| Hadiths

Bukhari Hadiths 1356
Muslim Hadiths 558

Hadith

2587

‘Aamir narrated:
I heard Al-Nu‘maan ibn Basheer (may Allah be pleased with him) on the pulpit saying, "My father gave me a gift but ‘Amrah bint Rawaahah (my mother) said that she would not agree to it unless he made Allah's Messengerﷺ as a witness to it. So, my father went to Allah's Messengerﷺ and said, 'I have given a gift to my son from ‘Amrah bint Rawaahah, but she ordered me to make you as a witness to it, O Allah's Messengerﷺ!' Allah's Messenger ﷺ asked, 'Have you given (the like of it) to everyone of your children?' He replied in the negative. Allah's Messengerﷺ said, ‘Fear Allah, and be just to all your children (i.e., treat them all on an equal footing).' My father then returned and took back his gift."
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Commentary :
Every guardian is enjoined to be fair and treat those under his care on an equal footing. A father is a guardian and he is responsible for those under his care, i.e., his wife and children, and establishing the enjoined equality between them entails that he should not favor any of his children over the others in terms of gift-giving, giving some and denying the others.
In this hadeeth, Al-Nu‘maan ibn Basheer Al-Ansaaree (may Allah be pleased with him) related that his father Basheer gave him a gift, which was a male servant. His mother Umm Al-Nu‘maan had asked his father for that servant, as recorded in Saheeh Al-Bukhaaree and Saheeh Muslim. ‘Amrah bint Rawaahah, his mother, (may Allah be pleased with her) said to her husband that she would not agree to such a gift unless he made Allah's Messengerﷺ as a witness to it, aiming to make it binding. So, Basheer (may Allah be pleased with him) went to Allah's Messengerﷺ and related to him the matter and that his wife ordered him to make the Prophet ﷺ as a witness to it. He ﷺ asked him, “Have you given (the like of it) to everyone of your children?” He (may Allah be pleased with him) replied in the negative. Allah's Messengerﷺ said, 'Fear Allah, and be just to all your children (i.e., treat them all on an equal footing).' The aim of such a command was to foster mutual accord and affection between siblings, eliminating the causes of discord and hatred, and helping them show the enjoined dutifulness towards their father. Basheer (may Allah be pleased with him) obeyed the Prophet’s ﷺcommand, returned, and took back his gift to establish equality between all his children.
The hadeeth urges parents to establish equality between children in terms of gift-giving.
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2590

Asmaa’ (may Allah be pleased with her) narrated:
Once I said, "O Allah's Messengerﷺ! I have no property except what has been given to me by Al-Zubayr (i.e., her husband). May I give in charity therefrom?" The Prophet ﷺ said, "Give in charity and do not withhold it; otherwise Allah, Exalted is He, will withhold it back from you . "
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Commentary : A wife is entrusted with her husband’s wealth and she shall be held accountable by Allah, Exalted is He, for it. It is incumbent on her to preserve his wealth, take care of it, take from it what she needs only (without excess or waste), and spend from it reasonably.
In this hadeeth Asmaa’ bint Aboo Bakr Al-Siddeeq (may Allah be pleased with them) relates that she once said to the Prophet ﷺ, "O Allah's Messengerﷺ! I have no property except what has been given to me by Al-Zubayr ibn Al-‘Awwaam (i.e., her husband),” meaning he gave her to spend therefrom on the household needs. She (may Allah be pleased with her) added: “May I give in charity therefrom?" The Prophet ﷺ said, "Give in charity and do not withhold it; otherwise Allah, Exalted is He, will withhold it back from you.” The Prophet’s ﷺstatement means, ‘Do not withhold wealth, but rather spend in charity, for withholding wealth may be a cause for being deprived of having it blessed and increased by Allah, Exalted is He. Another version of the hadeeth recorded by Al-Bukhaaree and Muslim reads: “Spend according to your means,” meaning spend therefrom reasonably as long as you afford it, even if you can only give very little in charity, and do not hoard wealth and refrain from spending in charity, fearing that your wealth might be exhausted, lest you would be deprived of a blessed Rizq (i.e., provisions).
The Prophet ﷺ may have commanded her to do so and did not ask her to seek her husband’s permission because he ﷺ knew of the leniency of Al-Zubayr (may Allah be pleased with him) for which he was known. It is allowable for a wife to spend reasonably from her husband’s wealth (without his knowledge) as long as she knows that he would approve of such disposal of his wealth, that he would not dislike such an act, that she habitually does so and he approves of it, or when she spends in charity small amounts that do not affect the affordability of supporting their dependents, and she would not exceed the proper limits nor aim to waste his wealth. It was narrated on the authority of ‘Aa’ishah (may Allah be pleased with her) that the Prophet ﷺ said: “When a woman gives some of the food in her house (in charity without her husband’s prior knowledge), not wasting it, she will have her reward for what she has given and her husband will have his for what he earned. The same applies to a storekeeper; in no respect does the one diminishe the reward of the other.” [Al-Bukhaaree and Muslim].
It is deduced from the hadeeth that spending in charity is a reason for having one’s wealth blessed and increased, and that generosity begets abundant Rizq (i.e., provisions).
It is also inferred therefrom that stinginess and withholding from giving (charity), especially the obligatory Zakaah, incurs the loss and ruin of wealth.
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2592

Kurayb, the free slave of Ibn ‘Abbaas (may Allah be pleased with them), narrated that Maymoonah bint Al-Haarith (may Allah be pleased with her) told him that she manumitted a slave-girl without taking the permission of the Prophet ﷺ. On the day when it was her turn to be with the Prophet ﷺ, she said, "Do you know, O Allah's Messengerﷺ, that I have manumitted my slave-girl?" He ﷺ said, "Have you really?" She (may Allah be pleased with her) replied in the affirmative. He ﷺ said, "You would have got more reward if you had given her (i.e., the slave-girl) to one of your maternal uncles."
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Commentary :
Spending in charity is one of the best acts of righteousness, and there are numerous channels of giving and spending in charity.Some should be given precedence over the others depending on the situation and circumstances. Charity offered to one’s relatives is better and more rewardable.
In this hadeeth, the Mother of the Believers Maymoonah (may Allah be pleased with her) related that she manumitted a slave-girl without taking the permission of the Prophet ﷺ. She (may Allah be pleased with her) owned this slave-girl, and being a sane adult, her disposal of her own property is valid as per the laws of Islam with no need for her husband’s prior consent. On the other hand, she (may Allah be pleased with her) had known that the Prophet ﷺ would not disapprove of her disposal, and that he ﷺ would even like such act, which did not constitute a violation of the proper conduct of a woman towards her husband in Islam.
On the day when it was her turn to spend the night with the Prophet ﷺ, she said, "Do you know, O Allah's Messengerﷺ,that I have manumitted my slave-girl?" He ﷺ said, "Have you really?" She (may Allah be pleased with her) replied in the affirmative. He ﷺ said, "You would have got more reward if you had given her (i.e., the slave-girl) to one of your maternal uncles,” meaning that it would have been better and more rewardable to give this slave-girl to her maternal uncles to serve them, since they needed a servant, than manumitting her. Her maternal relatives belonged to Banee Hilaal and her mother’s name was Hind bint ‘Awf ibn Zuhayr Al-Haarith (may Allah be pleased with them).
The hadeeth urges Muslims to uphold ties of kinship, and underlines the abundant reward designated for such a worshipful act..

2606

Narrated Aboo Hurayrah (may Allah be pleased with him)
Allah's Messengerﷺ owed a man some debt (and that man demanded it very harshly). The Companions (may Allah be pleased with them) wanted to harm him, but the Prophet ﷺ said to them, "Leave him (unharmed); one who has a right is entitled to speak (i.e., claim his right)." He ﷺ then added, "Buy (a camel) of the same age and give it to him." They (may Allah be pleased with them) said, "We cannot get except a camel of an older age than that of his." He ﷺ said, "Buy it and give it to him, as the best amongst you is he who pays back his debt in the most handsome way.”
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Commentary :
The Prophet ﷺ was a merciful teacher, a gentle educator, and a kind mentor. Whenever he ﷺ witnessed someone’s mistake, he ﷺ would not harshly reprimand, rebuke, or alienate the doer, and whenever he ﷺ witnessed something right, he ﷺ would praise and laud it, and reward the doer handsomely.
In this hadeeth, It was narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that Allah's Messengerﷺ owed a man some debt (and that man demanded it very harshly). The creditor was discourteous and impolite in demanding the repayment of the debt, as reported in the version of the hadeeth recorded in Saheeh Al-Bukhaaree and Saheeh Muslim. The Companions (may Allah be pleased with them) wanted to harm him verbally or physically, but they refrained from doing so out of politeness towards the Prophet ﷺ, and he said to them, "Leave him (unharmed);” and this mirrored the Prophet’s ﷺgood moral character, kindness, and endurance of people’s harshness despite his ability to retaliate against him, “the one who has a right is entitled to speak (i.e., claim his right)." This means that Allah, Exalted is He, deems it allowable for a person to claim his rights, be he a creditor, landlord, or worker, provided that he does not infringe upon people’s rights. The unpaid debt was a camel. The Prophet ﷺ then added, "Buy (a camel) of the same age and give it to him." The Companions (may Allah be pleased with them) could not get except an older, better, and more valuable camel than that of the man. The Prophet ﷺ commanded them to give it to him to repay the debt handsomely. He ﷺ explained the reason for giving him an older, better, and more valuable camel by saying, "the best amongst you is he who pays back his debt in the most handsome way.”
This means that the best of people is the one who is the kindest to others, and fulfills people’s rights, by the repayment of debts or other rights.
It is deduced from the hadeeth that one may delegate another person to repay his debts.
It is also inferred therefrom that one may loan an animal to someone.
It also deduced that whoever owes a debt or is liable to any other financial rights, should repay the debts or fulfill them handsomely.
It is also inferred that a debtor should endure the harshness of a creditor when claiming his rights..

2613

Narrated Ibn ‘Umar (may Allah be pleased with him):
Once the Prophet ﷺ went to the house of Faatimah (may Allah be pleased with her) but did not enter it. ‘Alee (may Allah be pleased with him) came and she told him about that. When ‘Alee asked the Prophet ﷺ about it, he ﷺ said, "I saw a (multicolored) decorated curtain on her door. I am not interested in worldly pleasures." ‘Alee went to Faatimah (may Allah be pleased with them) and told her about it. Faatimah said, "I am ready to dispense with it in the way he ﷺ suggests." The Prophet ﷺ ordered her to send it to such-and-such needy people.
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Commentary : The Prophet ﷺ was led the most ascetic life and renounced the worldly pleasures, because he ﷺ knew well the essence and true nature of the fleeting worldly life. This worldly life is a short-lived phase during which a Muslim should perform as many worshipful acts and good deeds as possible, to taste eternal bliss in Paradise. The Prophet ﷺ keenly instilled these meanings within the hearts and minds of his family and Companions (may Allah be pleased with them).
In this hadeeth, ‘Abadullaah Narrated Ibn ‘Umar (may Allah be pleased with him) that the Prophet ﷺ went once to the house of Faatimah (may Allah be pleased with her) but did not enter it. ‘Alee (may Allah be pleased with him) came and found her concerned and distressed. He (may Allah be pleased with him) asked her about it and she (may Allah be pleased with her) told him of what the Prophet ﷺ did. When ‘Alee asked the Prophet ﷺ about it, he ﷺ informed him of the reason for not entering their house: that they had a (multicolored) decorated curtain on the door. The Prophet ﷺ disliked the use of such a curtain merely because it contradicts the lauded asceticism; it is neither unlawful nor disliked to use curtains on the doors as per the laws of Islam. However, the Prophet ﷺ merely disliked it because it was multicolored and decorated, i.e., luxurious, and he ﷺ renounced such worldly pleasures. He ﷺ remarked: “I am not interested in worldly pleasures," meaning that he ﷺ did not like or pursue such worldly luxuries. He ﷺ only sought after the Hereafter, and disliked for his own beloved daughter what he ﷺ disliked for himself, namely, enjoying such luxuries and pleasures in the worldly life.
‘Alee went to Faatimah (may Allah be pleased with them) and told her about it. Faatimah (may Allah be pleased with her) said, "I am ready to dispense with it in the way he ﷺ suggests." The Prophet ﷺ ordered her to send it to such-and-such needy people, to use it or avail themselves of its price.
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2614

‘Alee (may Allah be pleased with him) narrated:
The Prophet ﷺ gave me a silken dress as a gift and I wore it. When I saw the signs of anger on his face, I cut it into pieces and distributed it among my womenfolk.”
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Commentary : Islamic teaching regarding dress code and adornment is clearly defined in the Book of Allah, Exalted is He, and the Sunnah of His Prophet ﷺ. The Islamic Laws of Islam has set general guidelines that must be taken into account regarding men’s and women’s clothing.
In this hadeeth, ‘Alee ibn Aboo Taalib (may Allah be pleased with him) narrated that the Prophet ﷺgave him a silken garment as a gift. The Arabic word used in the hadeeth is Hullah, which was a suit of two garments (woven with silk stripes). The Prophet ﷺ had forbidden men from wearing silk. When he ﷺ saw ‘Alee (may Allah be pleased with him) wearing it, anger was written all over his face! When he (may Allah be pleased with him) saw the signs of anger on his face, he cut it into pieces and distributed it among his womenfolk, because he (may Allah be pleased with him) did not take another wife besides Faatimah (may Allah be pleased with her) during the lifetime of the Prophet ﷺ.
This was further clarified by the version recorded in Saheeh Muslim reading: “Divide it among the Faatimahs (i.e., your womenfolk) to make head covers,” meaning Faatimah, the daughter of the Prophet ﷺ, Faatimah bint Asad, the mother of ‘Alee ibn Aboo Taalib, and Faatimah bint Hamzah ibn ‘Abd Al-Muttalib (may Allah be pleased with them).
It is inferred from the hadeeth that it is allowable to give gifts from one’s property even if it is prohibited or disliked to wear such a gift, because the owner is entitled to dispose of it by means of sale or gift to whomever he wishes from those who are allowed to wear or use it, like women and young boys in this case.
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2615

Narrated Anas (may Allah be pleased with him):
A Jubbah (i.e., cloak) made of thick silken cloth was presented to the Prophet ﷺ, and he used to forbid people to wear silk. So, people were pleased to see it. The Prophet ﷺsaid, "By Him in Whose Hands Muhammad's soul is, the handkerchiefs of Sa‘d ibn Mu‘aadh in Paradise are better than this." Anas (may Allah be pleased with him) added, "The present was sent to the Prophet ﷺ by Ukaydir (a Christian) from Dawmah..

Commentary : The Prophet ﷺ led the most ascetic life and was the keenest in renouncing worldly pleasures, and he ﷺ used to instill these values within his Companions (may Allah be pleased with him), ensuring that their hearts were fixated on and attached to the Hereafter and the eternal bliss prepared by Allah, Exalted is He, for them in Paradise.
In this hadeeth, Narrated Anas (may Allah be pleased with him) that Ukaydir (a Christian Arab ruler) of Dawmah Al-Jandal, a town near Tabook, northern Saudi Arabia, gifted the Prophet ﷺ a Jubbah. This ruler was seized by Khaalid ibn Al-Waleed (may Allah be pleased with him) when he was sent by the Prophet ﷺto Tabook in 9 A.H. He (may Allah be pleased with him) killed this Christian ruler’s brother and took him prisoner. The Prophet ﷺ released him on the condition of paying the Jizyah (i.e., head tax on non-Muslim citizens living under the protection of Muslim rule). This ruler gifted the Prophet ﷺ a Jubbah (i.e., cloak) made of thick silken cloth, and it captured the admiration of people. The Prophet ﷺ used to forbid people to wear silk. Since people were pleased to see it, the Prophet ﷺsaid, "By Him in Whose Hands Muhammad's soul is,” a wording that was often used by the Prophet ﷺ when making an oath, “the handkerchiefs of Sa‘d ibn Mu‘aadh in Paradise are better than this." This is a reference to Sa‘d’s least valuable possessions in Paradise, because handkerchiefs – used to clean the hands and remove impurities - are the least possessions a person will be given therein. The least valuable possessions of Sa‘d in Paradise shall be better than this silken Jubbah that they admired much, because the bliss in Paradise will be like what no eyes have ever seen, no ears have ever heard of, and which has never crossed your hearts or minds. Allah, Exalted is He, Says (what means): {And no soul knows what has been hidden for them of comfort for eyes as reward for what they used to do.} [Quran 32:17].
The hadeeth highlights the virtues of Sa‘d ibn Mu‘aadh (may Allah be pleased with him) and proves that he shall be admitted to Paradise.
It is also deduced from the hadeeth that the Prophet ﷺ used to accept gifts from non-Muslims..

2617

Narrated Anas ibn Maalik (may Allah be pleased with him):
A Jewess brought a poisoned (cooked) sheep for the Prophet ﷺwho ate from it. She was brought to the Prophet ﷺ and he was asked, "Shall we kill her?" He ﷺ said, "No." I continued to see the effect of the poison on the palate of the mouth of Allah's Messengerﷺ.
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Commentary :
The Prophet ﷺ was the humblest of all people, and a manifestation of his good moral character was that he ﷺ accepted the gifts offered to him from anyone, even small gifts and even if the gift-giver was a non-Muslim, to win his heart and encourage him to embrace Islam. The Jews took advantage of that when they knew of his graciousness, and tried to kill him by serving him poisonous food.
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) stated that a Jewish woman, named Zaynab bint Al-Haarith, who was married to Salaam ibn Mishkam, gifted the Messenger of Allah ﷺ a poisoned sheep after the battle of Khyber. She cooked the meat for the Prophet ﷺ and put poison in it. The Prophet ﷺ ate from it, but Allah, Exalted is He, protected him from the immediate effects of the poison and he ﷺ did not die. However, the effect of the poison remained in his body. Anas (may Allah be pleased with him) said: “Icontinued to see the effect of the poison on the palate of the mouth of Allah's Messenger ﷺ.” It seems that the effect of the poison remained visible, in that some black marks or the like could be seen on palate of the mouth of Allah's Messenger ﷺ. This woman was brought to the Prophet ﷺ. The version of the hadeeth recorded in Saheeh Muslim reads: “(When the effects of this poison were felt by him) she was brought to the Prophet ﷺ and he asked her about that, whereupon she said: “I had determined to kill you.” Thereupon he ﷺ said: ‘Allah will never give you the power to do it.’ (It is possible that this was ‘Alee’s statement).”
The Companions (may Allah be pleased with him) asked the Messenger of Allah ﷺ permission to kill her, but he ﷺ refused to have her killed on the spot. This is why he ﷺ forbade them from killing her. However, it was authentically reported that she was killed as narrated in Sunan Aboo Daawood. The Prophet ﷺ killed her, or gave her to the guardians of the blood (i.e., ‘Asabah, or blood male relatives from the father's side) of Bishr ibn Al-Baraa’ ibn Ma’roor, who had eaten from it and died; his guardians had the woman killed in Qisaas (i.e., retribution). To reconcile between the two versions of the hadeeth, it could be said that the Prophet ﷺ did not kill her upon knowing of the poison she put in the sheep and refused the companions’ request to kill her, but when Bishr ibn Al-Baraa’ died of this poison, he ﷺ handed her over to his guardians, and they killed her by virtue of Qisaas (i.e., retribution). It is authentically reported that he ﷺ did not kill her immediately and it is also authentically reported that he ﷺ killed her afterward.
The hadeeth highlights the divine protection bestowed upon the Prophet ﷺ; Allah, Exalted is He, Says (what means): {And Allah will protect you from the people.} [Quran 5:67].
It also underlines a miracle with which the Messenger of Allah ﷺ was aided, as Allah, Exalted is He, delivered him from the poison that killed others.
It is deduced from the hadeeth that it is allowable to accept gifts from non-Muslims.
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2618

‘Abd Al-Rahmaan ibn Abee Bakr (may Allah be pleased with them) narrated:
We were one-hundred and thirty persons accompanying the Prophet ﷺ who asked us whether anyone of us had food. There was a man who had about a Saa‘ of wheat which was mixed with water then. A tall pagan with long matted unkempt hair came driving sheep. The Prophet ﷺ asked him, "Will you sell us (a sheep) or give it as a present?" He said, "I will sell you (a sheep)." The Prophet ﷺbought a sheep and it was slaughtered. He ﷺ ordered that its liver and other abdominal organs be roasted. By Allah, the Prophet ﷺ gave every person of the one-hundred-and-thirty a piece of that; he gave all those of them who were present; and kept the shares of those who were absent. He ﷺthen put its meat in two huge basins and all of them ate to their fill, and even then, more food was left in the two basins which were carried on the camel (or said something like it).
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Commentary :
Allah, Exalted is He, supported His Prophet ﷺ with miracles, and imparted His blessings through him. An example of such a blessing was increasing small quantities of food to suffice large groups of people, by the blessing of the Prophet ﷺ.
In this hadeeth, ‘Abd Al-Rahmaan ibn Abee Bakr (may Allah be pleased with them) narrated that there were one-hundred and thirty people accompanying the Prophet ﷺ,who asked them whether anyone of them had food. There was a man who had about a Saa‘ of wheat which was mixed with water. A tall pagan with long matted unkempt hair pagan came driving sheep. The Prophet ﷺ asked him, "Will you sell us (a sheep) or give it as a present?" He said, "I will sell you (a sheep)." The Prophet ﷺ bought a sheep and it was slaughtered and cooked. He ﷺ ordered that its liver and other abdominal organs be roasted. ‘Abd Al-Rahmaan (may Allah be pleased with him) swore by Allah, Exalted is He, that the Prophet ﷺ gave every person of the one-hundred-and-thirty a piece of that liver; he gave all those of them who were present; and kept the shares of those who were absent! He ﷺordered the meat to be put in two huge wooden basins and all of them ate to their fill, and even then, more food was left in the two basins which were carried on the camel, and this was a miracle performed by the Prophet ﷺ.
It is deduced from the hadeeth that it is allowable to buy from non-Muslims and accept their gifts.
It is also inferred therefrom that Muslims are urged to share their food whenever necessary.
It is also deduced that a person may swear to confirm his statement, even if he is truthful.
It is also inferred therefrom that it is allowable to buy things from an unknown person until one comes to know of that which entails caution or makes it incumbent to refrain from engaging in business transactions with him, such as usurpation, theft, or their like.
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2620

Asmaa’ bint Aboo Bakr (may Allah be pleased with her) narrated:
My mother came to me during the lifetime of Allah's Messengerﷺ and she was a pagan. I said to Allah's Messenger (seeking his verdict), "My mother has come to me and she desires to receive a reward from me, shall I keep good relations with her?" The Prophet ﷺ said, “Yes, keep good relation with her.”
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Commentary : Upholding ties of kinship and dutifulness towards parents are among the good manners preached by Islam and instilled in the hearts of Muslims. The enjoined dutifulness and upholding of kinship ties are not exclusive to Muslims, and are also required for non-Muslim relations, especially close relatives such as the parents, siblings, etc.
In this hadeeth, Asmaa’ bint Abee Bakr (may Allah be pleased with her) stated that her mother, Qutaylah bint Al-‘Uzzaa, who was a pagan,came to her during the lifetime of Allah's Messenger ﷺ. Another version of the hadeeth recorded in Saheeh Al-Bukhaaree and Saheeh Muslim reads: “My mother who was a polytheist came to me when he (the Prophet) ﷺ entered into treaty with Quraysh,” meaning in the period between Al-Hudaybiyah Peace Treaty and the conquest of Makkah. Asmaa’ (may Allah be pleased with her) was then married to Al-Zubayr ibn Al-‘Awwaam (may Allah be pleased with him). She (may Allah be pleased with her) sent to Allah's Messenger (seeking his verdict) and told him that her mother wanted to maintain good relations with her and win her heart, since she offered her gifts and aspired to receive a reward or something else from her, but that her mother was not inclined to Islam. She (may Allah be pleased with her) asked the Prophet ﷺ as to whether she should keep good relations with her, despite the fact that she held onto disbelief. The Prophet ﷺ said, “Yes, keep good relations with her,” meaning uphold ties of kinship with her despite her disbelief.
It is deduced from the hadeeth that it is allowable for a Muslim person to uphold ties of kinship with his non-Muslim relatives.
The hadeeth underlines the merits of Asmaa’ bint Aboo Bakr (may Allah be pleased with them), who keenly sought the Prophet’sﷺ verdict beforehand, and mindfully asked about the relevant religious ruling before acting..

2622

Narrated Ibn ‘Abbaas (may Allah be pleased with him):
The Prophet ﷺ said, "The bad example is not for us. He who takes back his present is like a dog that swallows back its vomit."
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Commentary :
Taking back gifts is a reprehensible act and awful behavior that contradicts chivalry, and does not conform with a good moral character or sound human nature. Therefore, the Prophet ﷺ warned against it and likened such a deed to the ugliest and most heinous act to alienate Muslims from it.
In this hadeeth, the Prophet ﷺ stated that it is unbecoming of Muslims to approve of or do such an act; he ﷺ said, "The bad example is not for us. He who takes back his present is like a dog that swallows back its vomit.” In this hadeeth, he ﷺ likened the gift-giver who takes back his gift to a dog that swallows its vomit. The statement underlines that the believers should not do such a reprehensible act, in which we resemble animals. This simile is rarely used in the Laws of Islam texts, which indicates the gravity and heinousness of such act. The Prophet ﷺ likened it to vomit rather than any other impurity to reflect how disgusting and repugnant that is; it is quite revolting for a person to swallow his vomit, and one should detest and find it equally revolting to take back his gifts.
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2624

‘Abdullah ibn ‘Ubaydullaah ibn Abee Maleekah narrated that the tribe of Suhayb, the freed slave of Ibn Jud‘aan, laid claim to two houses and a room that they claimed that the Prophet ﷺ had given to Suhayb. Marwaan said: "Who will testify as witness on your behalf?" They said: "Ibn ‘Umar (may Allah be pleased with him).” So, they called him, and he corroborated their claim that the Prophet ﷺ gave Suhayb two houses and a room. Marwaan based his judgment on Ibn ‘Umar's testimony.".

Commentary :
The settlement of people’s disputes is a great role and Islam has strictly regulated the judiciary process and sternly warns against the gravity of passing judgments and rulings without knowledge or acting on one’s sinful desires. Hence, a ruler is enjoined to be substantive (and firm) when settling disputes and adjudicating allegations.
In this hadeeth, the Taabi’ee (a Muslim who saw at least one of the Companions) ‘Abdullah ibn ‘Ubaydullaah ibn Abee Maleekah narrated regarding the tribe of Suhayb ibn Sinaan Al-Roomee (may Allah be pleased with him), the freed slave of ‘Abdullah ibn Jud‘aan who had bought and freed him. The tribe of Suhayb (may Allah be pleased with him) laid claim to two houses and a room that they claimed that the Prophet ﷺ had given to Suhayb (may Allah be pleased with him). A house referred to a roofed building and it translates into Bayt in Arabic because it the place where one spends the night (as denoted by the Arabic term); a room is one section of a house. The tribe of Suhayb referred to his children and descendants: Hamzah, Sa‘d, Saalih, Sayfee, ‘Abbaad, ‘Uthmaan, Habeeb, and Muhammad. They claimed these two houses and room and argued that the Prophet ﷺ had given them to their father (may Allah be pleased with him), and that they had inherited them from him. Marwaan ibn Al-Hakam, the governor of Al-Madeenah appointed by Mu‘aawiyah (may Allah be pleased with him), requested that they should provide substantial proofs to support their claim. He said, "Who will testify as witness on your behalf?" It is possible that two of them referred the dispute to the governor and the rest of them gave their consent to it. Marwaan addressed the two claimants, as suggested by the wording of the Arabic text, and they said: "Ibn ‘Umar (may Allah be pleased with him).” Marwaan called for Ibn ‘Umar (may Allah be pleased with him) to testify, and he corroborated their claim that the Prophet ﷺ had given Suhayb (may Allah be pleased with him) the two houses and a room. The wording of the Arabic text indicates that Ibn ‘Umar (may Allah be pleased with him) took an oath affirming their claim. Thereupon, Marwaan based his judgment on Ibn ‘Umar's testimony, and gave them the two houses and room. It was also said that he passed his judgment and verdict based on Ibn ‘Umar’s testimony and their oath.
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2625

Jaabir (may Allah be pleased with him) narrated:
The Prophet ﷺgave a verdict that a lifelong gift belongs to the one to whom it was given.
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Commentary :
Islam urged interdependence, solidarity, and cooperation between people. The enjoined interdependence and solidarity take many forms, such as Zakaah, charity, and gifts, one of which is lifelong gifts.
In this hadeeth, Jaabir (may Allah be pleased with him) narrated that the Prophet ﷺ gave a verdict that a lifelong gift belongs to the one to whom it was given. An example of a lifelong gift is when someone says to another, “My house is now yours as long as I should live,” or “You may reside in my house until I die.” This gift is binding as per the laws of Islam and it is impermissible for the gift-giver to take it back and annul the gift. This is the case when the gift-giver offers the recipient the gift without stipulating any conditions that it should be returned to him after a specified period of time. For example, a person might say, ‘I gift you my house as long as you should live,” or “throughout your life,” or any similar wording indicating the same meaning. Such wordings are indicative of lifelong gifts. The gifted property becomes the property of the beneficiary or receiver and his or her heirs afterward, according to the verdict of the Prophet ﷺ. In the same vein, the Prophet ﷺ said: “If anyone gives a life-tenancy it goes to the one to whom it is given, both during his lifetime and after his death, and to his descendants (heirs).” [Muslim].
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2626

It was narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that the Prophet ﷺ said, "The ‘Umraee (i.e., lifelong gift) is permissible." ‘Ataa’ said, "Jaabir (may Allah be pleased with him) narrated the same to me on the authority of the Prophet ﷺ.”
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Commentary :
Islam has urged interdependence, solidarity, and cooperation between people. The enjoined interdependence and solidarity take many forms, such as Zakaah, charity, and gifts, one of which is lifelong gifts.
This hadeeth highlights the permissibility of lifelong gifts. An example of such gifts is when someone says to another, “My house is now yours as long as I should live,” or “You may reside in my house until I die.” This gift is binding as per the laws of Islam, and it is impermissible for the gift-giver to take it back and annul the gift. This is the case when the gift-giver offers the recipient the gift without stipulating any conditions that it should be returned to him after a specified period of time. For example, a person might say, ‘I gift you my house as long as you should live,” or “throughout your life,” or any similar wording indicating the same meaning. Such wordings are indicative of lifelong gifts. The gifted property becomes the property of the beneficiary or receipt and his or her heirs afterward, according to the verdict of the Prophet ﷺ. In the same vein, the Prophet ﷺ said: “If anyone gives a life-tenancy it goes to the one to whom it is given, both during his lifetime and after his death, and to his descendants (heirs).” [Muslim].

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2628

Ayman narrated:
I went to ‘Aa’ishah (may Allah be pleased with her) and she was wearing a coarse dress costing five Dirhams. ‘Aa’ishah (may Allah be pleased with her) said, "Look up and see my slave-girl who refuses to wear it in the house though during the lifetime of Allah's MessengerﷺI had a similar dress which no woman desiring to appear elegant (before her husband) failed to borrow from me."
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Commentary : The Companions (may Allah be pleased with him) devoted their good deeds exclusively to Allah, Exalted is He, aspiring to His rewards only rather than worldly gains. Thus, Allah, Exalted is He, caused them to be the means to perfect the divine light of guidance bestowed upon humanity through the Prophet ﷺ, and rewarded them by conferring upon them abundant wealth and blessings.
In this hadeeth, Ayman Al-Habashee Al-Makhzoomee narrated that he went to ‘Aa’ishah (may Allah be pleased with her) while she was wearing a coarse dress costing five Dirhams. The Arabic word used in the hadeeth is Qitr, which referred to a reddish coarse cotton dress from Yemen. It was also said that Qitr meant a dress made of a coarse fabric or cotton in particular. Another saying was that the name Qitr was derived from a village in Bahrain called Qatar. The point is that such a dress was coarse, and its price was about five Dirhams (of silver). ‘Aa’ishah (may Allah be pleased with her) disapprovingly said, “Look up and see my slave-girl who refuses to wear it in the house,” meaning that she looked down on such an inexpensive dress in the house. She (may Allah be pleased with her) then described the changed conditions in comparison to her past life conditions during the lifetime of the Prophet ﷺ. She added that during the lifetime of Allah's Messenger ﷺ she had a similar dress that the women of Al-Madeenah admired so much that no woman desiring to appear elegant (before her husband in their wedding) failed to borrow from her, since people were less fortunate and had smaller properties, and therefore perceived such inexpensive dress as elegant and expensive at that time.
This underlines the changed life conditions and the riches acquired by Muslims after the conquests. Women used to borrow such a coarse dress to beautify themselves for their husbands in weddings, but ‘Aa’ishah’s slave-girl refused to wear such a dress in the house!
It is deduced from the hadeeth that it is allowable to lend and borrow clothes, and the same goes for other precious jewelry and jewels for a bride and others.
It is also inferred therefrom that a woman may wear elegant dresses inside her home and what some servants may wear.
It also highlights the humbleness of ‘Aa’ishah (may Allah be pleased with her) and the fact that she renounced worldly pleasures at times when she (may Allah be pleased with her) was given wealth.
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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