| Hadiths

Bukhari Hadiths 1356
Muslim Hadiths 558

Hadith

2501

‘Abdullah ibn Hishaam narrated that his mother Zaynab bint Humayd took him to the Prophet ﷺ and said, "O Allah's Messengerﷺ! Take the Bay‘ah (i.e., pledge of allegiance) from him." But he ﷺ said, "He is still too young (for it)," and passed his hand on his (i.e., ‘Abdullah's) head and invoked for Allah's blessing for him. Zuhrah ibn Ma‘bad stated that he used to go with his grandfather, ‘Abdullah ibn Hishaam, to the marketplace to buy foodstuff. Ibn ‘Umar and Ibn Al-Zubayr (may Allah be pleased with them) would meet him and say to him, "Make us your partners, as the Prophet ﷺinvoked Allah to bless you." So, he would be their partner, and very often he would win a camel's load and send it home.
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Commentary :
The Bay‘ah (i.e., pledge of allegiance) given to the Prophet ﷺ meant an agreement to adhere to Islam and a pledge or covenant to abide by its rulings, and the one given to the Muslim rulers (after the Prophet’s death) meant a contract and covenant (between the ruler and ruled) whereby the ruled commit themselves to obey the ruler provided that it does not constitute disobedience to Allah, Exalted is He, and His Messenger ﷺ and adhere to such obedience.
In this hadeeth, ‘Abdullah ibn Hishaam (may Allah be pleased with him) stated that he met the Prophet ﷺ in his early childhood. It was said that he (may Allah be pleased with him) met the Prophet ﷺ six years before his death. His mother, Zaynab bint Humayd (may Allah be pleased with her) took him (as a newly born infant), went to the Prophet ﷺ, and said to him, “Take the Bay‘ah from him!” The Prophet ﷺ said: “He is still too young,” meaning that he was not an adult and the Bay‘ah is only valid when given by an adult person who knows its relevant religious provisions and implications. Afterward, the Prophet ﷺpassed his hand on ‘Abdullah's head and invoked for Allah's blessing for him. For this reason, whenever ‘Abdullah ibn ‘Umar and ‘Abdullah ibn Al-Zubayr met ‘Abdullah ibn Hishaam (may Allah be pleased with them) in the marketplaces after he had bought foodstuff, they would say to him: “Make us your partners, as the Prophet ﷺinvoked Allah to bless you.” He would make them partners (may Allah be pleased with them) and would often win a camel's load, as profit, and send it home. This means that he often earned a camel’s load as profits from his sale transactions, by the blessing of the Prophet’s supplication in his favor.
The hadeeth highlights one of the signs of hisﷺ prophethood.
It also underlines the merits of ‘Abdullah ibn Hishaam (may Allah be pleased with him).
It is deduced from the hadeeth that the Companions (may Allah be pleased with them) worked in the marketplaces to earn a living, and that they keenly sought blessings wherever they were to be found..

2503

Narrated Ibn ‘Umar (may Allah be pleased with him):
The Prophet ﷺ said, "Whenever one manumits his share of a jointly owned slave, it is imperative on him to manumit the slave completely if he has sufficient money to pay the rest of his or her price which is to be estimated justly. He should pay his partners their shares and release him or her (i.e., the freed slave).”
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Commentary :
Allah, Exalted is He, created all people free, and hated that some people should be enslaved to others. Islam was revealed while the system of slavery was in place (and deeply entrenched into people’s financial and social systems), and therefore the Islamic Laws of Islam keenly assigned special care to the emancipation of slaves, and facilitated its means (to free people from their condition of slavery).
In this hadeeth, the Prophet ﷺ stated that whoever wanted to manumit his share of a jointly owned male or female slave, should completely manumit him or her if can afford the price, paying the other co-owners the monetary values of their shares, based on the adequate price of the slave. Such a co-owner is required to pay his other co-owners the monetary value of their shares, if he can afford it, to manumit the slave completely to become a free person. Being able to afford it here means having excess wealth beyond his needs and those of his dependents, including their basic needs such as accommodation, clothes, and the like. If he cannot afford it, then the slave will be partially manumitted.
In the same vein, it was narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that the Prophet ﷺ said: “Whoever manumits his share of a jointly owned slave, it is imperative on him to get that slave manumitted completely by paying the remaining price, and if he cannot afford it, then the price of the slave should be estimated justly, and he is to be allowed to work and earn the amount that will manumit him (without overburdening him).” [Al-Bukhaaree and Muslim]. This means that the partially manumitted slave may work and earn money to pay the rest of the price to free himself completely, provided that he must not be overburdened by work if he is unable to do so.

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2505

Narrated Ibn ‘Abbaas (may Allah be pleased with him):
The Prophet ﷺ (along with his Companions (may Allah be pleased with them) reached Makkah in the morning of the fourth of Thoo al-Hijjah assuming Ihraam (i.e., ritual state of consecration) for Hajj only. So, when we ﷺ arrived at Makkah, the Prophet ﷺ ordered us to change our intentions of the Ihraam for ‘Umrah and that we could end our Ihraam after performing the ‘Umrah and could go to our wives (for sexual intercourse). People began talking about that. Jaabir (may Allah be pleased with him) said surprisingly, "Shall we go to Minaa while semen is dribbling from our male organs?" Jaabir (may Allah be pleased with him) moved his hand while saying so (i.e., used hand gesture to emphasize his astonishment). When this news reached the Prophet ﷺ,he delivered a sermon and said, "I have been informed that some people were saying such-and-such; By Allah, I fear Allah, Exalted is He, more than you do, and I am more obedient to Him than you. If I had known what I know now, I would not have brought the Hadiy (i.e., animal sacrifice in Hajj) with me and had the Hadiy not been with me, I would have ended my Ihraam." At that Suraaqah ibn Maalik stood up and asked "O Allah's Messengerﷺ!Is this permission for us only or is it forever?" The Prophet ﷺ replied, "It is forever." In the meantime, ‘Alee ibn Abee Taalib (may Allah be pleased with him) came from Yemen and was saying ‘Labbayka’ for what the Prophet ﷺhas intended. According to another man, ‘Alee was saying ‘Labbayka’ for Hajj similar to Allah's Messenger’s. The Prophet ﷺtold him to retain his Ihraam and let him share the Hadiy with him.
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Commentary : Hajj Al-Tamatu‘ means that a pilgrim assumes Ihraam (i.e., ritual state of consecration) for ‘Umrah during the months of Hajj (i.e., Shawwaal, Dhul-Qi‘dah and Thoo al-Hijjah), ends his Ihraam, and then reassumes it to perform Hajj on the same year. This means that he reaches Makkah during the months of Hajj, assumes Ihraam, performs ‘Umrah, ends his Ihraam, and he would be no longer bound by the restrictions that apply to the one in a state of Ihraam until the beginning of Hajj rituals. (On the eighth day of Thoo al-Hijjah, he reassumes Ihraam for Hajj and carries out all of its obligations).
In this hadeeth, ‘Abdullah ibn ‘Abbaas (may Allah be pleased with them) stated that the Prophet ﷺ, along with his Companions (may Allah be pleased with them), reached Makkah in 10 A.H., and assumed Ihraam for Hajj, i.e., that which came to be known later as Farewell Hajj. They entered Makkah on the morning of the fourth of Thoo al-Hijjah, intending to perform Hajj only, and did not intend on performing ‘Umrah as well. However, the Prophet ﷺ ordered his Companions (may Allah be pleased with them), who hadnot brought along the Hadiy, i.e., sacrificial animals: camels, cows, sheep, or goats, slaughtered in thesanctuary during Hajj, to change their intentions to Ihraam for ‘Umrah and end their Ihraam after performing Tawaaf (i.e.,circumambulation around the Ka‘bah) and Sa‘y (i.e., going back and forth between Mounts Al-Safaa and Al-Marwah) by shaving or cutting their hair. Afterward, they would be no longer in a state of Ihraam and it would be lawful to them to go to their wives (for sexual intercourse) until the time of Hajj. People began talking about this, perceiving it as very odd. The version recorded in Saheeh Muslim reads: “It was something inconceivable for them”, because people in the pre-Islamic era believed that it was invalid to perform ‘Umrah during the months of Hajj, and even perceived it as a heinous misdeed. Jaabir (may Allah be pleased with him) exclaimed, "Shall we go to Minaa while semen is dribbling from our male organs?" His question indicated that he (may Allah be pleased with him) disliked performing Hajj Al-Tamatu‘ because it involved engaging in sexual intercourse (after ending the state of Ihraam) until the time of Hajj. Minaa is a valley located near Al-Haram in Makkah where pilgrims stay during the Day of Tarwiyyah (i.e.,the 8th day of Thoo al-Hijjah) and Days of Tashreeq (i.e.,the 11th, 12th and 13th days of Thoo al-Hijjah) to throw the pebbles.
Jaabir (may Allah be pleased with him) further emphasized his disapproval of it by a hand gesture to indicate the semen dribbling from the male organs. When this news reached the Prophet ﷺ,he delivered a sermon stating that he ﷺ feared Allah, Exalted is He, more than those who perceived the performance of ‘Umrah during the months of Hajj as a heinous misdeed, but he ﷺ commanded them to do so, knowing that there was no sin involved in this act. He ﷺ added: “If I had known what I know now, I would not have brought the Hadiy (i.e., animal sacrifice in Hajj) with me,” meaning that if he ﷺ had known the permissibility of performing ‘Umrah during the Hajj months, he would not have brought along the Hadiy to Makkah, and would have intended to perform Hajj Al-Tamatu‘, to act contrary to the belief and practice of the people in the pre-Islamic era. He ﷺ added: “… and had the Hadiy not been with me, I would have ended my Ihraam,” meaning to end his state of Ihraam, because retaining the Ihraam impedes the change of intention from performing Hajj to ‘Umrah and then ending the state of Ihraam after performing it. What the Prophet ﷺ came to know referred to his knowledge of the hardship and inconvenience faced by his Companions (may Allah be pleased with them) for changing their intention from performing Hajj to ‘Umrah on their own while he ﷺ did not, so much that they hesitated to do so, and even argued with him about it first! At that, Suraaqah ibn Maalik ibn Ju‘sham (may Allah be pleased with him) stood up and asked the Prophet ﷺ, "O Allah's Messengerﷺ!Is this permission for us only or is it forever?" He (may Allah be pleased with him) asked the Prophet ﷺ whether it was a special command for them in that particular incident, or a general ruling that applied to all Muslims henceforth. The Prophet ﷺ replied that Hajj Al-Tamatu‘ has been prescribed for all Muslims henceforward unto the Day of Judgment.
Afterward, Ibn ‘Abbaas (may Allah be pleased with them) stated that ‘Alee ibn Abee Taalib (may Allah be pleased with him) came from Yemen, since the Prophet ﷺ had sent him as a judge and Zakaah collector before the Farewell Hajj. He (may Allah be pleased with him) came to Makkah and assumed the state of Ihraam. The Prophet ﷺ asked him whether he (may Allah be pleased with him) had intended to perform Hajj or ‘Umrah, and he (may Allah be pleased with him) said that he had held the same intention as the Prophet ﷺ. He ﷺ had intended to perform Hajj Al-Qiraan (i.e.,a pilgrim assumes Ihraam for both ‘Umrah and Hajj, or he assumes Ihraam first for ‘Umrah, then makes his intention for Hajj before his Tawaaf for Hajj). The Prophet ﷺ commanded him to retain his Ihraam and let him share the Hadiy with him.
It is deduced from the hadeeth that it is permissible to assume Ihraam without specifying the type of Hajj a pilgrim is intending to perform, and that he may specify his intention later to perform Hajj only, Hajj Al-Tamatu‘, or Hajj Al-Qiraan.
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2512

Narrated Aboo Hurayrah (may Allah be pleased with him)
Allah's Messengerﷺ said, "A mortgaged animal can be used for riding as long as it is fed and the milk of the milch animal can be drunk according to what one spends on it. The one who rides the animal or drinks its milk should provide the expenditures."
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Commentary :
Islam regulates the contracts and financial transactions between people to ensure that their wealth and interests are well-preserved, so that they should not wrong one another.
In this hadeeth, the Prophet ﷺoutlined the Laws of Islam ruling on mortgaged animals. A mortgage is a loan with a property guarantee or security. For example, a creditor takes a mortgaged property as a guarantee or security for a loan. If the debtor fails to repay the debt, the creditor takes back his loan from the mortgaged property. The Prophet ﷺunderlined that when an animal is mortgaged, its owner is allowed to use it for riding, but he must payfees for it. Moreover, he may drink from the milk of the mortgaged animal in exchange for feeding it and providing its needs during the period it is kept by him.
His saying, “The one who rides the animal or drinks its milk should provide the expenditures,” means that the mortgagee or anyone else keeping it with him as a trust, is allowed to ride and milk it as long as he provides the expenditures for its needs.
It is deduced from the hadeeth that a mortgagee is allowed to avail himself of the mortgaged property in return for providing the needed expenditures.
It is also inferred therefrom that a mortgagee may avail himself of the mortgaged property that does not need expenditure, such as clothes and lands..

2514

Ibn Abee Mulaykah narrated:
I wrote a letter to Ibn ‘Abbaas (may Allah be pleased with them) and he wrote to me that the Prophet ﷺhad given the verdict that the defendant had to take an oath.
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Commentary :
Islam has laid out foundations and rules that govern the litigation process to ensure that people would not wrong one another.
This hadeeth highlights a fundamental principle in the litigation process, namely that an oath is required of a defendant, whereas the provision of evidence is required of the plaintiff (i.e., the onus of proof is upon a claimant, and taking an oath is incumbent on those who deny). This means that when two parties dispute, and one of them claims that the other owes him money, the claimant (plaintiff) is obligated to bring forth evidence substantiating his claim. If he fails to bring forth evidence to prove it, the defendant is only required to take an oath to deny what the plaintiff claimed against him.
The wisdom behind requesting the plaintiff to support his claim with evidence, and the defendant to deny it by an oath is that the plaintiff’s stance is weak, because his claim is contrary to the outward appearance, and therefore he is requested to provide a strong argument, namely, a proof to substantiate his claim. On the other hand, the defendant’s stance is stronger, because the basic principle is that his liability is cleared from any given accusations (unless proven otherwise with supportive evidence). Therefore, a defendant is only required to present a weak argument, namely, an oath, because an oath-taker brings benefit for himself and wards off harm, and this reflects the great wisdom of the Laws of Islam in this regard..

2515

Aboo Wa’il narrated:
‘Abdullah (ibn Mas‘ood) said, "Whoever took a false oath in order to (unlawfully) take someone else's property will meet Allah, Exalted is He, while He is angry with him." Allah, Exalted is He, revealed the following ayah to confirm it; it reads (which 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]
Al-Ash‘ath ibn Qays came to us and asked as to what Aboo ‘Abd Al-Rahmaan (i.e. Ibn Mas‘ood) was telling you." We related the story to him. On that, he (may Allah be pleased with him) said, "He has told the truth. This ayah was revealed about me. I had some dispute with another man regarding a well and we took the case before Allah's Messengerﷺ and he said (to me), "Produce two witnesses (to support your claim); otherwise, the defendant has the right to take an oath (to refute your claim).' I said, 'The defendant would not mind to take a false oath." Allah's Messengerﷺ then said, 'Whoever took a false oath in order to (unlawfully) take someone else's property will meet Allah, Exalted is He, while He is angry with him.' On that occasion, Allah, Exalted is He, revealed the following ayah to confirm that (which 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] Al-Ash‘ath then recited the ayah.
(See Hadeeth No. 546)
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Commentary :
Inflicting harm on people is a reprehensible act in this worldly life, and it incurs on the doer loss and ruin in the Hereafter.
In this narration, ‘Abdullah ibn Mas‘ood (may Allah be pleased with him) made such a statement; the apparent indication of the narration suggests that it is a Mawqoof report (i.e., stopped at the level of the Companion), meaning Ibn Mas‘ood’s statement. However, it has also been narrated as a Marfoo‘ hadeeth (i.e., directly attributed to the Prophet ﷺ), recorded in Saheeh Al-Bukhaaree and Saheeh Muslim. This is further supported by the narration reported by Al-Ash‘ath ibn Qays (may Allah be pleased with him) that whoever swears a false oath to (unlawfully) take someone’s wealth, will meet Allah, Exalted is He, while He is Angry with him. The Anger of Allah, Exalted is He, is not similar to the anger of His creation in the slightest. He Says (what means): {There is nothing like unto Him, and He is the Hearing, the Seeing.} [Quran 42:11].To confirm this meaning, Allah, Exalted is He, revealed the ayah that reads (what means): {Those who exchange}, because the two parties of a sales transaction exchange a commodity for money, {the covenant of Allah},meaning the covenant they made to believe in the Prophet ﷺ and fulfill the trusts, {and their [own] oaths for a small price}, meaning their false oaths that they take to affirm desired statements or actions. The intended meaning is that they trade their covenants with Allah and oaths for the fleeing worldly gains and desires such as money, 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 a false oath. 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 one’s covenants with Him. Afterward, Allah, Exalted is He, stated the punishment designated for the one who commits 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]. It means, ‘They shall have no share in the bliss that shall be tasted by the believers in the Hereafter and Allah, Exalted is He, will not speak to them about what would please them, but would rather say to them what will cause distress and disappointment to them. The ayah goes on, {or look at them on the Day of Resurrection}, meaning that He will not mercifully look at them, {nor will He purify them}, from sins and misdeeds by conferring upon them His forgiveness, nor shall He commend them like His righteous servants. Rather, He shall be angry with them and punish them for breaching their covenant with Him, {and they will have a painful punishment}, because of what they had committed.
Afterward, the Taabi’ee (a Muslim who saw at least one of the Companions) Aboo Waa’il Shaqeeq ibn Salamah said that Al-Ash‘ath ibn Qays (may Allah be pleased with him)came to them and asked as to what Aboo ‘Abd Al-Rahmaan (i.e. Ibn Mas‘ood) (may Allah be pleased with him) was telling them. They related the story to him. On that, he (may Allah be pleased with him) said, "He has told the truth. This ayah was revealed about me. I had some dispute with another man,” named Ma‘daan ibn Al-Aswad ibn Ma‘dee Karib Al-Kindee, regarding the ownership of a well. They brought the case before Allah's Messengerﷺ and he said to Al-Ash‘ath (may Allah be pleased with him), "Produce two witnesses (to support your claim),” because he (may Allah be pleased with him) was the one who claimed the ownership of the well and it was in the possession of and under the disposal of the other man. He ﷺ added: “… otherwise, the defendant has the right to take an oath (to refute your claim).”' Al-Ash‘ath (may Allah be pleased with him) said, 'The defendant would not mind to take a false oath.’ He (may Allah be pleased with him) meant that the defendant may indifferently take a false oath, and this indicates that Al-Ash‘ath had no evidence to support his claim. Afterward, he (may Allah be pleased with him) related the same hadeeth narrated by Ibn Mas‘ood (may Allah be pleased with him). It was recorded by Aboo Daawood that Al-Kindee, i.e., the defendant, was about to take the oath, when Allah's Messengerﷺ then said, 'Whoever took a false oath in order to (unlawfully) take someone else's property will meet Allah, Exalted is He, while He is Angry with him.' On that, he said: “It is his property.”
It is deduced from the hadeeth that the litigants may talk to each other.
It is also inferred therefrom that the burden of proof is upon the claimant (plaintiff), and an oath is obligated upon the defendant if he denies.
It also highlights the prohibition of unlawfully taking people’s wealth.
Furthermore, it underlines the reason of revelation for the ayaat on oaths in Aal ‘Imraan (chapter no. 3).
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2517

Narrated Aboo Hurayrah (may Allah be pleased with him)
The Prophet ﷺ said, "Whoever frees a Muslim slave, Allah, Exalted is He, will save all the parts of his body from the Hellfire as he has freed the body-parts of the slave." Sa’eed ibn Marjanah said that he narrated that Hadeeth to ‘Alee ibn Al-Husayn and he freed his slave for whom ‘Abdullah ibn Ja‘far had offered him ten thousand Dirhams or one-thousand Dinars.
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Commentary :
The Islamic Laws of Islam lauds and strongly encourages the manumission of slaves. Therefore, many rulings were prescribed to facilitate and encourage the manumission of slaves.
In this hadeeth, the Prophet ﷺ underlined some virtues of the manumission of slaves. He ﷺ stated that whoever freed a Muslim male or female slave owned by him or others by paying its price and manumitting him or her, Allah, Exalted is He, would deliver him from Hellfire after deserving it; Allah would save all the parts of his body from the Hellfire, one by one, as he had freed the body-parts of the slave (and released him from slavery).
The hadeeth urges Muslims to free their Muslim slaves, and underlines the great reward of such an act..

2518

Aboo Dharr (may Allah be pleased with him) said: I asked the Prophet ﷺ, "What is the best deed?" He ﷺ replied, "To believe in Allah, Exalted is He, and to fight for His Cause." I then asked, "What is the best kind of manumission (of slaves)?" He ﷺ replied, "The manumission of the most expensive slave and the most beloved by his master." I said, "If I cannot afford to do that, what should I do?" He ﷺ said, "Help an artisan or do good for an unskilled laborer." I said, "If I cannot do that, what should I do?" He ﷺ said, "Refrain from harming others for this will be regarded as a charitable deed for your own good."
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Commentary :
Given the keenness of the Companions (may Allah be pleased with them) on performing acts of obedience and what brought them closer to earning the pleasure of Allah, Exalted is He, they (may Allah be pleased with them) often asked the Prophet ﷺ about the best good deeds that would bring them closer to Allah, Exalted is He. The answers of the Prophet ﷺ differed according to the different characters and situations of the inquirers, and what was more beneficial to them.
In this hadeeth, Aboo Dharr Jundub ibn Junaadah Al-Ghifaaree (may Allah be pleased with him) asked the Prophet ﷺ, “What is the best deed?” He (may Allah be pleased with him) was asking about the most rewardable and beneficial good deeds, and the Prophet ﷺ replied with the most fundamental of all good deeds, namely, the belief in Allah, Exalted is He. Such belief means the decisive affirmation, absolute recognition, and full confession of the existence of Allah, Exalted is He, His Lordship, Divinity, Names and Attributes, and the fact that none but Him is worthy of worship, and the acceptance of all that the Prophet ﷺ told about his Lord, and the religion of Islam. Such belief is the best of all good deeds, and the greatest in the sight of Allah, Exalted is He, in terms of reward, because it is a precondition for the validity of all acts of worship, including: prayer, Zakaah, fasting, and others. He ﷺ then made mention of Jihaad, which is striving and fighting in the Cause of Allah to uphold His word, only for His sake rather than any other purpose. Jihaad is the best good deed, second to the belief in Allah, Exalted is He, and His Messenger ﷺ because it involves sacrificing one’s life for the sake of Allah, Exalted is He.
Aboo Dharr (may Allah be pleased with him) then asked, "What is the best kind of manumission (of slaves)?" He (may Allah be pleased with him) wanted to know the best (most rewardable) manumission of slaves, and he ﷺ replied, "The manumission of the most expensive slave and the most beloved by his master," meaning the slaves whose prices are the highest and who are the most valuable and beloved to their owners.
Aboo Dharr (may Allah be pleased with him) said, "If I cannot afford to do that, what should I do?" He (may Allah be pleased with him) asked the Prophet ﷺ about any other ways to earn such great rewards if he could not afford the manumission of slaves. He ﷺ replied, "Help an artisan or do good for an unskilled laborer,” meaning to help an artisan do his work or do good for an unskilled laborer who has not mastered his craft.
AbooDharr (may Allah be pleased with him) asked, "If I cannot do that, what should I do?" He ﷺ informed him of a simple act of which no one is incapable, namely to refrain from harming others. The least thing a Muslim is required to do is to abstain from harming others, to ensure his own safety and that of others. He ﷺ said, "Refrain from harming others, for this will be regarded as a charitable deed for your own good.”
The hadeeth highlights the diversity and abundance of good deeds that a Muslim may perform.
It is also deduced from the hadeeth that the best (and most rewardable) good deed ever is having a sound belief in Allah, Exalted is He.
It is inferred therefrom that the reward of an action is related to its benefit..

2521

Narrated Ibn ‘Umar (may Allah be pleased with him):
The Prophet ﷺ said, "Whoever manumits a slave owned by two masters, should manumit him completely (not partially) if he is rich after having its price evaluated."
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Commentary :
The Islamic Laws of Islamhas assigned a special care to the manumission of slaves, urged Muslims to free their slaves, and facilitated its means (to ultimately free people from their condition of slavery). Therefore, it prescribes many laws and regulations encouraging and facilitating the manumission of slaves.
In this hadeeth, the Prophet ﷺ enjoins whoever wanted to manumit his share of a jointly owned slave, to completely manumit him or her if he can afford the price of the other shares, based on the adequate price of the slave. Such a co-owner of the jointly owned male or female slave is obliged to pay the other co-owners the monetary value of their shares, if he can afford it, tomanumit the slave completely and so that he becomes a free person. Being able to afford it here means having excess wealth beyond his needs and those of his dependents, including their basic needs such as accommodation, clothes, and the like. If he is financially able to do so, he is enjoined to fairly assess the price of the slave and pay the other co-owners the monetary value of their shares, tomanumit the slave completely.
If he cannot afford it, then the slave will be partially manumitted.
In the same vein, it was narrated that on the authority of Aboo Hurayrah (may Allah be pleased with him) that the Prophet ﷺ said: “(Whoever manumits his share of a jointly owned slave, it is imperative for him to get that slave manumitted completely by paying the remaining price), and if he cannot afford it, then the price of the slave should be estimated justly, and he is to be allowed to work and earn the amount that will manumit him (without overburdening him).” [Al-Bukhaaree and Muslim]. This means that the partially manumitted slave may work and earn money to pay the rest of the price to free himself completely, provided that he must not be overburdened by work if he is unable to do so.
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2525

Narrated Ibn ‘Umar (may Allah be pleased with him):
That he used to give his verdict regarding the male or female slaves owned by more than one master, one of whom may manumit his share of the slave. Ibn ‘Umar (may Allah be pleased with him) used to say in such a case, "The manumitter should manumit the slave completely if he has sufficient money to pay the rest of the price of that slave (which is to be justly estimated) and the other shareholders are to take the price of their shares and the slave is freed (released from slavery)." Narrated Ibn ‘Umar (may Allah be pleased with him) this verdict on the authority of the Prophet.ﷺ
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Commentary :
The Islamic Laws of Islam assigned a special care to the manumission of slaves, urged Muslims to free their slaves and facilitated its means (to ultimately free people from their condition of slavery). Therefore, it prescribes many laws and regulations encouraging and facilitating the manumission of slaves.
In this hadeeth, Naafi‘, the freed slave of ‘AbdullahIbn ‘Umar (may Allah be pleased with him) stated that Ibn ‘Umar (may Allah be pleased with him) used to issue his Fatwaa (i.e., give a scholarly opinion), narrating it on the authority of the Prophet ﷺ, regarding jointly owned male or female slaves when one of the co-owners wants to manumit his share. Regardless of having a big or small share, it is obligatory on the co-owner to completely manumit him or her if can afford the price of the other shares. Such a master of the jointly owned male or female slave is enjoined to pay the other co-owners the monetary value of their shares, if he can afford it, tomanumit the slave completely so that he becomes a free person. Being able to afford it here means having excess wealth beyond his needs and those of his dependents, including their basic needs such as accommodation, clothes, and the like. If he is financially able to do so, he is required to fairly assess the price of the slave and pay the other masters the monetary value of their shares, tomanumit the slave completely and release him from slavery.
In the same vein, it was narrated that on the authority of Aboo Hurayrah (may Allah be pleased with him) that the Prophet ﷺ said: “(Whoever manumits his share of a jointly owned slave, it is imperative for him to get that slave manumitted completely by paying the remaining price), and if he cannot afford it, then the price of the slave should be estimated justly, and he is to be allowed to work and earn the amount that will manumit him (without overburdening him).” [Al-Bukhaaree and Muslim]. This means that the partially manumitted slave may work and earn money to pay the rest of the price to free himself completely, provided that he must not be overburdened by work if he is unable to do so.
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2528

Narrated Aboo Hurayrah (may Allah be pleased with him)
The Prophet ﷺ said, "Allah, Exalted is He, has accepted my invocation to forgive what whispers in the hearts of my followers, unless they put it to action or verbalize it." (See hadeeth No. 657 Vol. 8)
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Commentary :
Allah, Exalted is He, bestowed His abundant grace on Muslims, as reflected in the provisions of the Laws of Islam that promote ease and facilitation, the multiplication of their rewards, the forgiveness of sins, and pardoning the mistakes and faults of Muslims on many occasions, out of His grace and mercy.
This hadeeth highlights a manifestation of the divine mercy conferred on this nation, as the Prophet ﷺ stated that Allah, Exalted is He, pardoned Muslims and relieved them of the accountability and punishment regarding their sinful inner thoughts. They shall not be held accountable for sinful inner thoughts as long as they do not verbalize them or act upon them. This is a manifestation of the divine grace conferred on Muslims.

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2531

Narrated Aboo Hurayrah (may Allah be pleased with him)
On my way to the Prophet ﷺ, I was reciting a poetic verse (which means): 'What a long tedious tiresome night! Nevertheless, it has saved us from the land of Kufr (disbelief).' I had a slave who ran away from me on the way. When I went to the Prophet ﷺ and gave the Bay‘ah (i.e., pledge of allegiance) for embracing Islam, the slave showed up while I was still with the Prophet ﷺ who remarked, "O Aboo Hurayrah! Here is your slave!" I said, "I manumit him for Allah's Sake," and so I freed him.
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Commentary : The Islamic Laws of Islam assigned a special care to the manumission of slaves, facilitated its causes, and lauded those who took the initiative to free their slaves, promising them abundant reward. This is why the Companions of the Prophet (may Allah be pleased with them) and the righteous people in all times and places hastened to emancipate their slaves.
In this hadeeth, It was narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that when he went to the Prophet ﷺ from Yemen to Al-Madeenah, to proclaim his Islam, and this took place in 7 A.H., he (may Allah be pleased with him) recited the following poetic verse (which means): 'What a long tedious tiresome night! Nevertheless, it has saved us from the land of Kufr (disbelief).'
In this poetic verse, Aboo Hurayrah (may Allah be pleased with him) described the toil and hardship that he had endured during his long night journey, but it paid off as it saved him from disbelief by proclaiming his Islam to the Prophet ﷺ.
He (may Allah be pleased with him) added: “I had a slave who ran away from me on the way. When I went to the Prophet ﷺ and gave the Bay‘ah (i.e., pledge of allegiance) for embracing Islam, the slave showed up while I was still with the Prophet ﷺ. The Bay‘ah here indicated the proclamation of one’s commitment to adhere to Islam and comply with its rulings and provisions.
After he (may Allah be pleased with him) gave the Bay‘ah to the Prophet ﷺ, his slave showed up. The Prophet ﷺ remarked, "O Aboo Hurayrah! Here is your slave!" It is possible that he (may Allah be pleased with him) had described him to the Prophet ﷺ and he ﷺ recognized him or that such information was imparted to him through divine revelation. It was narrated on the authority of Aboo Hurayrah (may Allah be pleased with him), "I manumit him for Allah's Sake," and so he freed him.
Another version recorded by Al-Bukhaaree reads: “He is for the Sake of Allah (i.e., free).” It is deduced from this hadeeth that when a master says about his slave, “He is for the sake of Allah,” or “He is free,” or any other statement that indicates his manumission, without explicitly saying that he was releasing him from slavery, while holding the intention of manumission, the slave is declared free as per the laws of Islam.
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2535

Ibn ‘Umar (may Allah be pleased with him) said: Allah's Messengerﷺ forbade the selling or donating the Walaa’ (lit., loyalty, meaning to maintain a relationship of patronage without pondage with one’s manumitter) of a freed slave.
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Commentary :
The bond of Walaa’ (lit., loyalty, meaning to maintain a relationship of patronage without bondage with one’s manumitter)between a freed slave and his or her manumitter has been recognized by the Laws of Islam,and considered a strong relationship and bond like that of blood.
In this hadeeth, the Prophet ﷺ forbadeselling or donating (the rights resulting from) the bond of Walaa’. The due rights established by theWalaa’ bond are established by the manumission of the slave. In the pre-Islamic era, people used to transfer (the rights that are established by virtue of) the Walaa’ bond by means of sale or otherwise, but the Islamic Laws of Islam forbade it. When someone manumitted a slave, the freed slave maintained a relationship of patronage without bondage with his or her manumitter, and certain financial rights were established by virtue of this bond, the most important of which was the right of inheritance. Whenever the freed slave died, leaving behind no eligible heirs, his or her manumitter inherited him by virtue of their Walaa’ relationship, which was held similar to that of a blood bond in terms of the relevant financial rights. This is why the Prophet ﷺ forbade selling such rights for a payment or donating it to other than the actual manumitter, because the bond of Walaa’ was held similar to the blood bond;it may not be sold or donated. Moreover, another reason is that freedom (manumission) is one of the greatest favors; a manumitter offers the freed slave the greatest favor by releasing him or her from slavery, and earns the rights of Walaa’ in return, because it is associated with his favor for the freed slave, and it cannot be transferred to anyone other than the manumitter.
The hadeeth highlights that Islam preaches compassion and mercy for slaves; the Laws of Islam exclusively grants the manumitter the rights of Walaa’ and forbids transferring them to anyone else by means of sale or otherwise.
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2537

Narrated Anas (may Allah be pleased with him):
Some men of the Ansaar asked for the permission of Allah's Messenger ﷺ and said, "Allow us to give up the ransom from our nephew Al-‘Abbaas. The Prophet ﷺ said (to them), "Do not leave (even) a Dirham (of his ransom).”.

Commentary :
Al-‘Abbaas ibn ‘Abd Al-Muttalib (may Allah be pleased with him), the maternal uncle of the Prophet ﷺ, partook in the Battle of Badr with the polytheists of Quraysh and was taken prisoner by the Muslims. The Prophet ﷺ demanded ransom for the release of the prisoners of war, and Al-‘Abbaas (may Allah be pleased with him) paid the ransom for himself.
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) stated that some men from the Ansaar wanted to return the ransom paid by Al-‘Abbaas (may Allah be pleased with him) out of reverence for the Prophet ﷺ. They said to the Prophet ﷺ, “Allow us to give up the ransom from our nephew Al-‘Abbaas.” They referred to him as their ‘nephew’ because they were the maternal relatives of his father ‘Abd Al-Muttalib, because the mother of ‘Abd Al-Muttalib was Salmaa bint ‘Amr ibn Uhayhah who belonged to Banee Al-Najjaar. They did not wish to say, ‘Allow us to give up the ransom for your maternal uncle,’ and rather referred to him as their nephew, to indicate that they were asking the Prophet ﷺ for a favor rather than doing him a favor!
However, the Prophet ﷺ refused and rather said (to them), "Do not leave (even) a Dirham (of his ransom).” He ﷺ did not allow them to give up any part of his ransom lest there should be favoritism in Islam, and Al-‘Abbaas (may Allah be pleased with him) was rich. The ransom was taken from him and distributed to the eligible recipients of the spoils of war.
The hadeeth highlights the Prophet’s keenness on serving the best interests of Muslims and his love for them.

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2541

Ibn ‘Awn narrated:
I wrote a letter to Naafi‘ and he wrote in reply to my letter that the Prophet ﷺ had attacked Banee Mustaliq without a prior warning while they were heedless and their cattle were being watered at the places of water. Their fighting men were killed and their women and children were taken as captives; the Prophet ﷺ got Juwayriyah on that day. Naafi‘ said that Ibn ‘Umar (may Allah be pleased with him) had told him the above narration and that Ibn ‘Umar was in that army.
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Commentary :
Allah, Exalted is He,has prescribed Jihaad to support His religion, and this religious obligation shall remain binding until the Day of Resurrection, and nothing will abrogate it. A group of the believers shall continue to adhere to the truth (i.e., by upholding the obligation of Jihaad) and will be supported by Allah, Exalted is He, to strive for what is right, and will be granted triumph.
In this hadeeth, ‘AbdullahIbn ‘Umar (may Allah be pleased with him) stated that the Messenger of Allah ﷺhad attacked Banee Mustaliq, a branch of Khuzaa‘ah tribe, in 5 A.H., and the battle came to be known as Banee Al-Mustaliq or Al-Muraysee‘, the name of the well where the battle took place.
Upon hearing that they were preparing to attack Muslims, the Prophet ﷺ proactively attacked them without prior warning while they were heedless, although the basic principle is that Muslims must warn enemies before attacking them, but since the call of Islam had become widespread at that point and people were well-informed of Islam, this sufficed and there was no need for a prior warning. Being heedless to the Muslims’ attack, their cattle were being watered at the places of water; they did not take any precautions. The Prophet ﷺ fought them; their fighting men were killed and their women and children were taken as captives. The Prophet ﷺ got Juwayriyah bint Al-Haarith (may Allah be pleased with her) on that day and married her. Her father was the chief of his people. It was said that she was among the share of Thaabit ibn Qays (may Allah be pleased with him) and she bought her freedom through Mukaatabah (i.e., a contract of manumission between a master and a slave whereby the slave is required to pay a certain sum of money during a specific time period in exchange for freedom). The Prophet ﷺ approved her Mukaatabah and married her. Out of courtesy to the Prophet ﷺ, Muslims freed the captives from her people, the Prophet’s in-laws. There was no woman whose blessing shined on her people like her (i.e., they regained their freedom because of her).
It is deduced from the hadeeth that it is allowable to attack enemy fighters without prior warning.
It is also inferred therefrom that it is allowable to take Arab captives as prisoners of war and retain ownership of them,as is the case with non-Arab captives.
It is also deuced that only the adult enemy fighters may be killed during battles, and that women and children may not be killed, and may be only seized as prisoners of war.
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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

Ibn Abee Mulaykah narrated: I wrote a letter to Ibn ‘Abbaas (may Allah be pleased with them) and he wrote to me that the Prophet ﷺhad given the verdict that the defendant had to take an oath. .

Narrated Ibn ‘Umar (may Allah be pleased with him): The Prophet ﷺ said, "Whoever manumits a slave owned by two masters, should manumit him completely (not partially) if he is rich after having its price evaluated." .

Narrated Aboo Hurayrah (may Allah be pleased with him) The Prophet ﷺ said, "Allah, Exalted is He, has accepted my invocation to forgive what whispers in the hearts of my followers, unless they put it to action or verbalize it." (See hadeeth No. 657 Vol. 8) .

Ibn ‘Umar (may Allah be pleased with him) said: Allah's Messengerﷺ forbade the selling or donating the Walaa’ (lit., loyalty, meaning to maintain a relationship of patronage without pondage with one’s manumitter) of a freed slave. .

Narrated Anas (may Allah be pleased with him): Some men of the Ansaar asked for the permission of Allah's Messenger ﷺ and said, "Allow us to give up the ransom from our nephew Al-‘Abbaas. The Prophet ﷺ said (to them), "Do not leave (even) a Dirham (of his ransom).”.