Jaabir ibn ‘Abdullaah(may Allah be pleased with him) narrated:
When it was the day (of the Battle) of Badr, prisoners of war were brought including Al-Abbaas who was undressed. The Prophetﷺ looked for a shirt for him. It was found that the shirt of ‘Abdullaah ibn Ubayy would do, so the Prophetﷺ let him wear it. That was the reason why the Prophetﷺ took off and gave his own shirt to ‘Abdullaah. The narrator adds, "He had done the Prophetﷺsome favor for which the Prophet ﷺ liked to reward him.”.

Commentary :
The Prophet ﷺ was considerate of people’s different conditions, rewarded their acts of kindness in kind, and did not repay evil in kind.
‘Abdullaah ibn Ubaiyy ibn Salool was the leader of hypocrites in Al-Madeenah who inwardly nursed enmity towards the Prophet ﷺ and Muslims (while proclaiming otherwise). However, this did not dishearten the Prophet ﷺ to reward him for some good things he did.
In this hadeeth, Jaabir ibn ‘Abdullah narrated that Al-‘Abbaas ibn ‘Abd Al-Muttalib(may Allah be pleased with them)was taken prisoner by the Muslims in the Battle of Badr, which took place between the Muslims and the disbelievers (of Quraysh) from Makkah in 2 A.H. and was brought to the Prophet ﷺ while being undressed. Heﷺ looked for a shirt for him and could not find any except that of ‘Abdullaah ibn Ubayy, so the Prophetﷺ let him wear it. As a reward, the Prophetﷺ took off and gave his own shirt to ‘Abdullaah’s son after his death to be shrouded in it. He ﷺ did so to reward his favor to Al-‘Abbaas(may Allah be pleased with him), and he ﷺ also led his funeral prayer, and came to his grave as requested by his son ‘Abdullaah ibn ‘Abdullaah ibn Ubayy(may Allah be pleased with him). It was also said that the Prophet ﷺ did so for the sake of his son, ‘Abdullaah ibn ‘Abdullaah ibn Ubayy(may Allah be pleased with him), out of the Prophet’s compassion for all Muslims and to console his son ‘Abdullaah, who was a righteous man, and also to win the hearts of the Khazraj tribe, for he was their chief.
It is deduced from the hadeeth that Muslims should treat their prisoners of war kindly and provide them with the needed clothes.
It is also inferred therefrom that it is permissible to reward favors to one’s relatives if they were done for his own sake and not at the request of such relatives.
It is also deduced that the reward of favors may be given to a person during his lifetime or after his death..

3010

AbooHurayrah(may Allah be pleased with him) narrated that the Prophetﷺ said, "Allah, Exalted is He, wonders at those people who will enter Paradise in chains!”
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Commentary :
Allah, Exalted is He, conferred His grace, mercy, and generosity on His servants, and promised Paradise to those who embrace Islam, sincerely believe in and obey Him. It is odd that there should be people who reject Islam at first yet may be compelled (by circumstances) to embrace it, and afterwards become good and sincere Muslims, earn the pleasure of Allah, Exalted is He, and enter Paradise!
In this hadeeth, the Prophet ﷺ stated that Allah, Exalted is He, wonders at those people who will enter Paradise in chains! This means that such people would be taken prisoners by Muslims and chained. After being edified on Islam and learning that it is the true religion of Allah, Exalted is He, they would willingly embrace Islam, and thus would be admitted to Paradise. It was also said that they may be compelled (by circumstances) to embrace Islam and this would be the reason for their entering Paradise. Another possible meaning is that the hadeeth refers to the Muslims taken prisoner by the disbelievers who died in such a state or got killed by them and were resurrected in such a state. He ﷺ referred to their resurrection (in the very state in which they died) with the reference to entering Paradise because it is authentically reported that they shall enter it after their resurrection.
The hadeeth affirms the divine attribute of ‘wondering’ with respect to Allah, Exalted is He, in a manner that befits Him. We are enjoined to affirm such divine attributes exactly as the Prophet ﷺ affirmed them, without Tahreef (i.e., distortion), Takyeef (i.e., trying to describe "how" an Attribute is, e.g., to say: How is Allah's Face?), Tashbeeh and Tamtheel (i.e., likening Allah to His creation), or Ta‘teel (i.e., denial)..

3012

Al-Sa‘b ibn Jaththaamah(may Allah be pleased with him) narrated that the Prophetﷺpassed by me at a place called Al-Abwaa’ or Waddaan andwas asked whether it was permissible to attack the pagan warriors at night with the probability of exposing their women and children to danger. The Prophetﷺreplied, "They (i.e., women and children) are from them (i.e., pagans)." I also heard the Prophetﷺ saying, "The institution of Himaa (i.e., preserves and protected areas) is invalid except what belonged to Allah, Exalted is He, and His Messenger ﷺ.”
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Commentary :
This hadeeth establishes various rules and principles, including that what is essential to performing a religious obligation may not be neglected or avoided. Muslims sometimes needed to attack their enemies at night, availing themselves of the element of surprise to achieve victory.These night attacksare deemed allowable, despite the fact thatthey may result in accidently killing non-combatants, such as women and children.These types of people generally may not be killed on the battlefield as per the Islamic law. The Prophet ﷺ gave permission for night attacks, as narrated by Al-Sa‘b ibn Jaththaamah(may Allah be pleased with him). The Prophetﷺpassed by him at a place called Al-Abwaa’ or Waddaan, places in Makkah; the first is 200 km from Makkah and 170 km from Al-Madeenah, and the distance between the two places is about 8 miles. He (may Allah be pleased with him) asked the Prophet ﷺ whether it was permissible to attack the pagan warriors at night with the probability of exposing their women and children to danger, for Muslims would not be able to identify women and children at night. The Prophetﷺreplied, "They (i.e., women and children) are from them (i.e., pagans)." It means that Muslims bear no sin for accidently killing or harming non-combatants if they were mixed with the combatants.In such cases there may be no other way to target the combatants without killing or harming the non-combatants. It goes without saying that the hadeeth does not mean that Muslims are allowed to target non-combatants (women and children) deliberately, because the Prophet ﷺ forbade killing women and children (on the battlefield). However, when the necessity warrants it, it is inevitable.
In the version of the hadeeth recorded by Ahmad, Al-Zuhree stated that the Prophet ﷺ forbade such an act afterward, referring to his prohibition during the Battle of Hunayn, meaning that he ﷺstrictly forbade killing women and children in war (at that battle) after it was deemed allowable (in the specified situation).
Al-Sa‘b ibn Jathaamah(may Allah be pleased with him) also said that he heard the Prophetﷺ saying, "The institution of Himaa (i.e., preserves and protected areas) is invalid except what belonged to Allah, Exalted is He, and His Messenger ﷺ.” The Himaa refers to the preserves and protected areas to which people and cattle are denied access to allow the grass therein to grow, and afterward they would be allocated by the ruler for grazing the animals given as part of the Zakaah funds, for instance. It is impermissible for anyone to declare such preserves and protected areas as Himaa except with the permission of Allah, Exalted is He, and His Messenger ﷺ, and his deputies who must act in accordance with the permission of Allah, Exalted is He, and His Messenger ﷺ, within the scope of need and for the benefit of Muslims.
The Prophet ﷺ allocated a Himaafor the horses kept for Jihaad purposes and for the camels given in Zakaah. ‘Umar ibn Al-Khattaab(may Allah be pleased with him)also allocated a Himaa for the camels given in Zakaah and horses used in Allah’s Cause. The Imaam or ruler may do what he believes to be in the interests of keeping the horses (used for Jihaad purposes) strong, provided that it would not make things hard for people and be at the expense of public pastures. This proves that the use of (public) lands is determined by the rulers only..

3014

‘Abdullaah(may Allah be pleased with him) narrated:
During some of the Ghazawaat (i.e., battles) of the Prophetﷺa woman was found killed. Allah's Messenger ﷺdisapproved the killing of women and children.
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Commentary :
Allah, Exalted is He, did not legislate fighting against the disbelievers as a means of retaliation or oppression. Rather, Jihaadwas legislated to subdue the forces of polytheism and tyranny that prevent people from embracing Tawheed (i.e., Islamic monotheism), attaining deliverance from the punishment of Allah, Exalted is He, and earning His pleasure. This makes fighting a manifestation of mercy, not punishment, and for this reason the Prophet ﷺ forbade the killing of women and young boys, as shown in this hadeeth. ‘Abdullaah ibn ‘Umar (may Allah be pleased with him) narrated that during one of battles of the Prophetﷺ,a woman was found killed. Allah's Messenger ﷺdisapproved the deliberate killing of women and children, because they do not fight against Muslims, and the purpose of fighting is subduing the combatants to convey the message of Islam, the true religion of Allah, to all people.
It is noteworthy that if women and children are mixed with the disbelieving fighters and combatants and there is no way to get to them except by killing these women and children, Muslims bear no sin for that, because this would be accidental and not deliberate. It is also allowable for Muslim fighters to kill the combatant women and children who partake in fighting against them.
It is deduced from the hadeeth that Muslims should target and kill the combatant men in the disbelievers’ army.
It is inferred therefrom that Islam laid down the guidelines and rules governing matters of war, and considerately took into account the rights of the non-combatant women and children, and those who take the same ruling.
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3017

‘Ikrimah narrated that ‘Alee (may Allah be pleased with them)burnt some people and this news reached Ibn ‘Abbaas(may Allah be pleased with them), who said, "Had I been in his place I would not have burnt them, as the Prophetﷺ said, 'Do not punish (anybody) with Allah's Punishment.' No doubt, I would have killed them, for the Prophetﷺsaid, 'If somebody (a Muslim) discards his religion (i.e., apostatize), kill him.’”.

Commentary :
Allah, Exalted is He, decreed that burning with fire as a punishment should be exclusive to Him.
In this hadeeth, ‘Ikrimah narrated that ‘Alee (may Allah be pleased with them) burnt some people, the Saba’eeyyah (i.e., the followers of ‘Abdullah ibn Saba’) whoapostatized and claimed that ‘Alee (may Allah be pleased with him) was their Lord! Verily, Allah, Exalted is He, is far Above their false claims. ‘Alee (may Allah be pleased with him) gathered them and burnt them by fire to emphasize the gravity and heinousness of such a crime, and severely punish them for such false claims and Shirk (i.e., associating patterners with Allah). This was a specific incident and the punishment was decided based on the Ijtihaad (i.e., scholarly reasoning) of ‘Alee (may Allah be pleased with him).Some Companions (may Allah be pleased with them) disapproved of it including Ibn ‘Abbaas(may Allah be pleased with them). When this news reached him, he said, "Had I been in his place, I would not have burnt them, as the Prophetﷺ said, 'Do not punish (anybody) with Allah's Punishment (i.e., burning with fire),'” which is exclusive to Allah, Exalted is He, and stated that he would have settled for killing them, for the Prophetﷺsaid, “If somebody (a Muslim) discards his religion (i.e., apostatizes), kill him.” This means that if a Muslim apostatizes and gives up Islam, he should be killed for apostasy, provided that the due conditions are met, and only the Imaam or ruler is entitled to execute this punishment.
It was also said that the prohibition of burning with fire as a punishment does not mean that it is impermissible but is rather meant as a manifestation of the enjoined humbleness. The permissibility is evidenced by the fact that the Prophet ﷺpierced the eyes of the shepherds from ‘Uraynah tribe with fire (branding their eyes with heated iron in retribution for doing the same to their victims), as authentically reported in Saheeh Al-Bukhaaree and Saheeh Muslim.
The hadeeth highlights the virtues of Ibn ‘Abbaas(may Allah be pleased with them) and his vast knowledge and understanding of the Prophet’s statements.
The hadeeth also underlines the becoming etiquette towards thoseholding dissenting opinions.
It is deduced from the hadeeth that burning with fire as a punishment is prohibited..

3019

AbooHurayrahh(may Allah be pleased with him) narrated:
I heard Allah's Messenger ﷺ saying, "An ant bit a Prophet of Allah once, and he ordered that the place of the ants be burnt. So, Allah, Exalted is He, inspired to him, 'It is because one ant bit you that you burnt a nation amongst the nations that glorify Allah?".

Commentary :
Islam preaches mercy to all Allah’s Creation: human beings, Jinn, animals, and birds. It enjoins Muslims to show mercy to all creatures and forbids them from vainly killing living beings for no real benefit. Moreover, it fosters people’s interests and protects them from loss and harm. This is why Allah, Exalted is He, admonished one of His Prophets for burning the place of the ants because one ant had bitten him. The Prophetﷺ said, "An ant bit a Prophet of Allah once, and he ordered that the place of the ants be burnt. So, Allah, Exalted is He, inspired to him, 'It is because one ant bit you that you burnt a nation amongst the nations that glorify Allah?’" This means that he ordered a whole nation that glorified Allah, Exalted is He, to be burnt because of one ant that had bitten him!
It should be noted that Allah, Exalted is He, admonished this Prophet for doing Khilaaf Al-Awlaa (i.e., an undesirable, yet permissible act that is not the best choice from a number of alternatives, contradicting that which is most appropriate and what is religiously superior under ordinary circumstances). This means that it would have been better for him to punish only the ant that had bitten him, and were he to do so, Allah, Exalted is He, would not have admonished him. However, He admonished him for exceeding the proper limits and burning the whole colony of ants!
It is deduced from the hadeeth that the punishment must be in proportion to the crime committed and must not be executed on anyone other than the perpetrator.
The hadeeth also highlights the gravity of burning living beings with fire..

3024

SaalimAboo Al-Nadr (the freed slave of ‘Umar ibn 'Ubaydullaah) said:
I was ‘Umar's clerk. Once ‘Abdullaah ibn AbeeAwfaa wrote a letter to ‘Umar (may Allah be pleased with them) when he proceeded to Al-Harooriyah. I read in it that Allah's Messenger ﷺ in one of his military expeditions against the enemy, waited till the sun declined and then he got up amongst the people saying, "O people! Do not wish to meet the enemy, and ask Allah for safety, but when you face the enemy, be patient, and remember that Paradise is under the shades of swords." Then he ﷺ said, "O Allah, the Revealer of the Holy Book, the Mover of the clouds, and the Defeater of the clans (i.e., in the Battle of the Trench), defeat them, and grant us victory over them."
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Commentary :
Wellbeing is one of the great blessings for which a person should constantly ask Allah, Exalted is He.
In this hadeeth, SaalimAboo Al-Nadr (the freed slave of ‘Umar ibn 'Ubaydullaah), who was ‘Umar's clerk, narrated that he once read a letter from ‘Abdullaah ibn AbeeAwfaa to ‘Umar ibn ‘Ubaydullah(may Allah be pleased with them) when he was proceeding to Al-Harooriyah. ‘Abdullaah ibn AbeeAwfaa(may Allah be pleased with him) was the commander of the army sent to fight against the Khawaarij (Kharijites), also known as Al-Harooriyah, during the reign of ‘Alee ibn AbooTaalib(may Allah be pleased with him). Al-Harooriyah was a name given to a deviant sect of the Kharijites attributed to Harooraa, a town near Kufa, where the Kharijites first gathered. The letter read that the Prophet ﷺ, in one of his military expeditions against the enemy, waited till the sun declined, avoiding the extreme heat of the sun, and then he got up amongst the Muslim fighters saying, "O people! Do not wish to meet the enemy,” and the prohibition in this regard is because one does not know what he would do, and whether or not he would survive, and because people’s abilities to patiently endure calamities vary, and also because wellbeing and safety are the ultimate attainments. He ﷺ also forbade Muslims from wishing to meet the enemy because it can involve arrogance, reliance on one’s personal abilities, and placing one’s trust in the effectiveness of the available means or material power (rather than relying on Allah, Exalted is He). Moreover, it implies underestimation of the enemy and belittling their power, which is contrary to the enjoined precaution and prudence. He ﷺ added, “and ask Allah for safety and wellbeing,” which is a general and all-inclusive term that incorporates protection from all harms and evils befalling a person’s body, property, family and loved ones in the worldly life and Hereafter. The Prophet ﷺ urged Muslims to ask Allah, Exalted is He, specifically for wellbeing on that occasion because a person is (more) vulnerable to injuries and adversities during wartime. He ﷺ added, “but when you face the enemy, be patient,” because it is incumbent on Muslims to adhere to patience and endurance during wartime as long as it is within their capacity, and those who keenly adhere to patience are rewarded with victory. The Prophet ﷺ also said: “and remember that Paradise is under the shades of swords." This means that meeting the enemies of Islam and Muslims and fighting against them is one of the keymeans of entering Paradise. Afterward, he ﷺ implored Allah, Exalted is He, for victory. He ﷺ said, "O Allah, the Revealer of the Holy Book,” meaning the Quran, “the Mover of the clouds,” meaning the One who causes the rain to descend, the wind to blow, and the like, “and the Defeater of the clans (i.e., in the Battle of the Trench),” meaning the disbelievers from various clans who joined forces in the Battle of the Trench to eradicate Islam and the Muslims. Allah, Exalted is He, defeated them with a strong wind, and the Muslims did not even have to fight them off, “defeat them, and grant us victory over them.” In this statement, the Prophet ﷺreferred to what is mentioned the Quran, in the ayah that reads (what means): {Fight them; Allah will punish them by your hands and will disgrace them and give you victory over them and satisfy the breasts of a believing people.} [Quran 9:14]. He ﷺ also mentioned the moving of the clouds, in reference to Allah’s Power in causing the wind to blow and the clouds to move as He wills and causing rain whenever He wills. This indicates Allah’s Power in aiding the Muslim fighters by causing their movement, i.e., striving and fighting against the disbelievers, and putting the disbelievers’ movement to a halt and safeguarding Muslims from their harm; his mention of Allah’s Power in causing rain also indicates His bestowal of victory over their enemies, killing them, and taking spoils of war. All the while,withholding rain resemblesthe Muslims’ defeat and failure to kill their enemies or obtain spoils of war. He ﷺ also made mention of defeating the ‘clans,’imploring Allah, Exalted is He, to bestow His grace in that battle as He did in the Battle of the Trench, and reminding Muslims to rely solely on Allah, Exalted is He, and to believe that nothing comes to pass except by His will.
The hadeeth forbids Muslims from wishing for meeting the enemy and going to war, and this is different from aspiring to martyrdom.
It is deduced from the hadeeth that when Muslims meet their enemies, it is incumbent on them to adhere to patience.
It is also inferred therefrom that it is allowable to supplicate Allah, Exalted is He, to defeat and destroy the disbelievers.
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3029

Narrated AbooHurayrah (may Allah be pleased with him):
Allah's Messenger ﷺ said: "War is deceit"..

Commentary :
A person may be allowed to do at a time of war what isn’t generally allowed in other situations, including: resorting to deceit, meaning Tawriyyah (i.e., indirect speech; when a speaker says something that has an apparent meaning that the listener would understand, and another hidden meaning, and the speaker’s intention is this hidden meaning, except that he concealed it with that apparent and immediate meaning that first comes to the listener’s mind) and lying, if needed, because war is deceit, as the Prophet ﷺ described it,as narrated by AbooHurayrah(may Allah be pleased with him).
It was also said that it is allowable to resort to deceit at times of war whenever possible, to realize significant benefits for Muslims. When Muslims exhaust all means of deceit at times of war, they should then opt for fighting. It was also said that when one is deceived once at time of war, it incurs his destruction for good, and there is no way back from it.
It is deduced from the hadeeth that it is allowable for a Muslim to tell a lie and speak contrary to the truth to display strength and motivate his fellows with the aim of demoralizing the enemy or lie to their enemies to deceive them. It was narrated on the authority of Asmaa’ bintYazeed(may Allah be pleased with her)that the Prophet ﷺ said: “It is not lawful to lie except in three cases: a man tells his wife something (untrue) to please her, to lie during war, and to lie in order to bring peace between disputing people.”.

3035

Jareer(may Allah be pleased with him) narrated:
Allah's Messenger ﷺdid not screen himself from me since my embracing Islam, and whenever he ﷺ saw me, he would receive me with a smile. Once I told him that I could not sit firm on horses. He ﷺ stroke me on the chest with his hand and said, "O Allah! Make him firm and make him a guiding and a rightly guided man."
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Commentary :
The hadeeth highlights the merits of Jareer ibn ‘Abdullaah(may Allah be pleased with him). He (may Allah be pleased with him)narrated that the Prophet ﷺdid not screen himself from him since he embraced Islam, meaning that he ﷺ did not deny him access to his house or gatherings, even though he (may Allah be pleased with him) was a young man. Whenever he (may Allah be pleased with him) requested permission to enter his house, he ﷺ granted him permission and he ﷺ always met him with a smile, and this reflects the Prophet’s kindness towards his Companions (may Allah be pleased with them). Jareer(may Allah be pleased with him)was held in high regard by his people, and therefore the Prophet ﷺ respected that, and held him in high regard as well. Jareer(may Allah be pleased with him) once complained to the Prophet ﷺ that he would fall down from his horse or feared to fall down from it when it ran. He (may Allah be pleased with him) said: “Once I told him that I could not sit firmly on horses. He ﷺ stroked me on the chest with his hand and said, "O Allah! Make him firm and make him a guiding and a rightly guided man.” Henceforth, Jareer(may Allah be pleased with him) did not fall down from his horse. Another version recorded by Al-Bukhaaree reads, “… and make him guided and a source of guidance (to others).”
It is deduced from the hadeeth that the Companions (may Allah be pleased with them) always hastened to inform the Prophet ﷺ of all their affairs, seeking his advice and supplication.
It is also inferred therefrom that meeting people with a smile is part of the Prophets’ considerate attitude towards people; it indicates humbleness and fosters mutual affection.
The hadeeth highlights the virtues of chivalry and horse riding, being essential skills for every noble man and chief.
It is inferred from the hadeeth that there is no harm for a scholar or Imaam (i.e., ruler) to touch the person to whom he is referring whether he is the addressee or otherwise.
The hadeeth underlines amethod to win people’s hearts..

3039

Al-Baraa’ ibn ‘Aazib(may Allah be pleased with him) narrated:
The Prophetﷺ appointed ‘Abdullaah ibn Jubayr as the commander of the infantry men (archers), who were fifty on the day (of the battle) of Uhud. He ﷺ instructed them, "Stick to your place, and do not leave it even if you see birds snatching us, till I send for you; and if you see that we have defeated the disbelievers and made them flee, even then you should not leave your place till I send for you." Then the disbelievers were defeated. By Allah, I saw the women fleeing lifting up their clothes revealing their leg-bangles and their legs. So, the Companions of ‘Abdullaah ibn Jubayr said, "The spoils of war! O people, the spoils of war! Your companions have become victorious, what are you waiting for now?" ‘Abdullaah ibn Jubayr(may Allah be pleased with him) said, "Have you forgotten what Allah's Messenger ﷺ said to you?" They replied, "By Allah! We will go to the people (i.e., the enemy) and collect our share from the spoils of war." But when they went to them, they were forced to turn back defeated. At that time Allah's Messenger ﷺin their rear was calling them back. Only twelve men remained with the Prophetﷺ and the disbelievers martyred seventy men from us. On the day (of the battle) of Badr, the Prophetﷺ and his Companions (may Allah be pleased with them) had caused the Pagans to lose 140 men, seventy of whom were captured and seventy were killed. Then AbooSufyaan asked thrice, "Is Muhammad present amongst these people?" The Prophetﷺ ordered his Companions (may Allah be pleased with them) not to answer him. Then he asked thrice, "Is the son of AbooQuhaafah present amongst these people?" He asked again thrice, "Is the son of Al-Khattaab present amongst these people?" He then returned to his companions and said, "As for these (men), they have been killed." ‘Umar (may Allah be pleased with him) could not control himself and said (to AbooSufyaan), "You told a lie, by Allah! O enemy of Allah! All those you have mentioned are alive and sound, and the thing which will make you unhappy is still there." AbooSufyaan said, "Our victory today is a counterbalance to yours in the Battle of Badr, and in war (the victory) is always undecided and is shared in turns by the belligerents, and you will find some of your (killed) men mutilated, but I did not urge my men to do so, yet I do not feel sorry for their deed" After that he started reciting cheerfully, "O Hubal, be high! On that the Prophetﷺ said (to his companions), "Why do not you answer him back?" They said, "O Allah's Messenger ﷺ What shall we say?" He ﷺ said, "Say, Allah is Higher and more Sublime." (Then) AbooSufyaan said, "We have the (idol) Al-‘Uzzaa, and you have no ‘Uzzaa." The Prophet ﷺ said (to his Companions), "Why do not you answer him back?" They asked, "O Allah's Messenger ﷺ!What shall we say?" He ﷺ said, "Says Allah, Exalted is He, is our Helper and you have no helper.”
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Commentary :
Uhud is one of the mountains of Al-Madeenah, four kilometers from the Prophet’s Mosque, where the Battle of Uhud took place in Shawwal 3 A.H. between the Muslims and Quraysh.
In this hadeeth, Al-Baraa’ ibn ‘Aazib(may Allah be pleased with him) narrated that the Prophet ﷺ appointed ‘Abdullaah ibn Jubayr(may Allah be pleased with him) as the commander of the archers, who were fifty, at the Battle of Uhud. He ﷺ instructed them, "Stick to your place, and do not leave it even if you see birds snatching us,” meaning that even if we got killed and birds started eating our flesh, do not leave your posts, “till I send for you; and if you see that we have defeated the disbelievers and made them flee, even then you should not leave your place till I send for you." This was a stern warning against disobeying the Prophet’s command, to emphasize the gravity of the situation, and the importance of guarding Muslims from the top of the mountain lest the disbelievers should seize the opportunity and defeat them.
The battle started and the disbelievers were defeated. Al-Baraa’ (may Allah be pleased with him) even said: “By Allah, I saw the women,” meaning with the disbelievers, “fleeing,” in a hurry so much that they were, “lifting up their clothes revealing their leg-bangles and their legs.”
On seeing that, the companions of ‘Abdullaah ibn Jubayr(may Allah be pleased with him), the very men whom the Prophet ﷺ sternly warned against leaving their places, said, "The spoils of war! O people, the spoils of war! Your companions have become victorious, what are you waiting for now?" They noticed that the defeated soldiers were trying to take their properties and flee (and therefore hastened to take the spoils of war). ‘Abdullaah ibn Jubayr(may Allah be pleased with him) reminded them of the Prophet’s command and warning against leaving their place, but they still insisted on leaving and taking the spoils of war. When they reached the spoils of war, they were confused and did know where to go, as a punishment for their disobedience to the Prophet’s command andwere forced to turn back defeated. At that time Allah's Messenger ﷺ wasin their rear, calling them back. Only twelve men remained with the Prophetﷺ, and it was also said fourteen, including: Aboo Bakr, ‘Umar, ‘Alee, ‘Abd Al-Rahmaan ibn ‘Awf, Sa‘d ibn AbeeWaqqaas, Talhah ibn ‘Ubaydullaah, Al-Zubayr ibn Al-‘Awwaam, Aboo ‘Ubaydah ibn Al-Jaraah(may Allah be pleased with them), from the emigrants; Al-Hubaab ibn Al-Munthir, AbooDujaanah, ‘Aasim ibn Thaabit ibn Abee Al-Aflah, Al-Haarith ibn Al-Summah, Usayd ibn Hudayr, and Sa‘d ibn Mu‘aadh(may Allah be pleased with them), from the Ansaar, and Sahl ibn Hunayf(may Allah be pleased with him) was also said to be among them.
The disbelievers killed seventy Muslim men including Hamzah ibn ‘Abd Al-Muttallib(may Allah be pleased with him), the Prophet’s uncle, and he was killed at the hands of Wahshee, the slave of Jubayr ibn Mut‘im. On the day (of the battle) of Badr, the Prophetﷺ and his Companions (may Allah be pleased with them) had caused the pagans to lose 140 of their men, seventy of whom were captured, and seventy of whom were killed.
After the battle ended, AbooSufyaan, who was a disbeliever then, asked thrice, "Is Muhammad present amongst these people?" The Prophetﷺ ordered his Companions (may Allah be pleased with them) not to answer him. Then he asked thrice, "Is the son of AbooQuhaafah present amongst these people?" He asked again thrice, "Is the son of Al-Khattaab present amongst these people?" He then returned to his companions and said, "As for these (men), they have been killed." ‘Umar (may Allah be pleased with him) could not control himself and said (to AbooSufyaan), "You have lied, by Allah! O enemy of Allah! All those you have mentioned are alive and sound, and the thing which will make you unhappy is still there." ‘Umar’s response despite the Prophet’s command was motivated by his zeal for the Prophet ﷺ lest the disbelievers believe that he ﷺ was killed and his Companions (may Allah be pleased with them) were weak, yet it did not actually imply disobedience; his act was rather rewardable, since the Prophet ﷺ commanded the Companions (may Allah be pleased with them) afterward to answer AbooSufyaan. The Prophet’s second command constituted a tacit approval of ‘Umar’s response, because it served the best interests of Muslims. Thereupon, AbooSufyaan said, "Our victory today is a counterbalance to yours in the Battle of Badr, and in war (the victory) is always undecided and is shared in turns by the belligerents, and you will find some of your (killed) men mutilated,” by the breaking of their noses, the splitting open of their stomachs, and the like, all of which is prohibited in Islam as delineated in the Islamic etiquette of war. AbooSufyaan stated that he did not disapprove of his soldiers’ acts and the mutilation of Muslims’ dead bodies, being their enemies. Afterward, he started reciting some rhymingRajaz verses (i.e., poetic verses composed in a meter used in classical Arabic poetry called Rajaz) cheerfully, "O Hubal, be high!” Hubal was the name of the idol placed inside the Ka‘bah and was worshipped by the pagans of Makkah. On that the Prophetﷺ commanded his Companions (may Allah be pleased with them) to answer back and say, "Say, Allah is Higher and more Sublime." The Prophet ﷺ commanded them to respond to AbooSufyaan because he ﷺwas commissioned to raise the word of Allah (i.e., His religion) high and proclaim it. When AbooSufyaan said what he said, he ﷺ could not remain silent and had to raise the word of Allah high and proclaim it. In the response, the Prophet ﷺ emphasized that Muslims believe that Allah, Exalted is He, is Greater and Higher than all these idols worshipped by the pagans.
(Then) AbooSufyaan said, "We have the (idol) Al-‘Uzzaa, and you have no ‘Uzzaa." Al-‘Uzzaa was the name of one of their idols, and it was also said that it was the name of a tree worshipped by the people of Ghatafaan. The Arabic word ‘Uzzaa denotes glory and pride, suggesting that the pagans had a god that was their source of glory and pride, unlike Muslims. Thereupon, the Prophet ﷺ commanded Muslims to respond by saying, Says Allah, Exalted is He, is our Helper and you have no helper.” Meaning that Allah, Exalted is He, is the ultimate source of help and He bestows upon the believers victory and support, and deserts the disbelievers whose idols cannot avail them anything nor grant them support. AbooSufyaan could not say anything more and remained silent. The Prophet ﷺ did not answer back to him personally,and his refined status was vastly superior to AbooSufyaan’s; instead,he commanded the Companions (may Allah be pleased with them) to answer to him.
The hadeeth highlights the gravity of disobeying the Prophet’s commands, for it incurs loss and defeat.
It also underlines that when Muslims disobey Allah, Exalted is He, and His Messenger ﷺ, they would be the same as the non-Muslims and in the event of a confrontation between the two parties, the ones who avail themselves of the worldly material means (numerical superiority, arms, and strength) win (i.e., Muslims will be deprived of the support of Allah, Exalted is He).
It is inferred from the hadeeth that Muslims are required to avail themselves of the worldly material means leading to victory,and also duly rely on Allah, Exalted is He.
It is deduced therefrom that soldiers are enjoined to obey their commander, for disobeying his commands is one of the key reasons for defeat and loss.
The hadeeth highlights the virtues of Aboo Bakr and ‘Umar (may Allah be pleased with them), and their special status in the Prophet’s heart.
.

3040

Anas (may Allah be pleased with him) narrated:
Allah's Messenger ﷺ was the (most handsome), most generous and the bravest of all people. Once the people of Al-Madeenah got frightened, having heard an uproar at night. So, the Prophetﷺ met the people while he was riding an unsaddled horse belonging to AbooTalhah(may Allah be pleased with him) and carrying his sword (slung over his shoulder). He ﷺ said (to them), "Do not get scared, do not get scared." Then he ﷺ added, "I found it (i.e., a horse that was) very fast.”.

Commentary :
Courage is a praiseworthy quality and the Prophet ﷺwas characterized by outstanding courage, reflected in many incidents throughout his lifetime.
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) narrated that the Prophet ﷺ was the most handsome person and had the best moral character; he ﷺ was the most generous and the bravest of all people; he ﷺ never fled from the battlefield, and steadfastly faced his enemies. Anas (may Allah be pleased with him) listed only these three qualities, because they are consideredfrom the key human virtues. Anas (may Allah be pleased with him) related an incident that reflected the Prophet’s remarkable courage. Once the people of Al-Madeenah got frightened, having heard an uproar at night. Frightened, they headed towards the source of the sound, and the Prophetﷺ met the people while he was riding an unsaddled horse belonging to AbooTalhah(may Allah be pleased with him) and carrying his sword (slung over his shoulder). He ﷺ had gone and investigated the matter and was on his way back when he ﷺ met them. He ﷺ said to them, to calm them down, "Do not get scared, do not get scared." Then he ﷺ added, "I found it (i.e., a horse that was) very fast.”
It was said that the horse in reference was awfully slow, but when the Prophet ﷺ rode it, it became very fast, by the blessing of the Prophet ﷺ. In the hadeeth, the Prophet ﷺ likened the fast horse to the sea; the Arabic word used in the hadeeth is Bahr, meaning sea, to indicate its speed and the rider’s comfort as smooth as a boat ride.
The hadeeth underlines the noble qualities with which Allah, Exalted is He, endowed His Messenger ﷺ.
It is deduced from the hadeeth that it is allowable for a Muslim to go alone to (investigate dangerous situations and) spy on the enemy as long as it is not certain that it would incur his destruction.
It is deduced that it is allowable to ride a horse without a saddle.
It is also inferred therefrom that it is permissible to borrow a horse to ride it to partake in Jihaad.
The hadeeth urges Muslims to bear glad tidings to people after the reasons of their fear are eliminated. .

3045

AbooHurayrah(may Allah be pleased with him) reported:
Allah's Messenger ﷺ sent ten men on a military expedition to spy on the enemies under the leadership of ‘Aasim ibn Thaabit Al-Ansaaree, the grandfather of ‘Aasim ibn ‘Umar Al-Khattaab(may Allah be pleased with them). They proceeded till they reached Had’ah, a place between ‘Usfaan, and Makkah, and their news reached a branch of the tribe of Hudhayl called BaneeLihyaan. About two-hundred men, who were all archers, hurried to follow their tracks till they found the place where they had eaten dates that they had brought with them from Al-Madeenah. They said, "These are the dates of Yathrib (i.e., Al-Madeenah), "and continued following their tracks. When ‘Aasim and his companions (may Allah be pleased with them) saw their pursuers, they went up a high place and the disbelievers circled them. The disbelievers said to them, "Come down and surrender, and we promise and guarantee you that we will not kill any one of you." ‘Aasim ibn Thaabit(may Allah be pleased with him), the leader of the military expedition, said, "By Allah! I will not come down to be under the protection of disbelievers. O Allah! Convey our news to Your Prophet ﷺ. Then the disbelievers threw arrows at them till they were martyred ‘Aasim along with six other men, and three men came down accepting their promise and convention, and they were Khubayb Al-Ansaaree and Ibn Dathinah and another man. So, when the disbelievers captured them, they undid the strings of their bows and tied them. Then, the third (of the captives) said, "This is the first betrayal. By Allah! I will not go with you. No doubt these, namely the martyred, have set a good example to us." So, they dragged him and tried to compel him to accompany them, but as he refused, they killed him. They took Khubayb and Ibn Dathinah with them and sold them (as slaves) in Makkah (and all that took place) after the battle of Badr. Khubaybwas bought by the sons of Al-Haarith ibn ‘Aamir ibn Nawfal ibn ‘Abd Manaaf. It was Khubayb who had killed Al-Haarith ibn ‘Aamir on the day (of the battle of) Badr. So, Khubayb remained a prisoner with those people. Al-Zuhree narrated: ‘Ubaydullaah ibn ‘Iyyaad said that the daughter of Al-Haarith had told him, "When those people gathered (to kill Khubayb) he borrowed a razor from me to shave his pubes and I gave it to him. Then he took a son of mine while I was unaware when he came upon him. I saw him placing my son on his thigh and the razor was in his hand. I got scared so much that Khubayb noticed the agitation on my face and said, 'Are you afraid that I will kill him? No, I will never do so.' By Allah, I never saw a prisoner better than Khubayb. By Allah, one day I saw him eating of a bunch of grapes in his hand while he was chained in irons, and there was no fruit at that time in Makkah." The daughter of Al-Haarith used to say, "It was a boon Allah, Exalted is He, bestowed upon Khubayb." When they took him out of the Sanctuary (of Makkah) to kill him outside its boundaries, Khubayb requested them to let him offer a two Rak‘ah prayer. They allowed him and he offered two Rak‘ahs and then said, "Had not I been afraid that you would think that I was afraid (of being killed), I would have prolonged the prayer. O Allah, kill them all with no exception." (He (may Allah be pleased with him) then recited the poetic verse, "I am being martyred as a Muslim; I do not mind how I am killed in Allah's Cause, for my killing is for Allah's Sake; and if Allah wishes, He will bless the amputated parts of a torn body." Then the son of Al-Haarith killed him. So, it was Khubayb(may Allah be pleased with him) who set the tradition for any Muslim sentenced to death in captivity, to offer a two Rak‘ah prayer (before being killed). Allah fulfilled the invocation of ‘Aasim ibn Thaabit on that very day on which he was martyred. The Prophetﷺinformed his Companions (may Allah be pleased with them) of their news and what had happened to them. Later on, when some disbelievers from Quraysh were informed that ‘Aasim had been killed, they sent some people to fetch a part of his body (i.e., his head) by which he would be recognized. (That was because) ‘Aasim had killed one of their chiefs on the day (of the battle) of Badr. So, a swarm of wasps, resembling a shady cloud, were sent to hover over ‘Aasim and protect him from their messenger and thus they could not cut off anything from his flesh.

حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ، قَالَ أَخْبَرَنِي عَمْرُو بْنُ أَبِي.

Commentary :
The battle of Al-Rajee‘ took place in Safar 4 A.H., and it was named after a well located between Makkah and ‘Usfaan, closer to the latter. It was a village about 80 miles (128 km) from northern Makkah on the way to Al-Madeenah.
In this hadeeth, AbooHurayrah(may Allah be pleased with him) reported that the Prophet ﷺ dispatched ten men on a military expedition. The Arabic word used in the hadeeth is Raht, which denotes a number of men below ten, and it has also been said that it was below forty. A military expedition consisted of maximum 400 men (soldiers). Their task, under the leadership of ‘Aasim ibn Thaabit Al-Ansaaree, the grandfather of ‘Aasim ibn ‘Umar Al-Khattaab on his mother’s side (may Allah be pleased with them), was to spy on the Muslims’ enemies. They proceeded till they reached Had’ah, a place between ‘Usfaan and Makkah, 7 miles away from ‘Usfaan, and their news reached a branch of the tribe of Hudhayl called BaneeLihyaan, meaning that the people of this branch knew of the military expedition. Therefore, about two-hundred men (from BaneeLihyaan), who were all archers, hurried to follow their tracks till they found the place where they had eaten dates that they had brought with them from Al-Madeenah. They said, "These are the dates of Yathrib (i.e., the old name of Al-Madeenah),” and continued following their tracks. When ‘Aasim and his companions (may Allah be pleased with them) saw their pursuers, they went up to a high place and the disbelievers circled them. During the siege, the disbelievers promised them security and guaranteed that they would not kill any one of them if they surrendered. ‘Aasim ibn Thaabit(may Allah be pleased with him), the leader of the military expedition, said, "By Allah! I will not come down to be under the protection of disbelievers,” because he (may Allah be pleased with him) knew that he could not trust them. He (may Allah be pleased with him) invoked Allah, Exalted is He, saying: “O Allah! Convey our news to Your Prophet ﷺ.” Since ‘Aasim and his companions (may Allah be pleased with them) defiantly refused to surrender, the disbelievers shot arrows at them till they were martyred. ‘Aasimand six other men (may Allah be pleased with them) were killed, and three men came down, accepting the promise of security, and they were Khubayb ibn ‘Adiyy Al-Ansaaree, Zayd ibn Al-Dathinah Al-Ansaaree and another man (may Allah be pleased with them); it was said that his name was ‘Abdullaah ibn Taariq. When the disbelievers captured them, they undid the strings of their bows and tied them. Then, the third man (of the captives, i.e., ‘Abdullaah ibn Taariq) said, "This is the first betrayal. By Allah! I will not go with you. No doubt these, namely the martyrs, have set a good example to us." So, they dragged him and tried to compel him to accompany them, but as he refused, they killed him. They took Khubayb and Ibn Dathinah with them and sold them (as slaves) in Makkah. All this took place after the battle of Badr, explaining why the disbelievers sought revenge. Khubayb was bought by one of the sons of Al-Haarith ibn ‘Aamir ibn Nawfal ibn ‘Abd Manaaf, named ‘Uqbah, AbooSirwa‘ah and his half-brother Hujayr ibn Abee ‘Ihaab (on his mother’s side). It was Khubayb who had killed Al-Haarith ibn ‘Aamir on the day of Badr. So, Khubayb remained a prisoner with the sons of Al-Haarith, and Sawfaan ibn Umayyah bought Ibn Al-Dathinah and killed him in Makkah.
‘Ubaydullaah ibn ‘Iyyaad, one of the hadeeth’s narrators, said that Zaynab bint Al-Haarith told him of what happened to Khubayb. She said that when Banee Al-Haarith gathered (to kill Khubayb), he borrowed a razor from her to shave, and she gave it to him. Her son came near Khubayb(may Allah be pleased with him) while she was unaware. She saw him placing her son on his thigh, and the razor was in his hand. She got scared so much that Khubayb noticed the agitation on her face and comforted her, saying, “Are you afraid that I will kill him? No, I will never do so.”
She also made mention of some Karaamaat (i.e.,supernatural abilities or events bestowed by Allah, Exalted is He, upon a righteous person which contradict universal norms and human standards) that happened to Khubayb(may Allah be pleased with him). She said: “By Allah, I never saw a prisoner better than Khubayb. By Allah, one day I saw him eating of a bunch of grapes in his hand while he was chained in irons, and there was no fruit at that time in Makkah.” She used to say, "It was a blessing that Allah, Exalted is He, bestowed upon Khubayb." This was one of the manifest Karaamaat conferred by Allah, Exalted is He, on him.
When they took him out of the Sanctuary (of Makkah) to kill him outside its boundaries, Khubayb(may Allah be pleased with him) requested them to let him offer a two Rak‘ah prayer. They allowed him and he offered two Rak‘ahs and then said, "Had not I been afraid that you would think that I was scared (of being killed), I would have prolonged the prayer. O Allah, kill them all with no exception,” meaning eradicate them all. He (may Allah be pleased with him) then recited the poetic verse, "I am being martyred as a Muslim; I do not mind how I am killed in Allah's Cause, for my killing is for Allah's Sake; and if Allah wishes, He will bless the amputated parts of a torn body."
He (may Allah be pleased with him) meant that he cared less about death, since he was being killed in Allah’s Cause, and Allah, Exalted is He, would bless his torn body, if He willed it. Then the son of Al-Haarith killed him in Al-Tan‘eem and crucified him. It was Khubayb(may Allah be pleased with him) who set the tradition for any Muslim sentenced to death in captivity, to offer a two Rak‘ah prayer (before being killed).
Allah, Exalted is He, answered the invocation of ‘Aasim ibn Thaabit(may Allah be pleased with him) on that very day on which he was martyred; the Prophetﷺinformed his Companions (may Allah be pleased with them) of their news and what had happened to them. ‘Aasim(may Allah be pleased with him) had killed one of the chiefs of Quraysh named ‘Uqbah ibn AbeeMu‘ayt in the Battle of Badr. When the news of ‘Aasim’s death reached the people of Quraysh, they sent some people to fetch a part of his body (i.e., his head) by which he could be recognized, to verify the news. A swarm of wasps, resembling a shady cloud, were sent to hover over ‘Aasim’s dead body and protect him from their messenger, and thus the disbelievers of Quraysh could not cut off anything from his flesh.
The hadeeth highlights a sign of the Prophethood of Muhammad ﷺ.
It also underlines that Allah, Exalted is He, protects and preserves His believing servants both during life and after death, and that attaining martyrdom does not indicate the destruction and defeat of Muslims, but is rather an honor, and an indication of their merits.
It is deduced from the hadeeth that betrayal is unbecoming of a true Muslim, even with those who betray him.
The hadeeth underlines the virtues of ‘Aasim ibn Thaabit Al-Ansaaree and Khubayb ibn ‘Adiyy(may Allah be pleased with them).
The hadeeth affirms the bestowal of Karaamaat on the allies and righteous servants of Allah, Exalted is He, and that He answers their supplications.
.

3051

Salamah ibn Al-Akwa‘ (may Allah be pleased with him) narrated:
A disbelieving spy came to the Prophetﷺwhile he was on a journey. The spy sat with the companions of the Prophetﷺ and started talking and then went away. The Prophetﷺsaid (to his companions), 'Chase and kill him.' So, I killed him. The Prophetﷺ then gave him the belongings of the killed spy (in addition to his share of the spoils of war).
.

Commentary :
Betraying Muslims and spying on them are among the worst sins and misdeeds, especially at times of war.
In this hadeeth, Salamah ibn Al-Akwa‘ (may Allah be pleased with him) narrated that a disbelieving spy came to the Prophetﷺwhile he was on a journey. It was said that this took place during the battle of Hawaazin in 8 A.H., as recorded by Muslim. The Arabic word used in the hadeeth for spy is ‘Ayn, lit. an eye, because a spy’s job is mostly related to vision.
The version of the hadeeth complied by Muslim stated that the spy came riding a red camel. He made it kneel down, extracted a strip of leather from its girth and tethered the camel with it. Then he began to eat with the people and look (curiously around). He ate with the Companions (may Allah be pleased with them) and talked with them so that he would not look suspicious. He started looking around and collecting the needed information. He learned that the Muslims were in a poor condition,in that some of them were on foot and had no riding animals. All of a sudden, he left hurriedly; he went to his camel, untethered it, made it kneel down, mounted it and urged the beast which ran off with him. The Prophetﷺsaid (to his Companions), “Chase and kill him.“ This was because leaving him unharmed would harm the Muslims, as he would convey information to the enemy and expose the Muslims’ weak points. This is contrary to messengers sent by the enemy; they may not be harmed as per the Islamic law, because they are bearers of peace and links of communication, and this reflects the beauty and graciousness of Islam.
Salamah ibn Al-Akwa‘ (may Allah be pleased with him) chased and killed the spy. The Prophet ﷺ gave him all the spy’s belongings, arms, clothes, and riding animal.
It is deduced from the hadeeth that it is allowable to kill awar spy if he comes to the Muslim lands and he is not given security.
It is also inferred therefrom that the spoils of war taken from a killed spy belong to the one who kills him
.

3059

Aslam, the freed slave of ‘Umar ibn Al-Khattaab, (may Allah be pleased with them) narrated that ‘Umar appointed a freed slave of his, called Hunayy, manager of the Himaa (i.e., preserves, protected areas, pasture devoted for grazing the animals of the Zakaah or other specified animals). He (may Allah be pleased with him) said to him, "O Hunayy! Do not oppress the Muslims and ward off their curse (invocations against you) for the invocation of the oppressed is responded to (by Allah); and allow the shepherd having a few camels and those having a few sheep (to graze their animals), and take care not to allow the livestock of ‘Abd Al-Rahmaan ibn ‘Awf and the livestock of (‘Uthmaan) ibn ‘Affaan, for if their livestock should perish, then they have their farms and gardens, while those who own a few camels and those who own a few sheep, if their livestock should perish, would bring their dependents to me and appeal for help saying, 'O Commander of the Believers! O Commander of the Believers!' Would I then neglect them? (No, of course). So, I find it easier to let them have water and grass rather than to give them gold and silver (from the Muslims' treasury). By Allah, these people think that I have been unjust to them. This is their land, and during the pre-Islamic period, they fought for it and they embraced Islam (willingly) while it was in their possession. By Him in Whose Hand my life is! Were it not for the animals (in my custody) which I give to be ridden for striving in Allah's Cause, I would not have turned even a span of their land into a Himaa.”
.

Commentary :
‘Umar ibn Al-Khattaab(may Allah be pleased with him) was an exemplary and just ruler and is still referred to as theepitome of justice and mindfulness of Allah, Exalted is He, regarding Muslims’ funds entrusted to him, and the duty of governing Muslims’ religious and worldly affairs.
In this hadeeth, the Taabi‘ee (Follower) Aslam, the freed slave of ‘Umar ibn Al-Khattaab, narrated that ‘Umar (may Allah be pleased with him) appointed a freed slave of his, called Hunayy, as the manager of the Himaa (i.e., preserves, protected areas, pasture devoted for grazing the animals of the Zakaah or other specified animals), allocated for grazing the animals (camels, horses, and other animals) of Zakaah that belonged to the Muslim Treasury, and no other animals were allowed to graze therein. ‘Umar (may Allah be pleased with him) had declared this pasture as Himaa. He (may Allah be pleased with him) said to him, "O Hunayy! Do not oppress the Muslims, and ward off their curse (invocations against you), for the invocation of the oppressed is responded to (by Allah),” as there is no veil between it and Allah, “and allow the shepherd having a few camels” below thirty, “and those having a few sheep (to graze their animals), and take care not to allow the livestock of ‘Abd Al-Rahmaan ibn ‘Awf and the livestock of (‘Uthmaan) ibn ‘Affaan,” because they were rich and owned much livestock. He (may Allah be pleased with him) did not mean that their livestock must be denied access to the Himaa in all cases, but rather when the pasture could only accommodate the livestock of one of the two parties. In this case, the owners of fewerlivestock should be given priority. This was because if the livestock of ‘Abd Al-Rahmaan ibn ‘Awf and the livestock of ‘Uthmaan ibn ‘Affaanwere denied access to the Himaa, they had their farms and gardens, while those who owned fewer camels and sheep, if their livestock were denied access, they would bring their dependents and appeal for help saying, 'O Commander of the Believers! O Commander of the Believers!' He (may Allah be pleased with him) would not let them down and would have to compensate them by paying them gold and silver to satisfy their needs. He (may Allah be pleased with him) said: “So, I find it easier to let them have water and grass rather than to give them gold and silver (from the Muslims' Treasury).” ‘Umar (may Allah be pleased with him) added: “By Allah, these people,” meaning the owners of few camels and sheep in Al-Madeenah, “think that I have been unjust to them. This is their land, and during the pre-Islamic period, they fought for it, and they embraced Islam (willingly) while it was in their possession.” This is contrary to the situation of those who embraced Islam after conquests and their lands were seized as spoils of war and Fay’ (i.e., war-gains taken by Muslims from the disbelievers without fighting), because their lands and properties were seized by force. It was acceptable for ‘Umar (may Allah be pleased with him) to do as he did because this protected pasture was uncultivated and deserted, and he (may Allah be pleased with him) declared it Himaa, for the benefit of all Muslims.
‘Umar (may Allah be pleased with him) said: “By Him in Whose Hand my life is! Were it not for the animals (in my custody) which I give to be ridden for striving in Allah's Cause,” meaning the camels and horses used for Jihaad purposes, “I would not have turned even a span of their land into a Himaa,” declaring any area as protected pasture and denying Muslims access to it.
The hadeeth underlines ‘Umar’s strength, good judgment, and compassion for Muslims.
The hadeeth warns against the supplication of theoppressed person against the oppressor.
It is deduced from the hadeeth that the pasture must not be allocated for the livestock of rich owners rather than those of the poor ones.
It is also inferred therefrom that the Imaam (i.e., ruler) may investigate different alternatives and opt for what serves the best interests of people.
It is also deduced that the Imaam should give precedence to the interests of the poor people over those of the rich.
.

3060

Hudhayfah(may Allah be pleased with him) narrated:
The Prophetﷺsaid (to us), "List the names of those people who have announced that they are Muslims." So, we listed one thousand and five hundred men. Then we wondered, "Should we be afraid (of disbelievers) although we are one thousand and five hundred in number?" No doubt, we witnessed ourselves being afflicted with such bad trials that one would have to offer the prayer alone in fear.
Al-A‘mash narrated:
"We (listed the Muslims and) found them five hundred." And AbooMu‘aawiyah said, "Between six hundred to seven hundred."
.

Commentary :
In this hadeeth, Hudhayfah ibn Al-Yamaan(may Allah be pleased with him) stated that the Prophet ﷺ commanded to make a list of the Muslims’ names at that time. It was said that this took place during the time of theHudaybiyah Treaty, and the Prophet ﷺ wanted to know the number of Muslims; should any unfortunate event happen and the Muslims had to fight, he ﷺ would know the number of Muslims and who was able to fight. The number was one thousand and five hundred men. Another version of the hadeeth reads: “five hundred,” and a third version reads: “between six hundred and seven hundred.” The Companions (may Allah be pleased with them) wondered, "Should we be afraid (of disbelievers) although we are one thousand and five hundred in number?" It seems that they(may Allah be pleased with them) could not believe the large number of Muslims at that time and believed that it was inconceivable that such a large number of men should be defeated. The version compiled by Muslim reads: “We said, ‘O Messenger of Allah, do you entertain any fear concerning us and we are (at this time) between six hundred and seven hundred (in strength).’” He ﷺ remarked: “You do not perceive; you may be put to some trials.” He (may Allah be pleased with him) said: ”We actually suffered trials so much so that some of our men were forced to offer their prayers in concealment.” This means that such confidence due to numerical superioritywas eliminated when Muslims were afflicted with fear and Fitnah (i.e., dissension and civil strife) after the Prophet’s death, so much so that some used to pray individually out of fear, despite the enormous number of Muslims at that time! Perhaps this referred to the Fitnah that took place after the Prophet’s death when some Muslims used to hide and perform the prayers in secret, fearing prominence and getting caught up in such Fitnah and wars. It was said that this was a reference to the late period of ‘Uthmaan’s reign during the tenure of some governors of Kufa, like Al-Waleed ibn ‘Uqbah, who used to delay the obligatory prayers or failed to establish them as enjoined. During this period, some devout Muslims (who were earnestly mindful of Allah, Exalted is He), used to perform the prayers in secret and then join the (delayed) congregational prayers with the governor, lest it should lead to Fitnah.
The hadeeth highlights a sign of the prophethood of Muhammad ﷺ; he foretold a future event that happened afterward, and Muslims were actually afflicted with worse situations after the lifetime of Hudhayfah(may Allah be pleased with him), during the reigns of Al-Hajjaaj and others.
Many narrations were reported with different numbers. To reconcile between the different narrations, it was said that there may have been several lists of Muslims’ names that were made on various occasions. It is also possible that the narrations mean that the number of Muslims was a total of one thousand and five hundred, including men, women, slaves, and boys, and between six and seven hundred men, and five hundred soldiers in particular. It is also possible that what is meant is that the number of Muslims was five hundred fighters from the people of Al-Madeenah in particular; six hundred to seven hundred fighters and non-fighters; and a thousand and five hundred Muslims including those living in the surrounding towns and villages.
It is deduced that it is allowable for the Imaam (i.e., ruler) to count the number of the ruled when needed to defend and protect the Muslims.
It is inferred that it is allowable to make a register of the soldiers’ names.
It is also deduced from the hadeeth that Allah, Exalted is He, afflicts His servants with punishments for their unwarranted confidence due to numerical superiority. .

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

AbooHurayrah(may Allah be pleased with him) narrated that the Prophetﷺ said, "Allah, Exalted is He, wonders at those people who will enter Paradise in chains!”
.

‘Abdullaah(may Allah be pleased with him) narrated:
During some of the Ghazawaat (i.e., battles) of the Prophetﷺa woman was found killed. Allah's Messenger ﷺdisapproved the killing of women and children.
.

Narrated AbooHurayrah (may Allah be pleased with him):
Allah's Messenger ﷺ said: "War is deceit"..

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..

Book of Hadith

| Hadiths

AbooHurayrah(may Allah be pleased with him) narrated that the Prophetﷺ said, "Allah, Exalted is He, wonders at those people who will enter Paradise in chains!” .

‘Abdullaah(may Allah be pleased with him) narrated: During some of the Ghazawaat (i.e., battles) of the Prophetﷺa woman was found killed. Allah's Messenger ﷺdisapproved the killing of women and children. .

Narrated AbooHurayrah (may Allah be pleased with him): Allah's Messenger ﷺ said: "War is deceit"..

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..

AbooHurayrah(may Allah be pleased with him) narrated that the Prophetﷺ said, "Allah, Exalted is He, wonders at those people who will enter Paradise in chains!”
.

‘Abdullaah(may Allah be pleased with him) narrated:
During some of the Ghazawaat (i.e., battles) of the Prophetﷺa woman was found killed. Allah's Messenger ﷺdisapproved the killing of women and children.
.

Narrated AbooHurayrah (may Allah be pleased with him):
Allah's Messenger ﷺ said: "War is deceit"..