| Hadiths

Bukhari Hadiths 1356
Muslim Hadiths 558

Hadith

2543

Narrated Aboo Hurayrah (may Allah be pleased with him)
I have loved the people of the tribe of Banee Tameem ever since I heard, three things, Allah's Messengerﷺ said about them. I heard him saying, ‘These people (of the tribe of Banee Tameem) would stand firm against Al-Dajjaal." When the Sadaqah (i.e., charity) from that tribe came, Allah's Messengerﷺ said, "These are the Sadaqaat (i.e., Zakaah and charity) of our folk." ‘Aa’ishah (may Allah be pleased with her) had a slave-girl from that tribe, and the Prophet ﷺsaid to her, "Manumit her as she is a descendant of Prophet Ismaa‘eel (Ishmael).”
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Commentary :
The Prophet ﷺ used to hold people in due regard and laud their good qualities to win their hearts and underline their qualities which merited praise.
In this hadeeth, It was narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that he (may Allah be pleased with him) loved the Banee Tameem, an Arab tribe, since the moment he heard the Prophet ﷺ lauding three of their good qualities.
First, they would stand firm against Al-Dajjaal when he emerges. Linguistically, the Arabic word ‘Dajjaal’ denotes concealment and deception, because he is a liar who covers up the truth, conceals it, and reveals falsehood. He will be a human being whose emergence will be one of the major signs of the Last Hour. His emergence shall be a trial and test for people, for Allah, Exalted is He, will grant him some abilities that are exclusive to Him such as: the resurrection of the dead person whom he shall kill, the time of prosperity and affluence that he will usher in, his heaven and fire, and his two rivers. Moreover, the treasures of the land will follow him, and he will command the sky to rain and the plants to grow, and they will comply. All of that shall happen by the power and will of Allah, Exalted is He, as a Fitnah and trial for people.
Second, when their Zakaah and charity funds were brought to the Prophet ﷺ, he ﷺ said: “These are the Sadaqaat (i.e., Zakaah and charity) of our folk." He ﷺ attributed them to himself because their lineage intersects with the Prophet’s, as they both can be traced back to Ilyaas ibn Mudhar.
Third, he ﷺ attributed them to Prophet Ismaa‘eel (Ishmael). ‘Aa’ishah (may Allah be pleased with her) had a slave-girl from that tribe, taken prisoner in one of the battles, and the Prophet ﷺsaid to her, "Manumit her as she is a descendant of Prophet Ismaa‘eel (Ishmael).”
It is 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.
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2548

Narrated Aboo Hurayrah:
Allah's Messengerﷺ said, "A pious slave gets a double reward." Aboo Hurayrah (may Allah be pleased with him) added: “By Him in Whose Hands my soul is but for Jihaad, Hajj, and my duty to serve my mother, I would have loved to die as a slave”.
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Commentary :
The Prophet ﷺ keenly urged slaves to obey their masters, for Allah, Exalted is He, does not allow a doer’s good deed to go unrewarded. When a slave shoulders great burdens and duties and carries them out as due, aspiring to the reward of Allah, Exalted is He, He shall reward him handsomely.
In this hadeeth, Aboo Hurayrah (may Allah be pleased with him) stated that the Prophet ﷺsaid, "A pious slave gets a double reward,” meaning the slave who serves his master duly and fulfills his rights over him, and also honors the rights of Allah over him, i.e., worship, earns a double reward; one for his service to his master and aspiring to the rewards of Allah, Exalted is He, and the second is for his worship, like any obedient servant of Allah who fulfills the rights of his Lord over him. It was also said that such a slave earns a double reward if he serves his master with what constitutes obedience to Allah, Exalted is He, such as the service of the needy and weak people, when his master commands him to do so.
Afterward, Narrated Aboo Hurayrah (may Allah be pleased with him) “By Him in Whose Hands my soul is, but for Jihaad, Hajj, and my duty to serve my mother, I would have loved to die as a slave.” He (may Allah be pleased with him) stated that had not it been for the (abundant rewards of) Jihaad, Hajj, and dutifulness towards one’s mother, observed by a free Muslim man, he (may Allah be pleased with him) would have loved and chosen to die as a slave to earn such great rewards. The reward of a good slave is after that of Jihaad, Hajj, and dutifulness towards one’s parents, because a slave is unable to perform such great acts of worship except with the permission of his master, who may hinder or prevent him from performing them.

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2551

Aboo Moosaa (may Allah be pleased with him) narrated:
The Prophet ﷺ said, "A Mamlook (i.e., slave) who worships his Lord in a perfect manner, and is dutiful, sincere and obedient to his Saiyyid (i.e., master), will get a double reward."
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Commentary :
The Prophet ﷺ keenly urged slaves to obey their masters, for Allah, Exalted is He, does not allow a doer’s good deed to go unrewarded. When a slave shoulders great burdens and duties and carries them out as due, aspiring to the reward of Allah, Exalted is He, He shall reward him handsomely.
In this hadeeth, the Prophet ﷺ underlined that a slave who worships and obeys Allah, Exalted is He, as due, fulfills the rights of his master, and displays sincerity and obedience to him, within what is permissible as per the laws of Islam, earns a double reward; one for his service of his master and aspiration to the rewards of Allah, Exalted is He, and also the reward of worship, like any obedient servant of Allah who fulfills the rights of his Lord over him.
The hadeeth urges slaves to perfect their adherence to and performance of the worshipful acts and be sincere in this regard.
It is also deduced from the hadeeth that obedience to Allah, Exalted is He, is more imperative and takes precedence over the obedience to any created being, as it was given priority in the hadeeth.
It also underlines the vast and all-inclusive nature of the divine mercy and grace bestowed by Allah, Exalted is He, on His servants, and the multiplication of their rewards.
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2552

Narrated Aboo Hurayrah (may Allah be pleased with him)
The Prophet ﷺ said, "You should not say, 'Feed your lord (Rabbaka), help your lord in performing ablution, or give water to your lord, but should say, 'my master (e.g., Feed your master instead of lord etc.) (Saiyyidee), or my guardian (Mawlaaiy), and one should not say, my slave (‘Abdee), or my girl-slave (Amatee), but should say, my lad (Fatayaa), my lass (Fataatee), and 'my boy (Ghulaamee).
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Commentary :
In this Hadeeth, the Prophet ﷺ underlined some guidelines for the Islamic etiquette of speech that instillshumility within Muslims’ hearts. He ﷺ highlighted the proper titles that should be used when masters and slaves address one another. He ﷺ forbade slave-owners to address their slaves or those owned by others using the title ‘lord’ in reference to a master or slave-owner, saying, ‘Feed your lord (Rabbaka), help your lord in performing ablution, or give water to your lord,’ and instructed them to rather use the title master (Saiyyid) or guardian (Mawlaa).
Moreover, he ﷺ forbade slave-owners to address their slaves saying, “my slave (‘Abdee), or my girl-slave (Amatee),” because absolute servitude is exclusive to Allah, Exalted is He, “but should say, my lad (Fatayaa), my lass (Fataatee), and my boy (Ghulaamee).”
The wisdom behind the prohibition is this regard is that human beings are required to devote their worship exclusively to Allah, Exalted is He, their One and Only Lord, and to refrain from associating any partners with Him, and therefore it is disliked to address someone as ‘lord’, lest one should fall into Shirk (i.e., associating partners with Allah). There is no difference in the relevant ruling when the addressee is a slave or a free man. As for what is not taken as an object of worship, such as animals and inanimate objects, it is not disliked to refer to their owner as ‘Rabb,’ which literally means lord, like saying the lord of the house for instance.
As for the fact that the title Rabb was used in His Saying (which means): {"Mention me before your Rabb (lit., lord)."} [Quran 12:42], and His Saying {Return to your Rabb (lit., lord).} [Quran 12:50], it was used to indicate the permissibility of using the title, and the prohibition in this hadeeth aims to urge Muslims to adhere to the becoming Islamic etiquette of speech and (graciously refrain from using it since), being a non-prohibitively disliked act rather than forbidden. It could also mean that a Muslim is forbidden from the excessive and habitual use of such titles, but it does not indicate deeming it strictly forbidden when used occasionally.
It is deduced from the hadeeth that a Muslim is required to abide by the Islamic etiquette of speech even if the wording does not involve any violation of the Laws of Islam..

2557

Narrated Aboo Hurayrah (may Allah be pleased with him)
The Prophet ﷺ said, "When your servant brings your meals to you then if he does not let him sit and share the meals, then he should at least give him a mouthful or two mouthfuls of that meal or bits of the food, as he has prepared it."
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Commentary :
The Prophet ﷺ taught us the Islamic etiquette of dealing with servants and the less fortunate, and urged Muslims to treat them well and honor them.
In this hadeeth, the Prophet ﷺ instructed Muslims to abide by refined Islamic etiquette when interacting with one’s servants and slaves. He ﷺ enjoined a master or slave-owner to invite the servant, who serves him food, to join him for the meal that he has prepared and cooked. If he cannot invite him to join him for the meal for a valid excuse, like having a small quantity of food, involuntarily disliking it and fearing to force himself into it lest he should fall into a Laws of Islam violation, or for any other reason like his wish to enjoy a delicious meal on his own, or that a servant dislikes it out of bashfulness or politeness, he should feed the servant from the food he has prepared. He ﷺ instructed that he should offer the servant a mouthful or two mouthfuls of that meal. It was also said that he ﷺ said, “bits of the food.” To reconcile between the two wordings, it can be fairly said that the meaning of the two wordings is close; it is possible that the narrator doubted as whether the Prophet ﷺ had said ‘mouthful’ or ‘bits of food’, and narrated them both using the particle of conjunction “Aww” (or) to indicate his doubt and be honest in narrating the hadeeth. It is also possible the Prophet ﷺ used the particle of conjunction “Aww” (or) to couple two synonyms.
The Prophet ﷺ justified the command to feed the servant from the meal he has prepared by saying that he is the one who endured the heat and smoke when cooking the food, went to the trouble of preparing the meal for him, smelled the aroma of delicious food, and craved to taste it. Moreover, eating with one’s servant is a manifestation of humbleness and modesty, and it distances one from arrogance, and this is part of the becoming etiquette of the believers and the good manners of the Messengers of Allah..

2559

It was narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that the Prophet ﷺsaid, "If somebody fights (or beats somebody), let him avoid striking the face."
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Commentary :
Man is the creation of Allah, Exalted is He; He created, honored, and favored him over many other created beings. He enjoins us to honor and respect human sanctity, and specifically commanded us to respect the face, being the loftiest body part that is associated with human dignity and honor.
In this hadeeth, the Prophet ﷺ commands Muslims to avoid striking the face, if they have to hit someone in a quarrel, fight, and the like. The prohibition in this regard also applies to all (prescribed) disciplinary measures towards one’s servant, wife, and children. It is prohibited to strike someone’s face, because it is special; its parts are invaluable and crucial for most human cognitive processes; striking the face may cause serious damage to a person’s cognitive abilities. It might also deform the face, which is a substantial damage because the face is the most prominent body part that is hard to cover, and striking it often causes some sort of damage.
The version of the hadeeth recorded in Saheeh Muslim further clarified the rationale behind the prohibition in this regard. The Prophet ﷺ said: “When any of you fights another person, let him avoid striking the face, for Allah, Exalted is He, created Adam in His own image.” This means that Allah, Exalted is He, created Man in His own image, but this does not mean that He is like His creation. Rather, Allah, Exalted is He, is nothing like His creation, for His Attributes befit His Majesty and Grandeur, and human beings’ attributes suit them as well. The attributes of human beings are subject to non-existence and imperfection, whereas the Attributes of Allah are perfect and ever-lasting. Therefore, Allah, Exalted is He, Says (what means): {There is nothing like unto Him, and He is the Hearing, the Seeing.} [Quran 42:11]. He also Says (what means): {Nor is there to Him any equivalent.} [Quran 112:4].
This hadeeth underlines one of the Attributes of Allah, Exalted is He, in which we are enjoined to believe without Tahreef (i.e., distortion) or Ta‘teel (i.e., denial), Takyeef (i.e., trying to describe "how" an Attribute is, e.g., to say: How Allah's Face is), or Tashbeeh and Tamtheel (i.e., likening Allah to His creation).
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2566

Narrated Aboo Hurayrah (may Allah be pleased with him)
The Prophet ﷺ said, “O Muslim women! None of you should look down upon the gift sent by her female neighbor even if it were the trotters of sheep (i.e., fleshless part of sheep’s legs).”
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Commentary :
Allah, Exalted is He, shall reward Muslims for all good deeds and acts of kindness, no matter how small they may seem. He Says (what means): {So whoever does an atom's weight of good will see it.} [Quran 99: 7].
In this hadeeth, the Prophet ﷺ enjoined women not to belittle any gift they may offer to their neighbors, even it was sheep’s trotters (i.e., fleshless part of sheep’s legs)! It was said that the meaning of the Prophet’s ﷺstatement is that a woman must not look down on any gift, as insignificant as it may seem, that she offered to her neighbors, meaning that she should not refrain from offering charity and gifts to her neighbors because she believes such gifts and charity are insignificant. Rather, they are enjoined to spend in charity and offer gifts from whatever they have available, regardless of its worth, even if it was a sheep’s trotter or a goat’s hoof; it is better than nothing. If people generously spend in charity and exchange gifts from small provisions, it will add up, and such acts foster mutual love and affection, and expel grudges and hatred. Moreover, small gifts are more indicative of affection, and are also easier and more convenient for the gift giver, being more affordable. The Prophet ﷺ made mention of women in particular because they often belittle such small things, boast about abundance, and the like.
The hadeeth urges Muslims to offer gifts to their neighbors.

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2567

‘Urwah narrated:
‘Aa’ishah (may Allah be pleased with her) said to me, "O my nephew! We used to see the crescent, and then the crescent and then the crescent in this way we saw three crescents in two months and no fire (for cooking) used to be made in the houses of Allah's Messenger ﷺ. I said, "O my aunt! Then what did you eat to sustain yourselves?" ‘Aa’ishah (may Allah be pleased with her) said, "The two black foodstuff: dates and water; our neighbors from Ansaar had some milch she-camels and they used to present Allah's Messenger ﷺ some of their milk and he ﷺ used to offer it to us to drink it.".

Commentary :
This hadeeth highlights the Prophet’s asceticism and renouncement of this worldly life. He ﷺ was content with a small share of worldly provisions and pleasures and endured it. He ﷺ was content with having his basic needs and necessities of life, and gave preference to the Hereafter over the worldly life. The Mother of the Believers ‘Aa’ishah bint Aboo Bakr (may Allah be pleased with them) said to her nephew ‘Urwah ibn Al-Zubayr (may Allah be pleased with him), the son of her sister Asmaa’ bint Aboo Bakr (may Allah be pleased with them), that they used to wait three crescents in a row, i.e., 60 days or three consecutive months, and no fire (for cooking) would be used in the houses of Allah's Messenger ﷺ! ‘Urwah exclaimed: “O my aunt! Then what did you eat to sustain yourselves?” ‘Aa’ishah (may Allah be pleased with her) said, "The two black foodstuffs: dates and water;” Arabs used one word to refer to both dates and water (since dates and water are usually consumed together), Al-Aswadaan (i.e., the two black things) even though only the dates are black (which is known in Arabic language as Taghleeb), giving preference to the color of dates.
She (may Allah be pleased with her) added: “… our neighbors from the Ansaar,” and it was said that they were Sa‘d ibn ‘Ubaadah, ‘Abdullah ibn ‘Amr ibn Haraam, Aboo Ayyoob Khaalid ibn Zayd, Sa‘d ibn Zuraarah, and others (may Allah be pleased with them), “… had some milch she-camels and they used to present Allah's Messenger ﷺ some of their milk and he ﷺ used to offer it to us to drink it. It was also said that the Arabic word Manaa’ih referred to milch she-camels or sheep that are gifted to someone else to avail himself of their milk, and then return them to their owners. It could also mean that such she-camels or sheep are offered as life-long gifts to others to keep and avail themselves of their milk and other benefits. These men from the Ansaar used to gift such milk to the Prophet ﷺ, who offered it to his household members as sustenance.
The hadeeth underlines the merits of the Ansaar (may Allah be pleased with them) and the virtues of exchanging gifts and presents, as small and insignificant as they may seem.
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2568

Narrated Aboo Hurayrah (may Allah be pleased with him)
The Prophet ﷺ said, "I shall accept the invitation even if I were invited to a meal of a sheep's arm or trotter, and I shall accept the gift even if it were a sheep's arm or trotter."
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Commentary :
The Prophet ﷺ used to accept invitations and gifts, regardless of their worth, out of his refined moral character and graciousness.
In this hadeeth, the Prophet ﷺ instructed his Ummah, saying: “I shall accept the invitation even if I were invited to a meal of a sheep's arm or trotter, and I shall accept the gift even if it were a sheep's arm or trotter.” The most beloved part to the Prophet ﷺ from a slaughtered animal was its arm, because this meat can be cooked easily, and is more delicious than the other parts of the animal. A sheep’strotter means the fleshless part of the legs below the knees. He ﷺ stated that if he was invited for a meal of a sheep’s arm or trotter, or it was gifted to him, he ﷺ would graciously accept it. He ﷺ made mention of a sheep’s arm or trotter to indicate his keenness to accept invitations and gifts, regardless of their worth. This reflects his humbleness, kindness, and consideration of the host’s or gift-giver’s feelings, lest he may be hurt or harmed if he ﷺ turned down his invitation or gift.
The hadeeth urges Muslims to accept gifts and invitations, and graciously eat from any food served to them, even if it was a small humble meal.
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2571

Narrated Anas (may Allah be pleased with him):
Once Allah's Messengerﷺvisited us in this house of ours and asked for something to drink. We milked one of our sheep and mixed it with water from this well of ours and gave it to him. Aboo Bakr was sitting on his left side and ‘Umar (may Allah be pleased with them) in front of him and a Bedouin on his right side. When Allah's Messengerﷺfinished, ‘Umar (may Allah be pleased with him) said to Allah's Messenger ﷺ, “Here is Aboo Bakr!" But Allah's Messengerﷺ gave the remaining milk to the Bedouin and said twice, "The (persons on the) right side! Start from the right side." Anas (may Allah be pleased with him) added, "It is an act of Sunnah," and repeated it thrice.
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Commentary :
The Prophet ﷺ was keen to instill goodness and adherence to true guidance within Muslims, an example of which is teaching Muslims to start with the right side in every act where it is optional; the right side is blessed since the people of the right hand (i.e., those whose books of records will be placed in their right hands) are the people of Paradise.
In this hadeeth, Narrated Anas (may Allah be pleased with him) that the Prophet ﷺvisited their house and asked for something to drink. They milked one of their sheep, and Anas (may Allah be pleased with him) mixed it with water from the well inside their house and gave it to the Prophet ﷺ. Aboo Bakr was sitting on his left side, ‘Umar (may Allah be pleased with them) in front of him, and a Bedouin on his right side. When Allah's Messengerﷺfinished drinking, ‘Umar (may Allah be pleased with him) said to him, “Here is Aboo Bakr!" He (may Allah be pleased with him) meant to ask the Prophet ﷺ to give him the milk, but heﷺ gave the remaining milk to the Bedouin and said twice, "The (persons on the) right side! Start from the right side,” meaning that those on one’s righthand side should be given precedence, and repeatedly emphasized it by the following command to start with the right side. Anas (may Allah be pleased with him) added, "It is an act of Sunnah," and repeated it thrice, to further stress its importance, and the Prophet’s command in this regard.
In the same vein, it was narrated on the authority of Sahl ibn Sa‘d Al-Saa‘idee (may Allah be pleased with him), and recorded in Saheeh Al-Bukhaaree, that the Prophet ﷺ was oncewas offered something to drink. He ﷺ drank of it while on his right was a boy, i.e., Ibn ‘Abbaas (may Allah be pleased with them), and on his left were some elderly people. He ﷺ said to the boy, "May I give these (elderly) people first?" The boy said, "By Allah, O Allah's Messenger ﷺ! I will not give up my share from you to somebody else." On that, Allah's Messenger ﷺ placed the cup in the hand of that boy. In this incident, he ﷺ sought permission from Ibn ‘Abbaas (may Allah be pleased with them) because he was on his right side and worthier of the turn, and did not seek the Bedouin’s permission in the other hadeeth to give the milk to Aboo Bakr (may Allah be pleased with him) out of consideration of his feelings, being a new revert and lest he should assume that the Prophet ﷺ was disgusted by him, and that he ﷺ was offending him, acting upon the Arabs’ prejudice against Bedouins in the pre-Islamic era, in light of the Bedouins’ reputation for being harsh and discourteous. Moreover, he ﷺ sought the permission of Ibn ‘Abbaas (may Allah be pleased with them) to offer the beverage to the elderly and elite of his people, as he ﷺ was confident that he (may Allah be pleased with him) would not mind being asked to do so, and out of courtesy and consideration for the elderly people, and also to edify those who did not know on the relevant ruling, and that he ﷺ could not deny the one on his right hand his turn except with his permission.
As for the fact that other Laws of Islam texts have been reported regarding giving precedence to elderly people, there is no contradiction between their indication and the command to start with one’s right hand; giving precedence to the elderly people should be done when all the concerned people are of equal statuses (as far as all other qualities are concerned). In this case, the older person should be given precedence. The same goes for the case when a group of people do not sit in order, i.e., ranked by age; in this case the older ones should be given precedence. However, if they sat down in order, the one sitting on the right side should be given precedence and he is more deserving of it than the elder.
It is deduced from the hadeeth that the act of Sunnah is to give the beverage to the one on the right side, even if the one on the left side is more virtuous.

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2572

Narrated Anas (may Allah be pleased with him):
Once Allah's Messengerﷺvisited us in this house of ours and asked for something to drink. We milked one of our sheep and mixed it with water from this well of ours and gave it to him. Aboo Bakr was sitting on his left side and ‘Umar (may Allah be pleased with them) in front of him and a Bedouin on his right side. When Allah's Messengerﷺfinished, ‘Umar (may Allah be pleased with him) said to Allah's Messenger ﷺ, “Here is Aboo Bakr!" But Allah's Messengerﷺ gave the remaining milk to the Bedouin and said twice, "The (persons on the) right side! Start from the right side." Anas (may Allah be pleased with him) added, "It is an act of Sunnah," and repeated it thrice.
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Commentary :
The Prophet ﷺ was keen to instill goodness and adherence to true guidance within Muslims, an example of which is teaching Muslims to start with the right side in every act where it is optional; the right side is blessed since the people of the right hand (i.e., those whose books of records will be placed in their right hands) are the people of Paradise.
In this hadeeth, Narrated Anas (may Allah be pleased with him) that the Prophet ﷺvisited their house and asked for something to drink. They milked one of their sheep, and Anas (may Allah be pleased with him) mixed it with water from the well inside their house and gave it to the Prophet ﷺ. Aboo Bakr was sitting on his left side, ‘Umar (may Allah be pleased with them) in front of him, and a Bedouin on his right side. When Allah's Messengerﷺfinished drinking, ‘Umar (may Allah be pleased with him) said to him, “Here is Aboo Bakr!" He (may Allah be pleased with him) meant to ask the Prophet ﷺ to give him the milk, but heﷺ gave the remaining milk to the Bedouin and said twice, "The (persons on the) right side! Start from the right side,” meaning that those on one’s righthand side should be given precedence, and repeatedly emphasized it by the following command to start with the right side. Anas (may Allah be pleased with him) added, "It is an act of Sunnah," and repeated it thrice, to further stress its importance and the Prophet’s ﷺcommand in this regard.
In the same vein, it was narrated on the authority of Sahl ibn Sa‘d Al-Saa‘idee (may Allah be pleased with him), and recorded in Saheeh Al-Bukhaaree, that the Prophet ﷺ was oncewas offered something to drink. He ﷺ drank of it while on his right was a boy, i.e., Ibn ‘Abbaas (may Allah be pleased with them), and on his left were some elderly people. He ﷺsaid to the boy, "May I give these (elderly) people first?" The boy said, "By Allah, O Allah's Messenger ﷺ! I will not give up my share from you to somebody else." On that, Allah's Messenger ﷺ placed the cup in the hand of that boy. In this incident, he ﷺ sought permission from Ibn ‘Abbaas (may Allah be pleased with them) because he was on his right side and worthier of the turn, and did not seek the Bedouin’s permission in the other hadeeth to give the milk to Aboo Bakr (may Allah be pleased with him), out of consideration of his feelings, being a new revert and lest he should assume that the Prophet ﷺ was disgusted by him, and that he ﷺ was offending him, acting upon the Arabs’ prejudice against Bedouins in the pre-Islamic era, in light of the Bedouins’ reputation for being harsh and discourteous. Moreover, he ﷺ sought the permission of Ibn ‘Abbaas (may Allah be pleased with them) to offer the beverage to the elderly and elite of his people, as he ﷺ was confident that he (may Allah be pleased with him) would not mind being asked to do so, and out of courtesy and consideration for the elderly people, and also to edify those who did not know on the relevant ruling and that he ﷺ could not deny the one on his right hand his turn except with his permission.
As for the fact that other Laws of Islam texts have been reported regarding giving precedence to elderly people, there is no contradiction between their indication and the command to start with one’s right hand; giving precedence to the elderly people should be done when all the concerned people are of equal statuses (as far as all other qualities are concerned). In this case, the older person should be given precedence. The same goes for the case when a group of people do not sit in order, i.e., ranked by age; in this case the older ones should be given precedence. However, if they sat down in order, the one sitting on the right side should be given precedence, and he is more deserving of it than the elder.
It is deduced from the hadeeth that the act of Sunnah is to give the beverage to the one on the right side, even if the one on the left side is more virtuous.

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2576

Anas (may Allah be pleased with him) said:
We chased a rabbit at Marr Al-Thahraan and people ran after it but were exhausted. I overpowered and caught it, and gave it to Aboo Talhah (may Allah be pleased with him) who slaughtered it and sent its hip or two thighs to Allah's Messenger ﷺ. (The narrator confirms that he sent two thighs). The Prophet ﷺ accepted his gift. (The sub-narrator asked Anas (may Allah be pleased with him), "Did the Prophet ﷺ eat from it?" Anas (may Allah be pleased with him) replied, "He ﷺ ate from it.")
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Commentary :
The Prophet ﷺ was the humblest of all people, and a manifestation of his (exemplary) humility was that he ﷺaccepted gifts from his Companions (may Allah be pleased with them), regardless of their worth.
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) stated: “We chased a rabbit at Marr Al-Thahraan, meaning that they forced it out of its hole and chased it at Marr Al-Thahraan, a valley five miles (8 kilometers) from Makkah in the direction of Al-Madeenah. People ran after it but were exhausted. Anas (may Allah be pleased with him) overpowered and caught it.He said: “I gave it to Aboo Talhah (may Allah be pleased with him) who slaughtered it,” for Aboo Talhah Al-Ansaaree was his stepfather, who married his mother Umm Sulaym (may Allah be pleased with them). Aboo Talhah sent Anas (may Allah be pleased with them) with its hip or two thighs to Allah's Messenger ﷺ, as a gift. Shu‘bah ibn Al-Hajjaaj, a sub-narrator of the hadeeth, confirmed that he sent two thighs. Shu‘bah doubted at the beginning as to whether he (may Allah be pleased with him) had gifted the rabbit’s hips or thighs to the Prophet ﷺ but then learnt with certainty that he (may Allah be pleased with him) sent him the thighs; the hips are part of the thighs. The Prophet ﷺ accepted the gift. Shu‘bah also doubted as to whether the Prophet ﷺ ate from it or not, but merely narrated that he ﷺaccepted it. When Anas (may Allah be pleased with him) was asked about it, he (may Allah be pleased with him) replied, "He ﷺ ate from it." Shu‘bah was certain that he ﷺ accepted the gift but doubted as to whether he ﷺ ate it or not. Anyway, whether he ﷺ ate it or merely accepted it, this hadeeth evidences that it is allowable to eat rabbit meat.
It is also inferred from the hadeeth that accepting a hunted gift and the like is allowable.
It is also deduced therefrom that hunting is permissible as long it does not lead to missing the prayers or other religious and worldly interests.
It is also inferred that a hunted animal belongs to the one who catches and takes it, and none of the chasers has the right to any share of it..

2581

Narrated Aboo Hurayrah (may Allah be pleased with him)
Whenever a meal was brought to Allah's Messengerﷺ,he would ask whether it was a gift or Sadaqah (i.e., charity). If he ﷺ was told that it was Sadaqah, he ﷺ would tell his Companions (may Allah be pleased with them) to eat it, but if it was a gift, he ﷺ would hasten to share it with them.
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Commentary :
It was forbidden for the Prophet ﷺ to eat or avail himself of what is given in charity, because it may be paid by some people as means to purify their wealth from unlawful earnings or as atonement for their sins.
In this hadeeth, It was narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that whenever a meal was brought to Allah's Messengerﷺ,he would ask whether it was a gift or Sadaqah (i.e., charity). If he ﷺ was told that it was Sadaqah, he ﷺ would tell his Companions (may Allah be pleased with them) to eat it, but if it was a gift, he ﷺ would hasten to share it with them. This is because it was deemed unlawful for the Prophet ﷺ to eat from what was given in charity. He ﷺ used to eat from a meal offered as a gift rather than the one give in charity, because the exchange of gifts fosters love and affection, and it was possible that he ﷺ would reward the gift-giver with a similar or better gift so that none should do a favor to the Prophet ﷺ (that would go unrewarded), but this was not the same for charity, and this was the wisdom behind the different rulings.
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2582

‘Azrah ibn Thaabit Al-Ansaaree narrated:When I went to Thumaamah ibn ‘Abdullah, he gave me some perfume and said that Anas (may Allah be pleased with him)would not reject the gifts of perfume and said that the Prophet ﷺwould not reject any perfume gifted to him.
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Commentary :
Perfume was one of the most beloved things to the Prophet ﷺ, as he used to love (cleanliness and) good scent and disliked that his body odor should not be pleasant, which was not possible, because he ﷺ always had a good smell, and wore the best perfume, so much that people used to use his sweat as perfume.
In this hadeeth, the Taabi‘ee ‘Azrah ibn Thaabit Al-Ansaaree narrated that he visited Thumaamah ibn ‘Abdullah ibn Anas ibn Maalik, who gave him some perfume and told him that his grandfather Anas ibn Maalik (may Allah be pleased with him) never turned down perfume gifted to him, following the example of the Prophet ﷺ who did not turn down perfume that was gifted to him.
The prohibition of turning down gifts of perfume was reported along with the wisdom behind it in the hadeeth narrated on the authority of Aboo Hurayrah (may Allah be pleased with him), and recorded by Aboo Daawood, reading: “Whoever is offered perfume (as a gift), let him not refuse it, for it is easy to carry, and smells good.”
The hadeeth urges Muslims to considerately accept people’s gifts.
It is also inferred therefrom that Muslims are urged to wear fragrance and use aromatic perfumes..

2585

‘Aai’shah (may Allah be pleased with her) narrated:
Allah's Messengerﷺused to accept gifts and used to give something in return.
.

Commentary :
The Prophet ﷺ was the humblest of all people, and a manifestation of such (exemplary) humility was that he ﷺ would accept gifts from his Companions (may Allah be pleased with them), regardless of their worth.
In this hadeeth, the Mother of the Believers ‘Aa’ishah (may Allah be pleased with her) stated that the Prophet ﷺ used to accept gifts from people and never turned down any gift given to him, regardless of its value. In this vein, the Prophet ﷺ said: “I shall accept the gift even if it were an arm or a trotter of a sheep.” [Al-Bukhaaree and Muslim].
This reflected his graciousness and noble moral character as he ﷺ was keen to win people’s hearts. He ﷺ used to accept people’s gifts, no matter how insignificant they may seem, and reward the gift givers with similar or better gifts, acting upon the Islamic etiquette of rewarding acts of kindness in kind, with one better than it or [at least] return it [in a like manner] and so that none should do a favor to the Prophet ﷺ that goes unrewarded.
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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: Allah's Messengerﷺ said, "A pious slave gets a double reward." Aboo Hurayrah (may Allah be pleased with him) added: “By Him in Whose Hands my soul is but for Jihaad, Hajj, and my duty to serve my mother, I would have loved to die as a slave”. .

Aboo Moosaa (may Allah be pleased with him) narrated: The Prophet ﷺ said, "A Mamlook (i.e., slave) who worships his Lord in a perfect manner, and is dutiful, sincere and obedient to his Saiyyid (i.e., master), will get a double reward." .

Narrated Aboo Hurayrah (may Allah be pleased with him) The Prophet ﷺ said, "When your servant brings your meals to you then if he does not let him sit and share the meals, then he should at least give him a mouthful or two mouthfuls of that meal or bits of the food, as he has prepared it." .

It was narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that the Prophet ﷺsaid, "If somebody fights (or beats somebody), let him avoid striking the face." .

Narrated Aboo Hurayrah (may Allah be pleased with him) The Prophet ﷺ said, “O Muslim women! None of you should look down upon the gift sent by her female neighbor even if it were the trotters of sheep (i.e., fleshless part of sheep’s legs).” .

Narrated Aboo Hurayrah (may Allah be pleased with him) The Prophet ﷺ said, "I shall accept the invitation even if I were invited to a meal of a sheep's arm or trotter, and I shall accept the gift even if it were a sheep's arm or trotter." .

‘Azrah ibn Thaabit Al-Ansaaree narrated:When I went to Thumaamah ibn ‘Abdullah, he gave me some perfume and said that Anas (may Allah be pleased with him)would not reject the gifts of perfume and said that the Prophet ﷺwould not reject any perfume gifted to him. .

‘Aai’shah (may Allah be pleased with her) narrated: Allah's Messengerﷺused to accept gifts and used to give something in return. .