| Hadiths

Bukhari Hadiths 1356
Muslim Hadiths 558

Hadith

2104

‘AbdullahNarrated Ibn ‘Umar (may Allah be pleased with him) that the Prophet ﷺ sent to ‘Umar (may Allah be pleased with him) once a silken two-piece garment, and when he ﷺ saw ‘Umar wearing it, he ﷺ said to him, "I have not sent it to you to wear. It (silk) is worn by him who has no share in the Hereafter, and I have sent it to you so that you could avail yourself of it (i.e., sell it).”.

Commentary :
Islam has delineated the topics of beautification and theIslamic dress code in the Book of Allah, Exalted is He, and the Sunnah of his Prophet ﷺ. The Laws of Islamhas laid down general rules that should be taken into account pertaining to the Islamic dress code for men and women, one of which is the prohibition of wearing silk for men.
In this hadeeth, ‘AbdullahIbn ‘Umar (may Allah be pleased with him) stated that the Prophet ﷺ once gifted ‘Umar (may Allah be pleased with him) a ‘Hullah,’ a suit of two Yemeni garments (woven with red and black stripes, or red and green stripes). This one was made of pure silk or mixed with silk. He ﷺ may have sent him Hullah Siraa’, which was a Burdah (i.e., a striped cloak) that had strips of yellow or made of pure silk.
‘Umar (may Allah be pleased with him) wore it and when the Prophet ﷺ saw him wearing it, he ﷺ forbade him and clarified that he ﷺhad not given it to him to wear it, but rather to avail himself of it (i.e., its price). He ﷺ underlined that the men who wear silk in the worldly life will not have any “share in the Hereafter”, as stated in the version complied in Saheeh Al-Bukhaaree and Saheeh Muslim on the authority of Anas ibn Maalik (may Allah be pleased with him) reading: “Whoever wears silk in this worldly life will not wear it in the Hereafter.” This means that men who wear pure silk in the worldly life for no (Laws of Islam-approved) excuse, will be denied wearing it in the Hereafter, either by denying them access to Paradise if they had believed wearing it to be lawful, or by being admitted to Paradise, but denied wearing it therein. This places further emphasis on the prohibition of wearing silk for men. It is noteworthy that it is allowable for women to wear silk, as indicated by the authentic narrations in this regard.
Then, the Prophet ﷺ informed ‘Umar (may Allah be pleased with him) that he ﷺ had sent him that garment to avail himself of it by selling it or giving it to one of his womenfolk or wives, as stated in the version recorded in Saheeh Al-Bukhaaree and Saheeh Muslim, which also included a narration stating that ‘Umar (may Allah be pleased with him) gave the garment to a polytheist brother of his in Makkah..

2105

‘Aa’ishah (may Allah be pleased with her), the Mother of the Believers, said:
I bought a cushion with images on it. When Allah's Messenger ﷺ saw it, he kept standing at the door and did not enter the house. I noticed the signs of abhorrence written all over his face, so I said, "O Allah's Messenger ﷺ! I repent to Allah and His Messenger ﷺ. (Please let me know) What sin have I committed?" Allah's Messenger ﷺ said, "What about this cushion?" I replied, "I bought it for you to sit and recline on." Allah's Messenger ﷺ said, "The makers of these images will be punished on the Day of Resurrection. It will be said to them, 'Put life in what you have created.'" The Prophet ﷺ added, "The angels do not enter a house where there are such images.".

Commentary :
Making images of animate beings is one of the serious prohibitions that must be forbidden and eliminated, and these image-makers imperil themselves to a severe punishment from Allah, Exalted is He.
In this hadeeth, the Mother of the Believers, ‘Narrated Aa’ishah (may Allah be pleased with her) that she once bought a cushion, a small pillow, with images on it. It seems that she (may Allah be pleased with her) put it in a prominent place in the house. When the Prophet ﷺ saw it as he was about to enter the house, he ﷺ stopped and did not enter, as he ﷺ disliked what he saw. Seeing the signs of his disapproval, the Mother of the Believers (may Allah be pleased with her) realized that he ﷺ disliked the new cushion. She (may Allah be pleased with her) hastened to proclaim her repentance before she even understood what sin she had committed, saying, “I repent to Allah and His Messenger ﷺ. (Please let me know what sin have I committed?)” She (may Allah be pleased with her) inquired about her act and the reason why he ﷺ got angry. The Prophet ﷺ asked her about the cushion, and she (may Allah be pleased with her) replied that she had bought it for him to sit and recline on. He ﷺ informed her that the makers of such images will be punished on the Day of Resurrection. The reference to images here means those featuring animate beings in particular rather than the images of inanimate objects or plants for example. On the Day of Judgment, Allah, Exalted is He, shall command such image-makers to bring back to life those animate beings in their images and statues that they had made in the worldly life, and such a command aims to mock their sinful act and expose their inability to do so. Afterward, the Prophet ﷺ made mention of another punishment, namely that the angels do not enter a house where there are such images (of animate beings). The reference to the angels here means those other than the ones who record people’s deeds. It goes without saying that the recording angels are constant companions of human beings (throughout their earthly life).
This means that the house where there are images of animate beings are denied the blessings of having other angels enter it.
It is deduced from the hadeeth that a Muslim should not enter a place to which he is invited if there are prohibitions and what is deemed forbidden by Allah, Exalted is He, and His Messenger ﷺ.
It is also inferred therefrom that the prohibition of image-making incorporates all images (of animate beings): three-dimensional, painted, engraved, carved, woven images, or otherwise.
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2115

Narrated Ibn ‘Umar (may Allah be pleased with him):
We were accompanying the Prophet ﷺ on a journey and I was riding an unmanageable camel belonging to ‘Umar (may Allah be pleased with them), and I could not bring it under my control. So, it used to go ahead of the group and ‘Umar would check it and force it to retreat, and again it went ahead and again ‘Umar forced it to retreat. The Prophet ﷺ asked ‘Umar to sell that camel to him. ‘Umar (may Allah be pleased with him) replied, "It is for you, O Allah's Messenger ﷺ!" Allah's Messenger ﷺ commanded ‘Umar (may Allah be pleased with him) to sell him that camel (not to give it as gift). So, ‘Umar sold it to Allah's Messenger ﷺ. Then the Prophet ﷺ said to ‘Abdullah ibn ‘Umar "This camel is for you, O ‘Abdullah (as a gift) and you could do with it whatever you like.".

Commentary :
Among the distinct moral qualities of the Prophet ﷺ were his consideration and thoughtful regard for the Companions (may Allah be pleased with them)and his keenness to bring joy to their hearts.
In this hadeeth, ‘AbdullahNarrated Ibn ‘Umar (may Allah be pleased with him) that they were once with the Prophet ﷺ on a journey, and ‘Abdullah(may Allah be pleased with him) was riding an unmanageable camel that belonged to his father ‘Umar (may Allah be pleased with him). It was unmanageable because it was young and untamed, and therefore, ‘Abdullah(may Allah be pleased with him) could not control it. It used to go ahead of the group, and ‘Umar (may Allah be pleased with him) would check it and force it to retreat it and so on. Thereupon, the Prophet ﷺ asked ‘Umar to sell him that camel. ‘Umar (may Allah be pleased with him) replied, "It is for you (as a gift), O Allah's Messenger ﷺ!" However, Allah's Messenger ﷺ repeated his request, to indicate his wish to buy the camel rather than take it as a gift. ‘Umar (may Allah be pleased with him) complied and sold him the camel. Afterward, the Prophet ﷺ gifted the camel to ‘Abdullah(may Allah be pleased with him) and said to him: "This camel is for you O ‘Abdullah (as a gift) and you can do with it whatever you like." It means, ‘You are entitled to dispose of it as you wish,’ by selling or gifting it. The Prophet ﷺ said so lest Ibn ‘Umar (may Allah be pleased with him) mistakenly assume that he must not dispose of a gift given to him by the Prophet ﷺ by sale, and it was an unmanageable camel and therefore retaining its ownership would have been inconvenient for him.
The Prophet ﷺ gifted it to ‘AbdullahIbn ‘Umar (may Allah be pleased with him) immediately upon buying it from ‘Umar (may Allah be pleased with him) before they left the contracting session, although it was narrated that the Prophet ﷺ said: “Both parties in a sales transaction have a right to annul it so long as they have not separated.” [Al-Bukhaaree and Muslim]. To reconcile between the two hadeeths, it was said that if a seller does not object to the buyer’s disposal of the purchased commodity upon concluding the purchase before leaving the contracting session, this disentitles him to exercise his right to Khiyaar Al-Majlis (i.e., an option whereby the parties have right to unilaterally withdraw from a contract so long as the parties do not leave the session of contract). This is because his lack of objection to such a disposal serves as a tacit approval, and is held as equal to a verbal approval, as if he had said: “I hereby finalize this transaction.”
It was also said that the Prophet’s disposal of the purchased camel here indicates that the meaning of ‘separation’ or ‘leaving the contracting session,’ may mean physically leaving the contracting session or verbally finalizing the sales transaction.
It is deduced from the hadeeth that the Companions (may Allah be pleased with them) used to venerate the Prophet ﷺ by refraining from going ahead of him while walking or riding along with him.
It is also deduced from the hadeeth that ownership is established by virtue of Hibah agreement (i.e., gift contract).
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2117

‘AbdullahNarrated Ibn ‘Umar (may Allah be pleased with him):
A person came to the Prophet ﷺ and told him that he was always cheated in sale transactions. The Prophet ﷺ told him to say at the time of the purchase, "There should be no cheating.".

Commentary :
Islam has regulated the contracts when conducting business transactions between people, to preserve their wealth and their interests and spare them potential Gharar (i.e., risk and uncertainty in transactions) and deceit that may be exercised by some people.
In this hadeeth, ‘AbdullahIbn ‘Umar (may Allah be pleased with him)said that a man told the Prophet ﷺ that he was not very good in sales transactionsand was cheated often because of his weak-mindedness. This man was named Hibbaan ibn Munqidh ibn ‘Amr (may Allah be pleased with him), as narrated in Al-Mustadrak by Al-Haakim, or his father Munqidh, as narrated in Sunan Ibn Maahjah, and he had a serious head injury that impaired his mental abilities and speech, but his mental faculties werestill fully eligible to exercise his legal rights as per the laws of Islam. It was narrated by Aboo Daawood on the authority of Anas (may Allah be pleased with him) that his family had asked the Prophet ﷺ to declare him legally incompetent to conduct sales and business transactions, and the Prophet ﷺ forbade him from conducting sales, but he (may Allah be pleased with him) said: “O Messenger of Allah ﷺ, I cannot refrain from conducting (my own) sales transactions!’ The Prophet ﷺ allowed him to conduct sales, but wanted to protect him from potential deception. Therefore, he ﷺ ordered him to say at the time of the purchase, "There should be no cheating”, to the other party of the business transaction, to remind him of the enjoined truthfulness, honesty, and sincerity. It means, ‘Do not cheat me; Islam forbids cheating, and it is unbecoming of a Muslim cheat others. The Prophet ﷺ established his right to annul sales after three days, as recorded in Sunan Ibn Maajah.
It is deduced from the hadeeth that it is prohibited to cheat others in sales transactions or do whatever may harm the interests of Muslims..

2118

‘Narrated Aa’ishah (may Allah be pleased with her):
Allah's Messenger ﷺ said, "An army will invade the Ka‘bah and when the invaders reach a Baidaa’ (i.e., a desert), all the ground will sink and swallow the whole army." I said, "O Allah's Messenger ﷺ! How will they sink into the ground while amongst them would be their marketplaces (i.e., people who worked in business) and those who had nothing to do with them?" The Prophet ﷺ replied, "All of those people will sink but they will be resurrected and judged according to their intentions.".

Commentary :
Allah, Exalted is He, assigned to Makkah and Al-Madeenah a superior status to other places and lands, and hastened the punishment for those who wish ill and seek to harm their people.
In this hadeeth, the Prophet ﷺ stated that at the end of time, a great army shall march towards Makkah with the aim of demolishing the Ka‘bah. As they reach a Baydaa’, which is an empty open land with a smooth surface, meaning a desert between Makkah and Al-Madeenah, Allah, Exalted is He, will command the ground to sink and swallow the whole army. The version complied in Saheeh Muslim reads: “… until there is no one left of them except a fugitive who will tell of what happened to them.” ‘Aa’ishah (may Allah be pleased with her) wondered how such a punishment would be afflicted on all people in Makkah, while there shall be people who would have nothing to do with those invaders and would be trading in their marketplaces but happened to be there at the time when such punishment befell. Such people would have no intention to invade Makkah nor demolish the Ka‘bah. She (may Allah be pleased with her) could not understand how the punishment should befall those who would not be involved in such fighting, and the Prophet ﷺ clarified to her that the earth will swallow them all, and then Allah, Exalted is He, shall resurrect them on the Day of Judgment, and each will be held accountable according to his intention. If they intended good, they will reap the fruits of such good intentions, otherwise they shall face the consequences of their actions.
The hadeeth highlights the importance of the intention and its impact on (the fate of) a servant of Allah.
It is also deduced from the hadeeth that Allah, Exalted is He, protects the Sacred House.
It is also inferred therefrom that whoever joins a people, shall be subjected to the same Laws of Islam rulings that apply to them as far as the outward worldly punishments are concerned.
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2119

Narrated Aboo Hurayrah (may Allah be pleased with him)
Allah's Messenger ﷺ said, "A congregational prayer performed by anyone amongst you is more than twenty (five or twenty-seven) times in reward than his prayer (performed individually) in the marketplace or in his house, for if he performs ablution perfectly and then goes to the mosque with the sole intention of performing the prayer, and nothing urges him to go to the mosque except the prayer, then, on every step which he takes towards the mosque, he will be raised one degree or one of his sins will be forgiven. The angels will keep on asking Allah's forgiveness and blessings for every one of you so long as he keeps sitting at his praying place. The angels will say, 'O Allah, bless him! O Allah, be merciful to him,' as long as he does not do Hadath (i.e., state of ritual impurity, invalidating his ablution by passing urine, stool, or wind) or gives trouble to others." The Prophet ﷺ further said, "One is regarded in prayer so long as one is waiting for it.".

Commentary : The congregational prayer is one of the best acts of worship by which a servant of Allah draws closer to his Lord, who multiplies its reward many times.
In this hadeeth, the Prophet ﷺ informed us of the virtue of congregational prayer, and that it is better and more rewardable than praying individually at work or home, by twenty-few times. The Arabic word used in the hadeeth is (Bidh‘) which means a number between three to nine. The version recorded in Saheeh Al-Bukhaaree and Saheeh Muslim reads: “… twenty-seven times,” and another version reads: “… two and fifty times.” The difference in the numbers used in these narrations is due to the different situations of the worshippers; some may be awarded twenty-five times the reward and others would be awarded twenty-seven times, according to the perfection of their prayers, observing its acts and obligations, adhering to Khushoo‘ (i.e., state of the heart when it stands before its Lord in full submission, humbleness, and absolute concentration), the number of the worshippers in the congregational prayer, their virtues, and the sacredness of the place where the prayer is being performed. Then the Prophet ﷺ explained the reason for the superiority of the congregational prayer, as he ﷺ said: “… for if he performs ablution perfectly and then goes to the mosque with the sole intention of performing the prayer, and nothing urges him to go to the mosque except the prayer,” and this serves as an emphasis on his sole intention to go to the mosque to perform the prayer and not for any other purpose. Whoever does so, will earn the designated reward: “… on every step which he takes towards the mosque,” Allah, Exalted is He, will raise him “one degree or one of his sins will be forgiven,” by Allah, Exalted is He.
Afterward, the Prophet ﷺ stated that the angels shall continue to seek Allah’s forgiveness for him and supplicate in his favor during his stay in the place where he performs the prayer at the mosque, meaning, as long as he stays in the mosque waiting for the prayer. The angels shall say: “O Allah, bless him! O Allah, be merciful to him.’ The meaning of the Arabic word ‘Salaah’ with respect to Allah, Exalted is He, is to praise His servant in the assembly of the angels, and it has also been said that it means to bestow His mercy and forgiveness on His servant, or that it means both. The angels continue to do so, “as long as he does not do Hadath,” meaning as long as he does not invalidate his ablution and becomes in a state of ritual impurity, and it was also said to mean as long as he does not commit a sin such as gossip or backbiting, “or give trouble to others,” meaningas long as he does not do what harms other people or angels.
Afterward, the Prophet ﷺ underlined that a worshiper continues to receive the reward of prayer as long as he is in his mosque waiting for the prayer.
The hadeeth highlights the great virtues and merits of congregational prayer and its abundant reward.
It also underlines the virtues and merits of ablution at home before going to the mosque..

2122

Aboo Hurayrah Al-Dawasee (may Allah be pleased with him) narrated:
Once the Prophet ﷺ went out during the day. Neither of us talked to the other till he ﷺ reached the marketplace of Banee Qaynuqaa‘ and then he ﷺ sat in the courtyard of Faatimah's house and asked about the small boy (i.e., his grandson Al-Hasan), but Faatimah (may Allah be pleased with her) kept the boy in for a while. I thought she was either putting a necklace on him or giving him a bath. After a while the boy came out running and the Prophet ﷺ embraced and kissed him and then said, 'O Allah! Love him, and love whoever loves him.'.

Commentary :
It is incumbent on every Muslim to show love, affection, reverence, and respect for the family of the Prophet ﷺ.
This hadeeth highlights the virtues of the Prophet’s grandson, Al-Hasan ibn ‘Alee (may Allah be pleased with them), as narrated by Al-Bukhaaree and Muslim. It was narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that he once went with the Prophet ﷺ sometime during the day, and they did not speak during their walk, perhaps because the Prophet ﷺ was thinking about something regarding the divine revelation or otherwise, and Aboo Hurayrah (may Allah be pleased with him) did not speak out of respect for the Prophet ﷺ. This was the practice of the Companions (may Allah be pleased with them); they used to leave the Prophet ﷺ unbothered whenever they found himpreoccupied.
When the Prophet ﷺreached the marketplace of Banee Qaynuqaa‘, i.e., a Jewish tribe in Al-Madeenah that inhabited it prior to the Prophet’s migration and built a marketplace inside their fortress named after them. Then he ﷺ left, as recorded in Saheeh Al-Bukhaaree and Saheeh Muslim, and went to the courtyard of his daughter Faatimah's house and sat there.
He ﷺ then called upon them saying, “Is the little chap (i.e., Al-Hasan) there? Is the little one here?” (i.e., Is there anyone home?) The Arabic word used in the hadeeth is Luka‘, and one of its meanings is a very young child, referring to Al-Hasan (may Allah be pleased with him).
Afterward, Aboo Hurayrah (may Allah be pleased with him) stated that Faatimah (may Allah be pleased with her) kept his grandson Al-Hasan in for a while. He (may Allah be pleased with him) thought that she was either putting a necklace on him or giving him a bath. The Arabic word for necklace that was used in the hadeeth is Sikhaab, which was a necklace made of cloves, musk, oud and the like of pleasant perfumes, made in the shape of a rosary necklace for young boys and servants, or it was a string of beads called Sikhaabaa because it produced a sound when its beads moved, and the name Sikhaab linguistically denotes mixed sounds.
After a while the boy came out running, upon hearing the Prophet ﷺcalling for him. The Prophet ﷺaffectionately embraced and kissed him, mirroring the mutual love between him and his grandchildren. He ﷺ then supplicated Allah, Exalted is He, in his favor saying, 'O Allah! Love him, and love whoever loves him.' This means that the reward for loving the Prophet’s family will be earning the love of Allah, Exalted is He.
It is deduced from the hadeeth that young boys should be cleaned and dressed properly, especially when meeting adults.
The hadeeth also urges adults to play with young children and treat them kindly to foster mutual love and affection.
The hadeeth also underlines the virtues and merits of Al-Hasan (may Allah be pleased with him).
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2123

Naafi‘ narrated: Ibn ‘Umar (may Allah be pleased with him) told us that people used to buy foodstuff from the trading caravans during the lifetime of the Prophet ﷺ, and he used to forbid them to resell the purchased goods at the very place where they had purchased them (but they were rather required to wait) till they carried the purchased goods to the marketplace where foodstuff was customarily sold. Ibn ‘Umar (may Allah be pleased with him) said, 'The Prophet ﷺ also forbade the reselling of foodstuff by somebody who had just bought it unless he had received it with exact full measure.'.

Commentary :
The Laws of Islam regulates people’s dealings and interactions when conducting sales and business transactions. It has laid down rules and principles clarifying the essential matters to avoid disputes among people and help them conduct lawful and smooth business transactions that are free of disputes and Laws of Islam violations.
In this hadeeth, ‘Abdullah ibn ‘Umar ibn Al-Khattaab (may Allah be pleased with them) related that they used to buy foodstuff from the trading caravans, meaning the traveling traders who used to carry and sell their goods in different towns, during the lifetime of the Prophet ﷺ. The Prophet ﷺ used to send someone to forbid them from reselling the purchased foodstuff in the place where they had bought them from the trading caravans until they had carriedit first to the marketplace where people customarily bought foodstuff. This is because Taqaabudh (i.e., immediate and reciprocal exchange and taking possession of the purchased commodity and its monetary equivalent by the buyer and seller respectively in the contracting session) is a condition for the validity of the sale, and this condition is met by carrying the purchased goods to the marketplace.
Another version of the hadeeth reads: “The Prophet ﷺ forbade reselling the purchased foodstuff except after taking possession of it first,” meaning, they must not dispose of the purchased foodstuff by means of sale except after taking it into their possession, and then they may resell it as they wish.
The Prophet ﷺ explained the reason behind the prohibition of reselling the purchased foodstuff from the trading caravans before taking possession of it, as being more convenient and beneficial for people. Therefore, it was reported in Saheeh Al-Bukhaaree and Saheeh Muslim that it was prohibited to go out to meet the trading caravans before they arrived at the marketplaces, because this involves harming others. Therefore, he ﷺ commanded the buyers to transfer the purchased foodstuff to the marketplaces (before reselling their purchased goods) to avoid inconvenience for other traders, and to protect them from selling their goods before knowing their values and prices at the marketplaces.
The hadeeth highlights the Prophet’s keenness to preserve the worldly interests of people.
It is also deduced from the hadeeth that it is prohibited to use any method of sale and purchase that may lead to monopolies and price spikes..

2125

‘Ataa’ ibn Yasaar narrated:
I met ‘Abdullah ibn ‘Amr ibn Al-‘Aas (may Allah be pleased with them) and asked him, "Tell me about the description of the Prophet ﷺ that was mentioned in Torah (i.e., Old Testament.") He (may Allah be pleased with him) replied, 'Yes. By Allah, he ﷺ was described in Torah with some of the qualities attributed to him in the Quran as follows: (Allah, Exalted is He, Says (what means): {O Prophet, indeed We have sent you as a witness and a bringer of good tidings and a warner,} [Quran 33:45] and a protection for the unlettered. You are My servant and Messenger. I have called you Al-Mutawakkil" (i.e., the one who duly relies upon Allah). You are neither discourteous, harsh, nor noisemaker in the marketplaces. You do not do evil to those who do evil to you, but you rather deal with them with forgiveness and kindness. Allah, Exalted is He, will not cause him to die until He has made the crooked community straight so that they should proclaim, "None is worthy of worship save Allah,” and by it they will open blind eyes, deaf ears, and enveloped hearts.'".

Commentary :
The name and description of the Messenger of Allah ﷺ were mentioned in the heavenly books revealed to the previous nations, the Torah and the Gospel.
In this hadeeth, the Taabi’ee (a Muslim who saw at least one of the Companions) ‘Ataa’ ibn Yasaar stated that he met ‘Abdullah ibn ‘Amr ibn Al-‘Aas (may Allah be pleased with them) and asked him about the description of the Prophet ﷺ in the Torah, because ‘Abdullah was quite familiar with it. He (may Allah be pleased with him) told him that the Prophet ﷺ was described in Torah with some of the qualities attributed to him in the Quran. Allah, Exalted is He, Says (what means): {O Prophet, indeed We have sent you as a witness and a bringer of good tidings and a warner,} [Quran 33:45] meaning as a witness for your believing nation, testifying to their belief in you, your prophethood, and the implications of the divine message with which you were sent, and a witness for the disbelievers as well, testifying to their disbelief. It could also mean a witness for the previous Messengers of Allah, testifying that they had communicated the divine message to their people. Another quality was ‘a bearer of glad tidings,’ meaning that he ﷺdelivered good news to the believers, and ‘a warner’ for the disbelievers, communicating to them the warnings of a feared fate, urging them to avoid it and take proper precautions. It could also mean that the Prophet ﷺ was a bearer of glad tidings for the believers that they shall enter Paradise, and a warner for the disbelievers that they shall be thrown into Hellfire. He ﷺ was also described as ‘a protection for the unlettered,’ meaning Arabs. They shielded themselves with him against Satan or the dominion and power of non-Arabs. It is noteworthy that Arabs were described as ‘unlettered’ because most of them did not read or write. The description goes on, “You are My servant and Messenger. I have called you Al-Mutawakkil,” because he ﷺ duly relied on Allah, Exalted is He, and was content with his little share of worldly Rizq (i.e., provision), aspired to none but Allah for victory, adhered to patience while waiting for His relief, embodied noble morals, and fully trusted the promise of Allah, Exalted is He. He ﷺ was “neither discourteous,” meaning ill-mannered and rude, “harsh,” meaning coldhearted, “nor noisemaker in the marketplaces,” meaning that he ﷺ did not raise his voice in the marketplace as indicative of having a bad moral character, and he ﷺdid not shout at others. Rather, he ﷺ was lenient and kind towards people. The description goes on, “You do not do evil to those who do evil to you, but you rather deal with them with forgiveness and kindness,” unless the ordinances of Allah are violated. Allah, Exalted is He, will not cause him to die until He has made the crooked community straight”, the crooked community here is a reference to the disbelievers, and making them straight means guiding them to Islam. It was also said that the hadeeth refers to the divine religion revealed to Prophet Ibraaheem (Abraham) and people who lived during the Fatrah (i.e., a period of time when no Messenger was sent to people), who went astray and therefore either added or omitted parts of the religion, and then Islam was revealed to put things in order and lead people back to the straight path by proclaiming that "None is worthy of worship save Allah.” It can be fairly said that the advent of Islam marks the divine command to such people to give up Shirk (i.e., polytheism) and usher people back to Tawheed (i.e., Islamic monotheism). By means of Islam, Allah, Exalted is He, “will open blind eyes,” to see the truth, “deaf ears,” to hear the call to goodness, “and enveloped hearts,” that have been veiled by the darkness of Shirk. The Prophet ﷺ was a reason for people’s guidance to Islam and edifying them on the religion of Allah, Exalted is He.
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2127

Jaabir (may Allah be pleased with him) narrated:
‘Abdullah ibn ‘Amr ibn Haraam died owing debts to others. I asked the Prophet ﷺ to intercede with his creditors for some reduction of the debts (i.e., to be able to afford repayment). The Prophet ﷺasked them (to reduce the debts) but they refused. The Prophet ﷺ said to me, "Go and put your dates (in heaps) according to their different kinds. The ‘Ajwah dates on one side, the cluster of Ibn Zayd on another side, etc., and then call me." I did that and called the Prophet ﷺ came and sat at the head or in the middle of the heaps and ordered me to measure (the dates) for the people (i.e., creditors). I measured for them till I repaid all the debts. My dates remained as they were; as if nothing had been taken from them!
Another narration reads, "He (i.e., ‘Abdullah) continued measuring for them till he repaid all the debts." The Prophet ﷺ said (to ‘Abdullah), "Cut (clusters) for him (i.e., one of the creditors) and measure for him fully.".

Commentary :
A Muslim is a brother of his fellow Muslim, and it is becoming of a Muslim to strive to fulfill the needs of his Muslim brothers, especially those who explicitly ask for his help. He should (hasten to their help and) stand by them until their need is fulfilled.
In this hadeeth, Jaabir ibn ‘Abdullah(may Allah be pleased with them) narrated that his father, ‘Abdullah ibn ‘Amr ibn Haraam (may Allah be pleased with him) passed away owing a debt to someone. He (may Allah be pleased with him) had been martyred during the Battle of Uhud. He asked the Prophet ﷺ to help him convince the creditors to reduce their debts so that he would be able to repay them. The Prophet ﷺ interceded for him with the creditors, who were Jews, but they refused. Thereupon, the Prophet ﷺ asked Jaabir (may Allah be pleased with him) to go back to his orchard and arrange his dates in heaps according to their different kinds. The ‘Ajwah dates, which were the finest kind of dates in Al-Madeenah, on one side, the cluster of Ibn Zayd, which were low-quality dates, on another side, and so on. Jaabir (may Allah be pleased with him) did as he ﷺ commanded and then notified him. The Prophet ﷺ came and sat at the head or in the middle of the heaps and ordered Jaabir (may Allah be pleased with him) to measure the dates for the creditors to repay his late father’s debts. He ﷺ said: "Cut for him,” meaning ‘cut the clusters of dates for one of the creditors, “and measure for him fully,” meaning to repay the debt in full. He (may Allah be pleased with him) measured for them till he repaid all the debts, and his dates remained as they were; as if nothing had been taken from them, by the blessing of the Prophet ﷺ.
The hadeeth highlights a miracle exercised by the Prophet ﷺ and a sign indicating his prophethood.
It is deduced from the hadeeth that it is permissible to seek debt relief or remittance ofpart of it, if the debtor is unable to repay it in full; but the creditor has the choice either to accept or refuse such request..

2128

Al-Miqdaam ibn Ma‘dee Karib (may Allah be pleased with him) narrated:
The Prophet ﷺ said, "Measure your foodstuff and you will be blessed.".

Commentary :
The divine blessing is one of the bounties bestowed by Allah, Exalted is He, to increase what is little, preserve it, and prevent its loss. The Prophet ﷺ guided us to a number of means to receive the blessing of Allah, Exalted is He.
In this hadeeth, the Prophet ﷺ underlined one of such means, namely, the use of measures for foodstuff, including: wheat, barley, dates, raisins, and others, when buying or selling, or when paying their due Zakaah. The Prophet ﷺ said: “…you will be blessed,” meaning that Allah, Exalted is He, will enable you to better avail yourselves of its blessing, good, and great benefits, and both the sellers and buyers get to taste such benefits. It is also possible that the hadeeth refers to what a person spends on his dependents, and thus it would mean, “When you allocate foodstuff for your family and dependents, use measures to estimatethe exact amount that would suffice you for a specified period of time.” They did not use measures and therefore would eat to excess.
It is noteworthy that this hadeeth does not contradict the one narrated on the authority of the Mother of the Believers, ‘Aa’ishah (may Allah be pleased with her) and recorded in Saheeh Al-Bukhaaree and Saheeh Muslim reading: “…I hada small quantity of barley I had on a shelf and from which I kept eating for a long time. Then when I measured what was left of it, it soon finished.” To reconcile between the two hadeeths, scholars underlined that it is recommended to use measures when conducting sales transactions because it preserves the rights of the contracting parties. However, it is disliked to use measures for foodstuff given in charity, because it is motivated by miserliness.
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2129

‘Abdullah ibn Zayd narrated:
The Prophet ﷺ said, "Prophet Ibraaheem declared Makkah a (sacred) sanctuary, and asked for Allah's blessing to be bestowed upon it. Likewise, I declared Al-Madeenah a (sacred) sanctuary as Ibraaheem declared Makkah a (sacred) sanctuary and I asked for Allah's Blessing to be bestowed upon its measures the Mudd and the Saa‘ as Ibraaheem did for Makkah.”.

Commentary :
Allah, Exalted is He, assigned to Makkah and Al-Madeenah a superior status to other places and lands.
In this hadeeth, the Prophet ﷺ stated that Prophet Ibraaheem declared Makkah a sanctuary and supplicated Allah, Exalted is He, in its favor, as stated in the ayah that reads (what means): {And [mention] when Abraham said, "My Lord, make this a secure city and provide its people with fruits - whoever of them believes in Allah and the Last Day."} [Quran 2:126]. Likewise, the Prophet ﷺ declared Al-Madeenah a sanctuary, as Prophet Ibraaheem declared Makkah one, and he ﷺ supplicated Allah, Exalted is He, to bless its measures as Prophet Ibraaheem supplicated Him to bless Makkah.
The Saa‘ and Mudd were dry measures used for agricultural produce by the Arabs, and their exact measures differed according to the different towns and lands where they were used. The Saa‘ was the larger measure, and it equals four Mudds.
The sacredness of Al-Madeenah is manifested in the fact that whatever lies within its boundaries is declared inviolable (as per the laws of Islam). No animal may be hunted, and no tree may not be cut down, except those planted by people; it is permissible to cut down and eat from such trees only. Moreover, no religious innovation, offence, act of injustice, or violation of the Laws of Islam warranting the application of Hadd (i.e., a corporal punishment prescribed by the Laws of Islam for certain crimes) may be committed therein. The Prophet ﷺ underlined that in his statement after the conquest of Makkah, narrated on the authority of Ibn ‘Abbaas (may Allah be pleased with them), and recorded in Saheeh Al-Bukhaaree and Saheeh Muslim, reading: “Makkah was declared sacred by Allah, Exalted is He, the day He created the heavens and the Earth. Fighting therein was not permitted for any one before me or after me, rather it was permitted for me for a short part of a day. At this moment it is a sanctuary that is sacred by the decree of Allah until the Day of Resurrection. Its green grass may not be uprooted or cut, its trees may not be cut down, and its animals may not be chased (or hunted)… . It is not permissible to pick up its lost property (Luqtah) except by one who will announce it publicly (i.e., toreturn it to the owner).”
Furthermore, it was recorded in Saheeh Al-Bukhaaree and Saheeh Muslim on the authority of Anas ibn Maalik (may Allah be pleased with him) that the Prophet ﷺsaid, “Al-Madeenah is a sanctuary from such-and-such place to such-and-such place. Its trees may not be cut down and no religious innovation nor sin may be committed therein, and whoever introduces a religious innovation or commits sins (and evil deeds) therein, will incur the curse of Allah, the angels, and all people.”
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2134

It was narrated on the authority of ‘Umar ibn Al-Khattaab (may Allah be pleased with him) that Allah's Messenger ﷺ said, "A barter of gold for gold is Ribaa (i.e., interest), except if they are exchanged hand to hand (i.e., on the spot) and are equal in amount, and wheat grain for wheat grain is Ribaa except if they are exchanged hand to hand and are equal in amount, and dates for dates is Ribaa except if they are exchanged hand to hand and are equal in amount, and barley for barley is Ribaa except if they are exchanged hand to hand and are equal in amount.".

Commentary :
Dealing with Ribaa (i.e., interest, usury) is one of the major sins, and Allah, Exalted is He, threatened those who deal with it of a war [against them] from Him and His Messenger ﷺ. The Prophet ﷺclarified the rules and principles governing business transactions in Islam, and underlined the different forms of Ribaa so that the Muslims should not fall into it, and he ﷺ also clarified the different forms of lawful sale transactions.
In this hadeeth, the Prophet ﷺ explained how barters of two similar commodities should be conducted. He ﷺ said: “A barter of gold for gold is Ribaa, except if they are exchanged hand to hand (i.e., on the spot) and are equal in amount,” and the meaning is that the two commodities must be exchanged hand to hand before leaving the contracting session. Selling gold for gold is an unlawful transaction that involves Ribaa in all cases, except when the two commodities are exchanged on the spot, fulfilling the Taqaabudh requirement (i.e., immediate exchange and reciprocal taking possession of the purchased commodity and its monetary equivalent by the buyer and seller respectively in the contracting session). The reference to the Taqaabudh requirement in the hadeeth was given by the words ‘exchanged hand to hand.’ Likewise, the ruling applies to wheat and barley. If the seller and buyer want to conclude such transactions, the commodities must be exchanged hand to hand on the spot, before leaving the contracting session.
A second requirement for the validity of a barter of similar commodities is that the exchanged commodities must be of equal amounts.
It was narrated on the authority of Aboo Sa’eed Al-Khudhri (may Allah be pleased with him) that the Prophet ﷺ said, stating the requirement of being of the same amount: “Do not sell gold for gold or silver for silver unless both are of equal weight.” [Al-Bukhaaree and Muslim].
The version recorded in Saheeh Muslim reads: “Gold is to be paid for by gold, silver by silver, wheat by wheat, barley by barley, dates by dates, salt by salt, like by like, provided that payments are made hand to hand (i.e., immediate exchange on the spot). He who made an excess, or asked for an excess, in fact dealt with Ribaa. The receiver and the giver are equally guilty.”
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2135

Narrated Ibn ‘Abbaas (may Allah be pleased with him):
The Prophet ﷺ forbade the selling of foodstuff before receiving it (i.e., taking possession of it). I believe that all sale transactions should be done in the same way..

2136

Narrated Ibn ‘Umar (may Allah be pleased with him):
The Prophet ﷺ said, "A buyer of foodstuff may not resell it before it has been measured for him." Ismsa‘eel narrated instead, "He may not resell it before receiving it.".

896

Anas reported: The Prophet (may Allah's peace and blessings be upon him) prayed for rain pointing the back of his hands to the sky..

Commentary : It was part of the Prophet's practice to implore Allah Almighty and show humility to Him in all his worship, particularly in supplication. This includes his practice in the Istisqā’ prayer (rain-seeking prayer), his display of humbleness to his Lord at the time of afflictions, like famine, and during supplication for the removal of affliction.
In this Hadīth, Anas ibn Mālik (may Allah be pleased with him) reports that "the Prophet (may Allah's peace and blessings be upon him) prayed for rain," i.e., supplicated and asked for water and rainfall from Allah Almighty at the time of famine and drought. "pointing the back of his hands to the sky," i.e., the Prophet (may Allah's peace and blessings be upon him) turned his hands and pointed their backs towards the sky, contrary to his usual practice in supplication, as he would point his palms. He (may Allah's peace and blessings be upon him) did that with optimism that the situation may change to the opposite, likewise when he turned his apparel upside down for seeking rain, as authenticated in the Two Sahih Collections.
It is reported in the Two Sahīh Collections that the Prophet (may Allah's peace and blessings be upon him) used to raise his hands in supplication until the whiteness of his armpit would be visible due to his extreme earnestness in supplicating, imploring, and begging Allah Almighty, for earnestly imploring Allah Almighty and supplicating to Him is one of the greatest means for removing affliction and hardship..

898

Anas reported: It rained while we were with the Messenger of Allah (may Allah's peace and blessings be upon him). He said: The Messenger of Allah (may Allah's peace and blessings be upon him) lifted his garment so the rain fell on him. We said: O Messenger of Allah, why did you do this? He said: Because it has recently been with its Almighty Lord..

Commentary : Allah has created the creation and has made some of His creatures, like rainwater, a cause of benefit and blessing for human beings. Allah Almighty says: {And We send down from the sky blessed rain, with which We cause to grow gardens and grain for harvest.} [Surat Qāf: 9] Allah Almighty also says: {And We send down from the sky pure water.} [Surat al-Furqān: 48]
In this Hadīth, Anas ibn Mālik (may Allah be pleased with him) narrates that once it rained when they were with the Messenger of Allah (may Allah's peace and blessings be upon him), who removed and lifted his garment revealing part of his body to be wetted with the rainwater falling from the sky. They asked the Messenger of Allah (may Allah's peace and blessings be upon him): "Why did you do this?" A question asked by the Companions to know and learn the rationale behind the Prophet's act, as it was a new act practised by the Prophet (may Allah's peace and blessings be upon him) during rainfall, and all his acts are a Sunnah to be followed. His answer to their question was by mentioning the reason, saying: "Because it has recently been with its Almighty Lord," i.e., it has descended from between the sky and earth, as Allah Almighty says: {And clouds between the sky and earth.} [Surat al-Baqarah: 164] Its Lord has recently formed it, and it is sustenance and mercy. Allah Almighty has called it "mercy", "blessed", and "pure" and has made it a means of life and a means for avoiding punishment.
The Hadīth highlights the act of revealing the body - apart from the ‘Awrah (must-cover body parts) - during the fall of rain to fall on the body directly.
It also indicates that the less qualified person should ask the more qualified one about what he sees him doing if he does not know it to learn it and, thus, apply it and teach it to others..

904

Jābir reported: The sun eclipsed during the lifetime of the Messenger of Allah (may Allah's peace and blessings be upon him) on the very day Ibrāhīm, the Prophet's son, died. The people said that it eclipsed on account of Ibrāhīm's death. The Prophet (may Allah's peace and blessings be upon him) stood up and led the people in prayer, performing six bowings and four prostrations. He started by making Takbīr (saying: Allāhu Akbar). He then recited and lengthened the recitation, then bowed nearly as long as he stood, then raised his head from Rukū '(bowing) and recited, but it was a shorter recitation than the first one. He then bowed nearly as long as he stood, then raised his head from Rukū 'and recited, but it was a shorter recitation than the second one. Then, he bowed nearly as long as he stood, then raised his head from Rukū '. Then, he fell into prostration and made two prostrations. Then, he stood up and again made three bowings, each of which was shorter than the preceding one and longer than the following one. His Rukū 'was nearly the same length as his Sujūd (prostration). Then, he stepped back, and the rows behind him stepped back as well until we reached the extreme - [another version reads]: until he reached the women. Then, he stepped forward, and the people stepped forward along with him until he stood in his place. When he finished, the sun was bright. He said: O people, the sun and the moon are but two of Allah's signs, and they are not eclipsed on account of anyone's death - [another version reads]: on account of a human's death. So, when you see anything of this, offer prayer until darkness disappears. There is nothing of what you have been promised except that I saw it in this prayer of mine. Hellfire was brought, and that was when you saw me stepping back for fear of being affected by its heat, and I saw therein the owner of the curved staff dragging his intestines in the Fire. He used to steal the pilgrim with his curved staff. If he became aware, he would say: It got (accidentally) entangled in my curved staff, but if he was unaware of that, he would take that away. I also saw the cat owner who tied it without feeding it or letting it eat from the vermin of the earth until it died out of hunger. Then, Paradise was brought, and that was when you saw me stepping forward until I stood in my place, and I stretched my hand wanting to catch some of its fruits so you may see it, but it seemed to me that I should not do so. Nothing you have been promised except that I saw in this prayer of mine..

Commentary : The sun and the moon are two of Allah's great signs. Their rotation and their succession denote the perfection of Allah's making. The occurrence of lunar and solar eclipses entails fear of their obliteration and the occurrence of the Day of Judgment, which necessitates returning to Allah and resorting to Him through prayer and supplication, and this was the usual practice and the habit of the Prophet (may Allah's peace and blessings be upon him).
In this Hadīth, Jābir ibn ‘Abdullah (may Allah be pleased with him and his father) narrates that the sun eclipsed during the lifetime of the Messenger of Allah (may Allah's peace and blessings be upon him) on the day his son Ibrāhīm, whose mother was Māriyah al-Qibtiyyah, died. He was born in 8 AH and died in 10 AH when he was eighteen months old. A solar eclipse occurs when all the sunlight or part of it disappears. People started saying that it eclipsed on account of the death of Ibrāhīm, the Prophet's son, which was a common belief among them during the pre-Islamic era of ignorance. On seeing the solar eclipse, the Prophet (may Allah's peace and blessings be upon him) stood up and led the people in a two-Rak'ah prayer with three bowings and two prostrations. His recitation in his first standing was longer than in the second one, and his recitation in the second standing was longer than in the third one, and his bowing was nearly as long as his standing.
During the prayer, the Prophet (may Allah's peace and blessings be upon him) stepped back. The rows behind him stepped back as well, i.e., he was moving backwards, and the men's rows behind him were moving backwards like him while maintaining their status in prayer until reaching the women's rows behind them. Then, the Prophet (may Allah's peace and blessings be upon him) moved forward, and the people moved forward along with him until he returned to his first place. Then, he finished the prayer and "the sun was bright," i.e., it returned to its former state and became bright and luminous again. The Prophet (may Allah's peace and blessings be upon him), then, said: "O people, the sun and the moon are but two of Allah's signs," i.e., two signs with which He frightens His slaves, "and they are not eclipsed on account of anyone's death". Another version reads: "On account of a human's death". They are two subservient creatures that have no control over anything and have no ability to ward anything off themselves. This includes a reply to what some people mistakenly thought about the solar eclipse taking place because of the death of Ibrāhīm, the Prophet's son. The Prophet (may Allah's peace and blessings be upon him) clarified to them that the solar eclipse is not caused by the death of any of the people on earth. "So, when you see anything of this," i.e., the eclipse, "offer prayer until the darkness goes away," i.e., the sun, and reappears when the eclipse is being removed. The Prophet (may Allah's peace and blessings be upon him), then, said to them: "There is nothing of what you have been promised," i.e., nothing of what you have been promised to witness of Paradise, Hellfire, and other situations of the Day of Judgment "except that I saw it in this prayer of mine". Then, he (may Allah's peace and blessings be upon him) clarified to them the reason why he stepped back while praying and said: "Hellfire was brought," i.e. brought forward, "and that was when you saw me stepping back, for fear of being affected by its heat," i.e., its flame and its heat, and I saw in the fire the owner of the Mihjan (curved staff). Mihjan: a staff with a crooked top, and it is said: a long wood with a jagged piece of iron on the top; and the owner of the curved staff was dragging his Qusb, i.e., dragging his intestines, which were extending out of his belly, in the Fire. He used to steal the pilgrims' belongings with his curved staff in worldly life. If his act were noticed and detected, he would say: This stolen thing got accidentally entangled in my curved staff, and if his act went unnoticed and unknown and nobody saw him, he would get away with what he stole with his curved staff.
The Prophet (may Allah's peace and blessings be upon him) also informed them that he saw in Hellfire, the owner of the cat, i.e., a woman from the children of Israel who locked up a cat and tied it without feeding it or letting it eat from the vermin of the earth, i.e., its pests and insects, until the cat died out of hunger.
The Prophet (may Allah's peace and blessings be upon him) then informed them that Paradise was brought to him, and that was when they saw him returning to the first position from which he stepped back, stretching his hand, wanting to take one of its fruits so that the Companions (may Allah be pleased with them) would look at it. Then, it seemed to him that he should not do so. Once again, he confirmed and repeated what he had previously said that nothing of what they had been promised to witness of Paradise, Hellfire, and other situations of the Day of Judgment except that he (may Allah's peace and blessings be upon him) saw in this prayer of his.
It is said: The famous opinion regarding the manner of the Eclipse prayer is that it is two Rak‘ahs, and in each Rak‘ah, there are two incidents of standing, two recitations, and two bowings, and as for Sujūd, there are two prostrations like in other Rak‘ahs, whether the eclipse lasts for a long time or not.
What causes the solar and lunar eclipse is the fact that the moon is a dark body that derives its light from the sunlight, like a mirror that reflects the light falling upon it, making the viewer imagine that it is luminous, and the same applies to the earth. According to the universal law that Allah has set, the earth sometimes falls between the sun and the moon, blocking the sunlight from the whole or part of the moon, and the moon sometimes falls between the sun and the earth, blocking the sunlight from the vision of the people living on a particular area of the earth. Because of this, the people on earth witness the solar and lunar eclipse phenomenon.
The Hadīth clarifies the manner of performing the Eclipse prayer and the fact that it is to be performed in a congregation.
It also emphasizes the act of hastening to obey Allah Almighty on the occurrence of what results in fear and caution and seeking to ward off the affliction by remembering Allah Almighty, glorifying Him, and offering Him various acts of obedience.
It also sheds light on the Prophet's evident miracle and how he (may Allah's peace and blessings be upon him) used to advise his Ummah, teach them what is beneficial to them, and warn them against what is harmful to them.
It also includes a warning against torturing animals.
It points out that Paradise and Hellfire are two places that currently exist..

905

‘Urwah reported: Do not say: Kasafat ash-Shams (the sun eclipsed); instead, say: Khasafat ash-Shams (the sun blackened)..

Commentary : In this tradition, the Tābi‘i Muhammad ibn Muslim az-Zuhri narrates that the Tābi‘i ‘Urwah ibn az-Zubayr (may Allah have mercy upon him) used to believe that the correct thing to say is: Khasafat ash-Shams, and that it is incorrect to say: Kasafat ash-Shams. The Qur’an reads: {And the moon is darkened, and the sun and the moon are brought together.} [Surat al-Qiyāmah: 8-9] It is said: Khusūf (occultation) covers everything, but Kusūf (eclipse) covers some, and it is for the sun.
Both words - Kusūf and Khusūf - were mentioned in authentic Hadīths about the sun, and the scholars' famous usage of these words is using "Kusūf" for the sun and "Khusūf" for the moon.
What ‘Urwah said is his personal opinion, and it is linguistically acceptable to say: the sun and the moon "kasafat", "kusifa", "inkasafa", "khasafa", "khusifa", and "inkhasafa".
What causes the solar and lunar eclipse is the fact that the moon is a dark body that derives its light from the sunlight, like a mirror that reflects the light falling upon it, making the viewer imagine that it is luminous, and the same applies to the earth. Had it not been for the universal law that Allah has set that the earth sometimes falls between the sun and the moon, blocking the sunlight from the whole or part of the moon, and the moon sometimes falls between the sun and the earth, blocking the sunlight from the vision of the people living on a particular area of the earth, the phenomenon of the solar and lunar eclipse would not have occurred to the people on earth..

909

Ibn ‘Abbās reported: The Prophet (may Allah's peace and blessings be upon him) prayed when there was an eclipse. He recited and then bowed. He again recited and again bowed. He again recited and again bowed and again recited and again bowed and then prostrated. He said: The second Rak'ah was similar to this..

Commentary : This Hadīth is one of the authentic narrations reported from the Prophet (may Allah's peace and blessings be upon him) concerning the manner of performing the Solar Eclipse prayer. All the narrations describe one of the Prophet's states what he used to do at the time of such a calamity and how he used to offer prayer to Allah Almighty until the distress would be relieved. 'Abdullah ibn' Abbās (may Allah be pleased with him and his father) reports the manner of the Prophet's prayer when the sun eclipsed and when its light totally or partially disappeared from the earth. He reported that when the sun eclipsed, the Prophet (may Allah's peace and blessings be upon him) prayed two Rak'ahs (units of prayer), reciting four times in each Rak'ah and bowing four times and prostrating two times in each Rak'ah. These two prostrations would come after the fourth bowing.
What is reported here about the manner of the Eclipse prayer is that it is a two-Rak‘ah prayer, and each Rak‘ah has four bowings and two prostrations.
It is said: The famous opinion regarding the manner of the Eclipse prayer is that it is two Rak‘ahs, and in each Rak‘ah, there are two incidents of standing, two recitations, and two bowings. As for Sujūd, there are two prostrations like in other Rak‘ahs, whether the eclipse lasts for a long time or not.
What causes the solar and lunar eclipse is the fact that the moon is a dark body that derives its light from the sunlight, like a mirror that reflects the light falling upon it, making the viewer imagine that it is luminous, and the same applies to the earth. According to the universal law that Allah has set, the earth sometimes falls between the sun and the moon, blocking the sunlight from the whole or part of the moon, and the moon sometimes falls between the sun and the earth, blocking the sunlight from the vision of the people living on a particular area of the earth. Because of this, the people on earth witness the solar and lunar eclipse phenomenon..

913

‘Abdur-Rahmān ibn Samurah reported: I was shooting my arrows during the lifetime of the Messenger of Allah (may Allah's peace and blessings be upon him) when an eclipse of the sun took place. I, therefore, threw them away and said: I must see how the Messenger of Allah (may Allah's peace and blessings be upon him) acts during the solar eclipse today. When I came to him, he was raising his hands while supplicating, saying Takbīr: Allāhu Akbar (Allah is the Greatest), Tahmīd: Alhamdulillāh (praise be to Allah), and Tahlīl: La ilāha illallāh (there is no god but Allah) until the sun became bright. Then, he recited two Surahs and prayed two Rak'ahs (units of prayer)..

916

Abu Sa‘īd al-Khudri reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "Prompt those of you who die to say: There is no god but Allah.".

Commentary : This Hadīth shows the Prophet's care for his Ummah and his keenness to direct them to every word and deed that benefits them, even at the time of death. So, the Prophet (may Allah's peace and blessings be upon him) ordered that the Muslims prompt those of them who die to say the word of Tawhīd. "Lā ilāha illa Allah" (There is no god but Allah). They should say it to anyone suffering the throes of death and repeat it near him so that he may say it. Thus, the Prophet (may Allah's peace and blessings be upon him) directs his Ummah to the significance of the word of Tawhīd in life and at the time of death. This is because it is this word that makes the blood of anyone who utters it inviolable in this word. If a person who is at the doorstep of the Hereafter says it, it is hoped that it will protect him from the punishment of the Hereafter, as it protected him from the worldly punishment, and for it to be the last speech he says in this world, and because, "he whose last words are 'there is no god but Allah' will enter Paradise." Narrated by Abu Dāwūd and reported by Mu‘ādh ibn Jabal (may Allah be pleased with him).
Prompting a person who dies to say this word is something recommended; however, it is disliked pressing him and keep saying it to him in a successive manner, lest he may get bored due to the tough condition and hardship he is suffering, and thus he may dislike that in his heart and utter improper words.
In the Hadīth: We should be around the person who dies so as to remind him, keep his company, and fulfill his rights..

918

Umm Salamah reported: I heard the Messenger of Allah (may Allah's peace and blessings be upon him) say: "No Muslim suffers a calamity and says what Allah commanded him: {We belong to Allah, and to Him we will return} [Surat al-Baqarah: 156], O Allah, reward me for my affliction and give me something better than that in exchange for it, except that Allah will give him something better than that in exchange." When Abu Salama died, I said: "Which of the Muslims is better than Abu Salamah? His family was the first to immigrate to the Messenger of Allah (may Allah's peace and blessings be upon him)." I then said the words, and Allah gave me the Messenger of Allah (may Allah's peace and blessings be upon him) in exchange. She said: "The Messenger of Allah (may Allah's peace and blessings be upon him) sent Hātib ibn Abi Balta‘ah to deliver me the message of marriage with him. I said to him: "I have a daughter, and I am jealous." He said: "As for her daughter, we will supplicate to Allah to make her in no need for her, and I will supplicate to Allah to make the jealousy go away.".

Commentary : The Prophet (may Allah's peace and blessings be upon him) used to teach his Ummah to be resigned to Allah Almighty if a calamity strikes them and to resort to His power and strength, Exalted be He, for He is the One Who predestined everything and from Whom compensation comes.
In this Hadīth, Umm Salamah, the mother of the believers (may Allah be pleased with her), says that the Prophet (may Allah's peace and blessings be upon him) said: "No Muslim suffers a calamity," this refers to any disaster whatsoever, great, or small, involving something unpleasant that happens to someone in himself, his family, his wealth, etc. "and says what Allah commanded him: {We belong to Allah, and to Him we will return.} [Surat al-Baqarah: 156]" In other words, we and all that is attributed to us do belong to Allah by way of ownership and creation, and we will return to Him in the Hereafter. This statement should be accompanied by patience and a lack of despondency. Then, the afflicted person should supplicate, saying: "O Allah, reward me," i.e., grant me the reward and recompense "for my affliction, and give me something better than that in exchange for it," i.e., give me a substitute for what I lost due to this affliction and make the substitute better than the lost thing.
Whoever says that his reward is that Allah will give him something better in exchange for what he lost in this affliction of his. Another version by Muslim has this addition: "except that Allah will give the reward for his affliction." Allah will record his reward for that.
Then, Umm Salamah (may Allah be pleased with her) mentioned that when her husband Abu Salamah ‘Abdullāh ibn ‘Abd al-Asad al-Makhzūmi (may Allah be pleased with him) died, she seemed to have remembered the Prophet's instruction, but she thought to herself or uttered it in wonder: "Which of the Muslims is better than Abu Salamah?!" She wondered at how to apply the Prophet's statement "except that Allah will give him something better than that in exchange" to her disaster, given her reverence for Abu Salamah (may Allah be pleased with him). At the root of her wonder lay her belief that none was better than Abu Salamah (may Allah be pleased with him), and she would not expect that the Messenger of Allah (may Allah's peace and blessings be upon him) might marry her, for he was outside this general categorization. Then, clarifying why Abu Salamah (may Allah be pleased with him) was meritorious, she said that "his family was the first to immigrate to the Messenger of Allah (may Allah's peace and blessings be upon him)." So, he was the first to immigrate along with his family and dependents. After her wonder, she complied with the command of the Messenger of Allah (may Allah's peace and blessings be upon him); "I then said the words," i.e., the phrase "we belong to Allah, and to Him we will return" and the subsequent supplication. So, she said that Allah Almighty gave her the Messenger of Allah (may Allah's peace and blessings be upon him) in exchange, by making her his wife. Thus, he constituted better compensation for her than her husband Abu Salamah (may Allah be pleased with him).
Then, Umm Salamah (may Allah be pleased with him) mentioned how she was engaged to the Messenger of Allah (may Allah's peace and blessings be upon him), and what she asked for. She said that the Messenger of Allah (may Allah's peace and blessings be upon him) sent Hātib ibn Abi Balta‘ah (may Allah be pleased with him) to propose marriage to her on his behalf. Apologizing to the Prophet (may Allah's peace and blessings be upon him) out of fear that she may not fulfill his rights, she said that she had a daughter, namely Zaynab bint Abi Salamah (may Allah be pleased with her), who was young at the time and still under her care. She also stated that she was very jealous. These two things have their effect on the discharge of marital duties, leading to non-fulfillment of them. Also, the Prophet (may Allah's peace and blessings be upon him) had other wives before her, and her extreme jealousy would make her unable to get together with the other wives. Thereupon, the Prophet (may Allah's peace and blessings be upon him) said: "As for her daughter, we will supplicate to Allah to make her in no need for her," i.e., to make the daughter in no need for her mother as the Prophet (may Allah's peace and blessings be upon him) would take care of her, or that she would find someone to take care of her from among her relatives, or that Allah will make her in no need for suckling from her mother, as the girl was an infant. "and I will supplicate to Allah to make the jealousy go away." By virtue of the blessing of the Prophet's supplication, jealousy went away from her heart, and the Messenger of Allah (may Allah's peace and blessings be upon him) married her.
In the Hadīth: We are enjoined to endure afflictions patiently and avoid despondency.
And in it: We should turn to Allah with supplication at the time of disasters, for the compensation comes from Him.
And in it: A believer must comply with the Prophet's commands, even if the wisdom behind them is not clear to him..

919

’Umm Salamah reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: When you visit a sick or dead person, say good things, for the angels say "Amen" to whatever you say. She said: When Abu Salamah died, I came to the Prophet (may Allah's peace and blessings be upon him) and said: O Messenger of Allah, Abu Salamah died. He said: Say: O Allah, forgive me and him and compensate me with someone better than him. She said: So, I said this, and Allah compensated me with someone better for me than him; Muhammad (may Allah's peace and blessings be upon him)..

Commentary : The Prophet (may Allah's peace and blessings be upon him) used to teach his Ummah to resign to Allah Almighty if a calamity strikes them and to resort to His power and strength, Exalted be He, for He is the One Who predestined everything and from Whom compensation comes.
In this Hadīth, the Mother of the Believers ’Umm Salamah (may Allah be pleased with her) reports that the Prophet (may Allah's peace and blessings be upon him) said: "When you visit a sick or dead person, say good things." The command here is meant to discipline and teach people what to say when visiting a dead person, i.e., a dying person or a sick person on his deathbed. Supplication is to be made for the ill person, asking Allah to cure him, and for the dead person, asking Allah to have mercy on him and forgive him. The Prophet (may Allah's peace and blessings be upon him) justified this saying that the angels who are present with the afflicted person - like the angel of death and his aids, or other angels in general - say "Amen" to whatever is said by the people who are present. They say: Āmīn, which means: O Allah, answer the supplication. The angels' supplication is readily answered; hence, one must not supplicate with something that could harm him or others.
Then, ’Umm Salamah (may Allah be pleased with her) reported that when her husband Abu Salamah (may Allah be pleased with him) died - and he was her husband before the Prophet (may Allah's peace and blessings be upon him) - she went to the Prophet (may Allah's peace and blessings be upon him) and informed him of the death of her husband Abu Salamah (may Allah be pleased with him) expressing her pain and grief about him, not telling the Messenger of Allah (may Allah's peace and blessings be upon him) of her husband's death, for it was reported in Sahīh Muslim Collection that the Messenger of Allah (may Allah's peace and blessings be upon him) attended the death of Abu Salamah (may Allah be pleased with him).
The Prophet (may Allah's peace and blessings be upon him) guided and advised her to supplicate Allah, resign to Him, and ask Him for a compensation better than him by saying: "O Allah, forgive me and him," asking forgiveness for her sins and those of her departed one. "And compensate me with someone better than him," i.e., grant me a good compensation and a better substitute. She then reported that Allah Almighty answered her supplication and granted her a better substitute, as the Messenger of Allah (may Allah's peace and blessings be upon him) married her.
The Hadīth clarifies that the angels are present with the sick person and say "Amen" to whatever supplication is made by people therein..

920

’Umm Salamah reported: The Messenger of Allah (may Allah's peace and blessings be upon him) entered upon Abu Salamah while his eyes were fixedly open, so he closed them and then said: When the soul is taken away, the sight follows it. Some people from his family clamored, so he said: Do not supplicate for yourselves except with what is good, for the angels say "Amen" to whatever you say. Then, he added: O Allah, forgive Abu Salamah and raise his degree among rightly guided people, be his successor in his descendants who remain. Forgive us and him, O Lord of the worlds, make his grave spacious for him and grant him light therein. [Another version quoted]: a similar Hadīth; however, he said: Be his successor in his legacy; and he said: O Allah, make his grave wide for him, and did not say: Make his grave spacious for him..

Commentary : The Prophet (may Allah's peace and blessings be upon him) was a teacher and a mentor as he used to teach Muslims and educate them on adopting patience during the calamity of a close or a dear person's death. He taught us what to say, what supplication to recite, and how we should avoid screaming and indecent words when someone is dying.
This Hadīth represents a practical incident, as the Messenger of Allah (may Allah's peace and blessings be upon him) was there with Abu Salamah ‘Abdullah ibn ‘Abd al-Asad al-Makhzūmi (may Allah be pleased with him) when he was on his deathbed. ’Umm Salamah (may Allah be pleased with her) - the wife of Abu Salamah at that time - narrates that the Messenger of Allah (may Allah's peace and blessings be upon him) entered upon Abu Salamah (may Allah be pleased with him) - as it was the Prophet's habit to visit the sick - "while his eyes were fixedly open," i.e., his eyes were kept wide open after his soul had departed to its Creator, and he remained with his eyes fixed. The Prophet (may Allah's peace and blessings be upon him), thus, realized that he had died. So, he closed Abu Salamah's eyes to avoid appearing ugly. Then, the Prophet (may Allah's peace and blessings be upon him) said: "When the soul is taken away, the sight follows it." Perhaps this was the cause for closing his eyes as if he was saying: I closed his eyes because when the soul leaves the body, the sight follows it in leaving, so it is useless to keep his eyes open, or it could be a clarification of the cause why his eyes were open. When the Prophet (may Allah's peace and blessings be upon him) closed the eyes of Abu Salamah (may Allah be pleased with him) and made that statement, the attendees became certain about his death. "Some people from his family clamored," i.e., some people from Abu Salamah's family cried loudly and wailed. So, the Prophet (may Allah's peace and blessings be upon him) forbade them from saying anything indecent and ordered them to say what is good and supplicate with what is good, and said: "Do not supplicate for yourselves except with what is good." This refers to forbidding them from clamoring as if they said: O woe to us! What a disaster! So, he forbade them from this, not crying out for destruction, death, and similar things, which was a pre-Islamic practice; rather, saying good things like invoking forgiveness and mercy upon the dead person and saying the Prophet's supplication, which will be mentioned later, for Abu Salamah. Moreover, one should supplicate for himself with what is good and say what the Prophet (may Allah's peace and blessings be upon him) advised us to say: "Allāhumma ajirni fi musībati wakhluf li khayran minha (O Allah, reward me for my calamity and give me something better in place of it), after saying: We belong to Allah, and to Him we will return.
The Prophet (may Allah's peace and blessings be upon him) justified this by saying that the angels say "Amen" to supplication, whether for good or evil. They say: Āmīn (O Allah, answer this supplication), which is likely to make the supplication accepted as the angels' supplication is undoubtedly answered. Hence, it is not permissible to supplicate for what could bring him or others any harm. What is meant by the "angels" here is the Angel of death and his aids, or the angels in general who are present when someone is dying. This is part of how the Prophet (may Allah's peace and blessings be upon him) disciplines and teaches his Ummah what to say when someone dies.
Then, the Prophet (may Allah's peace and blessings be upon him) supplicated for Abu Salamah saying: "O Allah, forgive Abu Salamah," i.e., erase his sins and misdeeds. "And raise his degree among those who are rightly guided," i.e., O Allah, let him be with those whom You have previously guided to Islam and to emigrate to the best among people; or it means: O Allah, let him be with those whom You have guided and who obtained the high degrees in Paradise. And " be his successor in his descendants," i.e., be his successor in managing his affairs and maintaining the interests of his family and children and do not leave them to anyone but You. Another version reads: "Be his successor in his legacy," which he left behind after his death, "who remain," i.e., who remain among the living. "And make his grave spacious for him," which was interpreted by the version that reads: "O Allah, make his grave wide for him," i.e., make his grave extremely wide, which is part of the believer's delight in the grave since the grave is either widened or narrowed for its dweller. "And grant him light therein," i.e., in his grave and ward off the darkness from him, which is another aspect of the bliss that the believer experiences.
The Hadīth shows that the dead person's eyes should be closed.
It also guides to adopt patience and say what is good when the calamity of death strikes.
It also clarifies that supplication should be made for the dead person, his family, and his descendants concerning the Hereafter and worldly affairs.
It also signifies that the dead person finds joy or torment in his grave.
Moreover, it teaches what Dhikr (remembrance of Allah) and supplication should be said at the moment of dying, saying what is good and making Istirjā ', which is saying: Inna lillāhi wa inna ilayhi rāj‘ūn (We belong to Allah, and Him we will return), besides supplicating for whoever will succeed him. So, it is a must to follow the Prophet's example.
It also points out the presence of angels with the sick and dead person and that they say "Amen" to whatever supplication is made therein.
Finally, it clarifies that the angels' supplication is answered and not rejected..

921

Abu Hurayrah (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "Did you not see when a person dies, his eyes become fixedly open?" They said: 'Yes.' He said: "This is when his eyesight follows his soul.".

Commentary : This Hadīth contains clarification and explanation by the Prophet (may Allah's peace and blessings be upon him) about a general condition, namely the staring of the eyes of dying people after the departure of their souls. In explanation of this condition, the Prophet (may Allah's peace and blessings be upon him) said that the eyesight follows the soul. The Prophet (may Allah's peace and blessings be upon him) said to his Companions (may Allah be pleased with them): "Did you not see when a person dies, his eyes become fixedly open?" i.e., his eyesight goes upwards and does not turn back, and it remains open and wide. This question denotes affirmation of the condition that people know to happen upon death. They replied to the Prophet (may Allah's peace and blessings be upon him) that this is what actually occurs. So, he said: "This is when his eyesight follows his soul," i.e., he looks at his soul as it ascends to heaven with the angels. Muslim narrated in his Sahīh Collection that Umm Salamah (may Allah be pleased with her) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) came to Abu Salamah while his eyes were fixedly open, and he closed them. This is to prevent the appearance of the deceased person from turning ugly. So, his eyes must be closed after the departure of the soul, as the Messenger of Allah (may Allah's peace and blessings be upon him) closed the eyes of Abu Salamah..

922

’Umm Salamah reported: When Abu Salamah died, I said: A stranger and in a strange land, I shall, indeed, weep for him in a manner which would be talked of. I was prepared to weep for him when a woman from the Sa‘īd (upper side of the city) came intending to assist me. The Messenger of Allah (may Allah's peace and blessings be upon him) received her and said: Do you want to let the devil enter a house from which Allah has driven him out?! Twice. So, I stopped weeping and did not weep..

Commentary : This Hadīth shows how the Prophet (may Allah's peace and blessings be upon him) disciplined and taught his Ummah and how keen he was on keeping Muslims away from the devil's temptation, especially when being stricken by the calamity of the death of a relative or a dear and precious person. The Mother of the Believers ’Umm Salamah (may Allah be pleased with her) narrates that "when Abu Salamah died", i.e., 'Abdullah ibn' Abd al-Asad al-Makhzūmi (may Allah be pleased with him), who was her first husband and who emigrated from Makkah to Madīnah,' Umm Salamah said to herself: "A stranger and in a strange land," i.e., he was from the people of Makkah and died in Madīnah as a stranger far from his relatives and homeland and having none to weep for him except her, so, there were two calamities: that of being far away from one's country and that of death. She intended this sentence to justify the act of weeping copiously. Hence, she swore to weep and wail for him in such an intense manner that would cause people to talk about it and wonder at it because of its intensity. Such were her thoughts because wailing and gathering for that purpose was a pre-Islamic practice, and that was before she learned that wailing is prohibited. Then, ’Umm Salamah reported that she was prepared and ready to cry by having the intention and the determination to do so and preparing the causes of grief, and meanwhile, a woman who wanted to assist her, i.e., assist her with weeping and wailing, came. This woman who wanted to help' Umm Salamah was from the "Sa‘īd" in the 'Awāli region of Madīnah. "Sa‘īd" originally meant the dust on the earth's surface. The 'Awāli today is the region located in the eastern and south-eastern sides of Madīnah on a line extending from Baqī 'to Harrat Wāqim eastwards and parallel to Qubā' Mosque southwards.
The Messenger of Allah (may Allah's peace and blessings be upon him), thus, received this woman to advise her and forbid her from doing this. After knowing what she intended to do, he said to her: O woman, do you want by your help with the sin to be a cause for letting the devil enter with his actions and deception, which Allah has driven him out and has kept him far from tempting its dwellers?! The Prophet (may Allah's peace and blessings be upon him) repeated his advice for the woman twice to confirm such a prohibition. Another probable meaning is: He drove the devil out of this house and kept him far from tempting its dwellers twice, referring by "twice" to the act of soundly embracing Islam by Abu Salamah and his good act of emigration. Or the first time could be referring to the day he embraced Islam, and the second time refers to the day he left this world as a Muslim. Another probability is intending the repetition, i.e., Allah has driven him out time and again, as Allah Almighty says: {Then look again and again.} [Surat al-Mulk: 4] It is also said: Perhaps the first time refers to his emigration from Makkah to Abyssinia and the second time refers to his emigration to Madīnah, as he is one of those who made the two emigrations.
This is a manifestation of the Prophet's good education and discipline of his Companions (may Allah be pleased with them), as he clarified to the woman that if she did that, she would let the devil enter a house from which Allah has driven him out, and this is a serious harm and an evil act. Moreover, he did not just forbid her; instead, he explained to her the disadvantages of this evil act and the resulting damages, harms, and punishments, which makes it more likely to be accepted.
On hearing the Prophet's words,' Umm Salamah (may Allah be pleased with her) was deterred from crying and stopped. She refrained from crying in such a dispraised manner, accompanied by lamenting and wailing.
The Hadīth shows that weeping for the dead accompanied by wailing is from the devil's acts.
It also points out how a Muslim must comply with the commands and prohibitions of the Shariah once he knows them.
It also clarifies that assistance in wailing is counted as assistance in sin.
Moreover, it sheds light on the merit of the house of Abu Salamah and ’Umm Salamah, as Allah Almighty has driven the devil out from it, and he could not overpower them through temptation and misguidance.
As it shows that forbidding evil should be carried out wisely by clarifying the harmful consequences..

925

‘Abdullah ibn ‘Umar reported: We were sitting with the Messenger of Allah (may Allah's peace and blessings be upon him) when a man from the Ansār (Supporters) came and greeted him. The Ansāri man then turned back. So, the Messenger of Allah (may Allah's peace and blessings be upon him) said: O brother of the Ansār, how is my brother Sa‘d ibn ‘Ubādah? He said: Good. The Messenger of Allah (may Allah's peace and blessings be upon him), then said: Who among you would visit him? He stood up, and we stood up along with him. There were more than ten of us. We were wearing neither shoes, leather socks, caps, or shirts. We walked on swampy ground until we came to him. His people around him made way for the Messenger of Allah (may Allah's peace and blessings be upon him) and those of his Companions who came along with him..

Commentary : This Hadīth shows how the Prophet (may Allah's peace and blessings be upon him) taught his Ummah. He was keen on establishing good relations among Muslims through visits and communication, especially visiting the sick. 'Abdullah ibn' Umar (may Allah be pleased with him and his father) narrates that some of the Companions (may Allah be pleased with them) were sitting with the Prophet (may Allah's peace and blessings be upon him), and this was the Companions' habit with the Prophet (may Allah's peace and blessings be upon him), i.e., gathering around him to teach and guide them. During this session, a man from the Ansār - people of Madīnah - came to him and greeted the Prophet (may Allah's peace and blessings be upon him) and those who were present, which is the etiquette of Islam in extending the greeting of peace to all. After greeting the Prophet (may Allah's peace and blessings be upon him), the Ansāri man wanted to leave. So, the Messenger of Allah (may Allah's peace and blessings be upon him) said in a pleasant way: "O brother of the Ansār, how is my brother Sa‘d ibn ‘Ubādah?" Sa'd (may Allah be pleased with him) was the chief of the Khazraj, and he was sick then. Here, the Prophet (may Allah's peace and blessings be upon him) was teaching Muslims to ask after each other in case of being absent or falling sick. His saying: "O brother of the Ansār", is a call by the brotherhood of Islam and a call for the man to show that he was from the Ansār, besides the act of honoring Sa'd ibn' Ubādah as the Prophet (may Allah's peace and blessings be upon him) called him: "My brother". Answering the Prophet's question, the man said: He is "good," i.e., no worry about him, as he is still alive and is likely to recover from his sickness, which is a polite thing to say and is said as a form of being optimistic that the patient will recover and be healthy once again.
Thereupon, the Messenger of Allah (may Allah's peace and blessings be upon him) encouraged his Companions to visit him, saying: "Who among you would visit him?" This was how the Prophet (may Allah's peace and blessings be upon him) practically taught Muslims, as he got up along with his Companions to visit Sa'd ibn' Ubādah (may Allah be pleased with him), and they were "bid'at 'ashr" (more than ten), and "bid '" is: from three to ten. At this time, those who were present from among the Companions were suffering from indigence and poverty to the extent that 'Abdullah ibn' Umar (may Allah be pleased with him) said: "We were wearing neither Ni‘āl (shoes)", plural of "Na‘l", which is the shoe, "nor Khifāf (leather socks)", plural of "Khuff", which is footwear made of thin leather. In other words, they had nothing to wear on their feet. "Nor Qalānis (caps)", plural of "Qalansuwah", which is something worn on the head, "nor Qumus (shirts)", plural of "Qamīs", which is a sewn undergarment having two sleeves, or that which is made either of cotton or linen and this means that they were wearing Izār (lower garment) and Ridā' (upper garment). They went walking on foot to the house of Sa'd ibn' Ubādah (may Allah be pleased with him) "on such swampy ground," which is the earth that is highly saline and nothing grows therein except some trees, i.e., they were wearing nothing on their feet to protect them from the harm of such ground. When the Prophet (may Allah's peace and blessings be upon him) reached the house of Sa‘d (may Allah be pleased with him), Sa‘d's people, family, and kinfolk moved from around him to give the Prophet (may Allah's peace and blessing be upon him) and his Companions who came to visit him the chance to proceed and get close to him, which is part of the visit etiquettes and honoring guests.
The Hadīth encourages asking after the absent and the sick and shows how the Prophet (may Allah's peace and blessings be upon him) used to ask after his Companions.
It prompts us to visit the sick and communicate with them.
It points out the indigence and poverty of some of the Companions and how far they were from lavish in their clothes and their appearance.
It sheds light on honoring the guest who comes to visit by making room for him.
It shows that whoever has no shoes may walk barefoot..

929

[Ibn ‘Abbās reported:] So, I stood up and entered upon ‘Ā’ishah and informed her of what Ibn ‘Umar had said. Thereupon, she said: No, by Allah, the Messenger of Allah (may Allah's peace and blessings be upon him) never said: The dead person is punished because of anyone's weeping; however, he said: Allah increases the punishment of the disbeliever because of his family's weeping. Verily, Allah is the One {Who makes people laugh and weep} [Surat an-Najm: 43], {No bearer of burdens can bear the burden of another.} [Surat Fātir: 18] [Another version reads:] When the words of ‘Umar and Ibn ‘Umar were conveyed to ‘Ā’ishah, she said: You are conveying to me the words of these two who are neither liars nor suspected of lying, but one may mishear..

Commentary : In this Hadīth, Ibn ‘Abbās (may Allah be pleased with him and his father) says: I entered upon ‘Ā’ishah and informed her of what Ibn ‘Umar had said, i.e., that he had heard the Prophet (may Allah's peace and blessings be upon him) say: "Indeed, the dead person is punished because of his family's weeping." After that, she said: The Messenger of Allah (may Allah's peace and blessings be upon him) never said: "The dead person is punished because of anyone's weeping," however, he said: "Allah increases the punishment of the disbeliever because of his family's weeping," i.e., he is punished on account of his family's weeping over him, and if you wish, you may recite. Verily, Allah is the One {Who makes people laugh and weep}. [Surat an-Najm: 43] This means: man's weeping and laughter, his sadness and delight are all from Allah. {No bearer of burden will bear the burden of another.} [Surat an-Najm: 38], which means: On the Day of Judgment, every soul will bear only the sins it had committed.
Another version reads: "When the words of ‘Umar and Ibn ‘Umar were conveyed to ‘Ā’ishah, she said: You are conveying to me the words of these two who are neither liars nor suspected of lying, but one may mishear," i.e., they have misheard this. Some scholars are of the opinion that what is meant by punishing the dead person due to the weeping of those who are alive is, in case such weeping was a regular habit of the deceased person and his own choice..

931

‘Urwah reported: The words of Ibn' Umar: The dead person is punished because of his family's weeping over him, were mentioned to 'Ā’ishah, who said: May Allah have mercy upon Abu' Abdur-Rahmān; he heard something but did not memorize it. A Jew's funeral passed before the Messenger of Allah (may Allah's peace and blessings be upon him), and they were weeping over him. So, he said: You are weeping, and he is being punished..

Commentary : No matter how grave it is, every calamity includes a reward for whoever patiently endures its severity, and the same applies to the catastrophe of death that entails losing people and dear ones. One of the habits of the pre-Islamic era of ignorance was to request in one's will that people should weep and wail over his death in opposition to all traditions and revealed laws. Islam has, indeed, forbidden this and has threatened to punish the one who does this deliberately and persistently. It has clarified that such an act brings pain and torment to the one who makes a will with it or approves it.
In this Hadīth, the Tābi‘i ‘Urwah ibn az-Zubayr reports that it was mentioned to ‘Ā’ishah (may Allah be pleased with her) that ‘Abdullah ibn ‘Umar (may Allah be pleased with him and his father) said: "The dead person is punished because of his family's weeping over him," i.e., he is punished in his grave because those who are alive from among his family are weeping over him, besides doing other things of the pre-Islamic habits. A group of scholars interpreted this to be referring to whoever makes a will with it, or if this is their habit, and he does not forbid them by advising them before his death not to say or do something evil. This was a famous practice among the Arabs. So, if one thinks they will likely do this and does not advise them to refrain from it, then he is asking them to do it, and he becomes like one who does not forbid evil despite having the ability to do so. However, if he advises them to refrain from such an act and they disobey him, then Allah is far more Generous to punish him for that.
Upon hearing this, ‘Ā’ishah (may Allah be pleased with her) said: "May Allah have mercy upon Abu ‘Abdur-Rahmān, he heard something but did not memorize it," because this Hadīth had a reason and it was not as understood by Ibn ‘Umar (may Allah be pleased with him and his father), or he mistakenly thought the Hadīth to have a general indication including all the dead people. Therefore, ‘Ā’ishah (may Allah be pleased with her) reported the reason behind this Hadīth, saying: "A Jew's funeral passed before the Messenger of Allah (may Allah's peace and blessings be upon him)", and his family members were weeping over him. So, the Prophet (may Allah's peace and blessings be upon him) said: "You are weeping" after his death, addressing the dead person's family, "and he is being punished". An agreed-upon version reads: Thereupon, she said: "He missed the point; the Messenger of Allah (may Allah's peace and blessings be upon him) had only said: Indeed, he is punished for his sins and misdeeds, and his family members are weeping over him right now," i.e., his family members are weeping over him while he is being punished for his sins. So, the reason for his punishment is not his family's weeping over him; rather, it is his misdeeds and sins.
Allah Almighty says: {No bearer of burden will bear the burden of another.} [Surat al-An‘ām: 164] This means: no soul bears the sin of another soul.
The Hadīth highlights the status of ‘Ā’ishah (may Allah be pleased with her) in terms of understanding and knowledge.
It also corrects the wrong concepts that some people have by using evidence and means of persuasion..

Book of Hadith

| Hadiths

‘AbdullahNarrated Ibn ‘Umar (may Allah be pleased with him): A person came to the Prophet ﷺ and told him that he was always cheated in sale transactions. The Prophet ﷺ told him to say at the time of the purchase, "There should be no cheating.".

Al-Miqdaam ibn Ma‘dee Karib (may Allah be pleased with him) narrated: The Prophet ﷺ said, "Measure your foodstuff and you will be blessed.".

Narrated Ibn ‘Abbaas (may Allah be pleased with him): The Prophet ﷺ forbade the selling of foodstuff before receiving it (i.e., taking possession of it). I believe that all sale transactions should be done in the same way..

Narrated Ibn ‘Umar (may Allah be pleased with him): The Prophet ﷺ said, "A buyer of foodstuff may not resell it before it has been measured for him." Ismsa‘eel narrated instead, "He may not resell it before receiving it.".