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

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

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

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

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

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

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

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

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

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

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..