| Hadiths

Bukhari Hadiths 1356
Muslim Hadiths 558

Hadith

2189

Jaabir (may Allah be pleased with him) narrated:
The Prophet ﷺforbade the selling of fruits before they are ripe, and none of them should be sold except for Dinar or Dirham (i.e., money), except the ‘Arayah trees (, the dates of which could be sold for dates).
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Commentary :
Preventing cheating in sales and avoiding potential disputes between the sellers and the buyers are among the objectives of theLaws of Islam. Therefore, the Prophet ﷺ forbade some sales that could lead to cheating and deception, or cause potential disputes between the buyers and sellers.
In this hadeeth, the Prophet ﷺ forbade selling only the unpicked fruits or dates (rather than the fruits and trees altogether) before they appear fully ripe and ready for consumption, by becomingred or yellow or showing any other sign of ripeness. This is because when the fruits ripen, they become safe from potential loss or defects due to pests that may destroy or reduce the yield. In fact, the prohibition of such a sales transaction serves the best interests of both the buyer and seller. It benefits the seller, because the price paid for the unripe fruits is lower; he could sell them for a higher price if he waited until they are fully ripe. Therefore, hastening to sell the unripe crops may cause him to miss out on obtaining more earnings, and hastening to make small profits (rather than waiting to make big ones) implies a waste of wealth. Moreover, the unripe fruits may go bad and spoil before they ripen, and thus a seller would have unlawfully devoured the wealth of his Muslim brother. It also benefits the buyer, because when he buys the unripe fruits, he may lose his money if the quality of the purchased fruits turns out to be less than what was expected, and thus he would be risking the loss of his money. In addition, there is another benefit accruing to both parties, for the prohibition of this sale eliminates potential disputes and discord that may be caused between them were the sold fruits to go bad and spoil.
The Prophet ﷺ also forbade the sale of dates, after they appear ripe and ready for consumption, for dates. Rather, dates should be sold for Dinar, Dirham, or other trade goods, to avoid falling into Ribaa Al-Fadhl (i.e., excess charged in the event of a barter of specific homogenous commodities of different quality or quantity). It involves the sale of gold for gold, silver for silver, or food for food with excess, and it is deemed prohibited as per the laws of Islam with regard to six categories of commodity, as recorded in Saheeh Muslim. TheProphet ﷺ said: “Gold may be paid for by gold, silver by silver, wheat by wheat, barley by barley, dates by dates, salt by salt, like by like, provided that the payment is made hand to hand. If the exchanged commodities are dissimilar, sell as you wish as long as the payment is made on the spot.”
The Prophet ﷺ later deemed allowable one form of this sale, namely Bay‘ Al-‘Ariyyah or ‘Araayaa (i.e., a sale of unpicked and unripe fruits, usually dates, for an estimated measure of picked and ripe fruits on the ground based on dry measurement). It is a sale whereby the owner of an orchard grants a poor person, who has no palm trees of his own nor cash to buy fresh dates for his household consumption, the (fresh) dates of his palm tree in return for a payment of surplus dry dates. It is a barter of the owner’s fresh dates of one or two palm trees for instance, for an estimated weight of surplus dry dates provided by the poor person, to avail himself of fresh dates like those who could afford buying them. This transaction was deemed allowable because some people had no palm trees or money during the season of fresh dates and wished to feed their dependents therefrom. Therefore, the Prophet ﷺ gave them that legal concession, to conduct the sale of ‘Arayah for an estimated weight of dry dates, provided that they were less than five Wasaqs, as narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) in Saheeh Al-Bukhaaree and Saheeh Muslim, and the Wasaq equaled 60 Saa‘s.
The hadeeth highlights how Islam promotes ease and facilitation and eliminates inconvenience for people.

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2191

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

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

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

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

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

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

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

Commentary :
Islam came to eradicate the evil traces of the pre-Islamic era and forbid the sales that contravened the Laws of Islam, involved injustice, and yielded no benefits.
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) underlined that the Messenger of Allah ﷺ forbade the Muhaaqalah sale, which was the sale of wheat while still in its ear in return for a certain known measure of wheat.
He ﷺ also forbade Mukhaadarah, which referred to the sale of crops before they become ripe and ready for consumption.
He ﷺ also forbade Mulaamasah, which referred to a way of selling practiced before Islam whereby a buyer purchased clothes or otherwise without seeing it properly with the condition that he was disentitled to annul the sale after properly seeing the purchased commodity; whenever he touched it, the sale became binding.
He ﷺalso forbade Munaabadhah, which is an Arabic word derived from the root ‘Na-ba-dha’, denoting throwing. It refers to a way of selling practiced before Islam, whereby a buyer said to a seller, ‘I shall buy whatever garment you throw at me for such-and-such a price”.Thus, throwing the commodity at the buyer became the seller’s consent to conclude the purchase, and the buyer became obliged to buy it.
He ﷺ also forbade Muzaabanah, which is a transaction whereby an owner of fruit trees sold his fruit for an estimated equivalent weight of the dried fruit, such as palm fruit for dates or grapes for raisins. The Prophet ﷺ deemed such transactions forbidden, but excluded one form known as Bay‘ Al-‘Ariyyah (i.e., a sale of unpicked and unripe fruits, usually dates, for an estimated weight of picked and ripe fruit on the ground based on dry measurement).
It was reported that Zayd ibn Thaabit (may Allah be pleased with him) said: “The Prophet ﷺ gave a legal concession in case of the ‘Ariyyah sale, selling dry dates for fresh ones after measuring them out.” [Saheeh Al-Bukhaaree and Saheeh Muslim].
This refers to a sale whereby the owner of an orchard grants a poor person, who has no palm trees of his own nor cash to buy fresh dates for his household consumption, the (fresh) dates of his palm tree in return for a payment of surplus dry dates made by the poor person. It is a barter of the owner’s fresh dates of one or two palm trees, for instance, for an estimated weight of surplus dates that the poor person had left, to avail himself of the fresh dates like those who could afford to buy them. The Prophet ﷺ gave a legal concession to conduct the sale of ‘Arayah for an estimated weight of dry dates, provided that they were less than five Wasaqs, as narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) in Saheeh Al-Bukhaaree and Saheeh Muslim, and the Wasaq equaled 60 Saa‘s.
The hadeeth forbade a number of sales and financial transactions that involved Gharar (i.e., risk and uncertainty) and ambiguity.
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2212

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

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

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

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

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

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

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

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

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

Jaabir (may Allah be pleased with him) narrated: The Prophet ﷺforbade the selling of fruits before they are ripe, and none of them should be sold except for Dinar or Dirham (i.e., money), except the ‘Arayah trees (, the dates of which could be sold for dates). .

Jaabir (may Allah be pleased with him) narrated: Allah's Messengerﷺ gave preemption (to a partner) in every joint property, but if the boundaries of the property were demarcated or the ways and streets were fixed, then there was no pre-emption. .

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..

Jaabir (may Allah be pleased with him) narrated:
The Prophet ﷺforbade the selling of fruits before they are ripe, and none of them should be sold except for Dinar or Dirham (i.e., money), except the ‘Arayah trees (, the dates of which could be sold for dates).
.

Jaabir (may Allah be pleased with him) narrated:
Allah's Messengerﷺ gave preemption (to a partner) in every joint property, but if the boundaries of the property were demarcated or the ways and streets were fixed, then there was no pre-emption.
.