| Hadiths

Bukhari Hadiths 1356
Muslim Hadiths 558

Hadith

1404

Narrated Khaalid ibn Aslam: We went out with 'Abdullah ibn 'Umar (may Allah be pleased with him) and a nomad said (to 'Abdullah), "Tell me about Allah's saying: {And those who hoard up gold and silver and spend them not in the way of Allah} (Quran.9:34)." Ibn 'Umar said, "Whoever hoarded them and did not pay the zakat thereof, then woe to him. But this ayah was revealed before the ayah of zakat. When it was revealed, Allah made zakat a purifier of the property.".

Commentary : Wealth is the adornment of this worldly life, and the Prophet ﷺ clarified the due rights that whoever has abundant wealth should fulfill, such as zakat and charity. He ﷺ explained the great reward that will be earned from fulfilling these rights, and the punishment that will be received if these rights are not fulfilled.

In this hadeeth, the Taabi’eeKhaalid ibn Aslam reports that he was travelling with ‘Abdullah ibn ‘Umar (may Allah be pleased with them), and during their journey, a nomad man asked him to explain the ayah: {And those who hoard up gold and silver and spend them not in the way of Allah}. Ibn ‘Umar clarified to him that it refers to those who collect and hoard up gold and silver, and do not fulfill the right of Allah in them, by means of zakat, charity, and spending them in the way of Allah. Those people are promised to receive grave punishment on the Day of Judgment. However, this was before the zakat was made obligatory. It is as if Allah wanted to warn the rich against hoarding up their wealth and refraining from spending it in the way of Allah, Most High. Afterwards, the zakat was made mandatory, in the second year of Hijrah. Not only did Allah, Most High, make zakat and charity a means to purify one’s wealth, but also a way to purify one’s character and heart from miserliness and low manners. This only happens when the zakat is paid to those who are eligible to receive it.
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1405

Narrated AbooSa’eed(may Allah be pleased with him): Allah's Messenger ﷺ said, "No zakat is due on property mounting to less than five uqiyas, and no zakat is due on less than five camels, and there is no zakat on less than five wasqs." .

Commentary : The Prophet ﷺ explained to us the rulings of zakat on all different kinds of wealth, and clarified the threshold of each kind, and the value under which no zakat is due.

In this hadeeth, the Prophet ﷺ explains that zakat is not due on silver, if one only has five uqiyahs of silver. For calculation purposes, a one uqiyah equals forty dirhams of pure silver; hence, five uqiyahsare two hundred dirhams of pure silver. According to the modern measures, this amounts to about 595 grams of pure silver.The zakat on silver is one dirhamfor every forty dirhams above this threshold.

Likewise, there is no zakat due on camels, if a person has less than five camels. However, if one owns from five to 9 camels, then its due zakat is one sheep, and if one has more than 9 camels, the zakat increases according to the hadeeths that detailed its due zakat.

There is no due zakat on grains, dates, and their like, if their amount is less than five wasaqs. For calculation purposes, a one wasaq equals 60 Saa’, hence, the threshold is about 653 kg in our modern measures since 5 wasaqs equal 300 Saa’s. This indicates that fruits and vegetables are not subject to zakat, because they are not measured the same way as grains and dates, and are not stored to consume later like grains,and alsoare not considered a meal or a means of sustenance. The zakat is paid on that which comes from earth such as date, risen, wheat, rice, corn, and so forth.

This hadeeth is animportant text that explains the threshold of the different kinds of wealth that are subject to zakat. The threshold of silver is 200 dirhams, and of camels is 5 camels, and of grains and dates and their like is 60 Saa’.
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1406

Narrated Zayd ibn Wahb: I passed by a place called Ar-Rabadha, and by chance, I met Aboo Dhar (may Allah be pleased with him), and asked him, "What has brought you to this place?" He said, "I was in the Shaam and differed with Mu’aawiyah(may Allah be pleased with him)on the following ayah): {They who hoard up gold and silver and spend them not in the way of Allah.}[Quran 9.34]. Mu’aawiyahsaid, “Thisayahwas revealed regarding the People of the Book." I said, it was revealed regarding us as well as the People of the Book." Because of this, we had a quarrel, and Mu'aawiyah sent a complaint against me to `Uthmaan(may Allah be pleased with him). `Uthman wrote to me to come to al-Madinah, so I came.. Many people came to me as if they had not seen me before. I mentioned this to `Uthmaan, who said to me, "You may depart and live nearby if you wish." That was the reason for my being here, for even if aHabasheehad been assigned as my ruler, I would have obeyed him..

Commentary : The noble Companion Aboo Dhar al-Ghafaaree(may Allah be pleased with him) was known for his ascetic lifestyle- as he had no interest in worldly pleasures- and his strong position to support and advocate the truth. He (may Allah be pleased with him) maintained these qualities all through his life.

In this report, the Taab’iee Ibn Wahb reports that he passed by an area called Ar-Rabdhah, which is 170 km away from the east of al-Madinah, and there,he found Aboo Dhar (may Allah be pleased with him), although it was not a residential area. He inquired from him about the reason that he lives in such a remote area, far away from people.Aboo Dhar (may Allah be pleased with him) explained to him that he differed with Mu’aawiyahover the reason for the revelation of the ayah: {They who hoard up gold and silver and spend them not in the way of Allah.} [Quran 9.34], as he believed that it was revealed regarding the Muslims and the People of the Book, while Mu’aawiyah argued that it was revealed regarding only the People of the Book. The latter came to this conclusion based on the context of the ayah, since it was addressing the monks and priests who do not pay the due zakat on their wealth, while Aboo Dhar considered the general meaning of the ayah, meaning whoever believes zakat is obligatory, yet refrains from paying it, will be included in those who are promised the severe punishment mentioned in the Quran. At that time, ‘Uthmaan ibn ‘Affaan was the ruler and Mu’aawiyah(may Allah be pleased with him) was the governor of Damascus. So, he wrote a letter to him explaining the dispute that occurred between him and Aboo Dhar (may Allah be pleased with them). The reason he complained to ‘Uthmaan about Aboo Dhar is that he found his asceticlifestyle and strict interpretation [of Quran and Sunnah] may spread and cause disturbance, or even drive some to rebel against him without any valid excuse. Nothing in this hadeeth suggests that he asked ‘Uthmaan to order Aboo Dhar to return to al-Madinah as he only wanted his advice to find a solution.

‘Uthmaan wrote a letter to Aboo Dhar (may Allah be pleased with him) ordering him to leave Damascus and return to al-Madinah. Aboo Dhar complied and returned to al-Madinah, but the people there were curious about the incident and dispute that happened between him and Mu’aawiyah(may Allah be pleased with them). He mentioned to ‘Uthmaan that people crowd around him, and they are surprised atseeing him, as if they never saw him before. To which, ‘Uthmaan gave him the choice either to stay, or leave al-Madinah to avoid all this annoyance. This proves that Aboo Dhar (may Allah be pleased with him) was not expelled or forced to depart al-Madinah, and that it was his choice and desire to relocate to Ar-Rabdhah. Then, Aboo Dhar mentions that he would obey his rulers, as it is obligatory to do so, even if the person that the Caliph appointed as his ruler was a black slave.

We can conclude from this hadeeth that we should not rebel against the rulers, and that we should obey them, even if their opinion on a matter is not considered correct.

It shows that it is permissible to have different opinions on matters that are open for personal endeavours to understand.

It shows the kind treatment that rulers showed to the scholars i.e., Mu’aawiyah(may Allah be pleased with him) did not deny the interpretation of Aboo Dhar although he held a different opinion, and instead he raised his case to the one who is higher in position..

1408

Narrated Aboo al-‘Alaa’ ibn al-Shikheer that al-Ahnaf ibn Qays informed him: While I was sitting with some people from Quraysh, a man with very rough hair, clothes, and appearance came and stood in front of us, greeted us and said, "Inform those who hoard wealth, that stones will be heated in the Hell-fire, and will be put on their nipples until they come out from the bones of their shoulders, and then put on the bones of their shoulders till they come through their nipples, leaving them trampled." After saying that, the person retreated and sat by the side of the pillar, I followed him and sat beside him, and I did not know who he was. I said to him, "I believe the people disliked what you had said." He said, "These people do not understand anything, although my close friend told me so." I asked, "Who is your close friend?" He said, "The Prophet ﷺ said (to me), “O Aboo Dhar! Do you see the mountain of Uhud?” And on that, I (Aboo Dhar) started looking towards the sun to judge how much remained of the day, as I thought that Allah's Messenger ﷺ wanted to send me to do something for him and I said, “Yes!” He said, “I do not love to have gold equal to the mountain of Uhud unless I spend it all in Allah's cause except three Dinars. These people do not understand; they collect worldly wealth. No, by Allah, neither do I ask them for worldly benefits, nor am I in need of their religious advice till I meet Allah.".

Commentary : The noble Companion Aboo Dhar al-Ghafaaree(may Allah be pleased with him) was known of his ascetic lifestyle as he had no interest in worldly pleasures, and his strong position to support and advocate the truth. He (may Allah be pleased with him) maintained these qualities all his life until he died.

In this hadeeth, the Taab’iee al-Ahnad ibn Qays reports that, while he was sitting with a group of leaders and revered people from Qurasyh, a man with very rough hair, clothes, and appearance approached them, which is a description used to indicate his ascesis. This man was Aboo Dhar al-Ghafaaree(may Allah be please with him), the Companion of the Prophet ﷺ. He greeted the people and then said “inform those who hoard wealth’- it appeared that he wanted to support his view that hoarded wealth is all that which exceeds the needs of a person. This view is reported to be adopted by others too, and it is the view he is known to adopt. However, the correct view, according to the majority [of scholars], is that hoarded wealth refers to the wealth that zakat was not paid on; otherwise, it is not condemned, whether it is little or much. Then, he (may Allah be pleased with him) informed them that the punishment of those who hoard up wealth is stones that will be heated in the Hellfire, and then will be put on their nipples till these stones come out from the soft bones of their shoulders, and then move back until they come out through their nipples. His words ‘leaving them trampled’ is to show the great disturbance and uncontrolled movement of their bodies due to their pain. It has been said that the trampling is intended to describe the moving of the stones back and forth through their shoulder bones and nipples.

Then, he left and sat by the side of a pillar. Thereupon, al-Ahnaf ibn Qays followed him and sat with him. as he did not know the identity of this man. He said to Aboo Dhar: "I believe the people disliked what you had said,’ meaning they were displeased with hearing his words. Aboo Dhar, however, responded by saying that they lacked the ability to understand, since they endeavour and are keen on collecting wealth. Then, he mentioned that his close friend, the Prophet ﷺ asked him once: “Do you see the mountain of Uhud?” and that he started looking towards the sun to see how much remained of the day. as he thought that Allah's Messenger ﷺ wanted to send him to do something for him. The Prophet ﷺthen said to him that if he had gold equal to the mountain of Uhud, then there is nothing he would love to do more than spend it all in the way of Allah, Most High, except three Dinars; one to spend on his wife, children and dependents, one to free a slave, and one to repay a debt- because debt is not wiped out by passing, and the person will remain liable to it even after death [if no one settles it on his behalf], and he will not enter Paradise until his debt is settled, even if he was a believer.

Thereafter, Aboo Dhar (may Allah be pleased with him) explained that those people who do not spend their wealth in the cause of Allah lack sensibility and do not understand, as their biggest concern is hoarding and collecting wealth. Then, he swore by Allah that he would not ask people for any worldly benefits, and that he would be satisfied with the minimum from this worldly life, and that he would not even ask them about a matter related to religion until he dies, as he is content with the knowledge that he heard from the Prophet ﷺ.

We can conclude, from this hadeeth, that the Prophet ﷺ was the least interested of all people in worldly pleasures and gains, to the extent he ﷺ did not like to keep in his possession anything from this life, except that which he ﷺ needed to spend on those who deserve it.

This hadeeth encourages us to spend in good causes, and to give the repayment of one’s own debts precedence over voluntary charity.

It also shows that it is permissible to ask others for loans.

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1410

Narrated AbooHurayrah(may Allah be pleased with him): Allah's Messenger ﷺ said, "If somebody gives in charity something equal to a date, from his lawful earned money ----for nothing ascends to Allah except that which is good---- then Allah will take it in His Right (Hand) and bring it up for its owner, as anyone of you brings up a baby horse, till it becomes like a mountain.".

Commentary : In this hadeeth, the Prophet ﷺ encourages us to gives in charity, even if it is very little, and informs us that if a person gives in charity as little as a date that he has earned from a lawful source of income – as Allah does not accept anything unless it is earned from lawful sources – then Allah, Exalted be He, will take this charity in His Right Hand –to show that He will honour it since His both Hands are Right – and then grow it and multiply its reward, to make his scale heavier, and He will nurture it, until it becomes like a mountain in size and weight, on the Day of Judgment. And he ﷺlikened it to the analogy of how a person takes care of a baby horse that needs great attention and care.

From this hadeeth, we learn that Allah, Exalted be He, only accepts good charity,which is given with sincerity and is from lawful money.

This hadeeth also teaches us that the reward and significance ofcharity depends on its lawfulness and the sincerity of the person who gives it, not on its value or amount.

Furthermore, it shows that good deeds will take tangible forms on the Day of Judgment, and thus, will have an image, weight, and size, that will be placed on the scale of good deeds.
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1411

Narrated Harithah ibn Wahb(may Allah be pleased with him): I heard the Prophet ﷺ saying, "O people! Give in charity, as a time will come upon you, when a person wanders about with his object of charity and cannot find anybody to accept it. It will be said to him, "If you had brought it yesterday, I would have taken it, but today I am not in need of it.".

Commentary : The Prophet ﷺ would always encourage his Companions (may Allah be pleased with them) to do good deeds, one of which wasoffering zakat and charity to those who deserve it.

In this hadeeth, the Prophet ﷺ orders us to never delay in giving charity and paying our zakat, as there will come a time when wealth will be abundant such that no person will be in need. This will happen towards the end of time, close to the time of the Hour, as noted in the narration in Saheeh al-Bukhaaree and Saheeh Muslim,from AbooHurayrah(may Allah be pleased with him). This signis considered to be among the minor signs of the Hour. It has been said that it will take place during the time of al-Mahdee, and when Jesus (peace be upon him) descends to earth. At that time, a person will walk around searching for any poor person to give charity or zakat tobut will find no one to accept it from him. Every time he offers his zakat and charity to someone, they will decline it and say to him, “If you had brought it yesterday, I would have taken it, but today I am not in need of it.” The reason they would say this is thought to be because they have become rich and are no longer in need of money, but it has also been said that it is because people would opt for the Hereafter, and give up on worldly pleasures, Thus, they would be satisfied with whatever Allah provides for them each day, and refrain from saving any money for tomorrow.

It has been said that this hadeeth serves as a warning and threat to those who would delay in giving charity – that is to say, it is a threat to those who intentionally delay giving it to the poor who deserve it, until the poor are no longer in need of the money. In this case, the rich will be liable and held accountable, because they did not help the poor when theywere in need.

This hadeeth warns us against postponing the giving of zakat, because doing so may result in the person finding no one to take it from him later.

It also serves as evidence that testifies to the Prophethood of the Prophet ﷺ.
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1412

Narrated AbooHurayrah(may Allah be pleased with him): The Prophet ﷺ said, "The Hour (Day of Judgment) will not be established till your wealth increases so much so that one will be worried, for no one will accept his zakat, and the person to whom he will give it will reply, 'I am not in need of it.' ".

Commentary : The Prophet ﷺ would always encourage his Companions (may Allah be pleased with them) to do good deeds, one of which was offering zakat and charity to those who deserve it.

In this hadeeth, the Prophet ﷺspeaks of a time that will come, when people will have so much wealth, that no one will be in need of charity or zakat. He ﷺ informs us that the Day of Judgment will not be established before this happens, during the time of al-Mahdee and Jesus (peace be upon him) after he descends to earth. At that time, wealth will be so abundant, such that people will be concerned, as they will not find anyone to accept their charity and zakat. And, when they find a poor person and offer it to him, he would still decline and say he is not in need of it, because he has sufficient money. It has also been said that this is because people would opt for the Hereafter, and give up on worldly pleasures; thus, they would be satisfied with whatever Allah provides for them each day, and refrain from saving any money for tomorrow.

This hadeeth is believed to serve as a warning and threat to those who would delay in giving charity – that is to say, it is a threat to those who intentionally delay giving it to the poor who deserve it, until the latter are no longer in need of money. In this case, the rich will be liable and held accountable because they did not help the poor when they were in need.

This hadeeth warns us against postponing the giving of zakat, because doing so may result in the person finding no one to take it from him later.

It serves as a sign that testifies to the Prophethood of the Prophet ﷺ.
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1413

Narrated `Adi ibn Haatim(may Allah be pleased with him): While I was sitting with Allah's Messenger ﷺ,two persons came to him; one of them complained about his poverty and the other complained about the prevalence of robberies. Allah's Messenger ﷺ said, "With regards to stealing and robberies, there will shortly come a time when a caravan will go to Makkah (from al-Madinah), without any guard. And regarding poverty, The Hour (Day of Judgment) will not be established till one of you wanders about with his charity and will not find anybody to accept it. Each one of you will stand in front of Allah, and there will be neither a barrier nor an interpreter between him and Allah, and Allah will ask him, “Did not I give you wealth?” He will reply in the affirmative. Allah will further ask, “Did not I send a Messenger to you?” And again, that person will reply in the affirmative. Then, he will look to his right, and he will see nothing but Hellfire, and then he will look to his left and will see nothing but Hellfire. And so, each one of you should save himself from the fire, by giving even half of a date-fruit (in charity). And if you do not find a half datefruit, then (you can do it through saying) a pleasant word..

Commentary : The Prophet ﷺ would always urge his Companions (may Allah be pleased with them) to hasten to good deeds, encouraging them to do good deeds and warning them against sins, by reminding them of what Allah has made for people in the Hereafter i.e., Paradise and Hellfire.

In this hadeeth, ‘Adi ibn Haatim(may Allah be pleased with him) reports that while he was sitting with the Prophet ﷺ, two men approached him to raise their concerns about two issues. The first one complained about poverty,and the other expressed his concern regarding road robberies. The Prophet ﷺ assured the latter that safety will prevail,as it will not be long until caravans will travel without requiring any guard alongside them to provide protection. This happened after Islam spread everywhere. He ﷺ explained to the former that the Day of Judgment will not be established until poverty disappears, and people become affluent, as it will be one of the signs of the Hour. It has been said this will happen during the time of al-Mahdee and Jesus (peace be upon him), after he descends to earth. At that time, wealth will be so abundant, that people will find no one to accept their charity and zakat. It has been said this it will be so because people would opt for the Hereafter, and give up on worldly pleasures, thus, they would be satisfied with whatever Allah provides for them each day, and refrain from saving any money for tomorrow.

Then, the Prophet ﷺ explained that on the Day of Judgment, each person will stand before Allah, Most High, without having any barriers between him and Allah, Exalted be He, who will talk to them directly, without any medium or interpreter. At that point, Allah will ask each one, “Did not I give you wealth?”, “Did not I send a Messenger to you?” The person who withheld his zakat will reply in the affirmative, and acknowledge that Allah sent a Messenger, who conveyed to the people that Allah made zakat one of the pillars of Islam, and that the poor have a right on their money,which should be fulfilled. Then, this person will look to his left and right, and will see nothing but Hellfire. At that moment, he will become certain that he will be punished for his miserliness.

Thereafter, the Prophet ﷺ ordered each and every Muslim to shield himself from Hellfire,by giving charity, even if it was as little as half of a date-fruit. And if they do not find a half date fruit, thenthey should speak good to people, to bring happiness to their hearts. This proves that speaking good words is a form of charity that protects from the Hellfire, and evil words bring about punishment in Hellfire. For this reason, the Muslim should never belittle any charity even if it is extraordinarily little, because it will benefit the person who gave it in charity,as well as the person who will receive it.

This hadeeth warns us from postponing the giving of zakat, because doing so may make the person find no one to take it from him later.

It also serves as evidence that testifies to the Prophethood of the Prophet ﷺ.

Furthermore, it shows that even a little charity is accepted by Allah, Most High, and that we should never look down upon any little charity and urge people to never underestimate any good deed or word, regardless of how little it is.
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1414

Narrated AbooMoosa(may Allah be pleased with him): The Prophet ﷺ said, "A time will come upon the people, when one will wander about with gold as zakat, and will not find anybody to accept it. And one man will be seen followed by forty women to be their guardian, because of scarcity of men and great number of women. ".

Commentary : The Prophet ﷺ would always urge his Companions (may Allah be pleased with them) to hasten to good deeds, encouraging them to do good deeds, particularly giving zakat and charity to those who deserve it.

In this hadeeth, the Prophet ﷺ clarifies that there will come a time when wealth will be so abundant, that no person will be in need. This will happen towards the end of time, close to the time of the Hour, as noted in the narration in Saheeh al-Bukhaaree and Saheeh Muslim, from AbooHurayrah(may Allah be pleased with him). This sign is considered from among the minor signs of the Hour.

It has been said that it will take place during the time of al-Mahdee and when Jesus (peace be upon him) descends to earth. At that time, a person will walk around with his zakat of gold, searching for any poor person to give it to, yet he will find no one to accept it from him. This is because people will become affluent,and no longer be in need of money. It has also been said that this is because people would opt for the Hereafter, and give up on worldly pleasures, and they would therefore be satisfied with whatever Allah provides for them each day, and refrain from saving any money for tomorrow.

It has been said that this hadeeth serves as a warning and threat to those who would delay in giving charity – that is to say, it is a threat to those who intentionally delay giving it to the poor who deserve it, until the poor are no longer in need of money. In this case, the rich will be liable and held accountable because they did not help the poor when they were in need.

Thereafter, the Prophet ﷺ mentions that at that time, each man will be chased by forty women, be they his wives, servants, or relatives i.e., they will pursue him to marry them, to seek his help and protection, or request him to fulfil their needs. The example of this is a tribe that has no men left in it except one, so all the women in that tribe will turn to him. It is possible that the number mentioned in this hadeeth is a metaphor, to indicate the large proportion of women to men, based on a narration in Saheeh al-Bukhaaree and Saheeh Muslim, wherein Anas ibn Maalik (may Allah be pleased with him) related that the Prophet ﷺ said: “...Until fifty women will have one guardian”; conversely, it could reflect the actual number.

This hadeeth warns us against postponing the giving of zakat, because doing so may result in the person finding no one to take it from him later.

It also serves as evidence that testifies to the Prophethood of the Prophet ﷺ..

1415

Narrated AbooMas’ood (may Allah be pleased with him): When the Ayah enjoining charity was revealed, we used to carry loads on our backs to earn something that we could give away in charity. One person presented a considerable amount for charity and the hypocrites said: "He has done it to show off." Another one gave away a Saa' [of dates] and they said: "Allah does not stand in need of this person's dates". Thereupon, it was revealed: {Those who defame such of the believers who give charity (in Allah's Cause) voluntarily, and such who could not find to give charity (in Allah's Cause) except what is available to them...}[Quran 9:79].

Commentary : The Companions (may Allah be pleased with them) were quick to respond to the orders of Allah and His Messenger ﷺ, and each one of them would give away in charity what they were able to offer and spend [from their wealth].
In this hadeeth, AbooMasʿood al-Ansaaree (may Allah be pleased with him) reports that “when the ayah of obligatory almsgiving was revealed”, as if he was referring to the ayah: {Take from their wealth ˹O Prophet˺ charity to purify and bless them and pray for them—surely your prayer is a source of comfort for them. And Allah is All-Hearing, All-Knowing.} [Quran 9:103]
“We bore heavy loads [for profit]”: that is to say: we were carrying [heavy loads] for others on our backs for wages with the intention of earning a wage so that we can give away in charity.’ This is a description of the condition of their poverty and hardship at that time; and he mentioned, according to a narration reported by al-Nasaa’ee: “one of us could not find anything to give alms until he went out to the marketplace; to carry loads for people [for wages]. Then, he would come with a mudd and gave it to the Prophet ﷺ.”
Then a man - it has been said that it was ʿAbd al-Rahmaan ibn ʿAwf - came and offered a lot of his wealth in charity. The hypocrites said: ‘[What a] hypocrite. He did not intend to offer it for the sake of Allah!’ Afterwards, [another] man came and offered a Saaʿ of food in charity. The Saaʿ is equivalent to at least 2036 grams, i.e., two kilograms and thirty-six grams; and at most equalling 4288 grams, namely: four kilograms and two hundred and eighty-eight grams.
Then, the hypocrites said: ‘that Allah is not in need of this Saaʿ! Afterwards, Allah The Mighty and Majestic sent down [the following ayah] {{Those who defame such of the believers who give charity (in Allah's Cause) voluntarily, and such who could not find to give charity (in Allah's Cause) except what is available to them...} [Quran 9:79], and the ayah’s meaning is: [that] those who reproach wealthy, believers voluntarily offering their alms, and also reproach those who [can] obtain [only] a little when it results from what they are capable of [earning]; thus, they mock them by saying: “What is the benefit in you offering [these] alms?!” Allah will mock them, as a recompense for them mocking the believers. And they will have a painful punishment [as well]. This is a requital for their misdeeds and mocking the believers because the recompense is of the same type as the deed. So, He, Exalted be He, will treat them [in the same way] as those who had mocked [the believers]; as a form of retribution for [what they did to] the believers in this world.
From the other benefits that we can conclude from this hadeeth is that it urges us to offer charity, whether it is a little or great amount.
It shows that a person should not despise what he offers in charity.
And lastly, that we can see that the [pious] predecessors were humble, eager for the good, and employed themselves in [various] professions and [positions] of service.
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1416

Narrated AbooMas’ood al-Ansaaree (may Allah be pleased with him): Whenever the Messenger of Allahﷺordered us to give charity, we used to go to the market and work as porters and get a Mudd (a special measure of grain) and then give it in charity. (Those were the days of poverty) and today some of them have one hundred thousand.”.

Commentary : The Companions (may Allah be pleased with them) were quick to respond to the orders of Allah and His Messenger ﷺ,and each one of them would give away in charity what they were able to offer and spend [from their wealth].
In this hadeeth, AbooMasʿood al-Ansaaree (may Allah be pleased with him) reports that whenever the Prophet ﷺ ordered for the offering of obligatory alms and charity from their own wealth, some of them would head towards the marketplace, and carry [heavy loads] for others on their back - with the intention of earning a wage so that he could give away in charity - then, he would earn a mudd, which is very close to 1.3 pounds, as compensation for their hire; in order to offer the alms with it. This is an indication of the hardship[s] and poverty conditions that were upon them at the time; yet, despite that, they were eager to work and offer charity with the little which they had to pay from the wages of their labour. Then, the narrator said: “And today, some of them have one hundred thousand”, By this, he referred to what the Companions were enduring in the time of the Prophet ﷺ, from the scarcity of things, and to what they became after him ﷺ as they have become wealthy and well off because of the many conquests [that occurred afterwards]. In spite of that, in the beginning, they used to give in charity whatever they acquired, even if hardship came to them.
In a narration reported by al-Nasaa’ee: “I know a man who has a hundred thousand [Dirham] now, [but] on that day, he did not have a single dirham,” that is to say: ‘On the day which he used to carry loads for hire, because they were destitute at that time. And today, they are rich.’ This may be interpreted, either, as speaking about the blessings of Allah, and His Favour for them after He enriched them. Or, about some [consequence] of what had befallen the people with regards to the transformation [of their hearts] and eagerness [to excel] in this world because after they were poor and eager to offer alms, they became rich. But they did not give charity in the same manner that they used to do before that.
AbooWaa’il, Shaqeeq ibn Salamah, the narrator of the hadeeth on the authority of AbooMasʿood, said in a narration mentioned by al-Bukhaaree: “He said: ‘We believe that he was referring to himself,” meaning: What I think AbooMasʿood meant by [saying] “some of them” was an allusion for himself also, because he was one of the rich.
From the other benefits that we can conclude from this hadeeth is that it urges us to offer charity, whether it is a little or great [amount].
It shows that a person should not despise what he offers in charity.
And lastly, we can see that the [pious] predecessors were humble, eager for the good, and employed themselves in [various] professions and [positions] of service.
.

1418

Narrated ‘Aishah (may Allah be pleased with her): A woman along with her two daughters came to me asking (for some alms), but she found nothing with me except one date which I gave to her, and she divided it between her two daughters, and did not eat anything herself, and then she got up and went away. Then, the Prophet ﷺ came in and I informed him about this incident. He said, "Whoever is put to trial by these daughters, then these daughters will act as a shield for him from Hell-Fire." .

Commentary : Islam came to uproot the reprehensible customs of the ignorance period that existed before Islam. And from that, it instructed to give special attention to the daughters of one’s offspring, prohibited burying them alive and killing them, and it sowed in the hearts of Muslims love and mercy for them. It has promised a great reward to who show them benevolence and raise them in all [aspects] of goodness.
In this hadeeth, the Mother of the Believers, ʿA’ishah (may Allah be pleased with her) reports that a woman came to her with her two daughters, asking for some alms out of need, but ʿA’ishah (may Allah be pleased with her) did not have anything, except for a date, which she gave to her. Then the woman divided it up between her two daughters and did not eat anything from it.
Afterwards, ʿA’ishah (may Allah be pleased with her) informed the Prophetﷺof what happened. So, he ﷺexplained to her that: whoever Allah destines to have and bestows upon him daughters, and he treats them well by providing for them, upholding their rights, educating them, and so on - [then] they will serve as a shield for him front he Hellfire; because he protected them in this world with his kindness and good tact towards them, and because of their upbringing. So, Allah will shield himto serve as a fitting reward.
The gift of having daughters was called a trial because of the hardship and difficulty in providing for them, or due to the people usually disliking them (i.e., they favour having boys over girls), and because they often do not contribute to the sources of earnings or livelihoods of families. So, the trial here means a test, which means: Allah tests people with daughters so that He judges them and see whether they will treat them well or not?
It has been said: what is meant by this is that the reward for providing for [and taking care of] daughters is greater than the reward for taking care of sons; since there is nothing similar was indicated in regards to their rights; and that is - and Allah knows best - because the provisions of daughters and taking care of their affairs is greater than the affairs of the sons since the former are vulnerable and [generally] do not manage their own affairs, nor behave like boys. Likewise, the expectations of the father or brother do not pertain to them [their daughters] with regard to aiding them [their fathers] in facing their enemies, to revive the name of their fathers, continue their lineage and other things which are relevant for males. This requires patience, and sincerity on the part of the one providing for them with good intentions since this is what will rescue him from the Hellfire.
From the other benefits that we can conclude from this hadeeth is that it urges us to offer charity, whether it is a little or great amount.
It shows that a person should not despise what he offers in charity.
It highlights the intense eagerness that ʿA’ishah (may Allah be pleased with her) had for charity and alms.
And lastly, spending [and providing] for daughters and striving for them is one of the best acts of righteousness that keeps one away from the Hellfire..

1419

Narrated AbooHurayrah (may Allah be pleased with him): A man asked the Prophet ﷺ which charity is the most rewardable. He ﷺ replied: “That which you give when you are healthy and inclined to be mean, fearing poverty and hoping to be [financially] self-sufficient. Do not defer itto such a length that you are about to die, and say then: This is for so-and-so, and this is for so-and-so. Behold! it has already come into (the possession of) so-and- so"..

Commentary : The Prophetﷺwould teach his nation about the virtues of generosity and developing solidarity among them, and to hasten towards righteous deeds by giving alms and charity before death strikes them.
In this hadeeth, AbooHurayrah (may Allah be pleased with him) reports that a man came to the Prophet ﷺand asked him: ‘Which charity is the greatest in reward, and most beneficial for the one who offers it?’ He ﷺ told him that whatever the person gives while he is healthy and there is no disease or illness that would sever his hope in life. It is a time when those who are frugal do so with avidity, and fear falling into poverty. They hope for riches and wish and covet it for themselves. This is during the entire course of life [for many people], especially [during] the time of affluence and comfort. So, the person will be more cautious. And if he gives charity with all of these obstacles and temptations which urge him to save his wealth, then that will lead to the greatest reward.
Then, the Prophet ﷺ warned the man of a vice which will afflict many people; by waiting, being deliberately slow in delaying offering alms [to others] until: his soul reaches his throat and feels that death is near and becomes convinced that the money will not benefit him and that it is going to leave him - [so] he will bequeath so much to so and so, and so much for so and so. He ﷺ told him it had already belonged to so and so [either] from debts or rights; and that the wealth had become the property of the heirs, so this is the least rewarding. Thus, the Prophet ﷺ explained to us that the best form of charity to offer is while you are alive and healthy, despite your need for money and competence with it. And not in the case of being sick with the context of dying because at that time, the money will leave you, and belong to someone else.
From the other benefits that we can conclude from this hadeeth is that it highlights the virtue of giving alms while one is healthy and frugal.
It warns against delaying one’s spending in charity and holding out until the hour of death draws near, and [against] being engaged solely with fulfilling your wishes.
It informs us that sickness shortens the hand of the owner from some of his possessions and being generous with money during his illness does not eliminate the trait of miserliness from him. And that if all of the works of piety are difficult, their reward will be greater.
And lastly, it shows that charity offered during the time when a person is healthy and well is better than a testament [i.e., a will]..

1420

Narrated ‘Aishah (may Allah be pleased with her): Some of the wives of the Prophet ﷺ asked him, "Who amongst us will be the first to follow you (i.e., die after you)?" He said, "Whoever has the longest hand." So, they started measuring their hands with a rod and Sawdah's hand turned out to be the longest. Later, we came to know that the long hand was a symbol of practicing charity, so she was the first to follow the Prophet ﷺ and she used to love to give away in charity..

Commentary : Charity is one of the best and most rewarding deeds which a person can benefit from and offer himself.
In this hadeeth, The Mother of the Believers, ʿA’ishah (may Allah be pleased with her) reports that some of the wives of the Prophetﷺ had asked him: which one of them will die the fastest after him? To which, he ﷺ answered them by [saying] ‘she who has the longest hand.’ They understood this matter according to its literal meaning, so the women grabbed a rod so that they could measure the arms’ length of every one of them and compare [their results], in order to find out which of them had a longer hand than the other, [as] they thought that what he meant ﷺ was truly the length of the hand. [It turned out that] Sawdah bint Zamʿah (may Allah be pleased with her) had the longest hand. Afterwards, it became clear to them after Zaynab bint Jahsh (may Allah be pleased with her) died what the Prophet ﷺ had intended by the expression regarding the longest hand, which [was actually] alluding to who was the most charitable of the wives; and what he meant by the length of her hand was the frequency of her spending [money on others] and offering alms, as ʿA’ishah (may Allah be pleased with her) said in a narration reported in Saheeh Muslim: “Zaynab had the longest hand amongst us, because she used to work with her hands and spent [the income] on charity.” Zaynab (may Allah be pleased with her) was the first of his ﷺwives to die after him ﷺ, and she (may Allah be pleased with her) passed away during ʿUmar ibn al-Khaṭṭaab’s caliphate (may Allah be pleased with him), while Sawdah lived until she passed away during Muʿaawiyah’s caliphate, in the month of Shawwaal, the fifty-fourth year [after Hijrah].
From the other benefits that we can conclude from this hadeeth is that it highlights the merits and virtues of Zaynab bint Jahsh (may Allah be pleased with her).
It serves as an indication that the legal ruling [of a matter] stems from the meanings, and not from the wording.
And lastly. It gives a sign thattestifies to the Prophethood of the Prophet ﷺ..

1421

Narrated AbooHurayrah (may Allah be pleased with him): The Messenger of Allah ﷺsaid: A man said that he would give something in charity. He went out with his object of charity and unknowingly gave it to a thief. Next morning the people said that he had given his charity to a thief. (On hearing that) he said, "O Allah! All the praises are for you. I will give alms again." And so, he again went out with his alms and (unknowingly) gave it to an adulteress. Next morning the people said that he had given his alms to an adulteress last night. The man said, "O Allah! All the praises are for you. (I gave my alms) to an adulteress. I will give alms again." So, he went out with his alms again and (unknowingly) gave it to a rich person. (The people) next morning said that he had given his alms to a wealthy person. He said, "O Allah! All the praises are for you. (I had given alms) to a thief, to an adulteress and to a wealthy man." After, someone came and said to him, "The alms which you gave to the thief, might make him abstain from stealing, and that given to the adulteress might make her abstain from illegal sexual intercourse (adultery), and that given to the wealthy man might make him take a lesson from it and spend his wealth which Allah has given him, in Allah's cause.".

Commentary : Charity is one of the best deeds which a person can offer himself, and he obtains its great reward from Allah, The Almighty.
In this hadeeth, The Prophet ﷺ tells us about a man - it was said that he was from Banee ‘Israa’eel - who went out to offer alms [to those in need]. So, his alms went into the hands of a thief once. And then in the hand of an adulteress once more. And in the hand of a rich man a third time. In every instance, the people would rise in the morning, talking about what he did in amazement; because charity, according to them, was dedicated to the needy people from amongst the charitable; and that is why they marvelled at the charity that was offered to these people.
The man praised Allah, The Mighty and Majestic; for he had intended for his charity to fall into the hands of an upright poor person that no one knows about his poverty, or an honourable, honest man, or a chaste woman. But Allah’s Decree is a predetermined, divine preordainment, so the man was brought into a dream, and was told that his charity was accepted, as what is narrated in a report in Musnad Ahmad because he was sincere and had intended to do good, however, it was not facilitated for him. It was said to him: ‘As for your charity for the thief, perhaps the thief will abstain from stealing. Maybe the burglar will say: ‘This money will suffice me’ or that he is embarrassed that he had been provided for without stealing, and he knows that, among the servants of Allah, there are those who offer alms in secret at night to those who do not know him. As for the prostitute who commits fornication as an occupation, perhaps she may abstain from it because she may have committed adultery – we seek refuge in Allah from such sin - with the purpose of [earning] money, and something happened to her which stopped her from doing so again. As to the rich man, maybe he will reflect and learn a lesson, causing him to spend from what Allah has given him. This is how a good intention will yield wholesome fruits.
From the other benefits that we can conclude from this hadeeth is that it indicates that when a person intends goodness, and strives towards it, and makes a mistake; it is because it was written for him, and it will not harm him.
It shows that the legal ruling [for a matter] is given based on what appears, until it becomes clear otherwise.
It encourages us to submit and be content with the Divine Decree, and praise Allah, and entrust all of your concerns and affairs to Allah, The Mighty and Majestic.
And lastly, it teaches us that we should give charity and alms again if it did not fall in its proper place [i.e., be received by its rightful recipients]..

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..

Book of Hadith

| Hadiths

Narrated AbooSa’eed(may Allah be pleased with him): Allah's Messenger ﷺ said, "No zakat is due on property mounting to less than five uqiyas, and no zakat is due on less than five camels, and there is no zakat on less than five wasqs." .

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..