| Hadiths

Bukhari Hadiths 1356
Muslim Hadiths 558

Hadith

2501

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

2503

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

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2505

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

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

2514

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

2515

Aboo Wa’il narrated:
‘Abdullah (ibn Mas‘ood) said, "Whoever took a false oath in order to (unlawfully) take someone else's property will meet Allah, Exalted is He, while He is angry with him." Allah, Exalted is He, revealed the following ayah to confirm it; it reads (which means): {Indeed, those who exchange the covenant of Allah and their [own] oaths for a small price will have no share in the Hereafter, and Allah will not speak to them or look at them on the Day of Resurrection, nor will He purify them; and they will have a painful punishment.} [Quran 3:77]
Al-Ash‘ath ibn Qays came to us and asked as to what Aboo ‘Abd Al-Rahmaan (i.e. Ibn Mas‘ood) was telling you." We related the story to him. On that, he (may Allah be pleased with him) said, "He has told the truth. This ayah was revealed about me. I had some dispute with another man regarding a well and we took the case before Allah's Messengerﷺ and he said (to me), "Produce two witnesses (to support your claim); otherwise, the defendant has the right to take an oath (to refute your claim).' I said, 'The defendant would not mind to take a false oath." Allah's Messengerﷺ then said, 'Whoever took a false oath in order to (unlawfully) take someone else's property will meet Allah, Exalted is He, while He is angry with him.' On that occasion, Allah, Exalted is He, revealed the following ayah to confirm that (which means): {Indeed, those who exchange the covenant of Allah and their [own] oaths for a small price will have no share in the Hereafter, and Allah will not speak to them or look at them on the Day of Resurrection, nor will He purify them; and they will have a painful punishment.} [Quran 3:77] Al-Ash‘ath then recited the ayah.
(See Hadeeth No. 546)
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Commentary :
Inflicting harm on people is a reprehensible act in this worldly life, and it incurs on the doer loss and ruin in the Hereafter.
In this narration, ‘Abdullah ibn Mas‘ood (may Allah be pleased with him) made such a statement; the apparent indication of the narration suggests that it is a Mawqoof report (i.e., stopped at the level of the Companion), meaning Ibn Mas‘ood’s statement. However, it has also been narrated as a Marfoo‘ hadeeth (i.e., directly attributed to the Prophet ﷺ), recorded in Saheeh Al-Bukhaaree and Saheeh Muslim. This is further supported by the narration reported by Al-Ash‘ath ibn Qays (may Allah be pleased with him) that whoever swears a false oath to (unlawfully) take someone’s wealth, will meet Allah, Exalted is He, while He is Angry with him. The Anger of Allah, Exalted is He, is not similar to the anger of His creation in the slightest. He Says (what means): {There is nothing like unto Him, and He is the Hearing, the Seeing.} [Quran 42:11].To confirm this meaning, Allah, Exalted is He, revealed the ayah that reads (what means): {Those who exchange}, because the two parties of a sales transaction exchange a commodity for money, {the covenant of Allah},meaning the covenant they made to believe in the Prophet ﷺ and fulfill the trusts, {and their [own] oaths for a small price}, meaning their false oaths that they take to affirm desired statements or actions. The intended meaning is that they trade their covenants with Allah and oaths for the fleeing worldly gains and desires such as money, benefits, and other worldly gains. The price was described here as being ‘small’, to indicate its insignificance, for it was traded for breaching the covenant with Allah and taking a false oath. Therefore, it is fundamentally insignificant, no matter how significant it seemed from a worldly perspective, compared to winning the pleasure of Allah, Exalted is He, and fulfilling one’s covenants with Him. Afterward, Allah, Exalted is He, stated the punishment designated for the one who commits such a major sin. He Says (what means): {…will have no share in the Hereafter, and Allah will not speak to them or look at them on the Day of Resurrection, nor will He purify them; and they will have a painful punishment.} [Quran 3:77]. It means, ‘They shall have no share in the bliss that shall be tasted by the believers in the Hereafter and Allah, Exalted is He, will not speak to them about what would please them, but would rather say to them what will cause distress and disappointment to them. The ayah goes on, {or look at them on the Day of Resurrection}, meaning that He will not mercifully look at them, {nor will He purify them}, from sins and misdeeds by conferring upon them His forgiveness, nor shall He commend them like His righteous servants. Rather, He shall be angry with them and punish them for breaching their covenant with Him, {and they will have a painful punishment}, because of what they had committed.
Afterward, the Taabi’ee (a Muslim who saw at least one of the Companions) Aboo Waa’il Shaqeeq ibn Salamah said that Al-Ash‘ath ibn Qays (may Allah be pleased with him)came to them and asked as to what Aboo ‘Abd Al-Rahmaan (i.e. Ibn Mas‘ood) (may Allah be pleased with him) was telling them. They related the story to him. On that, he (may Allah be pleased with him) said, "He has told the truth. This ayah was revealed about me. I had some dispute with another man,” named Ma‘daan ibn Al-Aswad ibn Ma‘dee Karib Al-Kindee, regarding the ownership of a well. They brought the case before Allah's Messengerﷺ and he said to Al-Ash‘ath (may Allah be pleased with him), "Produce two witnesses (to support your claim),” because he (may Allah be pleased with him) was the one who claimed the ownership of the well and it was in the possession of and under the disposal of the other man. He ﷺ added: “… otherwise, the defendant has the right to take an oath (to refute your claim).”' Al-Ash‘ath (may Allah be pleased with him) said, 'The defendant would not mind to take a false oath.’ He (may Allah be pleased with him) meant that the defendant may indifferently take a false oath, and this indicates that Al-Ash‘ath had no evidence to support his claim. Afterward, he (may Allah be pleased with him) related the same hadeeth narrated by Ibn Mas‘ood (may Allah be pleased with him). It was recorded by Aboo Daawood that Al-Kindee, i.e., the defendant, was about to take the oath, when Allah's Messengerﷺ then said, 'Whoever took a false oath in order to (unlawfully) take someone else's property will meet Allah, Exalted is He, while He is Angry with him.' On that, he said: “It is his property.”
It is deduced from the hadeeth that the litigants may talk to each other.
It is also inferred therefrom that the burden of proof is upon the claimant (plaintiff), and an oath is obligated upon the defendant if he denies.
It also highlights the prohibition of unlawfully taking people’s wealth.
Furthermore, it underlines the reason of revelation for the ayaat on oaths in Aal ‘Imraan (chapter no. 3).
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2517

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

2518

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

2521

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

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

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

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2531

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

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

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

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

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2541

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

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

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

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

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

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