| Hadiths

Bukhari Hadiths 1356
Muslim Hadiths 558

Hadith

2350

Narrated Aboo Hurayrah (may Allah be pleased with him)
People say that Aboo Hurayrah narrates too many narrations. In fact, Allah, Exalted is He, knows whether or not I say the truth. They also ask, "Why do not the emigrants and Ansaar narrate as much as he does?" In fact, my emigrant brothers were busy trading in the marketplaces, and my Ansaar brothers were busy with their properties. However, I was a poor man who kept the company of Allah's Messengerﷺ and was content with what filled my stomach (i.e., satisfied my hunger and kept me alive). So, I used to be present while they (i.e., the emigrants and Ansaar) were absent, and I used to remember while they forgot (the hadeeths). One day the Prophet ﷺsaid, "Whoever spreads his sheet till I finish this statement of mine and then gathers it on his chest, will never forget anything of it." So, I spread my covering sheet which was the only garment I had, till the Prophet ﷺ finished his statement and then I gathered it over my chest. By Him Who had sent him (i.e., Allah's Messenger) with truth, since then I did not forget even a single word of that statement, until this day. By Allah, but for two ayaat in Allah's Book, I would never have related any narration (from the Prophet ﷺ). (These two ayaat are): {Indeed, those who conceal what We sent down of clear proofs and guidance after We made it clear for the people in the Scripture - those are cursed by Allah and cursed by those who curse, * Except for those who repent and correct themselves and make evident [what they concealed]. Those - I will accept their repentance, and I am the Accepting of repentance, the Merciful.} [Quran 2:159-160]
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Commentary :
The transmission of the Sunnah and narrating the hadeeths of the Messenger of Allah ﷺ are solemn and serious responsibilities, and the Companions (may Allah be pleased with them) were remarkably meticulous regarding the narration of hadeeths and the verification of their authenticity. Some Companions (may Allah be pleased with them) related numerous hadeeths and reports while others narrated only few, according to the time during which they kept the company of the Messenger of Allah ﷺ and what they heard from him.
In this hadeeth, Aboo Hurayrah (may Allah be pleased with him) fended off suspicions raised about the fact that he narrated so many hadeeths on the authority of the Prophet ﷺ, and stated the reasons for it. Firstly, he (may Allah be pleased with him) said: “People say that Aboo Hurayrah narrates too many narrations. In fact, Allah, Exalted is He, knows whether or not I say the truth,” meaning that I shall be held accountable before Allah, Exalted is He, if I had deliberately attributed lies to the Prophet ﷺ, and those who thought ill of me shall also be accountable.
He (may Allah be pleased with him) also stated that people wondered why the emigrants and Ansaar did not narrate as many Hadeeths as he did, and clarified that his emigrant brothers were busy with trade in the marketplaces, and the Ansaar with tending to their property. The Arabic word used in the hadeeth is Safq, which literally means handshaking upon concluding business transactions, for people customarily shook hands after concluding sales transactions. He (may Allah be pleased with him) also clarified that the Ansaar were busy taking care of their farms, while he (may Allah be pleased with him) was a poor man who did not engage in trade nor did he own any property. He (may Allah be pleased with him) kept the company of the Prophet ﷺ longer and settled for having enough food to satisfy his hunger and keep him alive! He (may Allah be pleased with him) hardly left the Prophet ﷺ and was always present minded, since he was not preoccupied with any worldly pursuits like his companions. The fact that Aboo Hurayrah (may Allah be pleased with him) was not preoccupied with worldly engagements and kept the company of the Messenger of Allah ﷺ longer, were reasons for memorizing and narrating many hadeeths on the authority of the Prophet ﷺ.
Afterward, he (may Allah be pleased with him) stated another reason for narrating many hadeeths on the authority of the Prophet ﷺ. The Prophet ﷺ said once: “Whoever spreads his sheet till I finish this statement of mine and then gathers it on his chest, will never forget anything of it.” Aboo Hurayrah (may Allah be pleased with him) hastened to spread his garment, which was all he (may Allah be pleased with him)had. It was a striped or colored garment. He (may Allah be pleased with him) kept it spread till Allah's Messenger ﷺ had finished his saying, and then gathered it to his chest as instructed. He (may Allah be pleased with him) remarked that he did not forget even a single word of his statement on that occasion.
The version of this hadeeth recorded by Muslim reads: “After that day, I never forgot anything he ﷺ said.” Another version complied in Saheeh Al-Bukhaaree reads: “After than day, I never forgot anything that I heard from him.” This wording indicates generality, meaning that he (may Allah be pleased with him) did not forget any of his statements after that incident, rather than his statement in that particular occasion as reflected by the apparent indication of his saying, ‘that statement.’ This interpretation is further emphasized by the fact that Aboo Hurayrah (may Allah be pleased with him) had complained to the Prophet ﷺ of his weak memory and the Prophet ﷺ did so to relieve him of that problem, and it is also possible that these were two separate incidents.
Afterward, he (may Allah be pleased with him) stated the reason for narrating hadeeths to begin with, being motivated by two ayaat that warn against withholding knowledge. Allah, Exalted is He, Says (what means) {Indeed, those who conceal what We sent down of clear proofs and guidance after We made it clear for the people in the Scripture - those are cursed by Allah and cursed by those who curse, * Except for those who repent and correct themselves and make evident [what they concealed]. Those - I will accept their repentance, and I am the Accepting of repentance, the Merciful.} [Quran 2:159-160].
This is a stern warning against withholding knowledge with which the Prophets of Allah were sent including the clear proofs and guidance that are of benefit to the hearts, after Allah, Exalted is He, had clarified them for His servants in the heavenly revealed books with which he sent His Messengers.
The hadeeth highlights a miracle performed by the Prophet ﷺ and a sign indicating his prophethood.
It urges Muslims to seek knowledge and give it precedence over seeking wealth.
It also underlines the virtues of Aboo Hurayrah (may Allah be pleased with him).
It is inferred therefrom that it is allowable for a person to proclaim his good qualities and virtues to dismiss suspicions about himself, but not to praise himself.
It is also deduced from the hadeeth that senior Companions (may Allah be pleased with them) engaged in trade and worked to earn their living..

2353

Narrated Aboo Hurayrah (may Allah be pleased with him)
Allah's Messenger ﷺ said, "Do not withhold superfluous water, for that will prevent people from grazing their cattle."
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Commentary :
Eliminating harm is one of the universal principles of the Islamic Laws of Islam. Islam enacted laws and legislations, and established guidelines that protect a Muslim from harm, and from inflicting it on others.
In this hadeeth, the Prophet ﷺ forbade harming others by denying them water that is in excess of one’s need. He ﷺ said: “Do not withhold superfluous water, for that will prevent people from grazing their cattle.” The Arabic word used in the hadeeth is Kala’ meaning dry or wet grass. The hadeeth means that when one digs up a well in an uncultivated land where grass grows around or near his well, making it a suitable pasture for grazing animals, and there is no other source of water available, the shepherds would essentially need access to this well when grazing their animals. The owner of such a well must not prevent them from accessing the well, and thereby deliberately deny them access to the pasture. The Prophet ﷺ forbade a Muslim from denying others access to his surplus water beyond his needs. He is also forbidden from selling such surplus water to those shepherds, because if he sells them the water that is necessary for grazing their animals, it would be the same as selling them the grass to graze their cattle, and he does not own such grass. The Prophet ﷺ said: “Excess water must not be sold…” [Muslim]. This means that one must not deny others his surplus water when they do not another source of water available to them, because this implies harming Muslims, and harm must be eliminatedas per the laws of Islam.
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2358

Narrated Aboo Hurayrah (may Allah be pleased with him)
Allah's Messengerﷺ said, "There are three categories of people at whom Allah, Exalted is He, will not look on the Day of Resurrection, nor will He purify them, and they will be subjected to a severe punishment. They are: -1. A man who possessed superfluous water on a way and he withheld it from travelers. -2. A man who gave a Bay‘ah (i.e., pledge of allegiance) to a ruler only for worldly benefits. If the ruler gives him something, he gets satisfied, and if he withholds something from him, he gets dissatisfied. -3. And a man who displayed his goods for sale after ‘Asr prayer and dishonestly said, 'By Allah, None but Him is worthy of worship, I have been given so much for my goods,' and somebody believes him (and buys them). The Prophet ﷺ then recited the ayah that reads (what means): {Indeed, those who exchange the covenant of Allah and their [own] oaths for a small price will have no share in the Hereafter, and Allah will not speak to them or look at them on the Day of Resurrection, nor will He purify them; and they will have a painful punishment.} [Quran 3:77]
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Commentary :
Inflicting harm on people is a reprehensible act in this worldly life, and it incurs utter loss and ruin on the doer in the Hereafter.
In this hadeeth, the Prophet ﷺ stated that there are three categories of people at whom Allah, Exalted is He, will not look on the Day of Resurrection, out of His mercy, kindness, and compassion, nor will He purify them from sins by conferring on them His forgiveness, and He shall not praise them, but will rather pour out His wrath on them and subject them to a severe punishment for their heinous acts.
These three categories are as follows:
“1- A man who possessed superfluous water on a way and he withheld it from travelers,” meaning that such a person withholds surplus water (beyond his needs) from a traveler who is in dire need of water to quench his own thirst or that of an animal whose killing is not enjoined by the Laws of Islam.
“2- A man who gave a Bay‘ah (i.e., pledge of allegiance) to a ruler,” to hear and obey him, but not in compliance with the commands of Allah, Exalted is He, and His Messenger ﷺ, but rather to gain, “…worldly benefits. If the ruler gives him something, he gets satisfied, and if the ruler withholds something from him, he gets dissatisfied.” This person deserved such severe punishment because his act constitutes insincerity towards the Muslim ruler, which entails insinceritytowards the ruled as well, because it would cause Fitnah (i.e., dissension), especially if this was done by community leaders whom people tend to follow.
“3- And man who displayed his goods for sale after ‘Asr prayer and dishonestly said, 'By Allah, None but Him is worthy of worship, I have been given so much for my goods,' and somebody believes him (and buys them).” Such a seller made a false oath by the name of Allah, Exalted is He, merely to sell his goods. In general, it is prohibited to make a false oath at all times, but the hadeeth particularly referred to making false oaths after ‘Asr prayer, at the end of the day, because traders often fall into such a sin at the end of the day, trying to sell the rest of their goods. It was also said that the gravity of such sin is further emphasized after ‘Asr prayer because it is the time when the recording Angels of the night descend to earth and those of the morning ascend to the heavens to present people’s deeds to Allah, Exalted is He. Afterward, the Prophet ﷺ recited the ayah that reads (what means): {Indeed, those who exchange the covenant of Allah and their [own] oaths for a small price will have no share in the Hereafter, and Allah will not speak to them or look at them on the Day of Resurrection, nor will He purify them; and they will have a painful punishment.} [Quran 3:77]. The ayah refers to an exchange; these people exchange material gains for the covenant they had made with Allah, Exalted is He, to believe in the Prophet ﷺ and fulfill the trusts. The reference to oaths in this ayah means the false ones that they took to affirm their statements or actions. The intended meaning is that they trade their covenants with Allah and oaths with fleeting worldly gains and desires such as money, material benefits, and other worldly gains. The price was described here as being ‘small’, to indicate its insignificance, for it was traded for breaching the covenant with Allah and taking false oaths. Therefore, it is fundamentally insignificant, no matter how significant it seemed from a worldly perspective, compared to winning the pleasure of Allah, Exalted is He, and fulfilling his covenants with Him. Then Allah, Exalted is He, stated the punishment designated for those who commit such a major sin. He Says (what means): {…will have no share in the Hereafter, and Allah will not speak to them or look at them on the Day of Resurrection, nor will He purify them; and they will have a painful punishment.} [Quran 3:77].
The fact that only these three categories of people were mentioned in the hadeeth does not suggest that no other categories of people shall incur the same punishment, such as: the ones who commit the sin of Isbaal (i.e., making one's clothes longer than normal out of conceit), the ones who remind others of their favors to them, as reported in the hadeeth narrated on the authority of Aboo Dharr (may Allah be pleased with him) and recorded in Saheeh Muslim, as well as an adulterous old man, an untruthful king, and an arrogant poor man, as recorded in Saheeh Muslim on the authority of Aboo Hurayrah (may Allah be pleased with him).
The hadeeth affirms the attribute of Speech with respect to Allah, Exalted is He, in a manner that befits His Majesty, without Tashbeeh or Tamtheel (i.e., likening Allah to His creation), or Takyeef (i.e., trying to describe "how" an Attribute is, e.g., to say: How is Allah's Speech?). The fact that Allah, Exalted is He, shall not speak to these categories of people, nor shall He look at them essentially means that He shall speak with and look at others.

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2363

Narrated Aboo Hurayrah (may Allah be pleased with him)
Allah's Messengerﷺ said, "While a man was walking, he felt thirsty and went down a well and drank water from it. On coming out of it, he saw a dog panting and eating mud because of excessive thirst. The man said, 'This (dog) is suffering from the same problem as that of mine. So, he (went down the well), filled his shoe with water, caught hold of it with his teeth and climbed up and watered the dog. Allah thanked him for his (good) deed and forgave him." People asked, "O Allah's Messenger ﷺ! Is there a reward for serving animals?" He ﷺreplied, "Yes, there is a reward for serving any living being."
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Commentary :
Allah, Exalted is He, enjoined Muslims to show mercy to all creatures, and decreed that Islam should be the religion of mercy, kindness, and benevolence. Given the significant care and attention assigned to this fundamental Islamic principle, Muslims are enjoined to show mercy to all living beings, including animals, and are promised abundant rewards for it.
In this hadeeth, Aboo Hurayrah (may Allah be pleased with him) related that the Messenger of Allah ﷺ said: “While a man was walking,” the apparent indication of the hadeeth’s wording is that this man belonged to the previous nations; “he felt thirsty and went down a well and drank water from it. On coming out of it, he saw a dog panting.” It means that the dog was out of breath or sticking his tongue out due to excessive thirst, “and eating mud because of excessive thirst,” meaning that it was licking dust out of thirst. “The man said, 'This (dog) is suffering from the same problem as that of mine. So, he (went down the well), filled his shoe with water, caught hold of it with his teeth and climbed up and watered the dog.” The Prophet ﷺstated that this man took off his shoe, held it in his hand, went down the well, filled his shoe with water, caught hold of it with his teeth, and climbed up and watered the dog, to indicate the difficulties he had to face in the process.The same goes for the reference to holding the shoe with his own teeth to bring water to this thirsty dog. Therefore, “Allah thanked him for his (good) deed and forgave him." Allah, Exalted is He, knew of his act and rewarded it by forgiving his sins. The version recorded by Al-Bukhaaree reads: “Allah thanked him for his (good) deed, forgave him, and admitted him to Paradise.” The Prophet ﷺ used the verb ‘thank’ to denote reward, because thanking or appreciation is a form of reward.
When the Companions (may Allah be pleased with them) heard the story, they asked the Prophet ﷺ whether or not one earns reward for serving animals. He ﷺ replied, "Yes, there is a reward for serving any living being,” meaning that showing mercy and kindness to any living being is a rewardable act in Islam. The Arabic word used in the hadeeth, ‘Kabid,’ literally means ‘liver’ and is used to refer to every living being because the liver needs water to live, otherwise an animal would die. The hadeeth means that doing any merciful act or act of kindness to an animal, by serving it water or food or protecting it from heat or coldn, whether or not it is owned by the doer, others, or is not owned by anyone, is a good act for which Allah, Exalted is He, will reward the doer.
The hadeeth urges Muslims to show kindness to people, because if one earns the forgiveness of Allah, Exalted is He, for serving water to a thirsty dog, this essentially means serving water to a thirsty person is even more rewardable.
It also underlines the virtues of serving water to others,and that it is a great means to draw closer to Allah, Exalted is He.
It also discourages Muslims from abusing or harming animals.
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2367

Narrated Aboo Hurayrah (may Allah be pleased with him)
The Prophet ﷺ said, "By Him in Whose Hands my soul is, I will drive some people away from my Hawdh (i.e.,Basin) on the Day of Resurrection as strange camels are expelled from a private trough.”.

Commentary :
One of the distinct blessings that Allah, Exalted is He, shall confer on His Prophet ﷺ on the Day of Resurrection, is His Hawdh (basin) from which he ﷺ shall serve water to the righteous and steadfast Muslims on that difficult day.
In this hadeeth, the Prophet ﷺ swore by the name of Allah, saying: “By Him in Whose Hands my soul is,” and he ﷺ usually used this wording in his oaths. It means, ‘By Him in Whose Hand my life lies.” It affirms the fact that Allah, Exalted is He, has a Hand, in a manner that befits His Majesty. He ﷺ said: “I will drive some people away,” meaning the apostates, hypocrites, or those who had committed religious innovations and distorted the religion of Islam after the Prophet’s death, “from my Hawdh (i.e., Basin) on the Day of Resurrection as strange camels are expelled from a private trough,” meaning like a shepherd would drive away a strange camel, denying it access to water when his camels are drinking therefrom.
The hadeeth affirms the existence of the Prophet’s Hawdh.
It is also deduced from the hadeeth that it is allowable to swear by the name of Allah, Exalted is He, to affirm one’s statement without a prior request to take an oath or a necessity warranting it.

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2369

It was narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that the Prophet ﷺsaid, "There are three types of people whom Allah will neither talk to, nor look at, on the Day of Resurrection. (They are): -1. A man who falsely takes an oath that he has been offered for his goods so much more than what he is given, -2. a man who takes a false oath after ‘Asr prayer to devour a Muslim's property unlawfully, and -3. a man who withholds his superfluous water. Allah will say to him, "Today I will withhold My Grace from you as you withheld the superfluity of what you had not created."
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Commentary :
Inflicting harm on people is a reprehensible act in this worldly life and it incurs utter loss and ruin on the doer in the Hereafter.
In this hadeeth, the Prophet ﷺ said that there are three categories of people at whom Allah, Exalted is He, will not look on the Day of Resurrection, out of His mercy, kindness, and compassion, nor will He speak with them with what would please them. Another version of the hadeeth compiled by Al-Bukhaaree reads: “… nor shall He purify them and for them shall be a severe punishment,” meaning that He shall not purify them from sins by bestowing on them His forgiveness, nor shall He praise them, but will rather pour out His wrath on them and subject them to a severe punishment for their heinous acts.
These three categories are as follows:
The first is a vendor who makes a false oath that he had bought his commodity for a higher price than he actually paid, so as to resell it for higher than the actual price, and the buyer believes him and buys it for a higher price because of his false oath.
The second is a man who makes a false oath after ‘Asr prayer in order to devour a Muslim person's wealth unlawfully.
In general, it is prohibited to make a false oath at all times, but the hadeeth highlights the gravity of making a false oath after ‘Asr prayer in particular, because it is the time when the recording Angels of the day and night meet (when the Angels of the evening descend to earth and those of the morning ascend to the heavens to present people’s deeds to Allah, Exalted is He). Such a time is the conclusion of the day, and a person's deeds are judged according to the concluding and final ones.
The third category includes a man who withholds his superfluous water beyond his needs. The version recorded in Saheeh Al-Bukhaaree and Saheeh Muslim, specifically mentioned withholding water from a ‘traveler or passer-by,’ because he is in more need of water to quench his thirst or that of an animal whose killing is not enjoined by the Laws of Islam in his company. Allah, Exalted is He, will say to him, "Today I will withhold My Grace from you as you withheld the superfluity of what you had not created.” This is because he did not exert any effort to originate this water to withhold the excess of it from others. Rather, Allah, Exalted is He, caused rain to descend from the sky and no human being has power or control over it. As that man denied people the grace of Allah, Exalted is He, in the worldly life, He will deny him His grace on the Day of Judgment.
The fact that only these three categories of people were mentioned in the hadeeth does not suggest that no other categories of people shall incur the same punishment, such as: the ones who commit the sin of Isbaal (i.e., making one's clothes longer than normal out of conceit), the ones who remind others of their favors to them, as reported in the hadeeth narrated on the authority of Aboo Dharr (may Allah be pleased with him) and recorded in Saheeh Muslim, as well as an adulterous old man, an untruthful king, and an arrogant poor man, as recorded in Saheeh Muslim on the authority of Aboo Hurayrah (may Allah be pleased with him).
The hadeeth affirms the divine attribute of Speech with respect to Allah, Exalted is He, in a manner that befits His Majesty, without Tashbeeh or Tamtheel (i.e., likening Allah to His creation), or Takyeef (i.e., trying to describe "how" an Attribute is, e.g., to say: How is Allah's Speech? It is like this and that). The fact that Allah, Exalted is He, shall not speak to these categories of people, nor shall He look at them essentially means that He shall speak with and look at others.
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2371

Narrated Aboo Hurayrah (may Allah be pleased with him)
Allah's Messengerﷺ said, "Horses may be a source of reward to some people, a shelter to others (i.e., means of earning a living), or a burden to others. Those to whom horses may be a source of reward is those who keep them to be used in Allah's Cause (i.e., prepare them for Jihaad) and tie them by a long rope in a pasture (or a garden). They will get a reward equal to what their long rope allows them to eat in the pasture or the garden, and if the horses break free from their rope and cross one or two hills, then all their footsteps and dung will be counted as good deeds for their owner; and if they pass by a river and drink from it, then that will also be regarded as a good deed for their owner even if he has had no intention of watering them then. Horses are a shelter from poverty to the second category of people who keep horses for earning a living so as not to ask others for money, and at the same time fulfill Allah's right (i.e., Zakaah) (from the wealth they earn through using them in trading etc.,) and do not overburden them. Those who keep horses merely out of pride, for showing off, and as a means of harming Muslims, their horses will be a source of sins to them." When Allah's Messenger ﷺwas asked about donkeys, he replied, "Nothing particular was revealed to me regarding them except the general unique ayah which is applicable to everything. Allah, Exalted is He, Says (what means): {So whoever does an atom's weight of good will see it, * And whoever does an atom's weight of evil will see it.} [Quran 99:7-8]."
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Commentary :
Wealth is a blessing that Allah, Exalted is He, has bestowed upon human beings, and horses are among the most precious items of wealth and the dearest to their owners.
In this hadeeth, the Prophet ﷺ stated the different conditions of horse owners; horses may be a source of reward for their owner, a shelter or shield against poverty for others, or a source of burden and sin for others.
As for the horse owners for whom horses are sources of reward, they keep them for the purpose of Jihaad in the Cause of Allah. They tie them with a long rope in a vast area ofdense pasture. They will get a reward equal to what its long rope allows them to eat from the pasture, and if the horses break free from their ropes and cross one or two hills, and it is also said that it means, ‘if they run for one or two rounds,’ then all their marks or footsteps and dung will be counted as good deeds for their owner. If they pass by a river and drink from it, it will also be regarded as a good deed for their owner, even if he has had no intention of watering them then.
As for the second category, horses are a shelter and shield against poverty for those who keep them as a means of earning a living so as not to beg people for money, and at the same time fulfill Allah's right by paying the due Zakaah on it, which is only due on these horses if they are intended for trade. Or the owner of these horses does not overburden them with carrying weight more than they can handle or ride them to fight in the cause of Allah .In these cases, horses serve as a shelter or shield against poverty for this category.
The third category includes the owners whose horses are a source of burden or sin. They tie them to boast about them, outwardly pretending to obey Allah, Exalted is He, but inwardly harboring enmity towards Muslims. In this case, these horses become a source of sin for such owners.
When Allah's Messenger ﷺwas asked about donkeys, as to whether keeping them yields equal rewards, he ﷺ replied that nothing in particular was revealed to him regarding them except the general unique ayah which is applicable to everything. Allah, Exalted is He, Says (what means): {So whoever does an atom's weight of good will see it, * And whoever does an atom's weight of evil will see it.} [Quran 99:7-8].The meaning is that if the donkey owners keep them with the intention of doing good, they would certainly be rewarded, and if not, they would miss out on such a reward.
The hadeeth highlights the virtues of keeping horses and the great benefits and blessings tied to their forelocks, if they are used to perform acts of obedience to Allah, Exalted is He.
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2372

Zayd ibn Khaalid (may Allah be pleased with him) narrated:
A man came to Allah's Messengerﷺ and asked about Al-Luqatah (i.e., lost and found item of wealth). The Prophet ﷺ said, "Identify (the detailed description of) its container and its tying material and then make a public announcement of it (i.e., to identify the owner) for one year and if its owner shows up and claims it, give it to him; otherwise utilize it as you like." The man said, "What about a lost sheep?" The Prophet ﷺ said, “Take it, for it is for you, your brother, or the wolf.” The man said "What about a lost camel?" The Prophet ﷺ said, "Why should you take it; it has got its water-container (i.e., its stomach) and its hooves, can reach the places of water, and can eat the trees till its owner finds it?”
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Commentary :
One of the higher objectives of the Laws of Islam is to preserve people’s wealth and protect it from robbery, theft, and loss, or from someone taking it when it is lost.
In this hadeeth, the Prophet ﷺ underlined the religious ruling on the Luqtah (i.e., lost and found item of wealth) and the lost animal. Zayd ibn Khaalid Al-Juhanee (may Allah be pleased with him) narrated that a man, named ‘Umayr Aboo Maalik, asked the Prophet ﷺ about the Luqtah and how to dispose of it. In Islamic terminology, Luqtah means a lost and found item of wealth, and belongings that are respected and recognized by the Laws of Islam (as wealth) and owned by a human being, or items of wealth that are not secured (i.e., locked up in a secure place), or self-secured (e.g., able to defend itself and escape like camels or birds), or not possible to stealby nature (e.g. immovable property). He ﷺ said: "Identify (the description of) its container,” where it is kept, “and its tying material.” The Arabic word used in the hadeeth is Wikaa’ meaning string or rope with which its container is tied. He ﷺ commanded the person who finds the Luqtah to identify its detailed description, leaving no room for doubt, to be able to recognize its owner and verify his truthfulness, and so that it would not get mixed with his own property. He ﷺ added: “… and then make a public announcement of it for one year,” meaning in gatherings and places where he believes its owner might be found. “If its owner shows up and claims it,” before or after publicly announcing it, “give it to him; otherwise utilize it as you like." If its owner does not show up, it belongs to the one who found it and he is entitled to use it freely, but should keep it as a trust. Whenever its owner is found, it should be returned to him.
Afterward, the man asked the Prophet ﷺ about the lost animal and he ﷺ said, "It is for you,” if you publicly announce it and could not find its owner, “your brother,” meaning another person who would pick it up, “or the wolf,” meaning that it may remain lost and would be devoured by wolves. A lost sheep becomes the property of the one who finds it as long as he publicly announces it and its owner does not show up to claim it.
Then the man asked about a lost camel. The Prophet ﷺ exclaimed, "Why should you take it?” The version recorded in Saheeh Al-Bukhaaree and Saheeh Muslim reads: “The Prophet ﷺ was annoyed so much that his cheeks became red.” It was said that he ﷺ got angry because of the inquirer’s lack of knowledge and misunderstanding; he failed to realize the meaning of the Prophet’s statement and made a wrong analogy. Luqtah means an item of wealth that is misplaced and lost from its owner and he does not know its place, but this does not apply to a lost camel; it may walk for days and find its way back to its usual place or a place where it would be found by its owner.
The Prophet ﷺ underlined the reason by saying, “… as it has got its water-container (i.e., its stomach),” meaning that if it finds a well, it will drink enough water to survive until it finds another well, or it rather means that camels can endure thirst better than any other animal. The Prophet ﷺ added: “… and its hooves,” which refers to its ability to walk long distances and find water in deserted places. He ﷺ likened it to a traveler who has a waterbag and shoes. He ﷺ added, “… and it can reach the places of water and can eat the trees till its owner finds it,” or it find its way to him. This is the difference between sheep and camels, the latter is endowed with the strength to survive until its owner finds it, whereas sheep perish whenever they go astray from the shepherd and are separated from the herd.
The hadeeth highlights how Islam assigns care and attention to all affairs that are of concern to people, and become part of their lives directly or indirectly..

2378

Narrated Aboo Hurayrah (may Allah be pleased with him)
The Prophet ﷺ said, "One of the rights of a she-camel is that it should be milked at a place of water."
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Commentary :
It was customary for the needy and poor people to go to the places where camels were brought to drink, to avail themselves of their milk.
In this hadeeth, the Prophet ﷺ urged the camel owners not to deprive the poor and needy of their milk. He ﷺ said: “One of the rights of a she-camel,” meaning the customary rights of the poor and needy in the she-camels as recognized by Arabs, “is that it should be milked at a place of water,” to offer some of the she-camels’ milk to them. They specified the places of water to make it easier and more convenient for the poor and needy to access them, compared to going to the owners’ houses, and it is also better to milk the she-camels after they are watered to produce more milk.
However, this does not mean that it is obligatory on the owners of the she-camels to milk them in the places of water, but it was rather customary, and the Laws of Islam graciously deemed it recommended for the benefit of the poor.
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2379

‘AbdullahIbn ‘Umar (may Allah be pleased with him) said, I heard the Messenger of Allah ﷺ say "If somebody buys date-palms after they have been pollinated, the fruits will belong to the seller unless the buyer stipulates the contrary. If somebody buys a slave having some property, the property will belong to the seller unless the buyer stipulate that it should belong to him.".

Commentary :
Islam regulates the contracts and business transactions conducted by people to ensure preservation of their wealth and interests, and that no party would wrong the other.
In this hadeeth, the Prophet ﷺ made it clear that whoever buys date palms after they have been pollinated, the fruits will belong to the seller, meaning that he is entitled to access the palm trees to irrigate, take care of them, or pick the fruits.The buyer has no right to deny him access, because he is entitled to his right and cannot exercise it without having access to the palm trees. The hadeeth goes on: “… unless the buyer stipulates the contrary,” and the seller agrees to it and thus the seller would not have any right to access the palm trees.
The same applies to the case when somebody buys a slave who has some property. The property will belong to the seller who sold the slave, because a slave does not own anything as per the laws of Islam, unless the buyer stipulates that the whole of this property or a specific part of it should belong to him.
It is deduced from the hadeeth that the conditions stipulated in sales contracts are binding as long as they do not entail deeming lawful what is unlawful or deeming unlawful what is lawful.
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2381

Jaabir ibn ‘Abdullah(may Allah be pleased with them) narrated that the Prophet ﷺ forbade the sales called Al-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), Al-Muhaaqalah (i.e., a sale transaction in which grains in ears, before or as they are harvested from a field in their unprocessed state, are sold for dry processed grain), and Al-Muzaabanah (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) and the selling of fruits till they are free from blights. He ﷺ forbade the selling of the fruits except for money, except the ‘Araayaa (i.e., palm trees assigned by their owner for the needy, donating their fruit to themin return for an estimated weight of picked and ripe dates based on dry measurement).
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Commentary :
Islam assigned significant care and attention to the preservation of people's wealth, and keenly ensured that it must not be wasted. Therefore, it forbade some types of transaction, which outwardly seem to be (valid) sale transactions, but inwardly involve unlawfully devouring others’ wealth, or those involve Gharar (i.e., risk and uncertainty) and ambiguity, which may incur harm on the seller or the buyer.
In this hadeeth, Jaabir ibn ‘Abdullah(may Allah be pleased with them) stated that the Prophet ﷺ forbade Mukhaabarah, which referred to a sharecropping agreement whereby a landlord hires a worker (farmer) to cultivate the land in return for a fixed share of the crops like one-third or one-fourth, produced by a specified part of the land. It was reported that the prohibition in this regard was abrogated; the Prophet ﷺ made an agreement with the people of Khaybar to cultivate the palm trees in return for half the date fruits, as recorded in Saheeh Al-Bukhaaree and Saheeh Muslim on the authority of ‘Abdullah ibn ‘Umar (may Allah be pleased with him).
He ﷺ also forbade the Muhaaqalah sale, which is a transaction in which grains in ear, before or as they are harvested from a field in their unprocessed state, are sold for dry processed grain, because it involves ambiguity since the wheat is still in ear.
He ﷺ also forbade Muzaabanah, which is a transaction 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), or grapes for raisins. The Prophet ﷺ deemed such transactions forbidden, because they involved ambiguity of the measure and weight of the fruits.
He ﷺ also forbade selling only the unpicked fruits (rather than the fruits or dates and trees or palm trees) before they ripen, by showing signs of ripeness in terms of color or shape, because after the fruits ripen, they become safe from pests that may spoil or reduce the yield.
He ﷺ also forbade the sales of plat tree fruits after they ripen for dates, to avoid taking excess in the event of a barter of foodstuff, which is Ribaa (i.e., interest, usury, etc.). Rather, the fruits should be sold for Dinars or Dirhams (i.e., money), or contemporary fiatmoney.
He ﷺ excluded one form of Muzaabanah transaction known as Bay‘ Al-‘Ariyyah (i.e., a sale of unpicked fully ripen dates (rutab) for an estimated weight of picked dates on the ground based on dry measurement). This transaction involves selling unpicked dates to a poor person to eat therefrom whenever he wishes in return for an estimated measure of dates. The transaction was deemed allowable because some (poor) people would have no palm trees or money during the season of fresh dates and wished to feed their dependents fresh dates, and therefore the Prophet ﷺ gave them that legal concession to conduct the sale of ‘Araayah 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 the Laws of Islam promotes ease and facilitation and eliminates inconvenience for people.
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2387

Narrated Aboo Hurayrah (may Allah be pleased with him)
The Prophet ﷺsaid, “Whoever takes the money of the people with the intention of repaying it, Allah, Exalted is He, will repay it on his behalf, and whoever takes it in order to destroy it, then Allah will destroy him.”
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Commentary :
Islam warns against unlawfully devouring people’s wealth, and urges Muslims to deem themselves above such a sinful act and keenly display graciousness when repaying debts.
In this hadeeth, the Prophet ﷺ underlined the merits of a debtor who intends to repay his debts and sternly warns against taking loans while intending to devour the creditor’s wealth unlawfully and refrain from repayment. He ﷺ clarified that whoever takes people’s wealth by virtue of loans or any other business transactions with the sincere intention to repay them, Allah, Exalted is He, will facilitate his affairs and bless him with the means to repay it or handsomely compensate his creditor in the Hereafter if the debtor fails to repay it in the worldly life. On the other hand, if someone takes people’s wealth by virtue of loans or any other business transactions with the intention to waste or refrain from repaying it, Allah, Exalted is He, shall destroy his wealth, by rendering it of no real benefit in the worldly life, as a punishment for his evil intention and he shall also face the consequences of refrainment from repayment in the Hereafter.
It is deduced from the hadeeth that a good intention is an effective means to be blessed with Rizq (i.e., provision), have one’s needs fulfilled, and relish relief of distress, and that an evil intention is a cause for ruin and loss. .

2388

Aboo Dharr (may Allah be pleased with him) narrated:
Once, while I was in the company of the Prophet ﷺ, he saw the mountain of Uhud and said, "I would not like to have this mountain turned into gold for me unless nothing of it, not even a single Dinar remains of it with me for more than three days (i.e., I will spend all of it in Allah's Cause), except that Dinar which I will keep for repaying debts." Then he ﷺ said, "Those who are rich in this worldly life would have little reward in the Hereafter except those who spend their money here and there (in Allah's Cause), and they are few in number." Then he ﷺ ordered me to stay at my place and went not far away. I heard a voice and intended to go to him but I remembered his order, "Stay at your place till I return." On his return I said, "O Allah's Messenger ﷺ!(What was) that noise which I heard?" He ﷺ said, "Did you hear anything?" I said, "Yes." He ﷺ said, "Angel Jibreel (Gabriel) came and said to me, 'Whoever amongst your followers dies, worshipping none along with Allah, will enter Paradise.'" I said, "Even if he did such-and-such things (i.e., even if he stole or committed Fornication)" He (Angel Jibreel) said, "Yes."
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Commentary :
Wealth is one of the trials put by Allah, Exalted is He, to His servants (as tests), and the refrainment from striving in pursuit of much wealth safeguards one from its evil temptations. Therefore, the Prophet ﷺ did not like wealth much and used to generously spend it in charity whenever he acquired it.
In this hadeeth, Aboo Dharr ibn Jundub ibn Junaadah Al-Ghaffaaree (may Allah be pleased with him) related that he was once in the company of the Prophet ﷺ when he saw the mountain of Uhud, a mountain north of Al-Madeenah about 4 km from the Prophet's Mosque. He ﷺ said that he would not like to have this mountain turned into gold for him unless nothing of it, not even a single Dinar of it remained with him for more than three days, except a Dinar which he would keep for repaying his debts.
Afterward, he ﷺ stated that those who acquire abundant wealth in this worldly life will earn fewer rewards in the Hereafter, except those who spend their wealth in Allah's Cause. He ﷺ was then walking with Aboo Dharr (may Allah be pleased with him). He ﷺ ordered Aboo Dharr (may Allah be pleased with him) to stay at his place until he ﷺ came back, and went not far away. Aboo Dharr (may Allah be pleased with him) heard a voice and intended to go to him but remembered his order, "Stay at your place till I return." In compliance with the Prophet’s command, Aboo Dharr (may Allah be pleased with him) remained, and when he ﷺ returned, he said, “O Allah's Messenger ﷺ! (What was) that noise which I heard?” He ﷺ said, “Did you hear anything?” Aboo Dharr (may Allah be pleased with him) said, “Yes.” He ﷺ told him that it was Angel Jibreel (Gabriel) bearing the glad tidings that whoever amongst his followers dies, worshipping none besides Allah, Exalted is He, will enter Paradise. The Prophet ﷺ asked Angel Jibreel, “Even if he did such-and-such things (i.e., even if he stole or committed Fornication)?” Angel Jibreel said, "Yes." This means that whoever dies while adhering to Tawheed, worshipping none but Allah, Exalted is He, shall enter Paradise, even if he shall be subjected to any punishment in Hellfire before entering it; he shall not abide in Hellfire endlessly.
The hadeeth urges Muslims to assign care and attention to the gravity of incurring debts and the obligation of repayment, and encourages them to spend in charity.
It is deduced from the hadeeth that the Prophet ﷺ displayed the highest degree of the enjoined renouncement of worldly pleasures, so much that he ﷺ disliked to keep any worldly gains for himself and wished to spend them all in charity for those who deserve them, and keep only what suffices the fulfillment of others’ financial rights.
The hadeeth highlights the politeness of Aboo Dharr (may Allah be pleased with him) with the Prophet ﷺ and his thoughtfulness and compassion for Him, keenly ensuring his safety and that nothing should happen to him that may slightly harm him. This is a manifestation of the enjoined thoughtfulness towards elders. Moreover, a young person should not invade the privacy of the elders when they are alone, nor should he spy on them, sit with them, or keep their company except with their permission.
It is also inferred therefrom that young people are enjoined to comply with the elders’ orders rather than doing what defiantly contravenes their instructions, even if it seemed the sound opinion to ward off an evil, until it is verified, and then warding off the certain evil should be given precedence.
The hadeeth also underlines the divine grace conferred upon the nation of Prophet Muhammad ﷺ that a perpetrator of major sins who dies while adhering to Tawheed shall not be perpetuated in Hellfire, abiding therein endlessly.
It is also inferred therefrom that a follower may ask whom he follows about what benefits him with regard to his religious affairs, or adds to his knowledge, or helps him obtain any other benefits, and that a student may ask his teacher to verify the correctness of his own knowledge on a given matter against what he has learned and seemed contradictory.
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2396

Jaabir ibn ‘Abdullah(may Allah be pleased with them) said:
When my father died, he owed a Jew thirty Awsuq (i.e., plural of Wasaq, which equaled 60 Saa‘s, approximately 130 kg). I requested him to give me respite for repaying but he refused. I requested Allah's Messengerﷺ to intercede with the Jew. Allah's Messenger ﷺwent to the Jew and asked him to accept the fruits of my trees in place of the debt but the Jew refused. Allah's Messenger ﷺ entered the garden of the date-palms, wandering among the trees and ordered me (saying), "Pluck (the fruits) and give him his due." So, I plucked the fruits for him after the departure of Allah's Messenger ﷺ and gave his thirty Awsuq, and still had seventeen Awsuq extra for myself.” Narrated Jaabir (may Allah be pleased with him): I went to Allah's Messengerﷺ to inform of what had happened, but found him praying ‘Asr prayer. After the prayer I told him about the extra fruits which remained. Allah's Messenger ﷺtold me to inform (‘Umar) Ibn Al-Khattaab (may Allah be pleased with him) of it. When I went to ‘Umar and told him about it, ‘Umar said, "When Allah's Messengerﷺ walked in your garden, I was sure that Allah would definitely bless it."
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Commentary :
A Muslim is enjoined to strive to fulfill the needs of his Muslim brothers, especially those who explicitly ask for his help. He should (hasten to their help and) stand by them until their need is fulfilled.
In this hadeeth, Jaabir ibn ‘Abdullah (may Allah be pleased with them) related that his father ‘Abdullah ibn Haraam (may Allah be pleased with him) had died in the Battle of Uhud while owing a debt of thirty Awsuq (i.e., plural of Wasaq, which equaled 60 Saa‘s, approximately 130 kg) to a Jewish man. It was said that the man’s name was Aboo Al-Shahm. A Wasaq equals 60 Saa‘s, the Saa’ equals four Mudds, and the Mudd is the measure of two open medium-sized handfuls. Jaabir (may Allah be pleased with him) asked the Jewish creditor to give him respite until he was able to repay the debt, but he refused. Therefore, Jaabir (may Allah be pleased with him) asked the Prophet ﷺ to intercede for him with the Jewish creditor, and the Prophet ﷺ asked him to take the dates of Jaabir’s palm trees against the debt, but he refused. The Prophet ﷺ entered Jaabir’s garden, wandered among the trees, and verified that the dates were not enough to repay the debt. He ﷺ said to Jaabir (may Allah be pleased with him): "Pluck (the fruits) and give him his due." He (may Allah be pleased with him) plucked the dates for him after the departure of Allah's Messenger ﷺ and gave the thirty Awsuq that his late father owed, and still had seventeen Awsuq extra for himself, by the blessing of the Prophet ﷺ.
Jaabir (may Allah be pleased with him) went to Allah's Messengerﷺ to inform him of what had happened and how his palm trees were blessed, but found the Prophet ﷺ praying ‘Asr prayer. After the prayer, he (may Allah be pleased with him) told him about the extra dates which remained. Allah's Messenger ﷺtold him to inform (‘Umar) Ibn Al-Khattaab (may Allah be pleased with him) of it. When he went to ‘Umar (may Allah be pleased with them) and told him about it, ‘Umar said, "When Allah's Messengerﷺ walked in your garden, I was sure that Allah, Exalted is He, would definitely bless it.” The Prophet ﷺ named ‘Umar (may Allah be pleased with him) in particular because he showed interest in Jaabir’s story.
It is deduced from the hadeeth that a ruler may personally fulfill the needs of the ruled and intercede with one of them for another.
The hadeeth includes a clear sign on the Prophet’s ﷺprophethood, performing a miracle by blessing a small quantity of fruits to be enough to repay all the due debts and have some extra fruits left.
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2399

Narrated Aboo Hurayrah (may Allah be pleased with him)
The Prophet ﷺ said, "I am closer to the believers than their own selves in this worldly life and in the Hereafter, and if you like, you can read Allah's Statement (which means): {The Prophet is worthier of the believers than themselves.} [Quran 33:6] So, if a true believer dies and leaves behind some property, it will be for his inheritors (from the father's side), and if he owed debts to be paid or needy offspring, then they should come to me as I am the guardian of the deceased."
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Commentary :
The Prophet ﷺ was sent to usher people out of the darkness (of misguidance) into the light (of divine guidance). He ﷺ was a mercy bestowed on the worlds, and was exceptionally kind to the elderly and merciful to the young. He ﷺ thoughtfully cared for the distressed, assigned care and attention to all those around him, and identified with their feelings.
In this hadeeth, the Prophet ﷺ underlined that he ﷺ was closer to all the believers, meaning worthier of them, than their own selves, with regards to all their worldly and religious affairs. Hisﷺstatement conforms with the ayah that reads (which means): {The Prophet is more worthy of the believers than themselves.} [Quran 33:6]. He ﷺ was kinder to people than their own selves; their self-enjoined selves ushered them into what incurredtheir own destruction, while he ﷺ called them to their deliverance. The Prophet ﷺ did not mention in this hadeeth the due rights he ﷺ has over the believers with regard to such proximity. In return, the believers are required to give precedence to obeying the Prophet ﷺ over their own desires, even if it is difficult for them, and to love him more than they love themselves. It was narrated on the authority of Anas (may Allah be pleased with him), as recorded in Saheeh Al-Bukhaaree and Saheeh Muslim, that the Prophet ﷺ said: “None of you truly believes until he loves me more than his own father, child, and all people.”
He ﷺ stated that if a Muslim dies and leaves behind wealth, he will be inherited by his own heirs and relatives on his father’s side, meaning that his heirs are worthier of inheriting his estate. However, whoever dies while owing debts or leaving behind dependents, i.e., young children, wife and those who need financial support, the Prophet ﷺ is closer to him than all people. He ﷺ committed himself to repay his debts and provide for his dependents!
In the beginning, the Prophet ﷺ refrained from leading the funeral prayer for a deceased person if he owed unpaid debts, unless someone repaid them or he had left wealth to repay them, because these debts are other people’s rights that must be fulfilled. It is noteworthy that it was not incumbent on the Prophet ﷺ to refrain from leading the funeral prayer for an indebted deceased person(he ﷺ was not enjoined to do so), but he ﷺ refrained from it to urge people to repay their debts, lest they would miss out on having him lead their funeral prayer. After the conquests and the riches bestowed upon Muslims by Allah, Exalted is He, and the gravity of incurring debts was emphasized within the hearts and minds of Muslims, the Prophet ﷺ used to repay the debts of the deceased who left behind no wealth. We implore Allah, Exalted is He, to send His peace and blessings on the Prophet ﷺ, and reward him handsomely for his care and love for us; Allah is the Al-Forgiving and Especially Merciful.
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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

Narrated Aboo Hurayrah (may Allah be pleased with him) Allah's Messenger ﷺ said, "Do not withhold superfluous water, for that will prevent people from grazing their cattle." .

Narrated Aboo Hurayrah (may Allah be pleased with him) The Prophet ﷺ said, "By Him in Whose Hands my soul is, I will drive some people away from my Hawdh (i.e.,Basin) on the Day of Resurrection as strange camels are expelled from a private trough.”.

Narrated Aboo Hurayrah (may Allah be pleased with him) The Prophet ﷺ said, "One of the rights of a she-camel is that it should be milked at a place of water." .

Narrated Aboo Hurayrah (may Allah be pleased with him) The Prophet ﷺsaid, “Whoever takes the money of the people with the intention of repaying it, Allah, Exalted is He, will repay it on his behalf, and whoever takes it in order to destroy it, then Allah will destroy him.” .

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..

Narrated Aboo Hurayrah (may Allah be pleased with him)
Allah's Messenger ﷺ said, "Do not withhold superfluous water, for that will prevent people from grazing their cattle."
.

Narrated Aboo Hurayrah (may Allah be pleased with him)
The Prophet ﷺ said, "By Him in Whose Hands my soul is, I will drive some people away from my Hawdh (i.e.,Basin) on the Day of Resurrection as strange camels are expelled from a private trough.”.

Narrated Aboo Hurayrah (may Allah be pleased with him)
The Prophet ﷺ said, "One of the rights of a she-camel is that it should be milked at a place of water."
.

Narrated Aboo Hurayrah (may Allah be pleased with him)
The Prophet ﷺsaid, “Whoever takes the money of the people with the intention of repaying it, Allah, Exalted is He, will repay it on his behalf, and whoever takes it in order to destroy it, then Allah will destroy him.”
.