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| 2 Hadiths

Hadith
55
It was narrated from Abu Mas‘ud that the Prophet (blessings and peace of Allah be upon him) said: “If a man spends on his family, seeking reward with Allah thereby, it will be an act of charity on his part.”.

Commentary : Spending in Allah’s cause is one of the best of righteous deeds, hence spending may take many forms, and the extent of spending should be properly worked out. Spending may vary according to one’s situation and circumstances. One of the best kinds of spending is spending on one’s wife, children and relatives, just as neglecting them is a grievous sin.
In this hadith, the Prophet (blessings and peace of Allah be upon him) explains that if a man spends his wealth on his family – his wife, children and other relatives – for whose maintenance he is responsible and spending on them is obligatory upon him, intending that for the sake of Allah and seeking His pleasure, then whatever he spends, small or great, will be regarded by Allah as a righteous deed for which he will be granted the reward of charity. What man can attain a greater reward than a man who spends on his family so that by means of his help, Allah will enable them to maintain their dignity and make them independent of means? The hadith does not mean that this spending comes under the same rulings as charity; rather the reward for it will be like the reward of charity. And it was said that the wording may give the sense that the reward for spending [on one’s family] can only be attained if one has the intention of drawing closer to Allah thereby, whether it is obligatory or permissible, and that the one who does not intend to draw closer to Allah thereby will not be rewarded, but he will have fulfilled his duty of spending on those on whom he is obliged to spend. This hadith encourages us to have a good intention in all that we do, and draws attention to the fact that the intention in the heart is important in all cases, therefore faith and other acts of worship are included in that..

56
It was narrated from Sa‘d ibn Abi Waqqas that the Messenger of Allah (blessings and peace of Allah be upon him) said: “You will never spend anything, seeking thereby the pleasure of Allah, but you will be rewarded for it, even [the food] that you put in your wife’s mouth.”.

Commentary : Having a good intention in every action is very important, and no act of Islamic worship is valid or will be accepted unless it is accompanied by a sound intention. Even ordinary actions, if they are accompanied by a good intention, will bring reward.
In this hadith, the Prophet (blessings and peace of Allah be upon him stated that reward is not limited to giving money in charity to others; rather whatever you spend on yourself, your family and others, if it is intended to seek the pleasure of Allah (may He be exalted), and is not done in order to show off or seek a good reputation, will bring reward. Whatever is intended for the sake of Allah will be rewarded, even if the doer feels some kind of pleasure and the like in doing it, such as putting a morsel of food into his wife’s mouth. That is something that is usually done for what one feels of pleasure, and if reward is assured in such a scenario, then reward will definitely be more appropriate when an action is done purely for the sake of Allah.
This hadith also indicates that a good intention turns an ordinary action into an act of worship, so the wise person should not do anything without intending to seek the pleasure of Allah (may He be exalted) thereby..

57
It was narrated that Jarir ibn ‘Abdillah said: I swore allegiance to the Messenger of Allah (blessings and peace of Allah be upon him), pledging to establish prayer, give zakah and be sincere to every Muslim..

Commentary : The Prophet (blessings and peace of Allah be upon him) used to accept the oath of allegiance (bay‘ah) from his companions when they became Muslim, to affirm their commitment to their faith, and to teach them the most important duties of Islam when they first became Muslim.
In this hadith, Jarir ibn ‘Abdillah (may Allah be pleased with him) said: I swore allegiance to the Messenger of Allah (blessings and peace of Allah be upon him), pledging to do these things: to establish prayer, which is done by regularly offering the five daily prayers in the manner required, on time, with all their essential parts, obligatory actions and conditions. And [pledging to] give zakah, which is an obligatory, financial act of worship, to be given on every type of wealth that meets the minimum threshold, as defined in Islamic teachings, when one full lunar (or Hijri) year has passed since acquiring that wealth, giving one quarter of one tenth. One should also give zakah on an‘am animals [camels, cattle and sheep] and other livestock; zakah on crops, fruits, and trade goods; and zakah on rikaz, which is buried treasure that is brought out of the earth and, it was said, minerals and metals, on the basis of their nisab (minimum threshold), to be given at the time at which their zakah becomes due. Giving zakah in the proper manner to those who are entitled to it brings increased blessing (barakah) to wealth, and brings great reward in the hereafter, whereas being stingy and withholding it from those who are entitled to it brings bad consequences in this world and the hereafter. Zakah combines the rights of Allah and the rights of people, and it is an obligatory duty and one of the pillars of Islam. It is a means of meeting the needs of those who are in need.
He said: I also pledged to be sincere to every Muslim man and woman, by being keen to benefit them, helping them to attain all that is good and warding off from them all that is bad, in both word and deed. Muslims are mentioned in particular because this is what is usually the case [in a majority-Muslim society]. However, sincerity towards disbelievers also matters, which means calling them to Islam and offering sound and sincere advice if they ask for it.
And it was said that only prayer and zakah are mentioned here because all other financial and physical acts of worship stem from them, as they are the major financial and physical acts of worship. They are the most important pillars of Islam after uttering the words of the twin declaration of faith. Moreover, fasting comes under the heading of physical acts of worship, and the one who regularly and consistently offers the prayers is more likely to fast, whereas if someone fasts, he does not necessarily adhere to praying regularly. Hajj is a combination of both financial and physical acts of worship, so whoever prays and fasts is going to do Hajj, especially when it is required only once in a lifetime, unlike the prayer, for which there are set times every day and night, and zakah, which is to be given once every year, from wealth that reaches the minimum threshold (nisab).
The reason why the Prophet (blessings and peace of Allah be upon him) mentioned the issue of sincerity to Jarir (may Allah be pleased with him) in particular is that he was the chief and leader of his people. He came to the Prophet (blessings and peace of Allah be upon him) in 10 AH and became Muslim, and his people followed him. So the Prophet (blessings and peace of Allah be upon him) advised him to be sincere because he had a greater need to do that.
This hadith indicates that it is obligatory to show sincerity towards the Muslims, to wish them well, to be keen to help them and to strive to benefit them..

58
It was narrated that Ziyad ibn ‘Ilaqah said: I heard Jarir ibn ‘Abdillah speak on the day al-Mughirah died. He stood up and praised and glorified Allah, and said: I urge you to fear Allah alone, with no partner or associate, and to be people of dignity and tranquility until a [new] governor comes to you, for he will come to you soon. Then he said: Pray for pardon for your governor, for he was a man who loved to pardon others. Then he said: To proceed (amma ba‘d): I came to the Prophet (blessings and peace of Allah be upon him) and said: Let me swear allegiance to you, pledging to follow Islam, and he stipulated that I should be sincere to all Muslims. So I swore allegiance to him on that basis. By the Lord of this mosque, I am sincere to you. Then he prayed for forgiveness and stepped down..

Commentary : Because of the importance and high status of sincerity in Islam, the Messenger of Allah (blessings and peace of Allah be upon him) stipulated it as a condition for those who came to swear allegiance to him, pledging to follow Islam, namely the noble Sahabah. Here we see Jarir ibn ‘Abdillah (may Allah be pleased with him) on the day al-Mughirah ibn Shu‘bah (may Allah be pleased with him) died, which occurred in 50 AH, when he was the governor of Kufah, during the caliphate of Mu‘awiyah (may Allah be pleased with him). Before he died, he appointed his son ‘Urwah as interim governor. It was also suggested that he appointed Jarir ibn ‘Abdillah as interim governor, which is why he delivered this speech after the death of al-Mughirah. So he praised and glorified Allah, and said: “I urge you to fear Allah alone, with no partner or associate, and to be people of dignity and tranquility.” He enjoined these things upon them because usually the death of governors may lead to upheaval and turmoil, especially as the people of Kufah at that time were known to be opposed to the authorities. Moreover he urged them to maintain dignity – which means mature thinking, wisdom and rationality – until a new governor came to take the place of their recently-deceased governor al-Mughirah. He told them that the new governor would come “soon” so as to make things easier for them, and that is indeed what happened, because when news of al-Mughirah’s death reached Mu‘awiyah (may Allah be pleased with him), he wrote to his governor in Basrah, Ziyad ibn Abi Sufyan, instructing him to go to Kufah and serve as its governor.
Then Jarir said to them: Pray for pardon for your governor; in other words, ask Allah (may He be exalted) to pardon him, for he loved to pardon the people’s misdemeanours, and the reward matches the nature of the deed. According to a report narrated by Ahmad, he said, “pray for forgiveness”, meaning: ask Allah to forgive him. Then Jarir (may Allah be pleased with him) narrated the story of how he swore allegiance to the Prophet (blessings and peace of Allah be upon him). He said, “To proceed (amma ba‘d),” which is a word used when moving from one topic to another. What is meant is: I say, after opening with the shahadah and words praising Allah (may He be glorified and exalted): “I came to the Prophet (blessings and peace of Allah be upon him) and said: O Messenger of Allah, let me swear allegiance to you, pledging to follow Islam” that is, promising to do that. The Arabic word translated here as pledging (bay‘ah) likens this action to a financial transaction, as if each party is giving something in return for what he takes from the other party. The Prophet (blessings and peace of Allah be upon him) stipulated that he should be sincere to every Muslim man and woman, which means being keen to benefit them, helping them to attain all that is good and warding off from them all that is bad, in both word and deed. Muslims are mentioned in particular because this is what is usually the case [in a majority-Muslim society]. However, sincerity towards disbelievers also matters, which means calling them to Islam and offering sound and sincere advice if they ask for it. So Jarir swore allegiance on that basis. Then Jarir swore an oath to them, saying: By the Lord of this mosque, I am sincere to you. This is an indication that he fulfilled his pledge to the Messenger (blessings and peace of Allah be upon him), as he advised them to do what was in their best interests, swearing that his words were sincere and free of any ulterior motives.
Then he concluded his speech by asking Allah for forgiveness, and stepped down. This indicates that he delivered his speech from the minbar, or that he had been standing and sat down, because the beginning of the report says that he stood up and praised and glorified Allah.
This hadith indicates that it is obligatory to be sincere towards the Muslims.
It also indicates that a knowledgeable person may exhort people if he sees some development that he fears may cause trouble for them, and that he may encourage them to be united and in harmony, and to avoid dissent and division..

59
It was narrated that Abu Hurayrah said: Whilst the Prophet (blessings and peace of Allah be upon him) was in a gathering, addressing the people, a Bedouin came and said: When will the Hour be? The Messenger of Allah (blessings and peace of Allah be upon him) carried on talking, and some of the people thought: he heard him, but he did not like what he said. Others thought: Rather he did not hear him. Then when he had finished speaking, he said: “Where is the one who was asking about the Hour?” The man said: I am here, O Messenger of Allah. He said: “When trust is lost, then expect the Hour.” He said: How can trust be lost? He said: “When positions of authority are given to those who are not qualified for them, then expect the Hour.”.

Commentary : The Prophet (blessings and peace of Allah be upon him) used to teach the people about their religion and answer their questions, so as to make the truth clear to them and explain to them that which would benefit them both in this world and the hereafter, and some matters of the unseen of which Allah informed him.
In this hadith, Abu Hurayrah (may Allah be pleased with him) narrated that the Prophet (blessings and peace of Allah be upon him) was addressing his companions and teaching them. A Bedouin man – one of those who lived in the desert – came and asked: At what time will the Day of Resurrection begin? But the Prophet (blessings and peace of Allah be upon him) did not answer him straight away; rather he completed what he was saying to the people. This is an example of his good etiquette, as he did not interrupt what he was saying about the first topic until he had finished it and made sure that his listeners understood what he was saying. Some of the people thought that he did not like this question, and others thought that he had not heard what the Bedouin had said, and that was why he did not answer him. But when the Prophet (blessings and peace of Allah be upon him) had finished what he was saying, he turned towards the Bedouin and answered his question, saying that it would happen when trust was lost. Then he explained that by saying: “When positions of authority are given to those who are not qualified for them”, meaning: when people who are not religiously committed and are not honest take on positions of authority, and those who help them to commit wrongdoing and evil actions also take on such positions. In that case, the rulers will have neglected the trust which Allah enjoined upon them to the extent that one who is dishonest will be trusted, and one who is honest will be mistrusted. This can only happen when ignorance is prevalent and the people of truth fail to adhere to the truth. We ask Allah to keep us safe and sound.
This hadith indicates that one should be kind to one who asks a question, even if he is rough in his manner of asking or he behaves in an ignorant manner.
It also indicates that one should show care for questioners and seekers of knowledge, and show interest in them, and answer their questions.
It also indicates that one of the highest levels of honesty and trustworthiness is when qualified people are appointed to positions of authority, and failing to do that is failing to adhere to the trust.
And it indicates that the questioner may ask further questions of the knowledgeable person if he does not understand the answer..

60
It was narrated that ‘Abdullah ibn ‘Amr said: The Prophet (blessings and peace of Allah be upon him) fell behind us on a journey, then he caught up with us when the time for prayer was almost over, and we were doing wudu’. We started to wipe over our feet, and he called out at the top of his voice: “Woe to the heels from the Fire!” two or three times..

Commentary : The Prophet (blessings and peace of Allah be upon him) would always check on his companions (may Allah be pleased with them), especially with regard to their acts of worship, in order to teach them and advise them.
In this hadith, ‘Abdullah ibn ‘Amr (may Allah be pleased with him) narrates that the Prophet (blessings and peace of Allah be upon him) fell behind his companions on a journey, as he would usually travel behind them so as to urge those who had fallen behind to keep up, and to be with those who were physically weak. When the time for prayer came, they would halt to pray, then the Prophet (blessings and peace of Allah be upon him) would come and lead them in prayer. They delayed the prayer from the beginning of its time, hoping that the Prophet (blessings and peace of Allah be upon him) would catch up with them and pray with them. When not much time was left for the prayer, they hastened to do wudu’, and because they were in such a hurry, they did not do it properly and did not make the water reach every spot of the parts that were to be washed. They washed their feet too quickly, to the extent that it looked as if they were just wiping them. The Prophet (blessings and peace of Allah be upon him) caught up with them when they were doing that, so he rebuked them for what he saw them doing, and called out in a loud voice so that everyone could hear, “Woe to the heels from the Fire!” This is a stern warning for the one who does not wash properly the parts that are to be washed in wudu’, and it is urging them to do it properly and perfectly, giving each part its due share of the water. “Woe (wayl)” is a word that signifies punishment and doom. The heel is the part of the foot that touches the ground and extends from the back of the foot to the place where a sandal strap is tied (around the ankle). The heels are singled out for mention because that is the spot where water is least likely to reach when one is not paying attention.
This hadith indicates that one should teach and advise the one who is ignorant.
It indicates that one of the basic guidelines when teaching in Islam is to repeat a sentence two or three times so that the seeker of knowledge will understand it.
It also indicates that the knowledgeable person may denounce what he sees of people neglecting of obligatory duties and Sunnahs, and he may speak harshly and raise his voice when denouncing that.
The hadith also indicates that it is encouraged to check the places that water does not usually reach when doing wudu’, such as the heels, and warn the one who does not do wudu’ properly.
It also indicates that the body may be punished; this is the view of Ahl al-Sunnah wal Jama‘ah..

61
It was narrated that Ibn ‘Umar said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Among trees, there is one tree whose leaves do not fall, and it is like the Muslim. Tell me what it is.” The people started listing the trees of the desert. ‘Abdullah said: It occurred to me that it was the palm tree, but I felt too shy to say anything. Then they said: Tell us what it is, O Messenger of Allah. He said: “It is the palm tree.”.

Commentary : The Prophet (blessings and peace of Allah be upon him) was a wise teacher and great educator. He used to give likenesses to the people to explain some ideas.
In this hadith, ‘Abdullah ibn ‘Umar (may Allah be pleased with him) narrates that the Prophet (blessings and peace of Allah be upon him) asked his companions about the tree whose leaves do not fall, which he likened to the Muslim. They started to think only about trees of the desert, each of them listing different types of desert trees, but the palm tree completely slipped their minds. Ibn ‘Umar (may Allah be pleased with him) thought to himself that it was the palm tree, but he was too shy to mention what he had in mind, out of respect for the senior Sahabah present, who could not give the right answer. So the Prophet (blessings and peace of Allah be upon him) gave them the answer, telling them that it was the palm tree. The palm tree is like the Muslim in the sense that it has a great deal of goodness, it constantly offers shade (because it does not lose its leaves), it bears good fruit, and it offers many other benefits. It is full of benefits, goodness and beauty. Similarly, the believer is all good because he does many acts of worship, has good characteristics, and persists in doing righteous deeds, giving charity and doing all kinds of good deeds. So it is as if he never stops doing good, so he constantly does good deeds just as the leaves of the palm tree are always there, then it gives fruits at the right time.
In this hadith we see that a knowledgeable person may ask a question of those who want to learn, in order to see how much they understand.
This hadith also highlights the intelligence of ‘Abdullah ibn ‘Umar (may Allah be pleased with him).
It also highlights the virtue of the palm tree and how it is like the Muslim. .

63
It was narrated that Anas ibn Malik said: Whilst we were sitting with the Prophet (blessings and peace of Allah be upon him) in the mosque, a man came in on a camel. He made the camel kneel down in the mosque, then he hobbled it, then he said to them: Which of you is Muhammad? The Prophet (blessings and peace of Allah be upon him) was reclining amongst them, and we said: He is this fair-skinned man who is reclining. The man said to him: O son of ‘Abdul Muttalib. The Prophet (blessings and peace of Allah be upon him) said: “I hear you.” The man said to the Prophet (blessings and peace of Allah be upon him): I am going to ask you some questions, and may seem harsh, so do not get angry with me. He said: “Ask whatever you want.” The man said: I ask you by your Lord and the Lord of those who came before you, has He sent you to all people? He said: “By Allah, yes.” The man said: I adjure you by Allah, has Allah commanded you that we should offer five prayers every day and night? He said: “By Allah, yes.” The man said: I adjure you by Allah, has Allah commanded you that we should fast during this month of the year? He said: “By Allah, yes.” The man said: I adjure you by Allah, has Allah commanded you to take this charity [zakah] from our rich and distribute it among our poor? The Prophet (blessings and peace of Allah be upon him) said: “By Allah, yes.” The man said: I believe in what you have brought, and I am an envoy of my people whom I left behind. I am Dimam ibn Tha‘labah, a man of Banu Sa‘d ibn Bakr. .

Commentary : The Prophet (blessings and peace of Allah be upon him) was the most humble of people. People would come to him and ask him about the teachings of Islam, and he would teach them and answer their questions as appropriate to their circumstances, until the matter became clear in their minds.
In this hadith, Anas ibn Malik (may Allah be pleased with him) narrates that Dimam ibn Tha‘labah (may Allah be pleased with him) – who was the chief of his people, Banu Sa‘d ibn Bakr – came to Madinah to meet the Prophet (blessings and peace of Allah be upon him) and ask him about the pillars of Islam so that he could teach his people after he went back. He came in and found the Prophet (blessings and peace of Allah be upon him) and his companions in the mosque. Dimam was riding a camel, and he made it kneel on the ground in the mosque, then he tied it so that it would not move. Then he said to them: Which of you is Muhammad? The Prophet (blessings and peace of Allah be upon him) was reclining on a mat of his in the midst of the people, because he was so humble. The Sahabah (may Allah be pleased with them) told Dimam that the fair-skinned man who was reclining on the mat was the Prophet (blessings and peace of Allah be upon him), so Dimam called out to him: O son of ‘Abdul Muttalib, naming him after his grandfather. The Prophet (blessings and peace of Allah be upon him) said to him: “I hear you”; in other words, ask me your questions so that I can answer you. He only answered in this abrupt manner because the man had not paid any attention to what was required of him, which was to show respect and be well-mannered, when he brought his camel into the mosque and asked “Which of you is Muhammad?”, and addressed him as son of ‘Abdul Muttalib. Then Dimam said: I am going to ask you some questions, and may seem harsh, so do not get upset or be angry with me. The Prophet (blessings and peace of Allah be upon him) said: “Ask whatever you want”, meaning ask whatever comes to your mind. Dimam said: I ask you by your Lord and the Lord of those who came before you, has He sent you to all people? The Prophet (blessings and peace of Allah be upon him) replied: “By Allah, yes”, Allah has indeed sent me as a bringer of glad tidings and a warner to all people. Then Dimam adjured the Prophet (blessings and peace of Allah be upon him) by Allah (may He be glorified in exalted), reminding him of Allah, to answer him: has Allah enjoined upon His slaves to offer the obligatory prayers, fast Ramadan, and to collect the obligatory zakah, taking this charity from the rich and giving it to the poor? The Prophet (blessings and peace of Allah be upon him) answered by saying, “By Allah, yes.” At this point, Dimam hastened to declare his belief and become a Muslim. In fact, he told the Prophet (blessings and peace of Allah be upon him) that he would call all his people to Islam. Then he introduced himself to the Prophet, telling him that he was Dimam ibn Tha‘labah, a man of Banu Sa‘d ibn Bakr, among whom the Prophet (blessings and peace of Allah be upon him) had been breast-fed.
In this hadith, we see that a man may be identified by his physical characteristics, such as whether he is fair-skinned or dark-skinned, tall or short, because the Sahabah said: We said: He is this fair-skinned man.
It also highlights the humility of the Prophet (blessings and peace of Allah be upon him), and how he sat among his companions, and none of them stood whilst he was sitting, as the non-Arabs used to do unnecessarily.
The hadith also indicates that a person may give an apology and seek forgiveness before speaking, so that what he says will be well received by the one to whom he is speaking..

64
It was narrated from ‘Abdullah ibn ‘Abbas that the Messenger of Allah (blessings and peace of Allah be upon him) sent a letter to a man and instructed him to give it to the ruler of Bahrain. Then the ruler of Bahrain gave it to Khusraw. When he read it he tore it up, and I think that Ibn al-Musayyib said: The Messenger of Allah (blessings and peace of Allah be upon him) prayed against them, praying that they would be torn to pieces..

Commentary : The Prophet (blessings and peace of Allah be upon him) used to send letters to the kings and rulers of the earth at his time, calling them to Islam, in the hope that they would accept guidance and so that their people would be guided through them, without war. In this hadith, ‘Abdullah ibn ‘Abbas narrates that our Messenger (blessings and peace of Allah be upon him) sent his letter with a man, namely ‘Abdullah ibn Hudhafah, and instructed him to give it to the ruler of Bahrain. The ruler or governor of Bahrain at that time was al-Mundhir ibn Sawi. Bahrain was a kingdom between Basrah and Oman which belonged to the Persian Empire. The ruler of Bahrain sent the letter to Khusraw, whose name was Pervez son of Hormuz. He read the letter, then he tore it up. When the Prophet (blessings and peace of Allah be upon him) came to know of that, he prayed against them, praying that Allah would tear them to pieces and cause them to be scattered, putting an end to their kingdom. Allah answered the prayer of His Prophet (blessings and peace of Allah be upon him). Only a few years later, the power of the Persians diminished completely throughout the land, and collapsed by virtue of the prayer of the Prophet (blessings and peace of Allah be upon him), and a final end was put to it during the caliphate of ‘Umar (may Allah be pleased with him).
In this hadith, we see that we may call people to Islam verbally and in writing, and that writing may take the place of speaking.
This hadith is also one of the signs of the truthfulness of the prophethood of our Prophet Muhammad (blessings and peace of Allah be upon him)..

65
It was narrated that Anas ibn Malik said: The Prophet (blessings and peace of Allah be upon him wrote a letter – or he wanted to write a letter – but he was told: They do not read any letter unless it is sealed. So he had a ring of silver made, engraved with the words Muhammad Rasulullah (Muhammad the Messenger of Allah). It is as if I can see it gleaming on his hand. I said to Qatadah: Who said that it was engraved with the words Muhammad Rasulullah? He said: Anas..

Commentary : The Prophet (blessings and peace of Allah be upon him) used to write letters to the rulers of the earth at his time, calling them to enter Islam, in the hope that they would accept guidance and their people would be guided through them, without war. But they had some traditions with regard to correspondence.
In this hadith, Anas ibn Malik (may Allah be pleased with him) narrates that our Prophet (blessings and peace of Allah be upon him) wanted to send a letter to one of the Persian rulers, or to the Byzantines, as it says in the report of al-Bukhari. But his companions told him that kings would not read any letters except those that had a seal bearing the signature of the sender. What is meant is a wax seal that was stamped with a name or a symbol that the sender had adopted for himself to seal and verify his letters. They would not read any letter unless it was sealed, for fear that their secrets might become known and their plans might be broadcast, and so as to be certain that the written contents had not been altered. So the Prophet (blessings and peace of Allah be upon him) acquired a ring of silver, because silver is not prohibited for men, and it may be worn on the hand, and he had it engraved with the second part of the shahadah: Muhammad Rasulullah (Muhammad [is] the Messenger of Allah).
Then Anas (may Allah be pleased with him) stated that he used to look at the gleaming of the Prophet’s ring when it was worn on his hand. This hadith narrates how fresh this image of the ring and the Prophet’s wearing of it still was in his mind.
From this hadith, we also learn that rulers, judges and governors may use seals on letters, and this is a tradition that is still practised.
The hadith also indicates that it is prescribed to write to the disbelievers in ways that serve the interests of Islam and the Muslims.
It also indicates that it is prescribed to engrave rings and to inscribe the name of the owner on the ring..

66
It was narrated from Abu Waqid al-Laythi that whilst the Messenger of Allah (blessings and peace of Allah be upon him) was sitting in the mosque, and the people were with him, three men came along. Two of them came towards the Messenger of Allah (blessings and peace of Allah be upon him), and one went away. They stood before the Messenger of Allah (blessings and peace of Allah be upon him). One of them saw a gap in the circle, so he sat down there, and the other one sat behind the people. As for the third, he turned and left. When the Messenger of Allah (blessings and peace of Allah be upon him) had finished speaking, he said: “Shall I not tell you about these three people? As for the first one, he turned to Allah so Allah granted him refuge. As for the second one, he felt too shy, so Allah felt shy of him. As for the last one, he turned away, so Allah turned away from him.”.

Commentary : The Prophet (blessings and peace of Allah be upon him) was the best educator. He used to teach his companions on the basis of situations that happened to them, using them as examples to explain to them the path of guidance, and to show them the way to that which is in their best interests in this world and the hereafter.
In this hadith, Abu Waqid al-Laythi (may Allah be pleased with him) narrates that the Prophet (blessings and peace of Allah be upon him) was sitting with his companions in the mosque, when three men came along. As for the first one, he found space in the circle, so he sat in it. As for the second one, he sat behind the circle, as if he was too shy to push his way in and make it difficult for the people. As for the third, he turned away and left, and did not join the circle. When the Prophet (blessings and peace of Allah be upon him) finished what he was talking about, teaching the Qur’an, Islamic knowledge and so on, he said: Shall I not tell you about these people? As for one of them, he turned to Allah, so Allah granted him refuge. He is the one who sat in the gap, because he was sincere and eager to sit with the Prophet (blessings and peace of Allah be upon him), so Allah made it easy for him and provided space for him in the gathering of His Prophet. It was also said that was meant is that Allah caused him to be close to where His Prophet was sitting, and it was said that what was meant is that He will grant him refuge in the shade of His Throne.
As for the second man, he felt too shy, so he did not push his way in, out of shyness before the Messenger (blessings and peace of Allah be upon him) and his companions, or he sat down because he was too shy to leave the circle of knowledge. So Allah felt shy of him, because he did not push in or put himself forward.
As for the third man, he turned away and left the gathering of the Prophet (blessings and peace of Allah be upon him), so Allah turned away from him and did not inspire him to sit with those righteous people.
This hadith affirms the attribute of haya’ (shyness) for Allah, but it is not like the shyness of people; rather it is shyness in a perfect sense, as is befitting for Allah (may He be glorified and exalted).
This hadith also indicates that whoever seeks knowledge and gatherings of knowledge, then turns away from them, Allah will turn away from him, and if Allah turns away from someone, that person has exposed himself to His wrath. We ask Allah to keep us safe and sound.
It also indicates that part of good manners is to sit wherever one finds space, and not to make someone else get up and move.
The report also indicates that a knowledgeable person may teach the people who are sitting with him about issues of knowledge, before anyone asks about those issues.
It also indicates that shyness is a praiseworthy characteristic.
And it indicates that the one who shows no interest in knowledge is worthy of criticism, because no one is deprived of knowledge of the Messenger of Allah (blessings and peace of Allah be upon him) and still has any goodness in him..

67
It was narrated from ‘Abdur Rahman ibn Abi Bakrah that his father spoke about the Prophet (blessings and peace of Allah be upon him) sitting atop his camel, with another man holding the camel’s reins. He said: “What day is this?” We remained quiet until we thought that he would give it a different name. Then he said: “Is it not the Day of Sacrifice?” We said: Yes indeed. Then he said: “What month is this?” We remained quiet until we thought that he would give it a different name. Then he said: “Is it not Dhul Hijjah?” We said: Yes indeed. He said: “Your blood, your wealth and your honour are sacred to one another, as sacred as this day of yours, in this month of yours, in this land of yours. Let those who are present convey it to those who are absent, for perhaps one who is present will convey it to someone who understands it better than him.”.

Commentary : The Prophet (blessings and peace of Allah be upon him) did Hajj only once, which was the Farewell Pilgrimage, during which he addressed his companions, advising them about some things which are fundamental principles of Islamic teaching, including what is mentioned in this hadith. Abu Bakrah al-Ansari (may Allah be pleased with him) narrated that the Prophet (blessings and peace of Allah be upon him) addressed the people on the Day of Sacrifice, which is the tenth day of Dhul Hijjah; this day is also Eid al-Adha (Feast of Sacrifice). He was sitting atop his camel, and there was a man holding onto the reins of his she-camel; this refers to a rope tied to a ring in the nose of the camel, so that it may be led easily. The Prophet (blessings and peace of Allah be upon him) said to his companions: “What day is this?” They remained silent until they thought that he was going to change its name, because its name was well-known to all. This is also an example of their good manners with their Prophet. It also indicates that major issues should be referred to the Lawgiver. Then the Prophet (blessings and peace of Allah be upon him) said: “Is it not the Day of Sacrifice?” It is so called because of what occurs on that day of the slaughter of sacrificial animals (hadiy and udhiyah). They said: Yes indeed. Then he said: “What month is this?” They again remained silent, because they thought that he was going to change the name that they knew. Then he said: “Is it not Dhul Hijjah?” So they said: Yes indeed. He asked them these two questions, then remained silent after each question, to make them focus and pay full attention to his words, and so that they would realize that what he was going to tell them was something of great importance. Hence he told them that the prohibition on transgressing against one another’s wealth and honour, and the sanctity of those things, was equivalent to the sanctity of the Day of Sacrifice, the sacred month, and Makkah al-Mukarramah. This was to emphasize how serious these matters are (and how great a sin it is to transgress against fellow Muslims). Then he instructed those who were present to convey what he said to those who were absent, for perhaps one who was absent would understand better than the one who heard it and conveyed it.
This hadith indicates that it is prescribed to convey and narrate hadiths, and highlights the virtue of this knowledge and its people.
It indicates that learning about hadith is one thing and understanding hadith is something else. The narrator may narrate a hadith to someone who understands it better than him, and the narrator may not understand it fully.
It indicates that it is permissible to sit on an animal’s back whilst it is standing still, if there is a need to do that.
It also indicates that speeches should be delivered from a high place, because that is more effective in letting the people hear and see the speaker..

68
It was narrated that Ibn Mas‘ud said: The Prophet (blessings and peace of Allah be upon him) used to choose the appropriate day and time to exhort us, for fear that we would become bored..

Commentary : The Prophet (blessings and peace of Allah be upon him) was the best in teaching and educating his companions. He used to teach them through his words and actions, and the noble Sahabah would describe his style and way of preaching.
In this hadith, ‘Abdullah ibn Mas‘ud (may Allah be pleased with him) narrates that because the Prophet (blessings and peace of Allah be upon him) was very keen that his companions should benefit and learn from his preaching and exhortation, he did not do that with them very often. Rather he would choose some days to exhort them, and not do that on other days; he would also choose an appropriate time when he thought that they would be more receptive to his teaching. He used to limit that to appropriate times, for fear that they would get bored and tired of it, which would lead to them finding his exhortation burdensome, then they would resent it and be put off by it, in which case it would not be as effective as hoped.
This hadith highlights the kindness of the Prophet (blessings and peace of Allah be upon him) and his compassion towards his ummah, and how he took measures to ensure that they would receive his exhortation with energy and eagerness, without becoming bored or tired. .

69
It was narrated from Anas ibn Malik that the Prophet (blessings and peace of Allah be upon him) said: “Make things easy and do not make things difficult; give glad tidings and do not put people off.”.

Commentary : Islam is a religion of moderation, which came to make things easy for people, not to burden them with what they cannot bear and are not able to do. Islam warns against overburdening oneself and going to extremes.
In this hadith, the Prophet (blessings and peace of Allah be upon him) enjoined two things and forbade their opposites. He enjoined making things easy and he forbade the opposite of that, which is making things difficult. Whoever makes things easy for a Muslim in any of his worldly affairs, such as transactions and interactions with others, or in any of his religious affairs, such as acts of worship, or in anything so long as it is within the framework of what is right and proper, and does not go beyond that, then Allah (may He be exalted) will make things easy for him. In this regard, it is sufficient to note that the Messenger of Allah (blessings and peace of Allah be upon him), who was the leader of humanity and the most able to obey and worship Allah, was never given the choice between two things but he would choose the easier option, so long as it was not haram.
The second thing he enjoined was giving glad tidings and saying good things; this is the opposite of warning, which means giving bad news and going to extremes in alerting and scaring people, which could be off-putting. What is meant by the words “give glad tidings and do not put people off” is: Give the people – or the believers – glad tidings of the grace and reward of Allah, His immense generosity and His vast mercy, and do not put them off by speaking in such a way as to scare them and warn them. So with those who are new in Islam, it is more appropriate to be gentle with them and not be too strict with them. The same applies to young people who are approaching adolescence, and adults who have repented from sin. A gentle approach should be used with them all, and acts of worship should be introduced to them step-by-step, just as the rulings of Islam were introduced and enjoined gradually. That is because if a gentle approach is used with one who wants to start practising Islam or become a Muslim, it will become easy for him, and in most cases he will show more commitment and do more good deeds. But if it is made difficult for him from the outset, he may not commit himself to it, and if he does start, he may soon give up and find that he is no longer able to do it.
This is a lesson and a guideline for those who seek to call people to Islam, and those who are in charge of religious affairs: they should use an approach that is easy, giving glad tidings and offering encouragement, whether by referring to the beauties of Islam and what could motivate and encourage people, or speaking of what is with Allah (may He be glorified and exalted) in the hereafter of gardens of bliss.
In this hadith, the Prophet (blessings and peace of Allah be upon him) referred to the blessings of both this world and the hereafter, because this world is the realm of striving and the hereafter is the realm of requital. So with regard to worldly matters he enjoined making things easy, and with regard to the hereafter, he enjoined speaking of the promise of good things and glad tidings, to confirm that he was indeed a mercy to the worlds in both realms. .

71
Humayd ibn ‘Abdur Rahman said: I heard Mu‘awiyah delivering a speech and saying: I heard the Prophet (blessings and peace of Allah be upon him) say: “When Allah wills good for someone, He grants him understanding of religion. I am simply sharing out something that Allah gives me. This ummah will continue to adhere to the command of Allah and those who oppose them will not harm them, until the decree of Allah comes to pass.”.

Commentary : Allah (may He be glorified and exalted) is forbearing and most merciful to His slaves, and He loves good for them. In this hadith, the Prophet (blessings and peace of Allah be upon him) tells us that when Allah wills much good and great benefit for a person, He grants him understanding of religion, so He bestows upon him Islamic knowledge. There is nothing better than that in this world in terms of virtue, honour and high status, because it is the legacy of the Prophets who did not leave any other legacy. The word khayran (translated here as good) appears in the indefinite form in the original Arabic, to indicate that it includes all types of good, small and great. The use of the indefinite may also indicate how great and important a thing is, and that fits the context here.
Then the Prophet (blessings and peace of Allah be upon him) tells us that the true giver is Allah (may He be exalted). It is as if he is saying: I am not the giver; I am simply sharing out what I have been commanded to share out, in accordance with the way that I have been instructed to do it. All things are subject to the will and decree of Allah (may He be exalted); human beings are controlled and their affairs are directed by their Lord. All wealth belongs to Allah (may He be exalted) and all people belong to Him; the Prophet (blessings and peace of Allah be upon him) shares out His wealth among them, so whoever receives a large share from him, that is by the decree of Allah (may He be exalted) and is what is already decreed for him, and the same applies to the one who receives a small share. No one will have more provision than is already decreed for him, just as no one’s lifespan can be extended. The reason why the Prophet (blessings and peace of Allah be upon him) said that was to console the people and soften their hearts, because he used to give more to some people than others.
Then the Prophet (blessings and peace of Allah be upon him) stated that a group of Muslims would remain steadfast in adhering to his religion until the onset of the Hour. It was said that their steadfastness in religion would be manifested in their adhering to jihad and fighting to support the truth and make the word of Allah (may He be glorified and exalted) supreme, until the decree of Allah comes to pass; what is meant by His decree here is the pleasant breeze that will come before the onset of the Hour and take the souls of the believers, as was explained in some reports. This indicates that the truth will never disappear among the ummah for there are people who will inherit it, generation after generation.
This hadith highlights the virtue of knowledge and the virtue of learning, for Islamic knowledge is the noblest of all branches of knowledge, because it is connected to Allah (may He be glorified and exalted).
It indicates that understanding of religion is one of the signs that the Muslim is good.
It also indicates that Islam will not be defeated, no matter how numerous its enemies become.
This hadith is also one of the signs of prophethood..

868
Ibn ‘Abbās reported: Dimād came to Makkah, and he was from Azd Shanū’ah. He used to provide Ruqyah against this wind (demonic possession). He heard some foolish people from the people of Makkah saying: Indeed, Muhammad is mad. So, he said: If I see that man, Allah might heal him through me. He said: He met him and said: O Muhammad, I provide Ruqyah against this wind and Allah heals whoever He wills through me. Do you desire (this)? Thereupon, the Messenger of Allah (may Allah's peace and blessings be upon him) said: Praise be to Allah. We praise Him and seek His help. Whoever Allah guides, none can lead astray, and whoever Allah leads astray, none can guide. I testify that there is no god but Allah alone with no partner and that Muhammad is His slave and Messenger. To proceed, he said: He said: Repeat to me these words of yours. So, the Messenger of Allah (may Allah's peace and blessings be upon him) repeated them three times. He said: So, he said: I have heard the words of soothsayers, the words of magicians, and the words of poets, but I have never heard such words as yours, and they have reached the Nā‘ūs (depth) of the sea. He said: So, he said: Give me your hand to pledge allegiance to you on Islam. He said: And he pledged allegiance to him. The Messenger of Allah (may Allah's peace and blessings be upon him) said: And on behalf of your people? He replied: And on behalf of my people. He said: The Messenger of Allah (may Allah's peace and blessings be upon him) then sent an expedition, and they passed by his people. The expedition leader asked the army: Did you take anything from those? A man said: I took a Mit-harah (water utensil used for purification) from them. So, he said: Return it, for they are the people of Dimād..

Commentary : The Prophet's way of life and that of the early Muslims was full of difficulties and obstacles for the sake of spreading the word of Allah Almighty. The disbelievers of Makkah used to keep a close watch on the Prophet (may Allah's peace and blessings be upon him) and all those who believed along with him. However, Allah's victory was definite as He granted His slave victory, honored His soldiers, and defeated the Confederates alone.
In this Hadīth, ‘Abdullah ibn ‘Abbās (may Allah be pleased with him and his father) narrates that Dimād ibn Tha'labah - who was from Azd Shanū’ah, which is a prominent tribe in Yemen and Azd is one of its tribes - came to Makkah and alighted there from a journey and this was at the beginning of the Prophet's mission. Dimād used to make Ruqyah, which refers to the incantations used for someone suffering from illnesses like fever, epilepsy, and other diseases. "He used to provide Ruqyah against this wind," and "wind" here refers to madness and demonic possession as if they considered the insanity that afflicted a person and the diseases resulting from such possession a breath from the Jinn. Thus, they called it "wind". Dimād heard the fools and the ignorant from among the disbelievers of Makkah saying: "Indeed, Muhammad is mad. So, he said: If I see that man" whom you call mad, Allah might heal him through me if I make Ruqyah for him. Ibn' Abbās (may Allah be pleased with him and his father) reported that the Prophet (may Allah's peace and blessings be upon him) met Dimād. Dimād informed him that he provided Ruqyah against possession and madness and that Allah had made him a cause for curing some diseases, so would you like me to make Ruqyah for you and help you get rid of the madness that people say you are afflicted with? The Prophet (may Allah's peace and blessings be upon him) replied saying: "Praise be to Allah," i.e., it is established and exclusive for Him, whether He is praised or not. "We praise Him" because it is obligatory upon us as well as beneficial for us. "And seek His help" in all our affairs. "Whoever Allah guides" to the path of declaring His Oneness and witnessing His uniqueness by virtue of His favor, "none can lead astray" from the creatures, and whoever He leads astray from the right path by virtue of His justice, "none can guide". "I testify that there is no god but Allah, alone," i.e., One "with no partner," i.e., none is truly worthy of worship but Him. "And I testify that Muhammad is His slave and Messenger; to proceed," On hearing these words from the Prophet (may Allah's peace and blessings be upon him), Dimād asked the Prophet (may Allah's peace and blessings be upon him) to repeat these words once again. So, the Prophet (may Allah's peace and blessings be upon him) repeated them thrice. Thereupon, Dimād said: "I have heard the words of soothsayers" plural of "soothsayer", one who foretells the unseen with rhyming sentences and creative signals. "The words of magicians" plural of "magician", one who alludes to the eye or mind by what he says or does. "And the words of poets" is the plural of a poet, one who beautifies everything with his tongue to the extent that he disgraces what is beautiful and beautifies what is disgraceful. I heard the words of those, "but I have never heard such words as yours," i.e., if you were one of these three, your words would sound like their words. He mentioned those three because the fools of Makkah used to describe him once as a soothsayer, another time as a magician, and a third time as a poet. Hence, he denied the three things they used to say about him.
Then, Dimād said: "And they have reached," i.e., these comprehensive words that you uttered and their impact on the heart of every living being along with their belief in them have reached the "Nā‘ūs" (depth) of the sea, and it was narrated the "Qāmūs", which is the middle and depth of the sea. In other words, they have reached the top and the highest peak of eloquence.
Then, Dimād said: "Give me your hand" and extend it "to pledge allegiance to you on Islam. And he pledged allegiance to" the Prophet (may Allah's peace and blessings be upon him). Then, the Messenger of Allah (may Allah's peace and blessings be upon him) said: And on behalf of your people, i.e., and you pledge allegiance to Islam on behalf of your people as well whom you left behind in your country? Thereupon, Dimād said: "And on behalf of my people." So, he pledged allegiance to Islam for himself and on behalf of his people.
Ibn' Abbās (may Allah be pleased with him and his father) reported that after the Hijrah (emigration) to Madīnah, the Messenger of Allah (may Allah's peace and blessings be upon him) sent an expedition - part of the army that does not exceed one hundred men -. They passed by the people of Dimād ibn Tha'labah (may Allah be pleased with him). The expedition leader - i.e., its head - said to the army: "Did you take," i.e., seize "anything from those? A man said: I took a Mit-harah from them," which is a water utensil used for making Tahārah (ritual purification). He said: "Return it," i.e., give it back to its owners ", for those are the people of Dimād" ibn Tha'labah al-Azdi who pledged allegiance to Islam through Dimād. Hence, it is not permissible to seize their properties because they are Muslims.
The Hadīth sheds light on the Prophet's good manners, eloquence, and command of language.
It also shows how Dimād ibn Tha‘labah (may Allah be pleased with him) embraced Islam and the favor he did to his people..

869
Abu Wā’il reported: 'Ammār gave us a Khutbah (sermon), and he spoke briefly and eloquently. When he came down, we said: O Abu al-Yaqzhān, you spoke eloquently and briefly; would you have spoken longer? He said: I heard the Messenger of Allah (may Allah's peace and blessings be upon him) say: "A man's lengthy prayer and short Khutbah is a sign of his understanding, so lengthen the prayer and shorten the Khutbah, for there is a charm in the eloquent speech.".

Commentary : Everything has a point of moderation and reasonableness, and both the prayer and Khutbah of the Prophet (may Allah's peace and blessings be upon him) were moderate, i.e., they were neither prolonged in a boring manner nor shortened in a manner involving deficiency, and this was the course adopted by the Prophet's Companions.
In this Hadīth, the Tābi‘i Abu Wā’il, the brother of Ibn Salamah al-Asdi, narrates that ‘Ammār ibn Yāsir (may Allah be pleased with him and his father) delivered a sermon among people, and he spoke briefly and eloquently and conveyed what he wanted in a few words. On descending the pulpit, people said to him: "O Abu al-Yaqzhān," which is 'Ammār's nickname, and they praised his eloquence and brevity and said to him: "Would that you spoke longer," i.e., made it a little longer. He informed them that he heard the Messenger of Allah (may Allah's peace and blessings be upon him) say: "A man's lengthy prayer," referring to the Friday prayer, i.e., making the prayer longer than the Khutbah in a way that does not make it arduous for those praying behind him; to be moderate between prolonging and shortening, "and short Khutbah," i.e., shortening it "is a sign of his understanding," i.e., a sign indicating the preacher's understanding when his speech is eloquent, brief, and clear. The command of the Prophet (may Allah's peace and blessings be upon him) contains: "So, lengthen the prayer and shorten the Khutbah", denotes ultimate moderation by prolonging the prayer moderately so that those who are not present and those who are far away from the mosque can catch up with it without harming those behind him with such a prolongation, and by shortening the Khutbah without failing to meet its proper standards and in a way that would make it easier to memorize what is mentioned therein as the Prophet (may Allah's peace and blessings be upon him) used to do this in both.
His statement: "For there is a charm in the eloquent speech," "Eloquent speech" here means expressing the intended meaning using the most articulate wording, which indicates understanding and the heart's intelligence. "Charm" means changing the way one regards something and not changing the truth of something. This statement was said as a form of praise by the Prophet (may Allah's peace and blessings be upon him) with which he ended his speech to guide the preacher to be eloquent and clear in his speech, as Allah Almighty has bestowed upon His slaves the blessing of teaching them eloquence and clarity. Then, he compared it to magic because the hearts feel a tendency towards it as the eloquent speech attracts hearts and causes them to incline to what the speaker is saying.
The Hadīth points out that it is Sunnah for the preacher not to lengthen the Khutbah..

870
‘Adiyy ibn Hātim reported: A man delivered a sermon before the Prophet (may Allah's peace and blessings be upon him) and said: Whoever obeys Allah and His Messenger is guided aright, and whoever disobeys them is deluded. Thereupon, the Messenger of Allah (may Allah's peace and blessings be upon him) said: What a bad preacher you are! Say: And whoever disobeys Allah and His Messenger. [Another version reads]: has gone astray..

Commentary : Delivering the Khutbah (sermon) is of great significance because it expresses what one thinks or means. The Khutbah must be clear and comprehensible to all. It must be free of probable words and meanings that could be misconstrued, or that could be interpreted in a way different from that intended by the preacher.
In this Hadīth, ‘Adiyy ibn Hātim at-Tā’i (may Allah be pleased with him) narrates that when the Prophet (may Allah's peace and blessings be upon him) heard a man delivering a Khutbah saying: "Whoever obeys Allah and His Messenger is guided aright," "rushd" (right guidance) means: being on the side of the truth and what is right, "And whoever disobeys them is deluded," i.e., is wholly engaged in evil and goes astray from the path of the truth, the Prophet (may Allah's peace and blessings be upon him) said to him, teaching him in a firm and scolding manner - which is one of the Prophet's teaching methods: "What a bad preacher you are! Say: And whoever disobeys Allah and His Messenger" not "disobeys them". Here, the Prophet (may Allah's peace and blessings be upon him) called his attention to be cautious about stating such things in sermons and attended occasions because the basic rule here is simplicity and clarification along with avoidance of symbols and signs, unlike education, as the lesser the words are, the better their memorization becomes.
The Hadīth denotes that forbidding evil is to be carried out by those qualified to do so..

873
’Umm Hishām bint Hārithah ibn an-Nu‘mān reported: Our oven and the oven of the Messenger of Allah (may Allah's peace and blessings be upon him) was the same for two years, or for a year and part of a year. I learned the Surat of {Qāf. By the Glorious Qur’an} from none but the tongue of the Messenger of Allah (may Allah's peace and blessings be upon him) as he used to recite it every Friday on the pulpit when delivering the Khutbah to people..

Commentary : The Companions were keen on knowing the Prophet's states and on learning everything from him because the best guidance is that of Muhammad (may Allah's peace and blessings be upon him).
In this Hadīth,' Umm Hishām bint al-Hārith ibn an-Nu'mān (may Allah be pleased with her) reports that she and her family shared the same oven with the Messenger of Allah (may Allah's peace and blessings be upon him) for two years, or a year and part of a year. "Tannūr" (oven) means the thing in which bread is baked, which is an indirect reference to their close neighborship and a reference to her extreme heedfulness of the Prophet (may Allah's peace and blessings be upon him), her vast knowledge about his states, and her closeness to him. She then reported that she did not memorize the Surat of {Qāf. By the Glorious Qur'an} except by hearing it from the Messenger of Allah (may Allah's peace and blessings be upon him), as he used to recite it every Friday on the pulpit when delivering the Khutbah to people. Perhaps the Prophet (may Allah's peace and blessings be upon him) chose Surat Qāf because of the lessons and the powerful deterrents it includes, in addition to some of the horrors of the Day of Judgment, including death and resurrection, Paradise and Hellfire, besides the fact that the speech of Allah Almighty is more effective in preaching.
The Hadīth indicates reciting the Qur’an in the Khutbah and reciting Surat Qāf..

874
‘Umārah ibn Ru’aybah reported: He saw Bishr ibn Marwān on the pulpit raising his hands, so he said: "May Allah disfigure these hands! I saw the Messenger of Allah (may Allah's peace and blessings be upon him) doing no more than this with his hand." He pointed with his Musabbihah finger (forefinger). [Another version reads]: I saw Bishr ibn Marwān on Friday raising his hands, so, ‘Umārah ibn Ru’aybah said...and he related a similar Hadīth..

Commentary : The Companions (may Allah be pleased with them) never feared the reproach of any critic concerning Allah and were never prevented by people's prestige from saying the truth if witnessed or knew it, even if the evildoer was from the notables. An example is this Hadīth as ‘Umārah ibn Ru’aybah (may Allah be pleased with him) criticized Bishr ibn Marwān ibn al-Hakam ibn Abi al-‘Ās ibn ’Umayyah al-’Umawi al-Madani - one of the rulers of Banu ’Umayyah - for raising his hands during the Friday Khutbah while supplicating on the pulpit, as mentioned in the version of Abu Dāwūd. ‘Umārah (may Allah be pleased with him) said: "May Allah disfigure these hands" that were raised during supplication contrary to the Sunnah. This apparently signifies supplicating against him for opposing the act of the Prophet (may Allah's peace and blessings be upon him) in this respect. It is also said that it signifies the ugliness of his deed. Then, he reported that he saw the Prophet (may Allah's peace and blessings be upon him) doing no more than gesturing in the Khutbah with the Musabbihah (forefinger) during the supplication, i.e., he pointed with it just as he used to raise it during the Tashahhud. The "Musabbihah" is the finger next to the thumb, and it was called so because of pointing with it when declaring Tawhīd (monotheism) and when making Tasbīh (glorifying Allah). It was also called "Sabbābah" because people usually use it to refer to "sabb" (insulting, swearing).
The Hadīth shows that the preacher should not raise his hand while supplicating during the Friday Khutbah..

876
Abu Rifā‘ah reported: I came to the Prophet (may Allah's peace and blessings be upon him) while he was giving a sermon, and I said: "O Messenger of Allah, a stranger has come to inquire about his religion. He has no knowledge about his religion." So, the Messenger of Allah (may Allah’s peace and blessings be upon him) turned to me, left his sermon, and came to me. A chair was brought - and I thought its legs were made of iron - and the Messenger of Allah (may Allah's peace and blessings be upon him) sat on it and started teaching me of what Allah taught him. Then, he resumed his sermon and completed it..

Commentary : The Prophet (may Allah's peace and blessings be upon him) used to care about the conditions and circumstances of people and facilitate things for them. Indeed, he was gentle, compassionate, and humble to the Muslims.
In this Hadīth, Abu Rifā‘ah al-‘Adawi (may Allah be pleased with him) relates that while the Prophet (may Allah's peace and blessings be upon him) was delivering a sermon to the people one day, Abu Rifā‘ah (may Allah be pleased with him) came to him and said: "O Messenger of Allah, a stranger," a stranger is a person away from his homeland. "has come to inquire about his religion," i.e., about the matters and legislations of Islam. "He has no knowledge about his religion," because no one has taught him. So, the Messenger of Allah (may Allah's peace and blessings be upon him) turned to him, left his sermon, and walked until he reached Abu Rifā‘ah (may Allah be pleased with him). The Companions brought him a chair whose legs Abu Abu Rifā‘ah thought were made of iron. The Prophet (may Allah's peace and blessings be upon him) sat on the chair, so that the Companions could see him and learn from him. He began to teach Abu Rifā‘ah (may Allah be pleased with him) the matters of Islam he needed to learn. Then, after he had finished teaching him, he returned to his place and completed his sermon to the end.
It was said: The Prophet (may Allah's peace and blessings be upon him) left the sermon and turned to this man to teach him because it was incumbent upon him right away, and because he feared he might miss that, and because this did not contradict the sermon he was giving. His walk and closeness to him at that moment was a desire to seize the opportunity and show care to the questioner.
In the Hadīth: The humbleness of the Prophet (may Allah's peace and blessings be upon him)
And in it: The gentleness of the questioner and the good way of presenting his question.

877
Ibn Abi Rāfi‘ reported: Marwān appointed Abu Hurayrah to be in charge of Madīnah on his behalf, and he set out for Makkah. Abu Hurayrah led us in the Friday prayer and recited after Surat al-Jumu‘ah in the last Rak‘ah (unit of prayer) Surat: {When the hypocrites come to you}. When he left, I caught up with Abu Hurayrah and told him: You recited two Surahs that ‘Ali ibn Abi Tālib used to recite in Al-Kūfah. Abu Hurayrah said: I heard the Messenger of Allah (may Allah's peace and blessings be upon him) reciting them on Friday. [Another version reads]: Marwān appointed Abu Hurayrah to be in charge of...relating a similar Hadīth; however, he said: He recited Surat al-Jumu‘ah in the first Sajdah (Rak‘ah) and the last one Surat: {When the hypocrites come to you}..

Commentary : The Companions (may Allah be pleased with them) used to learn from the Prophet (may Allah's peace and blessings be upon him) and then apply what they learned. Hence, many of their acts were compatible with one another despite them being in different places.
In this Hadīth, 'Ubaydullah ibn Abi Rāfi' al-Madani, the Prophet's freed slave, narrates that Marwān ibn al-Hakam, the ruler of Madīnah during the era of Mu‘āwiyah ibn Abi Sufyān (may Allah be pleased with him), appointed Abu Hurayrah (may Allah be pleased with him) to be in charge of Madīnah on his behalf and he himself left for Makkah. Abu Hurayrah (may Allah be pleased with him) led them in the Friday prayer and recited in the first Rak‘ah Surat al-Jumu‘ah, and the last Rak‘ah, he recited Surat al-Munāfiqūn. After finishing the prayer, Ibn Abi Rāfi‘ went to Abu Hurayrah and said: You recited two Surahs that ‘Ali ibn Abi Tālib (may Allah be pleased with him) used to recite in Kūfah when leading people in prayer. It is as if ‘Ubaydullah was wondering: Is there a cause behind this concord? Abu Hurayrah (may Allah be pleased with him) informed him that the reason why they both recited these Surahs in the same prayer despite the distance between them is that: he heard the Messenger of Allah (may Allah's peace and blessings be upon him) reciting them on Friday. The reason behind this could be the fact that Surat al-Jumu'ah makes a mention of the Friday prayer and its high status and because Surat al-Munāfiqūn rebukes the hypocrites and urges them to repent since they used to attend the Friday prayer with the Prophet (may Allah's peace and blessings be upon him) and used to gather therein, so, perhaps what is in this Surah would act as a deterrent, an alert, and a warning for them..

878
An-Nu‘mān ibn Bashīr reported: The Messenger of Allah (may Allah's peace and blessings be upon him) used to recite the Surah of {Glorify the name of your Lord, the Most High} and the Surah of {Has there come to you the story of the Overwhelming Event?} on the two Eids and on Friday. He said: If Eid and Friday fell on the same day, he would also recite them in the two prayers..

Commentary : The best guidance is that of Muhammad (may Allah's peace and blessings be upon him), and the Companions (may Allah be pleased with them) transmitted his guidance in everything. Among them is the Hadīth narrated by An-Nu‘mān ibn Bashīr (may Allah be pleased with him) about what the Prophet (may Allah's peace and blessings be upon him) used to recite in the prayers of the two Eids and Friday. He said that the Prophet (may Allah's peace and blessings be upon him) used to recite in the prayer of Eid al-Fitr, Eid al-Ad'ha, and in the Friday prayer: the Surah of {Glorify the name of your Lord, the Most High} and the Surah of {Has there come to you the story of the Overwhelming Event?} The Prophet (may Allah's peace and blessings be upon him) probably chose these two Surahs because they contain mention of the affairs of the Hereafter and the promise of reward and the threat of punishment, which are appropriate for people in such a well-attended prayer. If Eid and Friday fell on the same day, he would also recite these two Surahs in the two prayers, to make prayer light for people.
And in it: It is recommended to recite the Surah of {Glorify the name of your Lord, the Most High} and the Surah of {Has there come to you the story of the Overwhelming Event?} on the two Eids and Friday..

879
Ibn ‘Abbās reported: The Prophet (may Allah's peace and blessings be upon him) used to recite in the Fajr prayer on Friday: {Alif Lām Mīm. The revelation} (Surat as-Sajdah) and {Was there not a period of time when man} (Surat al-Insān). And the Prophet (may Allah's peace and blessings be upon him) used to recite in the Friday prayer Surat al-Jumu‘ah and Surat al-Munāfiqūn..

Commentary : The Companions (may Allah be pleased with them) were extremely keen on following the Prophet's Sunnah. They were quite aware of the details of his honorable Sunnah, what he used to recite in every prayer and whether he lengthened or shortened it, etc.
In this Hadīth, ‘Abdullah ibn ‘Abbās (may Allah be pleased with him and his father) reports that the Prophet (may Allah's peace and blessings be upon him) used to regularly recite Surat as-Sajdah in the first Rak'ah (unit of prayer) of the Fajr prayer every Friday. In contrast, in the second Rak'ah, he used to recite Surat al-Insān: {Was there not a period of time when man}. The reason behind this could be what is included in these two Surahs mentioning what happened and what will happen in the beginning and the Hereafter, like the creation of Adam (peace be upon him), gathering the creatures and resurrecting them from the graves to Paradise and Hellfire, the situations of the Day of Judgment, which will occur on Friday.
Ibn' Abbās (may Allah be pleased with him and his father) also reports that the Prophet (may Allah's peace and blessings be upon him) used to recite Surat al-Jumu'ah in the first Rak'ah of the Friday prayer, and in the Second Rak'ah he used to recite Surat al-Munāfiqūn. The reason behind this could be the fact that Surat al-Jumu'ah makes a mention of the Friday prayer and its high status and because Surat al-Munāfiqūn rebukes the hypocrites and urges them to repent since they used to attend the Friday prayer with the Prophet (may Allah's peace and blessings be upon him) and used to gather therein, so, perhaps what is in this Surah would act as a deterrent, an alert, and a warning for them..

881
Abu Hurayrah (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "If you pray after the Friday prayer, pray four (Rak‘ahs)." [In a version]: Suhayl said: "If you are in a hurry on account of something, then offer two Rak‘ahs in the mosque and two Rak‘ahs when you go back.".

Commentary : The Friday prayer is of great significance in Islam. Allah Almighty made it obligatory for non-traveling men to go out for it when the Muezzin makes the Adhān, calling for it, and He urged them to attend this prayer and warned against neglecting it. The Prophet (may Allah's peace and blessings be upon him) demonstrated its Sunnahs and etiquettes.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) directs anyone who wants to offer a supererogatory prayer after the Friday prayer in the mosque to pray four Rak‘ahs.
It is related in a version that ‘Umar an-Nāqid added in his version: ‘Abdullāh ibn Idrīs reported that Suhayl ibn Abi Sālih said to him: "If you are in a hurry on account of something," i.e., if you are prompted by anything to quickly leave the mosque after the Friday prayer, "then offer two Rak‘ahs in the mosque" after the Friday prayer; then, you can go and engage in whatever you want, then pray two Rak‘ahs at home when you go back. In the version by Abu Dāwūd, it was the father of Suhayl who said that to Suhayl. So, it is probable that he was first exhorted by his father to do that, and then Suhayl exhorted his student Ibn Idrīs to do the same.
It is narrated in the Two Sahīh Collections: The Prophet (may Allah's peace and blessings be upon him) would not pray after the Friday prayer until he departed, and he would then pray two Rak‘ahs," i.e., at home. Part of what was said about reconciling these two Hadīths is that if he prayed in the mosque, he would pray four Rak‘ahs, and if he prayed at home, he would pray two Rak‘ahs. It was also said: It may be taken on the basis that the regular Sunnah of the Friday prayer consists of six Rak‘ahs. And it was said: He would pray two Rak‘ahs in the mosque and two Rak‘ahs at home after he returned..

883
‘Umar ibn ‘Atā’ ibn Abi al-Khuwār reported that Nāfi' ibn Jubayr sent him to As-Sā’ib nephew of Namir to ask him about something that Mu‘āwiyah had seen him doing in prayer. He said: "Yes, I performed the Friday prayer along with him in the enclosure, and when the Imām concluded the prayer with Taslīm, I stood up in my place and prayed. When Mu‘āwiyah went in, he sent for me and said: 'Never do again what you did. When you have observed the Friday prayer, do not start another prayer until you speak to someone or you leave, for the Messenger of Allah (may Allah's peace and blessings be upon him) ordered us not to follow up a prayer with another prayer until we talk or leave.'" [In a version]: The same text, except that he said: when he concluded the prayer with Taslīm, I stood up in my place. He did not mention the Imām..

Commentary : The Tābi‘īs (may Allah have mercy upon them) were most keen on learning knowledge and the Sunnah of the Messenger of Allah (may Allah's peace and blessings be upon him) from his Companions (may Allah be pleased with them), as they observed all aspects of the Prophet's Sunnah and were keen to teach them to those who came after them.
In this Hadīth, the Tābi‘ī ‘Umar ibn ‘Atā’ says that Nāfi’ ibn Jubayr sent him to the Companion As-Sā’ib nephew of Namir (may Allah be pleased with him) to ask him about something that Mu‘āwiyah ibn Abi Sufyān (may Allah be pleased with him), who was then the Commander of the Faithful, had seen As-Sā’ib do in prayer, and of which Mu‘āwiyah had expressed disapproval. He said: 'Yes' i.e., I will answer your question. He informed him that he offered the Friday prayer with Mu‘āwiyah (may Allah be pleased with him) in the enclosure, a chamber in the mosque for the caliphs and governors. Mu‘āwiyah ibn Abi Sufyān (may Allah be pleased with him) was the first to establish it, after one of the Khrijites struck him and attempted to kill him. So, he wanted to protect himself therein. When the Imām made Taslīm, As-Sā’ib stood up in his place where he offered the Friday prayer to perform the supererogatory prayer, without anything that separates it from the obligatory prayer. As Mu‘āwiyah (may Allah be pleased with him) entered his house, he sent a messenger to call him. When he went to him, he said to him: Never do what you did again, offering the supererogatory prayer in the place of the obligatory prayer directly thereafter. If you have performed the Friday prayer, do not couple it with another prayer, until you speak to someone or move from the place of your prayer. For example, he may offer the supererogatory prayer at home. This is intended to safeguard the obligatory prayer, lest anyone may add to it what is not part of it with the passage of time, and lest ignorant people may think the supererogatory prayer is part of the obligatory one. Then, Mu‘āwiyah (may Allah be pleased with him) said that the Messenger of Allah (may Allah's peace and blessings be upon him) commanded them not to follow up a prayer with another prayer until they speak or leave the mosque or the place of the obligatory prayer, by moving from it.
In the Hadīth: Separating the supererogatory prayer from the obligatory one, either by speaking or by moving from its place
And in it: The ruler should give sincere advice to his subjects and demonstrate what is correct to them..

885
Jābir ibn ‘Abdullāh reported: I prayed with the Messenger of Allah (may Allah’s peace and blessings be upon him) on the day of Eid. He commenced with the prayer before the sermon, without Adhān or Iqāmah. He then stood up leaning on Bilāl, and he commanded people to fear Allah and obey Him, and he preached to the people and reminded them. He then walked until he reached the women, and he preached and admonished them, and then said to them: "Give charity, for the majority of you will be the firewood of Hellfire." A woman amid the crowd, with dark spots on her cheeks, said: "Why is that so, O Messenger of Allah?" He said: "Because you often complain and show ingratitude to your spouses." Thus, they began to donate their jewelry, like earrings and rings, throwing them in Bilāl's garment..

Commentary : The Prophet (may Allah's peace and blessings be upon him) cared about the sermon on the day of Eid, for the people would gather in it, so the benefit would be all-inclusive, and knowledge would spread.
In this Hadīth, Jābir ibn ‘Abdullāh (may Allah be pleased with him) says that he attended the Eid prayer with the Prophet (may Allah's peace and blessings be upon him) on Eid al-Fitr or Eid al-Ad'ha. The Prophet (may Allah's peace and blessings be upon him) performed the Eid prayer first, and he then delivered the Eid sermon, and the Eid prayer did not have Adhān or Iqāmah. Then, the Prophet (may Allah's peace and blessings be upon him) stood up to give the sermon after the end of the Eid prayer, leaning on Bilāl ibn Rabāh (may Allah be pleased with him). He commanded those in attendance to fear Allah in all their conditions; that is to put a shield between them and the punishment of Allah, by fulfilling His commands and avoiding His prohibitions. And he enjoined and encouraged them to obey Allah Almighty. "and he preached to the people," i.e., he commanded them to do what is right and good, as well as some admonition, and reminded them of Allah. Then, he went and left the place of his sermon to the men until he reached the women's praying place to give them a sermon. So, the Prophet (may Allah's peace and blessings be upon him) preached to the women and reminded them of Allah, saying: "Give charity," i.e., pay charity from your wealth; "for the majority of you will be the firewood of Hellfire," as Allah Almighty says: {then beware of the Fire whose fuel will be people and stones.} [Surat al-Baqarah: 24] Firewood: dry wood is used as fuel for inflaming. The meaning here: Most women will be the fuel of Hellfire. Thereupon, a woman stood up from the midst of women, "with dark spots on her cheeks," i.e., the color of her cheeks turned black. She asked the Prophet (may Allah's peace and blessings be upon him) about the reason for that. The Prophet (may Allah's peace and blessings be upon him) informed her that this is because women often complain and are not content with what is little, "and show ingratitude to your spouses," i.e., you are ungrateful for the kindness of your husbands, and you deny their rights upon you. He explained that in another version of the Two Sahīh Collections by saying: "If you have always been good to one of them and then she sees something from you (not of her liking), she will say: I have never seen any good from you." So, she meets this kindness with ingratitude and denial. Ingratitude dominates her attitude, as if she insists on it, and insistence turns a minor sin into a major one. This is because the rights of the husband are great, and she is required to show gratitude to him and acknowledge his favor, as he takes care of her affairs and protects and preserves her, and he exerts himself in doing so. Indeed, Allah enjoins anyone to whom a favor is done to show gratitude for it. So, what about the favors the husband generously bestows upon his wife for her entire life?!
Then, Jābir (may Allah be pleased with him) mentioned that when the women heard that, they gave charity from the jewelry and adornment they were wearing and put the charity in the lap of Bilāl, who was stretching out his garment to collect charity from them. "like earrings," jewelry hung in the ears. "and rings," jewelry worn on fingers.
In the Hadīth: Demonstrating that the Eid prayer is to be performed before the sermon, not thereafter, and that it has no Adhān or Iqāmah.
And in it: Urging the giving of charity
And in it: Warning women of much complaining and of showing ingratitude to their husbands
And in it: Delivering a particular sermon for women on Eid.

886
Ibn ‘Abbās and Jābir ibn ‘Abdullah al-Ansāri reported: No Adhān (call to prayer) used to be made on the Day of Fitr or the Day of Ad'ha. Then, after a while, I asked him about this, and he informed me. He said: Jābir ibn' Abdullah al-Ansāri told me that no Adhān should be made for prayer on the Day of Fitr, neither when the Imam comes out nor after he comes out, and there should be no Iqāmah (second call to prayer), no call, and nothing at all. No call and no Iqāmah should be made on that day..

Commentary : This Hadīth reveals part of the Prophet's guidance concerning the two Eid prayers and how he used to perform them without Adhān or Iqāmah. 'Abdullah ibn' Abbās and Jābir ibn' Abdullah (may Allah be pleased with them) narrate that when the Prophet (may Allah's peace and blessings be upon him) went out to the praying area on the day of Eid, no Adhān was made for him neither on the Day of Fitr nor on the Day of Ad'ha.
Ibn Jurayj - one of the Hadīth narrators - reported that he asked his Shaykh, ‘Atā’ ibn Rabāh, after a long time about making Adhān and Iqāmah for the Eid prayer. He informed him that Jābir ibn' Abdullah (may Allah be pleased with him and his father) told him that no Adhān or Iqāmah should be made for the Eid prayer, whether before or after the Imam comes out. Calling to this prayer, using whatever wording, has not been reported, including the statement said by some: "As-salātu jāmi'ah" (come to congregational prayer). He then repeated his words: "No call and no Iqāmah should be made on that day" for the sake of confirmation. There is no need to notify people of the Eid prayer as the Day of Eid is already known and is an occasion for gatherings, and people typically get ready for such a gathering. Therefore, their gathering for this occasion makes the call unnecessary, as the purpose is achieved through making Takbīr (proclaiming Allah's greatness) and attendance. Then, when the Imam stands up and orders them to straighten the rows or when he makes Takbīr, they know that the prayer has started, and after the prayer, he delivers the Eid Khutbah (sermon)..

887
Jābir ibn Samurah reported: I performed the two Eid prayers with the Messenger of Allah (may Allah's peace and blessings be upon him), not only once or twice, without Adhān or Iqāmah..

Commentary : Allah Almighty has made Eid al-Fitr and Eid al-Ad'ha for the Muslims to be happy for the completion of Allah's favor upon them after performing two obligatory acts, namely fasting Ramadān and making Hajj to the Sacred House. These two days have rulings, Sunnah acts, and etiquettes. This Hadīth reveals part of the Prophet's guidance concerning the two Eid prayers. Jābir ibn Samurah (may Allah be pleased with him) narrates that he witnessed the two Eid prayers with the Prophet (may Allah's peace and blessings be upon him) - so, he was reporting what he saw and did with the Messenger of Allah (may Allah's peace and blessings be upon him) - without Adhān or Iqāmah. Instead, people used to come out, and once the Prophet (may Allah's peace and blessings be upon him) arrived, they would pray without Adhān or Iqāmah since there is no need for both of them as the Day of Eid is already known and is an occasion for gathering and people usually get ready for such a gathering. Hence, their gathering for this occasion makes the call useless except for declaring the start of the prayer itself, which is achieved through making Takbīr (proclaiming Allah's greatness) and attendance. Then, after the prayer, he would deliver the Eid Khutbah (sermon). His statement: "not only once or twice," i.e., rather many times.
The Hadīth clarifies how the Companions (may Allah be pleased with them) reported the Prophet's guidance to teach the Muslims his Sunnah..

891
‘Ubaydullāh ibn ‘Abdullāh reported: ‘Umar ibn al-Khattāb asked Abu Wāqid al-Laithi: "What did the Messenger of Allah (may Allah's peace and blessings be upon him) use to recite in Eid al-Ad'ha and Eid al-Fitr?" He said: "He used to recite in both of them the Surah of: {Qāf. By the Glorious Qur’an!} and the Surah of: {The Hour has drawn near, and the moon has split asunder.}".

Commentary : Prayer is a Tawqifiyyah (determined) act of worship. The Prophet (may Allah's peace and blessings be upon him) taught us the way of performing it and its Sunnahs and etiquettes. This Hadīth presents part of the Prophet's guidance in the prayers of the two Eids. The Tābi‘i ‘Ubaydullāh ibn ‘Abdullāh ibn ‘Utbah ibn Mas‘ūd al-Hudhali says that ‘Umar ibn al-Khattāb (may Allah be pleased with him) asked the Companion Abu Wāqid al-Laithi (may Allah be pleased with him) about what the Prophet (may Allah's peace and blessings be upon him) used to recite after Al-Fātihah in the two Rak‘ahs of Eid al-Fitr and Eid al-Ad'ha. ‘Umar's question about this matter - the like of which was not unknown to him - may be rooted in the desire that he should tell him whether he memorized it or not, or he may have entertained doubt, or he may have been in dispute with someone else over this matter, and so he wanted to cite his statement, or he may have forgotten it. In response, Abu Wāqid (may Allah be pleased with him) told him that the Prophet (may Allah's peace and blessings be upon him) used to recite in the first Rak‘ah Surat Qāf, which begins with: {Qāf. By the Glorious Qur’an!} And in the second Rak‘ah, Surat al-Qamar, which starts with: {The Hour has drawn near and the moon has split asunder.}
The wisdom behind reciting them lies in the fact that they both contain information related to the Resurrection, the past nations, the destruction of the deniers, and the resemblance of people emerging for Eid to their emerging for the Resurrection and their coming out of the graves like scattered locusts - and Allah knows best.
In the Hadīth: If anyone finds any of the matters of knowledge confusing or unclear to him, he should ask a knowledgeable person about it..