated on the authority of Anas ibn Maalik (may Allah be pleased with him) reading: “When the Messenger of Allah ﷺ arrived in Al-Madeenah, the emigrants came to him and said: 'O Messenger of Allah! We have not seen people who are more willing to sacrifice when having a lot, nor more patient when having a little than the people whom we are staying amongst. Our provisions are so sufficient, and we share with them their produce, such that we fear that all our reward is gone. So, the Prophet ﷺ said: "No! As long as you supplicate to Allah for them and praise (i.e., show gratitude to) them (for it).”’
Thereupon, both the Ansaar and emigrants said: “We hear and obey,” in response to the Prophet’s command.
Musaaqaah and Muzaara‘ah are partnership contracts that are founded on justice between the two partners. The owner of the trees and land may be likened to the owner of capital money (i.e., principal) who gives it to a Mudhaarib (i.e., the one who manages the Mudhaarabah) to invest his capital in trade, provided that they both share the profits and endure the potential loss equally, and this makes their partnership free of risk and ambiguity.
The hadeeth urges Muslims to help their fellow Muslims and relieve them of hardship.
It also underlines the virtues of the emigrants and Ansaar, and their good compliance with the Prophet’s commands.
It is also deduced from the hadeeth that it is permissible to engage in Musaaqaah and Muzaara‘ah agreements.
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2326
 ‘Abdullah(may Allah be pleased with him) said:
The Prophet ﷺ got the date palm trees of the tribe of Banee Al-Nadheer burnt and the trees cut down at a place called Al-Buwayrah. In such occasion, Hassaan ibn Thaabit (may Allah be pleased with him) said a poetic verse (which means): "The chiefs of Banee Loo’ay found it easy to watch fire spreading at Al-Buwayrah."
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Commentary :
Many Jewish tribes lived in Al-Madeenah including: Banee Al-Nadheer, Banee Qurayzah, Banee Qaynuqaa‘, and Banee Haarithah, until the Messenger of Allah ﷺ migrated to Al-Madeenah. After the migration, he ﷺ concluded peace treaties with some of them and fought others. When Banee Al-Nadheer betrayed the Prophet ﷺ in 4 A.H., and treacherously tried to kill him, he ﷺ led the Muslim army and besieged them. They took shelter in their fortresses and therefore he ﷺ imposed a siege on them, and ordered their palm trees to be cut and burnt, to force them out. It was also said that only fruitless trees were cut and burnt. It was said also that only (palm) trees on the battlefield were cut and burnt. These palm trees were located in a place known as Al-Buwayrah, a known place between Al-Madeenah and Taymaa’ from the direction of Qubaa’ Mosque to the west.
On this occasion, Hassaan ibn Thaabit (may Allah be pleased with him) said a poetic verse that reads (that which means): "The chiefs of Banee Loo’ay found it easy to watch fire spreading at Al- Buwayrah.” It means that the chiefs of Banee Loo’ay, i.e., Quraysh, found it easy to watch fire spreading at Al- Buwayrah that belonged to Banee Al-Nadheer. Hassaan ibn Thaabit(may Allah be pleased with him) made a reference to Quraysh because they had enticed Banee Al-Nadheer to violate their peace treaty and covenant with the Muslims, and promised them support in case the Prophet ﷺ waged a war against them, but failed to live up to their promise.

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2327
Raafi‘ ibn Khadeej (may Allah be pleased with him) narrated:
We worked on farms more than anybody else in Al-Madeenah. We used to rent the land at the yield of specific delimited portion of it to be given to the landlord. Sometimes the vegetation of that portion was affected by blights etc., while the rest remained safe and vice versa, so the Prophet ﷺ forbade this practice. At that time gold or silver were not used (for renting lands). If they provided the seeds, they would get so-and-so much in return.
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Commentary : Islam regulates the interactions and transactions between people, and ensures that they are based on the principles of cooperation, (fostering) rapport, affection, love, and avoiding conflict, discord, and deceit.
In this hadeeth, Raafi‘ ibn Khadeej related that they had more agricultural lands than all the people in Al-Madeenah, and used to rent out the lands to farmers to cultivate and look after them in return for a specified portion of the farm having its yield payable to the landlord,while the farmers took the remaining yield. Sometimes the yield of the farmer’s portion was affected by blights etc., and accordingly went bad and spoiled, while the rest remained safe, or vice versa. Therefore, the Prophet ﷺ forbade this practice, given the Gharar (i.e., risk and uncertainty) and harm it incurs on one party. One party would gain profits and the other would incur loss, and this constitutes unlawfully devouring the wealth of one’s fellow Muslim. He added: “At that time, gold or silver were not used (for renting lands),” meaning that they were not acceptable as payments in lease agreements. It does not suggest that gold and silver were not used as currency.
This hadeeth indicates that the business transaction that the Prophet ﷺ forbade was the unjust Muzaara‘ah transaction which was evidently corrupt, warranting forbidding it. However, if there is a guarantee for the capital in the Muzaara‘ah transaction, there is no harm in that.
It is noteworthy that this does not contradict the fact the Prophet ﷺ concluded an agreement with the Jews of Khaybar to cultivate the lands in return for half the yield,while the other half would be given to the Prophet ﷺ. This agreement remained in force until the death of the Prophet ﷺ, and continued to be in force during the reigns of the rightly guided Caliphs. Muzaara‘ah transactions may be concluded in return for a share of the yield, rather than renting out one’s land for cultivation in return for the yield of a specific portion of the farm.

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2328
 ‘AbdullahNarrated Ibn ‘Umar (may Allah be pleased with him):
The Prophet ﷺ concluded a contract with the people of Khaybar to utilize the land on the condition that half the produce, fruits or vegetation, would be their share. The Prophet ﷺused to give his wives one hundred Wasqs each, eighty Wasqs of dates and twenty Wasqs of barley. When ‘Umar became the Caliph, he gave the wives of the Prophet ﷺ the option of either having the land and water as their shares, or carrying on the previous practice. Some of them chose the land and some chose the Wasqs, and ‘Aa’ishah (may Allah be pleased with her) chose the land.
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Commentary :
Islam regulates the interactions and transactions between people, and ensures that they are based on the principles of cooperation, (fostering) rapport, affection, love, and avoiding conflict, discord, and deceit.
In this hadeeth, ‘AbdullahIbn ‘Umar (may Allah be pleased with him) related that the Prophet ﷺ conquered Khaybar, a town located 95 miles (153 km) to the north of Al-Madeenah on the route to Shaam,whichwas inhabited by the Jews. After its conquest in 7 A.H., the Prophet ﷺ made an agreement with the Jews to look after the palm groves and agricultural fields in return for half the yield. They were responsible for tending to the lands, cultivating, and irrigating them in return for half the picked dates. This business transaction is called Musaaqaah (i.e., share-tenancy orpartnership in the yield of trees), whereas Muzaara‘ah means renting out land to someone to cultivate it in return for half the yield. The Prophet ﷺ used to give his wives one hundred Wasqs each. A Wasq equaled 60 Saa‘s (approximately 130 kg) and the Saa‘ equaled four Mudds, and the Mudd equaled two handfuls scooped up by someone with hands of average size. He ﷺ also gave each eighty Wasqs of dates and twenty Wasqs of barley. When ‘Umar (may Allah be pleased with him) became the Caliph, he exiled the Jews from Khaybar and they settled in Taymaa’ and Areehaa’ instead. He (may Allah be pleased with them) distributed the lands of Khaybar between Muslims and gave the wives of the Prophet ﷺ the choice either to have their share of the land or carry on the previous practice, and take exactly what the Prophet ﷺ used to give them. Some of them chose to take their shares of the land,while others preferred the old practice. ‘Aa’ishah (may Allah be pleased with her) was one of those who chose the land.
The hadeeth highlights the permissibility of Muzaara‘ah and Musaaqaah transactions.
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2330
 ‘Amr ibn Dinaar said to Taawoos: "I wish you would give up Mukhaabarah (i.e., a sharecropping agreement whereby a plot of land is rented for part of its yield, or the cultivation of a sowed land in return for a specific portion of its produce, and the rent is paid in kind from the land's produce), for people say that the Prophet ﷺ forbade it." On that Taawoos replied, "O ‘Amr! I give the land to sharecroppers and help them. No doubt; the most learned man, namely Ibn ‘Abbaas (may Allah be pleased with them) told me that the Prophet ﷺhad not forbidden it but said, 'It is more beneficial to give one’s land free to his fellow Muslim brother than to charge him a fixed rent.’.

Commentary :
Islam regulates the interactions and transactions between people, and ensures that they are based on the principles of cooperation, (fostering) rapport, affection, love, and avoiding conflict, discord, and deceit.
In this narration, a dialogue took place between ‘Amr ibn Dinaar and Taawoos ibn Kaysaan, who used to engage in Mukhaabarah, which is a sharecropping transaction which involved cultivating a land in return for a fixed share of the yield, and which is similar to the Muzaara‘ah transaction (i.e., a contract in which one of the parties gives a plot of land for a fixed period to the other party to cultivate and divide up the yield), but the difference between them is that the farmer supplies the seeds,in addition to his labor and expertise (and the landlord provides, through lease, the plot of land to be ploughed in preparation for sowing seed and growing crops) in the Mukhaabarahtransaction, whereas a landowner provides both in the Muzaara‘ah transaction. ‘Amr said to him: "I wish you would give up Mukhaabarah, for people say that the Prophet ﷺ forbade it." On that, Taawoos replied, "O ‘Amr! I give the land to sharecroppers and help them,” meaning pay the farmers what sufficed them. He added: “No doubt; the most learned man, namely Ibn ‘Abbaas (may Allah be pleased with them), who claimed that the Prophet ﷺ had forbidden it, told me that the Prophet ﷺhad not forbidden it but rather said, 'It is more beneficial to give one’s land free to his fellow Muslim brother than to charge him a fixed rent.’ This means that it is better for a Muslim landowner to lend his fellow Muslim farmer his land gratis and as a loan than to rent it out for a fixed rent, lest it would incur discord, dissention, and infringement of rights. The Prophet ﷺ disliked that practice for them lest it would undermine their rapport and causedissension among Muslims.
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2332
Raafi‘ (may Allah be pleased with him) said:
We had more farms than anybody else in Al-Madeenah, and we used to rent the land and say to the owner, "The yield of this portion is for us (as a rent) and the yield of that portion is for you." One of those portions might yield something and the other might not. So, the Prophet ﷺforbade us from doing so.
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Commentary :
Preserving wealth is one of the fundamental higher objectives of the Laws of Islam; whatever may harm one of the contracting parties, or may lead to the risk of losing their money is deemed prohibited. Therefore, the Prophet ﷺ forbade the form of Muzaara‘ah transaction that Raafi’ bin Khadeej (may Allah be pleased with him) reported in this hadeeth. They used to rent out their land for cultivation in return for the yield produced by a specified part of the land, and the landowner would take the yield of the other part. One part may produce a good yield and the other might not. That is why the Prophet ﷺ forbade this transaction, because of the risk involved;one of those parts might yield something and the other might not, and thus one partywould win his share of the yield, while the right of the other would be lost altogether!
His saying, “We had more farms than anyone else in Al-Madeenah,” means that they owned more lands and farms.
This hadeeth indicates that the business transaction that the Prophet ﷺ forbade was the unjust Muzaara‘ah transaction that was evidently corrupt, warranting forbidding it. However, if there is a guarantee for the capital in the Muzaara‘ah transactions, there is no harm in that.
It is noteworthy that this does not contradict the fact the Prophet ﷺ concluded an agreement with the Jews of Khaybar to cultivate the land in return for half the yield while the other half would be given to the Prophet ﷺ. This agreement remained in force until the death of the Prophet ﷺ, and continued to be in force during the reigns of the rightly guided Caliphs. Muzaara‘ah transactions may be concluded in return for a share of the yield, rather than renting out one’s land for cultivation in return for the yield of a specific delimited portion..

2334
Zayd ibn Aslam narrated on the authority of his father:
‘Umar (may Allah be pleased with him) said, "If it were not for the future Muslim generations, I would have distributed the land of the villages I conquer between the soldiers as the Prophet ﷺ distributed the land of Khaybar."
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Commentary :
Islam gives public interests precedence over private ones. In this hadeeth, ‘Umar (may Allah be pleased with him), knowing that wealth was becoming very scarce and that stinginess was prevailing, took pity on the following Muslim generations.Thus he decided to endow the lands seized by the Muslim army as spoils of war for the common benefit of all Muslims, rather than distributing them between the conquerors only, out of his mercy for the following Muslim generations, who would benefit from these lands and avail themselves of their yield. He (may Allah be pleased with him) stated that if it were not for the interests of the future Muslim generations, he would have distributed the lands seized by Muslims as spoils of war only between the conquerors, as did the Prophet ﷺ with the land of Khaybar, which was conquered in 7 A.H. Khaybar was a town located to the north of Al-Madeenah on the route to Shaam, 95 miles (153 km) from Al-Madeenah, and it was inhabited by Jews. The Prophet ﷺ allocated half of the lands to himself, and divided up the other half among Muslims, who had no farmers, and made agreements with the Jews to cultivate the lands in return for half the yield.
However, ‘Umar (may Allah be pleased with him) decided that if he divided up all the lands they conquered between the Muslim soldiers only, nothing would be left for the future Muslim generations.
The hadeeth highlights the ruler’s keenness to secure the present and future interests of Muslims.
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2335
‘Narrated Aa’ishah (may Allah be pleased with her) that the Prophet ﷺ said:
"He who cultivates a (deserted) land that does not belong to anybody is more rightful (to own it)." ‘Urwah (may Allah be pleased with him) said, "‘Umar (may Allah be pleased with him) gave the same verdict during his Caliphate."
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Commentary :
Islam urges Muslims to revive and cultivate the deserted and uncultivated lands. In this hadeeth, the Prophet ﷺ stated that whoever cultivates an unplanted land that has no buildings thereon, reviving it by means of cultivation or development, and it has no known owner and is not connected with the interests of a given town or village, e.g., by being a pasture for their animals, then such a person is more deserving of its ownership than anyone else. He does not need the permission of the ruler for it;though it was also said that the ruler’s permission is required.
It is deduced from the hadeeth that it is permissible to revive and cultivate the uncultivated lands and avail oneself of them..

2339
Raafi‘ ibn Khadeej (may Allah be pleased with them) narrated:
My uncle Zhuhayr said, "Allah's Messengerﷺforbade us from doing a thing which was helpful to us." I said, "Whatever Allah's Messengerﷺ said was right." He said, "Allah's Messengerﷺ sent for me and asked, 'What are you doing with your farms?' I replied, 'We give our farms on rent on the basis that we get the yield produced at the banks of the water streams (rivers) for the rent, or rent it for some Wasqs of barley and dates.' He ﷺsaid, 'Do not do so, but cultivate (the land) yourselves or let it be cultivated by others gratis, or keep it uncultivated.' I said, 'We hear and obey.'
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Commentary :
Islam regulates the interactions and transactions between people, and ensures that they are based on the principles of cooperation, (fostering) rapport, affection, love, and avoiding conflict, discord, and deceit.
In this hadeeth, Raafi’ ibn Khadeej narrated on the authority of his uncle Zhuhayr ibn Raafi’ (may Allah be pleased with them) that the Prophet ﷺ forbade them from a matter that was beneficial for them. The version recorded in Saheeh Muslim reads: “He ﷺ forbade us from something of benefit to us, but our obedience to Allah, Exalted is He, and His Messenger ﷺ is of greater benefit!” His statement means that the Prophet ﷺ forbade them from doing what was apparently beneficial for them, but their compliance with the Prophet’s command was more beneficial and better for their religious and worldly affairs. Raafi‘ asked his uncle about that act from which he ﷺ forbade them, “Whatever Allah's Messengerﷺ said was right.” His uncle informed him that the Prophet ﷺsent for him and asked, 'What are you doing with your farms?' Zhuhayr replied that they rented out their farms in return for one-fourth of the yield or some Wasqs of barley and dates.' A Wasq equaled 60 Saa‘s, approximately 130 kg.
A version of the hadeeth narrated by Al-Buhaaree reads: “We used to rent the land at the yield of a specific delimited portion of it to be given to the landlord. Sometimes the vegetation of that portion was affected by blights etc., while the rest remained safe and vice versa, so the Prophet ﷺ forbade this practice.” The version recorded in Saheeh Muslim reads: “People used to rent out their lands during the lifetime of Allah's Messenger ﷺ for what grew by the river-beds, and the edges of the brooks/streams, or for a portion of the crop. However, sometimes this portion of the crop would be destroyed or go bad while the other remained safe, or vice versa. Thus, there would be no fee to be paid to the landowners except the portion which produced a crop.” These versions clarified that his saying “one-fourth of the yield,” means a fixed share of the yield produced by a specific part of the land, and not one-fourth of the yield of the whole land.
The Prophet ﷺ gave them three options: to cultivate the land themselves, lend it to someone to cultivate it for free, which reflected the enjoined solidarity, or keep it uncultivated. Raafi‘ (may Allah be pleased with him) complied with the command of the Prophet ﷺ and said: “We hear and obey.”
This hadeeth indicates that the business transaction that was deemed forbidden by the Prophet ﷺ was the unjust Muzaara‘ah transaction that was evidently corrupt, warranting forbidding it. However, if there is a guarantee for the capital in the Muzaara‘ah transaction, there is no harm in that, as reported in other hadeeths and narrations.
It is noteworthy that this does not contradict the fact that the Prophet ﷺ concluded an agreement with the Jews of Khaybar to cultivate the lands in return for half the yield while the other half would be given to the Prophet ﷺ. This agreement remained in force until the death of the Prophet ﷺ, and continued to be in force during the reigns of the rightly guided Caliphs. Muzaara‘ah transactions may be concluded in return for a share of the total yield, rather than renting out one’s land for cultivation in return for the yield of a specific delimited portion of it.
The hadeeth highlights the virtues of Raafi’ ibn Khadeej (may Allah be pleased with him) and his obedience, and compliance with the command of the Prophet ﷺ..

2340
Jaabir (may Allah be pleased with him) narrated:
People used to rent their land for cultivation in return for one-third, one-fourth or half its yield. The Prophet ﷺ said, "Whoever has land should cultivate it himself or give it to his (Muslim) brother gratis; otherwise keep it uncultivated." It was narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that Allah's Messengerﷺsaid, "Whoever has land should cultivate it himself or give it to his (Muslim) brother gratis; otherwise, he should keep it uncultivated."
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Commentary :
Islam regulates the interactions and transactions between people, and ensures that they are based on the principles of cooperation, (fostering) rapport, affection, love, and avoiding conflict, discord, and deceit.
In this hadeeth, Jaabir ibn ‘Abdullah(may Allah be pleased with them) narrated that the Companions (may Allah be pleased with them) used to rent their lands for cultivation in return for a third, a quarter, or a half of the yield during the lifetime of the Prophet ﷺ. Therefore, he ﷺ said: “Whoever has land should cultivate it himself or give it to his (Muslim) brother gratis; otherwise keep it uncultivated.” He ﷺ commanded the landowners to cultivate their own lands, give it to other farmers to cultivate it free of charge, if unable to do it themselves, otherwise they should keep them uncultivated and should not rent them out for cultivation.
The indication of the hadeeth’s wording seemed objectionable because keeping the land uncultivated constitutes missing out on its benefit and implies wasting wealth, which was deemed prohibited by authentically reported texts.
In refutation, scholars underlined that the prohibition of wasting wealth means wasting the assets themselves or their benefits that cannot be compensated for, because if a land is left uncultivated, its owner does not miss out on its benefit in totality, for it may still be used as a pasture, or a source of firewood, in addition to many other benefits. Even if this was not the case, delaying the cultivation of the land for a while may be better for the quality of the yield. It may produce a greater and better yield in the following year,on whichthe landowner may have missed out if it was not left uncultivated. This is based on the interpretation of the relevant prohibition as to mean renting in general. However, if it meant the specific manner of renting practiced by them at that time, as narrated on the authority of the Prophet ﷺ, this does not necessarily entail missing out on its benefit in totality; the landowner may rent it out for gold or silver, for example.
A version of the hadeeth narrated by Al-Bukhaaree reads: “We used to rent the land at the yield produced by a specific delimited portion of it to be given to the landowner. Sometimes the vegetation of that portion was affected by blights etc., while the rest remained safe and vice versa, so the Prophet ﷺ forbade this practice.” The version recorded in Saheeh Muslim reads: “People used to rent out their lands during the lifetime of Allah's Messenger ﷺ for what grew by the river-beds, and the edges of the brooks/streams, or for a portion of the crop. However, sometimes this portion of the crop would be destroyed or go bad while the other was safe, or vice versa. Thus, there would be no fee to pay landowners except for the portion which produced a crop.” These versions clarified that his saying “one-fourth of the yield,” means a fixed share of the yield (i.e., the yield produced by a specific part of the land) and not one-fourth of the yield of the whole land.
This hadeeth indicates that the business transaction that the Prophet ﷺ forbade was the unjust Muzaara‘ah transaction that was evidently corrupt, warranting forbidding it. However, if there is a guarantee for the capital in the Muzaara‘ah transaction, there is no harm in that, as reported in other hadeeths and narrations.
It is noteworthy that this does not contradict the fact that the Prophet ﷺ concluded an agreement with the Jews of Khaybar to cultivate the lands in return for half the yield while the other half would be given to the Prophet ﷺ. This agreement remained in force until the death of the Prophet ﷺ, and continued to be in force during the reigns of the rightly guided Caliphs. Muzaara‘ah transactions may be concluded in return for a share of the total yield, rather than for the yield of a specific delimited portion.
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2343
Naafi‘ narrated that Ibn ‘Umar (may Allah be pleased with him) used to rent his farms during the reigns of Aboo Bakr, ‘Umar, ‘Uthmaan, and in the early days of the reign of Mu‘aawiyah (may Allah be pleased with them). Then he was told the narration of Raafi‘ ibn Khadeej (may Allah be pleased with him) that the Prophet ﷺ had forbidden renting out farms. Ibn ‘Umar went to Raafi‘ (may Allah be pleased with them) and I accompanied him. He asked Raafi‘ who replied that the Prophet ﷺ had forbidden renting farms. Ibn ‘Umar (may Allah be pleased with him) said, "You know that we used to rent our farms during the lifetime of Allah's Messengerﷺ for the yield of the banks of the water streams (rivers) and for certain amount of straw.”
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Commentary :
Renting farms means leasing them for cultivation in return for a share of the yield. As narrated in this hadeeth, Ibn ‘Umar (may Allah be pleased with him) used to rent his farms during the reigns of Aboo Bakr, ‘Umar, ‘Uthmaan, and in the early days of the reign of Mu‘aawiyah (may Allah be pleased with them). Then he was informed that Raafi‘ ibn Khadeej (may Allah be pleased with him) narrated that the Prophet ﷺ had forbidden renting farms. Ibn ‘Umar went to Raafi‘ (may Allah be pleased with them) and asked him about it, and his freed slave Naafi‘ accompanied him. He asked Raafi‘ (may Allah be pleased with him) about it, and he replied that the Prophet ﷺ had forbidden renting farms. Ibn ‘Umar (may Allah be pleased with him) said, "You know that we used to rent our farms during the lifetime of Allah's Messengerﷺ for the yield of the banks of the water streams and for a certain amount of hay,” meaning fresh and dried grass used as fodder. This means that the Prophet ﷺ specifically forbade a certain type of renting that involved stipulating a defective contractual condition and ambiguity. The yield produced by one portion of the land may be afflicted with pests and go bad, while the other might not. Thus, the Muzaara‘ah transaction would be concluded, but the farmer or the landowner might incur loss.
This hadeeth indicates that the business transaction that the Prophet ﷺ forbade was the unjust Muzaara‘ah transaction which was evidently corrupt,warranting forbidding it. However, if there is a guarantee for the capital in the Muzaara‘ah transaction, there is no harm in that, as reported in other hadeeths and narrations.
It is noteworthy that this does not contradict the fact that the Prophet ﷺ concluded an agreement with the Jews of Khaybar to cultivate the land in return for half the yield while the other half would be given to the Prophet ﷺ. This agreement remained in force until the death of the Prophet ﷺ, and continued to be in force during the reigns of the rightly guided Caliphs. Muzaara‘ah transactions may be concluded in return for a share of the total yield, rather than the yield of a specific delimited portion.
The hadeeth highlights the merits of Ibn ‘Umar (may Allah be pleased with him), his keenness in learning the Sunnah, and his deep knowledge..

2346
Hanzhlah ibn Qays said:
Raafi‘ ibn Khadeej (may Allah be pleased with him) said, "My two uncles told me that they (i.e. the Companions (may Allah be pleased with them) used to rent the lands during the lifetime of the Prophet ﷺfor the yield on the banks of water streams (rivers) or for a portion of the yield stipulated by the landowner. The Prophet ﷺ forbade it." I said to Raafi‘ (may Allah be pleased with him), "What about renting lands for Dinars and Dirhams?" He (may Allah be pleased with him) replied, "There is no harm in renting for Dinars- Dirhams. Al-Layth said, "If those who have discernment for distinguishing what is lawful from what is unlawful looked into what has been forbidden concerning this matter, they would not permit it, for it is surrounded with risks."
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Commentary : Islam regulates the interactions and transactions between people, and ensures that they are based on the principles of cooperation, (fostering) rapport, affection, love, and avoiding conflict, discord, and deceit.
In this hadeeth,Raafi‘ ibn Khadeej (may Allah be pleased with him) related that two of his uncles: Zhuhayr ibn Raafi‘ and Muzhhir ibn Raafi‘, told him that they, i.e., the Companions (may Allah be pleased with them), used to rent lands and farms during the lifetime of the Prophet ﷺfor the yield on the banks of water streams, or for a portion of the yield stipulated by the landowner, e.g., one-third, one-fourth, or the like. The Prophet ﷺ forbade such a rental transaction in particular, because it involved stipulating a defective contractual condition and ambiguity; the yield produced by one portion of the land or farm may be afflicted with pests and go bad, while the other might not. This Muzaara‘ah transaction would be concluded, but the farmer or the landowner might incur loss.
When Raafi‘ (may Allah be pleased with him) was asked about the permissibility of renting out farms for currency, i.e., the golden dinar, or the silver dirham, he (may Allah be pleased with him) replied that there was nothing wrong with that. It is possible that he (may Allah be pleased with him) answered based on his personal Ijtihaad (i.e., scholarly reasoning) or knowledge of a Laws of Islam text to that effect, or that the relevant prohibition on renting farms did not mean forbidding renting in general, but rather a specific rental transaction that involved ambiguity or the like, and therefore deduced from that the permissibility of renting farms for gold and silver.
It is noteworthy that this does not contradict the fact that the Prophet ﷺ concluded an agreement with the Jews of Khaybar to cultivate the lands in return for half the yield,while the other half would be given to the Prophet ﷺ. This agreement remained in force until the death of the Prophet ﷺ, and continued to be in force during the reigns of the rightly guided Caliphs. Muzaara‘ah transactions may be concluded in return for a share of the total yield, rather than the yield of a specific delimited portion.
Al-Layth ibn Sa‘d - one of the narrators and hadeeth scholars - made it clear that what is forbidden regarding renting land and farms, is what those endowed with knowledge and discernment (to distinguish what is lawful from what is unlawful) would not permit when looking into what has been forbidden concerning this matter, for it is surrounded with risks. Such a transaction involves risks, meaning most likely harms and potential destruction, and what is meant by that is renting the land in a way that involves Gharar (i.e., risk and uncertainty) and ambiguity..

2348
Narrated Aboo Hurayrah (may Allah be pleased with him)
Once the Prophet ﷺwas narrating (a story), while a Bedouin was sitting with him, "One of the inhabitants of Paradise will ask Allah, Exalted is He, to allow him to cultivate the land. Allah will ask him, 'Are you not relishing therein the pleasures that you like?' He will say, 'Yes, but I like to cultivate the land.'" The Prophet ﷺadded, "When the man (will be permitted, he) will sow the seeds and the plants will grow, ripen, and become ready for reaping and so on till it will be as huge as mountains within a wink. Allah will then say to him, 'O son of Adam! Here you are, gather (the yield); nothing satisfies you.'" On that, the Bedouin said, "The man must be either from Quraysh (i.e., an emigrant) or the Ansaar, for they are farmers, whereas we, desert dwellers, are not farmers." The Prophet ﷺsmiled (at this).
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Commentary :
Allah, Exalted is He, promised His obedient and righteous slaves eternal bliss in Paradise, to experience therein what no eyes have ever seen, no ears have ever heard of, and what has never come to the mind or heart of a human being. In Paradise, they shall have whatever they desire and wish for; Allah, Exalted is He, Says (what means): {They will have therein whatever they wish.} [Quran 16:31]. Whatever the people of Paradise shall want will come true, in fulfillment of the promise of Allah, Exalted is He, who never breaks His promise.
In this hadeeth, the Prophet ﷺ told his Companions (may Allah be pleased with them) – in the presence of a Bedouin – that one of the inhabitants of Paradise will ask Allah, Exalted is He, to allow him to cultivate a land therein. Allah, Exalted is He, will ask him, 'Are you not relishing therein the pleasures that you like?' Meaning, ‘Are not you savoring the promised bliss in Paradise?’ He will say, 'Yes, but I like to cultivate the land.' Thereupon, Allah, Exalted is He, will grant him permission to cultivate the land. He will sow the seeds and the plants will grow, ripen, and become ready for reaping and so on, till it will be as huge as mountains immediately. This means that as soon as the man will sow the seeds, the plants will grow, ripen and become ready to harvest! This shall happen quickly, in the blink of an eye. There shall be no time interval between sowing the seeds and harvesting the ripe fruits, and the yield will be as huge as mountains.
Thereafter, Allah, Exalted is He, will say to him, 'O son of Adam! Here you are, gather (the yield); nothing satisfies you,' meaning that although this man will not suffer from hunger nor thirst in Paradise, and shall find therein whatever he wishes for, yet the human self is innately greedy and aspires to more than what it needs. Upon hearing that, the Bedouin jokingly said, "The man must be either from Quraysh (i.e., an emigrant) or the Ansaar, for they are farmers, whereas we, desert dwellers, are not farmers!" The Prophet ﷺsmiled (at this).
It is deduced from the hadeeth that whatever worldly gain the people of Paradise shall wish for will be given to them.
The hadeeth highlights the virtue of contentment, limiting oneself to what he needs only, and dispraises greed and desire to acquire more worthless worldly goods.
It is also inferred therefrom that people may be described by their habitual actions.
The hadeeth also affirms the Attribute of Speech with respect to Allah, Exalted is He, in a manner that befits His Majesty..

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..