Narrated Umm ‘Attiyyah (may Allah be pleased with her): A sheep was sent to me (in charity) and I sent some of it to `Aishah (may Allah be pleased with her). The Prophetﷺ asked `Aishah for something to eat. `Aisha replied that there was nothing except what Nusaybah Al-Ansaariyyah had sent of that sheep. The Prophet ﷺ said to her, "Bring it as it has reached its place.".

Commentary : One of the special characteristics that the Prophet ﷺand his noble family had was that they would eat from food that was offered as a gift, and not from what was given as alms.
In this hadeeth, Umm ʿAṭṭiyyah al-Ansaariyyah- whose name is Nusaybah - reports that a sheep was sent as a form of charity to her. The sender was the Prophet ﷺ as mentioned in a narration reported in Saheeh Muslim, where said: “The Messenger of Allah ﷺ sent me a sheep from the alms. I sent some of it to A’ishah”, meaning: as a gift to her, and not as alms. So, when the Messenger of Allah ﷺ came to ‘A’ishah (may Allah be pleased with her) and asked her about the food, she said: ‘No, it was nothing except what Nusaybah had sent from this sheep.’ To which, he ﷺresponded, ‘Bring it here; for it has reached its proper place.’ Then, he ﷺ explained that when it was charity, it was permissible for her to dispose of it to the poor by way of sale or gift; for the validity of it being in his possession [could be established.] So, when Nusaybah (may Allah be pleased with her) gifted it to ‘A’ishah (may Allah be pleased with her) some of the sheep - it was judged for her with the ruling of a gift. Thus, It shifted from the meaning of charity from being in the possession of the giver, and transferred to the meaning of a lawful gift for the Prophet ﷺ.
He ﷺ would only eat what came as a gift, and not what was offered as charity, as a form of honour and etiquette because gifts bring hearts closer and make people love each other, and it is permissible to be rewarded the sender of the gift with something similar or better than it so that no one has favour over the other and no one feels humiliated. All this is not possible with charity, because it is the filth of the people in which they purge the wealth of its impurity.
One benefit that we can conclude from this hadeeth is it shows that things that are forbidden for known reasons become lawfulif those reasons are removed..

1448

Narrated Anas (may Allah be pleased with him): Abu Bakr (may Allah be pleased with him) wrote to me what Allah had instructed His Messenger ﷺ to do regarding the one who had to pay one Bint Makhaad (i.e., one year-old she-camel) as Zakat, and he did not have it but had gotten a Bint Laboon (two-year-old she-camel). He wrote that it could be accepted from him as Zakat, and the collector of Zakat would return him 20 Dirhams or two sheep; and if the Zakat payer had not a Bint Makhaad, but he had Ibn Laboon (a two-year-old he-camel) then it could be accepted as his Zakat, but he would not be paid anything .

1450

Narrated Anas (may Allah be pleased with him) that Abu Bakr (may Allah be pleased with him) wrote for him, zakat regulations which Allah's Messenger ﷺ had made compulsory, and wrote that one should neither collect various portions (of the livestock) nor divide the livestock into various portions in order to avoid paying zakat..

1451

Narrated Anas (may Allah be pleased with him): Abu Bakr (may Allah be pleased with him) wrote to me what Allah's Messenger ﷺ has made compulsory regarding zakat. It reads: If the property of two persons is mixed, but they are not partners, its zakat is to be paid as a whole, and then they can settle the differences. .

1452

Narrated Aboo Sa’eed al-Khudree (may Allah be pleased with him): A Nomad asked Allah's Messenger ﷺ about the emigration. The Prophet ﷺ said, "May Allah have mercy on you! The matter of emigration is very hard. Have you got camels? Do you pay their Zakat?" The Arab nomad said, "Yes, I have camels and I pay their Zakat." The Prophet ﷺ said, Work beyond the villages and towns, and Allah will not decrease (waste) any of your good deeds.".

Commentary : At the beginning of Islam, it was obligatory upon Muslims to emigrate to al-Madeenah to flee the lands of disbelief, protect their religion, and support the Prophet ﷺ and spread the message of Islam. The best of believers were those who emigrated to him ﷺ and fulfilled the rights of emigration. However, there were some Muslims who could not emigrate due to valid excuses; therefore, Allah facilitated for them another path for good deeds.
In this hadeeth, Aboo Sa’eed al-Khudree (may Allah be pleased with him) reports that a nomad, which is the term used to refer to Arabs who lived in deserts, asked the Prophet ﷺ to give him the pledge to emigrate to al-Madeenah i.e., to leave his family and homeland and relocate to al-Madeenah to be in the company of the Prophet ﷺ. However, the Prophet ﷺ feared that he would not manage or be able to fulfill its rights; thus, gives it up. For this reason, he ﷺ said to him: “Wayhak” (lit. woe to you), an Arabic phrase used to show compassion and concern for the addressee and explained to him that fulfilling the rights of emigration is too difficult and only a few can fulfill them. It seems the Prophet ﷺ could notice the inability of the man to handle it; thus, he declined his request. Then, he ﷺ asked him if he had any camels that he pays its zakat. The man’s answer was positive and upon which the Prophet ﷺ guided him to do good deeds in his homeland for wherever he would be, his good deeds would benefit him and his reward would not be decreased. It is as if the Prophet ﷺ wanted to say to him: It does not matter where you reside so long as you are fulfilling the obligation that Allah imposed upon you and your family. Allah will not decrease the reward of your good deeds, regardless of your residence.
It has been said that this incident occurred after the conquest of Makkah on which he ﷺ said: “there is no emigration after the conquest [of Makkah].” It was said that emigration was only obligatory upon the Muslims who lived in Makkah. As for the Muslims living in other areas, it was only recommended and liked. It was said: Emigration was obligatory upon the Muslims who lived in rural areas and not upon the people of the desert. It was said that emigration was only obligatory if some of the residents of the town entered Islam while the rest remained on their disbelief. This is so that the Muslims would not be subject to the rulings pertaining to disbelievers. If everyone in the town entered Islam, then emigration is no longer obligatory.
This hadeeth highlights the merit of emigration and emigrants, and shows the virtue of paying zakat on camels and the hastening to do good deeds..

1454

Narrated Anas (may Allah be pleased with him): When Aboo Bakr (may Allah be pleased with him) sent me to (collect the Zakat from) al-Bahrayn, he wrote to me the following: “By the Name of Allah, the Beneficent, the Merciful. These are the orders for compulsory alms (Zakat) which Allah's Messenger ﷺ had made obligatory for every Muslim, and which Allah had ordered His Messenger to observe: Whoever amongst the Muslims is asked to pay Zakat accordingly, he should pay it (to the Zakat collector) and whoever is asked more than that (what is specified in this order) he should not pay it; for twenty-four camels or less, one ewe is to be paid as Zakat; for every five camels, one sheep is to be paid, and if there are between twenty-five to thirty-five camels, a one year old she-camel (Bint Makhaad) is to be paid; and if they are between thirty-six to forty-five (camels), one two-years old she-camel (Bint Laboon) is to be paid; and if they are between forty-six to sixty (camels), one three years old she-camel (Hiqqah) is to be paid; and if the number is between sixty-one to seventy-five (camels), one four-years old she-camel (Jadha’ah) is to be paid; and if the number is between seventy-six to ninety (camels), two she-camels aged 2 years (Bint Laboons) are to be paid; and if they are from ninety-one to one-hundred and twenty (camels), two three years old she-camel (Hiqqahs) are to be paid; and if they are over one-hundred and-twenty (camels), for every forty (over one-hundred-and-twenty) one two years she-came (Bint Laboon) is to be paid, and for every fifty camels (over one-hundred-and-twenty) one three years she-camel (Hiqqah) is to be paid; and whoever has got only four camels, has to pay nothing as Zakat, but if the owner of these four camels wants to give something, he can. If the number of camels increases to five, the owner has to pay one sheep as Zakat. As regards the Zakat for the (flock) of sheep; if they are between forty and one-hundred-and-twenty sheep, one sheep is to be paid; and if they are between one-hundred-and-twenty to two hundred (sheep), two sheep are to be paid; and if they are between two-hundred to three-hundred (sheep), three sheep are to be paid; and for over three-hundred sheep, for every extra hundred sheep, one sheep is to be paid as Zakat. And if somebody has got less than forty sheep, no Zakat is required, but if he wants to give, he can. For silver, the Zakat is one-fortieth of the lot (i.e. 2.5%), and if it is less than one-hundred Dirhams, Zakat is not required, but if the owner wants to pay, he can.'..

Commentary : Zakat is one of the five pillars of Islam that Allah has dictated upon those whose savings exceed the specified threshold. It is taken from the wealthy and given to the poor (i.e., all those who are eligible to receive it according to the Quran). Allah and His Messenger explained all the rulings and details pertaining to this obligatory act of worship to protect the wealthy ones from injustice and protect the rights of those who are in need.
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) reports that Abu Bakr (may Allah be pleased with him) wrote him a letter in which he explained the due zakat on livestock that Allah’s Messenger made compulsory upon Muslims. This letter was penned after Abu Bakr appointed Anas ibn Maalik (may Allah be pleased with him) to collect the zakat from the people in al-Bahrayn, which is a region that includes, today, the kingdom of Bahrain as well as Al-Ihsaa and al-Qateef in the eastern parts of Saudi Arabia. The reason Aboo Bakr penned this letter to Anas (may Allah be pleased with them) is to use it as reference and consult to calculate the zakat [on livestock] and identify those who are obliged to pay it.
He started the letter with the Basmalah and then explained that the obligatory alms (zakat) are that which the Messenger of Allah ﷺ made obligatory for Muslims and which Allah has ordered His Messenger to collect from the Muslims whose savings exceed a set threshold. This prelude was necessary to clarify that the calculations mentioned afterwards in the letter are not of Aboo Bakr. He explained to Anas from whom he should take zakat and that if the zakat demanded, he should pay it, and whoever is demanded to pay more than the required zakat, then they are not obliged to pay that which is above the zakat, and they may decline the request. The calculation of zakat, according to this letter, is as follows:
Camels:(i) From 5 to 24, one ewe on every five camels;(ii) from 25 to 35, one she-camel that completed one year in age, or in its absence one, one she-camel that completed two years in age and has not yet completed three years in age and in this case the zakat collector should pay the zakat payer 20 dirhams or two sheep to compensate him for the difference. In the event where the zakat payer has no she-camel that completed two years in age and has not yet completed three years but has instead a male-camel who completed 2 years in age and did not complete 3 years in age as yet, the zakat collector should take it without taking anything else from the zakat payer, according to the report recorded in Saheeh al-Bukhaaree; (iii) from 36 to 45, the zakat is one she-camel that completed the age of two years i.e., this she-camel is called in Arabic Bint Laboon (lit. daughter of a milky camel) and the reason it is called as such is that its mother gave birth to more than one thus it started to have milk. As for the male-camel, he is referred to as Ibn Laboon;(iv) from 46 to 60, one she-camel that completed the age of three years and it is called in Arabic Hiqqah because by this age it can be mounted, carry luggage, and is capable of mating; (v) from 61 to 75, one she-camel that completed four years in age and it is called in Arabic Jadh’ah because of the falling of her milk teeth, (vi) from 76 to 90, two she-camels that completed the age of two years, (vii) from 91 to 120: two she-camels that completed the age of threeyears (viii) and over 120, the zakat is one she-camel that completed the age of three years on every forty camels and one three-year-old on every fifty camels i.e., for 121 to 129, three she-camels aged two years, and for 130 to 139, one she-camel aged three years and two she-camels aged two years, for 140 to 149, two she-camels aged three years and one she-camel aged two years, for 150-159, three she-camels aged three years, for 160 to 169, four she-camels aged two years, for 170 to 179, three she-camels aged two years and one she-camel aged three years, for 180-189, two she-camels aged two years and two she-camels aged three years, for 190-199, three she-camels aged three years and one she-camel aged two years, for 200 to 209, four she-camels aged three years or five she-camels aged two years, and so forth. The same calculation is used for whatever is more than 209, so as the zakat on each fifty camels will be one she-camel aged three years, and on each forty camels will be one she-camel aged two years.
The letter specifies the zakat due on camels if they are less than 24. If the number is less than five, there is no zakat due, and if the number is five, the zakat is only one sheep, and so forth until the number reaches 24 as explained above.
Sheep: Below 40 sheep, there is no zakat. From 40 to 120, one ewe, from 121 to 200, two ewes, from 200 to 300, three ewes and over 300, one ewe on every hundred sheep.

Zakat on livestock is only limited to animals that gaze for the most part of the year. As for the livestock that are foddered are not eligible for the zakat mentioned in the above calculations. They are subject to zakat according to the calculations made for property and merchandises. There is no zakat on sheep if they are less than forty heads except their owner wishes to pay zakat on them voluntarily.
Silver: Zakat is obligatory on silver, and it is given by paying 2.5 %, i.e., a quarter of a tenth, if it reaches the set threshold, which is about 295 grams [and one lunar year has passed over possessing it]. The threshold of silver is mentioned in the part of the letter where it reads: “For silver, the Zakat is one-fortieth of the lot (i.e., 2.5%), and if its value is less than two-hundred Dirhams, Zakat is not required, but if the owner wants to pay, he can.” The part where it says, “if it is less than one-hundred Dirhams, Zakat is not required,” may give the impression that if it is above 190 and less than 200 Dirhams, zakat is required. However, this is a wrong assumption, because 190 is specifically mentioned since the number is counted in tens, and 200 is the following count; thus, it was mentioned to indicate that no zakat is required if it is less than 200 Dirhams. This is supported by the hadeeth recorded in Saheeh al-Bukhaaree and Saheeh Muslim on the authority of Aboo Sa’eed al-Khudree (may Allah be pleased with him) that the Prophet ﷺ said: “There is no zakat to pay on less than five awaaq (plural of Uwqiyyah) of silver, but the owner wants to pay, he can.” And it is known that one Uwqiyyah equals forty Dirhams.
The intended meaning of the part “but the owner wants to pay, he can” is that the owner can voluntarily give away part of it as he is not required to do so, and in this case, it will be accepted and taken from him. This indicates that if the owner wants willingly and happily to give more and better than what he is required to pay, it will be accepted and taken from him.
From the benefits of this hadeeth are learning the zakat payable on camels, sheep, and silver, and that zakat on tangible property to be paid to the Imaam (i.e. ruler of Muslims).
The hadeeth shows that Islam is a religion that is well-structured and systemised in its rulings and obligations. It does not oppress or does injustice to anyone and does not transgress the rights of others.
It highlights the significance of zakat in Islam and the keen interest of the Prophet ﷺ to give a detailed account of its rulings, and it shows that zakat is not waived on the number of livestock that falls between each two thresholds..

1455

Narrated Anas (may Allah be pleased with him): Abu Bakr (may Allah be pleased with him) wrote to me what Allah's Messenger ﷺ has made compulsory regarding zakat. It reads: Neither an old nor a one-eyed animal, nor a ram may be taken as Zakat except if the Zakat collector wishes (to take it)..

Commentary : Zakat is one of the obligations that Allah has imposed upon those whose savings exceed the specified threshold. It is taken from the wealthy and given to the poor (i.e., all those who are eligible to receive it according to the Quran). Allah and His Messenger ﷺexplained all the rulings and details pertaining to this obligatory act of worship to protect the wealthy ones from injustice and protect the rights of those who are in need.
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) reports that Abu Bakr (may Allah be pleased with him) wrote him a letter in which he explained the due zakat on livestock that Allah’s Messenger made compulsory upon Muslims. This letter was penned after Abu Bakr delegated Anas ibn Maalik (may Allah be pleased with them) to collect the zakat from the people in al-Bahrayn, which is a region that includes, today, the kingdom of Bahrain as well as Al-Ihsaa and al-Qateef in the eastern parts of Saudi Arabia.
According to this letter - as it is mentioned in this hadeeth – the following type of sheep cannot be accepted as zakat: (i) old sheep whose teeth has fallen, (ii) sheep whose one of its eyes is blind, (iii) sheep that have health problems and defects that would disqualify it as a sacrificial animal (i.e., Udhiyyah) such as limping, fatigue or sick sheep, (iv) rams (i.e., male-sheep and male-goats) except of the zakat collector agrees to take it because of it has much meat or fat.
This hadeeth states that it is impermissible to take out defected or undesired property as zakat, and that the zakat collector has the authority to accept or decline zakat that does not meet the criteria that religion has specified. .

1456

Narrated Abu Hurayrah (may Allah be pleased with him): Abu Bakr (may Allah be pleased with him) said, "By Allah! If they (pay me the Zakat and) withhold even a young (female) goat which they used to pay during the lifetime of Allah's Messenger ﷺ, I will fight with them for it." `Umar (may Allah be pleased with him) said, "It was nothing but Allah Who opened Abu Bakr's heart towards the decision to fight, and I came to know that his decision was right.".

Commentary : The Imaam (ruler) and Caliph is the one responsible for managing the affairs of the Muslim nation, including the collection of zakat. Not only has he the authority to force people to pay their zakat, but also to fight with those who refuse to pay it.
This hadeeth is a part of a long story that is mentioned in another hadeeth wherein Abu Hurayrah (may Allah be pleased with him) reports that after the passing of the Prophet ﷺ and Abu Bakr (may Allah be pleased with him) assuming the position of the Caliph of Muslims, some Arabs apostatized and others refused to pay the zakat. Following those events, Abu Bakr (may Allah be pleased with him) decided to dispatch military campaigns to fight with them and force them to pay the zakat. However, ‘Umar ibn al-Khataab (may Allah be pleased with him) felt uneasy about it and could not entertain the idea of fighting and shedding the blood of people who testify that there is no god worthy of worship. So, he said to Abu Bakr: 'O Abu Bakr, how can you fight the people when the Messenger of Allah ﷺ said: I have been commanded to fight the people until they say (there is none worthy of worship except Allah). Whoever says it, his life and his property are safe from me, except for its right, and their reckoning will be with Allah?' However, Abu Bakr (may Allah be pleased with him) informed him that they have to pay the zakat and that it is as obligatory as the [five daily] prayers. He explained to ‘Umar that they have to fulfill the obligation of zakat and denying it is akin to denying the five daily prayers. He (may Allah be pleased with him) said: “I will surely fight those who separate prayer and zakat, for zakat is what is due on wealth.” Then, he swore by Allah that if anyone withholds from him a small-she-goat that they used to give to the Messenger of Allah ﷺ he will fight them. In a different version of the hadeeth, it reads a robe instead of a she-goat, which he said it to signify the seriousness of the matter. He wanted to make it clear that he would fight whoever withholds anything, regardless how trivial it is, they used to pay to the Prophet ﷺ. This is because the obligation of zakat is from what is known from Islam by necessity, and whoever denies or rejects something known from Islam by necessity will be fought. Zakat is a right due on wealth and refusing to pay it means denying one of the fundamental rights of Islam. If a person refuses to pay it, he should be fought just like how a person who denies the five daily prayers should be fought. Upon hearing the justification of Abu Bakr (may Allah be pleased with him), ‘Umar became convinced and supported his decision of fighting them, and that it is the correct ruling that is established in the Quran and the Sunnah.
This hadeeth highlights the sound judgment and understanding of Abu Bakr (may Allah be pleased with him), and his courage and firmness in the truth, and the objectivity of ‘Umar (may Alah be pleased with him) and his aptness to accept the truth once he knows it..

1460

Narrated Abu Dhar (may Allah be pleased with him): I went to the Prophet ﷺ and he said: “By Allah in Whose Hands my life is (or probably said, 'By Allah, except Whom none has the right to be worshipped) If any man has camels, cattle, or sheep on which he does not pay what is due, they will be produced as large and fat as can be on the Day of Resurrection and will trample him with their hoofs and gore him with their horns. As often as the last of them pass him the first of them will be brought back to him until judgment is pronounced among mankind.”.

Commentary : Zakat is one of the obligations that Allah has imposed upon those whose savings exceed the specified threshold. It is taken from the wealthy and given to the poor (i.e., all those who are eligible to receive it according to the Quran). Whoever thanks Allah, Exalted be He, by fulfilling this obligation and paying his zakat to those who deserve it will be given a reward that is complete; and whoever fails to fulfill this obligation will earn nothing but loss and failure in this life and the Hereafter.
In this hadeeth, Abu Dhar (may Allah be pleased with him) reports that he visited the Prophet ﷺ one day, and he heard him ﷺ swears by Allah, Exalted be He, the One in His Hand all souls, or, 'by Allah, except Whom none has the right to be worshipped’ that whoever does not pay zakat on livestock (such as camels, cows, and sheep), they will be produced as large and fat as can be on the Day of Resurrection, because the condition of cattle varies i.e., they could be fat, fatigue, small or large, and then those with hoofs (i.e., camels) will trample him and those with horns will gore him to cause his as much pain as possible. They will be subject to this punishment while the creation is standing in the land of resurrection, and it will continue until the reckoning of the people is over.
From the benefits of this hadeeth is that not thanking Allah’s blessings and failing to fulfill His right in them will make us subject to punishment and hardship on the Day of Judgment.
The hadeeth indicates that Allah, Exalted be He, will resurrect the camels, cows and sheep whose zakat was withheld to punish their owners with them.
It shows the great punishment that is made for those who withhold zakat, and that some sinners will be subject to a special punishment on the Day of Judgment before the reckoning of the people is over..

1461

Narrated Anas in Maalik (may Allah be pleased with him): "Abu Talhah (may Allah be pleased with him) had more property of date-palm trees gardens than any other amongst the Ansaar in al-Madeenah and the most beloved of them to him was Bayruhaa’ garden, which was in front of the Mosque of the Prophet ﷺ. Allah's Messenger ﷺ used to go there and used to drink from its fresh water." Anas added, "When these ayaat were revealed: --{By no means shall you attain righteousness unless You spend (in charity) of that which you love.} (Quran 3.92) Abu Talhah said to Allah's Messenger: 'O Allah's Messenger! Allah, the Blessed, the Superior says: {By no means shall you attain righteousness, unless you spend (in charity) of that which you love.} And no doubt, Bayruhaa’ garden is the most beloved of all my property to me. I want to give it in charity in Allah's Cause and I expect its reward from Allah. So, spend it wherever Allah makes you think it better.' The Prophet ﷺ said, 'Well done! This is a profitable property. This is a profitable property. O Abu Talhah! I have heard what you have said, and I think it would be proper if you spend it on your Kith and kin.' Abu Talhah said, I will do so, O Allah's Messenger.' Then Abu Talhah distributed that garden amongst his relatives and his cousins." [According to the report from the route of] Yahya ibn Yahya and Isma’eel narrated from Maalik, it reads: property that brings about reward and benefits to its owner“..

Commentary : Giving away in charity money that is precious to the heart only for the pleasure of Allah is evidence on the sincerity of the person, the truthfulness of his faith, and a means to attain the good in this life and the Hereafter.
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) reports that Abu Talhah – whose name is Zayd ibn Sahl al-Ansaaree – (may Allah be pleased with him) was the wealthiest man amongst the Ansaar and he had plenty of date-palm trees. The most precious and beloved property to him was the Bayruhaa’ garden in al-Madeenah, opposite to the Mosque of the Prophet. The garden had a fresh water source that the Prophet ﷺ used to attend to drink from. Anas (may Allah be pleased with him) adds that after the ayah {By no means shall you attain righteousness unless You spend (in charity) of that which you love} was revealed, Abu Talhah (may Allah be pleased with him) went to the Prophet ﷺ and recited the ayah to him. Then, he explained that the most beloved property to his heart was the garden of Bayruhaa’ and that he is giving it away in charity for the sake of Allah while hoping for its reward and good outcome from Allah, Exalted be He, and that he is leaving the decision of where and how to spend it to the Prophet ﷺ so, he can do with it what Allah orders him. The Prophet ﷺ rejoiced and exclaimed his awe of the good initiative of Aboo Talhah, and informed him that this is indeed a profitable property [in terms of Allah’s reward]. In another version, it reads: property that brings about reward and benefits to its owner. It has been said, it means, property that gives its owner reward day and night.
The Prophet ﷺ instructed him to spend it on his relative so he divided it between them. The reason the Prophet ﷺ advised him to do so is that giving charity to relatives gives the person the reward of charity and the reward of joining kinship.
The meaning of the ayah: {By no means shall you attain righteousness unless You spend (in charity) of that which you love} is that you will not attain all the good or attain Allah’s mercy, pleasure, and Paradise until you spend from the money that you favour and love. This includes intangible forms of wealth such as using one’s social status to help people and exerting efforts to do good deeds and putting the life at the service of Allah.
This hadeeth directs us to consult the people of virtue and merit on how to give charity and do good deeds. It shows that a pious person may be described as wealthy or acknowledge his wealth without that being a defect in his piety.
It shows that when the value of charity is high the giver ought to be praised and highlights the merit of Abu Talhah (may Allah be pleased with him).
It shows that giving charity to close relatives who are in need is more rewarding and takes priority. .

1462

Narrated Aboo Sa’eed al-Khudree (may Allah be pleased with him): On `Eid al Fitr or `Eid al-Adha, Allah's Messenger ﷺ went out to the Musalla. After finishing the prayer, he ﷺ delivered the sermon and ordered the people to give alms. He said, "O people! Give alms." Then he ﷺ went towards the women and said: "O women! Give alms, for I have seen that the majority of the dwellers of Hell-Fire were you (women)." The women asked, "O Allah's Messenger! What is the reason for it?" He ﷺ replied, "O women! You curse frequently and are ungrateful to your husbands. I have not seen anyone more deficient in intelligence and religion who can make a cautious wise man irrational than you." Then he ﷺ left. When he ﷺ reached his house, Zaynab, the wife of Ibn Mas`ood, came and asked permission to enter. The Prophet ﷺ was informed of her visit so it was said, "O Allah's Messenger! It is Zaynab." He ﷺ asked, 'Which Zaynab?" The reply was that she was the wife of Ibn Mas'ood. He said, "Yes, allow her to enter." And she was admitted. Then she said, "O Prophet of Allah! Today you ordered people to give alms and I had an ornament and intended to give it as alms, but Ibn Mas`ood said that he and his children deserved it more than anybody else." The Prophet ﷺreplied, "Ibn Mas`ood had spoken the truth. Your husband and your children have more right to it than anybody else.".

Commentary : Zakat, which Allah has made obligatory, charity, which Allah has encouraged and made optional, are two great deeds that can help us attain safety in this life and the Hereafter. He who has indulged in sins and disobedience should give charity to purify himself from his sins, hoping from Allah, Exalted be He, His blessings and goodness. The Prophet ﷺ would encourage people so often to give charity and explain its virtue and who are most deserving of it.
In this hadeeth, Abu Sa’eed al-Khudree (may Allah be pleased with him) reports that the Prophet ﷺ went to the Musalla to offer the Eid prayer on ‘Eid al-Fitr or ‘Eid al-Adhah. The Musalla is a spacious outdoor area, and the location of the Musalla of the Prophet ﷺ was in a known area in al-Madeenah, that is 1000 arms away from the gate of his Mosque. After he ﷺ finished the ‘Eid prayer, he ﷺ addressed the attendees and preached to them about what would benefit them in their worldly life and the Hereafter. The preaching sermon should be short and not lengthy. He ﷺ exhorted to give in charity and then walked to the Musalla of women to exhort and preach them since they were segregated from men and may not have heard his first preach. Or, it is possible that he went to them to give them a special reminder. He reminded them of Paradise and Hellfire and addressed all of them in his speech by saying: O women! Then, he ﷺ ordered them to give away in charity, and explained that he saw during the ascending journey - or in other events – that most of the dwellers of Hellfire were from women. This makes the reason he ordered them to give away in charity is that giving charity increases the scale of good deeds and extinguishes the Lord’s anger. In other words, he ﷺ directed them to a good deed that would save them from Hellfire, hoping that Allah will have mercy on them because of their charity. The women asked the Prophet ﷺ about the reason that made them most of the people in Hellfire. He clarified that it is because of their excessive verbal abuse and cursing or invoking against others to be expelled from Allah’s mercy. The other reason he ﷺ offered was that women are often ungrateful to their husbands i.e., a woman would deny that her husband was ever kind to her whenever she is upset with him or sees from him something not of her liking even if it was a trivial matter. This part of the hadeeth sends women a strong warning against verbal abuse and cursing and warns them against denying the favors and kind treatment of their husbands. Then, he ﷺ described them of being deficient in intelligence and religion and that their influence is so strong such that it can even lure a resolve and sensible man. The latter is used in the form of exaggeration to highlight their strong influence over men to show that if they are determined to do something they would keep argue with men until they do it, regardless of it being right or wrong.
Their deficiency in intellect and religion is explained in the authentic hadeeth in Saheeh al-Bukhaaree, which reads:”They asked, “What is the deficiency of our religion and our intelligence, messenger of God?” He replied, “Is not the testimony of a woman equivalent to half the testimony of a man?” They said, “Yes.” Remarking that that pertained to the deficiency of her intelligence, he asked, “Is it not the case that when she menstruates, she neither prays nor fasts?” When they replied, “Yes,” he said, “That pertains to the deficiency of her religion.” The mention of their deficiency of religion and intellect is not to blame them, it is intended to warn men from falling for their temptations, and not as a derogatory remark or to blame them, because it is beyond their power and a part of their innate nature that Allah has created.
After, the Prophet ﷺ left to his house. Zaynab, the wife of ‘Abdullah ibn Mas’ood followed him to his house and asked his permission to enter. The one who informed the Prophet ﷺ of her visit and request to enter upon him was Bilaal ibn Rabaah (may Allah be pleased with him). He ﷺ allowed her to enter after he learned who she was. She informed him ﷺ that her husband, ‘Abdullah ibn Mas’ood (may Allah be pleased with him), objected when she wanted to giveaway in charity some of her jewelry, and explained that he and their children are more deserving of her charity. The Prophet ﷺ supported the view of Ibn Mas’ood and confirmed that her poor husband and children are more deserving of her charity. He ﷺ, according to the hadeeth recorded in Saheeh al-Bukhaaree and Saheeh Muslim, further added: “She will have two rewards, the reward for charity and the reward for upholding ties of kinship.”
From the benefits that we could learn from this hadeeth is knowing that cursing and ungratefulness between spouses are admonished.
It shows that the word “kufr” (translation: denying and ungratefulness) can be used to refer to sins that do not take people outside the fold of Islam to highlight its seriousness.
It teaches us that giving a harsh advice could be a way to rid of a quality that is condemned, and encourages us to give charity, particularly to poor and needy relatives, and that charity keeps us away from Allah’s punishment.
It shows that a student can discuss the opinion of his teacher about aspects that he does not understand.
It depicts to us the great character of the Prophet ﷺ, his tolerance, compassion, and kindness. .

1463

Narrated Aboo Hurayrah (may Allah be pleased with him): Allah's Messenger ﷺ said, "The Muslim does not have to pay zakat on his horse or slave.".

1465

Narrated ‘Ataa’ ibn Yasaar: I heard Aboo Sa’eed al-Khudree (may Allah be pleased with him) say: “Once the Prophet ﷺ sat on a pulpit, and we sat around him. Then he ﷺ said, "The things I am afraid of most for your sake (concerning what will befall you after me) is the pleasures and flowers of the world and its beauties which will be made available to you." Somebody said, "O Allah's Messenger! Can the good bring forth evil?" The Prophet ﷺremained silent for a while. It was said to that person, "What is wrong with you? You are talking to the Prophet ﷺ while he is not talking to you." Then we noticed that he ﷺ was receiving revelation. Then the Prophet ﷺ wiped off his sweat and said, "Where is the questioner?" It seemed as if the Prophet ﷺ liked his question. Then he ﷺ said, "Good never brings forth evil. Indeed, it is like what grows in spring which either kills or makes the animals sick, except if an animal eats its full from the fresh vegetation and then faces the sun, and then defecates and urinates, and grazes again. No doubt this wealth is sweet and green. Blessed is the wealth of a Muslim from which he gives to the poor, the orphans and to needy travelers. (Or the Prophet said something similar to it) No doubt, whoever takes it illegally will be like the one who eats but is never satisfied, and his wealth will be a witness against him on the Day of Resurrection.".

Commentary : Allah has willed and predestined with His divine wisdom that this life be a place of tests and trials. Some people fall into its temptation and compete to attain its pleasures, while others realize its reality; thus, they endeavor to attain that which Allah has made for His believing servants in the Hereafter and never be misguided by worldly temptation.
In this hadeeth, Aboo Sa’eed al-Khudree (may Allah be pleased with him) reports that the Prophet ﷺ sat on the pulpit of his Mosque one day and his Companions gathered around him. He ﷺ then expressed his concern about his nation after this worldly life presents its pleasures and flower to them. The intended meaning of pleasures and beauty here is money and wealth, and he ﷺlikened wealth to flowers because flowers wilt and wither quickly to say that worldly pleasures change and wither quickly too.
One man asked the Messenger of Allah ﷺ how could that which is good brings forth or causes evil! The Prophet ﷺ remained silent for a while and his Companions realised that his silence was because of receiving revelation. After receiving the divine revelation, he ﷺ wiped the sweat of his face because whenever he received revelation, sweat would drop from his forehead. Then, he ﷺ asked about the questioner. It was as if he ﷺ approved the question and commended him for asking such a question. The Prophet ﷺ explained that the good do not bring forth evil – that is to say, when wealth is acquired from lawful sources and is managed and used as Allah orders, it will be considered from the kind of good that only bring forth nothing but goodness. The example of this is Islam; it is all good and brings forth nothing but good. However, there are other kinds of goodness that are not entirely good which could bring forth evil such as money. It is considered good, but it may bring forth evil if earned from unlawful sources or spent unwisely, etc. The same applies to all lawful work that is considered good but becomes evil when it is sought through forbidden means, or the money earned from it is unlawful.
Then, the Prophet ﷺ gave two examples to explain his statement and help his Companions understand how wealth is good, but it can bring forth evil as much as it can bring forth good. The first example was about the plants that grow in spring to explain how the good can turn into evil, and it has been said that spring here refers to the banks of a water-stream. He ﷺ said that what grows in spring or on the banks of a water-stream is good, but some of it still can cause great harm to the livestock that graze it, such as when a sheep consumes a large quantity of grains such that it causes its sickness. The meaning of this example is that it is harmful for a person to focus on acquiring as much wealth as possible to the extent it becomes all he cares about and then spends it in his own pleasure. It is the same as food and drinks; when one eats and drinks more than his need, it will make him feel unwell and comfortless. This example is addressing those who are keen on acquiring wealth and collecting money who withhold the rights of others his wealth (i.e., he does not pay zakat on it or use it to in lawful means). The reason of mentioning spring is that good plants and grass grow in it, which the livestock enjoy so much that they overeat and thus fall sick or causes their death.
The exception made in the example is about the livestock that only eat green plants moderately without exaggeration thus do not become sick because of it. This example is given to demonstrate the case of that which is good and only brings forth that which is good when dealt with appropriately. In this example, the Prophet ﷺ describes the case where livestock consume only good and fresh vegetations and that after they are full, they would roam around under the sunlight to benefit from the warmth. As a result, they would defecate easily, keeping the beneficial elements of the food and defecating that which is harmful. This example is given to describe the person who is moderate in his endeavours to collect and earn lawful money and use it for lawful causes.
Then, the Prophet ﷺ explains that money is desired and loved so much such that people are naturally keen on collecting it just like how we desire and like fruits and fresh vegetables that look nice and taste delicious. If a person pays zakat on his wealth, which he earns from lawful sources, and spends [some of] it on those who are poor and needy, orphans and wayfarers who do not have enough money during his journey, then his wealth will testify in his favour on the Day of Judgment. As for those who earned their wealth unlawfully, Allah will take away the barakah from it and deprive its owner from contentment so that he never feels he has enough even if he is given all the treasures of this world. He will be like a person who eats without ever being satiated, no matter how much food he consumes. On the Day of Judgment, the wealth of this kind of person will testify against him and expose his extravagance, unlawful spending, and strong keen on collecting it.
From the benefits of this hadeeth is learning that the Imaam sits on the pulpit while people sit around him listening to his preaching.
This hadeeth teaches us that we should give examples to clarify meanings so people can easily understand the intended message.
It shows that earning money from unlawful sources are devoid of Allah’s blessings and barakah, and the scholar should warn who listen to him about the temptation of money and similar temptations and explain to them how people may fall into such temptation.
It encourages us to be moderate in spending and collecting money, give away in charity, and avoid withholding our money from good causes.
It highlights that the Sunnah is a divinely inspired, and that one can object or blame someone for asking a question when feared that the question is inappropriate,.

1466

Narrated Zaynab, the wife of `Abdullah ibn Mas’ood, said, "I was in the Mosque and saw the Prophet ﷺ saying, 'O women! Give alms even from your ornaments.'" Zaynab used to provide for `Abdullah and those orphans who were under her protection. So, she said to `Abdullah, "Will you ask Allah's Messenger ﷺ whether it will be sufficient for me to spend part of the Zakat on you and the orphans who are under my protection?" He replied "Will you yourself ask Allah's Messenger ﷺ? Zaynab added: So, I went to the Prophet ﷺ and I saw there a woman from the Ansaar who was standing at the door (of the Prophet ﷺ with a similar problem as mine. Bilaal passed by us, and we asked him, 'Ask the Prophet ﷺ whether it is permissible for me to spend (the Zakat) on my husband and the orphans under my protection.' And we requested Bilaal not to inform the Prophet ﷺ about us. So, Bilaal went inside and asked the Prophet ﷺ regarding our problem. The Prophet ﷺ asked, "Who are those two?" Bilaal replied that she was Zaynab. The Prophet ﷺ said, "Which Zaynab?" Bilal said, "The wife of `Abdullah (ibn Mas`ood)." The Prophet ﷺ said, "Yes, (it is sufficient for her) and she will receive a double reward (for that): One for helping relatives, and the other for giving Zakat.".

Commentary : The Prophet ﷺ encouraged giving away in charity, explaining that the most rewarding type of charity is that which we give to our poor and needy relatives. This is because it reinforces solidarity and help those who are in need, let alone it fulfills the joining of kinship.
In this hadeeth, Zaynab the daughter of Mu’aawiyyah – or the daughter of Abee Mu’aawiyyah – the wife of ‘Abdullah ibn Mas’ood (may Allah be pleased with both of them) reports that she saw the Prophet ﷺ in the Mosque and heard him saying to the women: “give alms even from your ornaments” i.e., give away in charity if it was from the ornaments that you beautify yourselves with. At that time, Zaynab was spending on her husband, ‘Abdullah ibn Ma’sood and the orphans who were under her care. It was said the orphans were her nephews i.e., the children of her brother and sister. She asked her husband, Abudllah ibn Mas’ood, to ask Allah’s Messenger ﷺ whether her spending on him, who was a poor man, and her relative orphans would suffice as a charity. However, ‘Abdullah ibn Mas’ood (may Allah be pleased with him) excused himself from this and asked her to ask the Prophet ﷺ directly. The reason he did not like to do it was because of his reverence to the Prophet ﷺ and it was said that asking such a question would make him look like as if he greedy, given the circumstances (i.e., she was spending on him) at that time.
So, she headed to the house of the Prophet ﷺ where she found a woman from the Ansaar waiting outside. The woman had the same inquiry about the charity given to relatives. It has been said that this woman was Zaynab, the wife of ‘Uqbah ibn ‘Amr al-Ansaaree, alias Aboo Mas’ood. She added that while they were outside, Bilaal passed by, so we asked him to pass her question to the Prophet ﷺ about whether spending on her husband and the orphans who were under her care is sufficient and accepted. It has been said that this spending refers to the obligatory spending while others said it refers to the optional spending. If it is the former, then it is understood to refer to that which is not binding upon the giver to give to his relatives. Then, she and the other woman asked not to disclose our names to the Prophet ﷺ i.e., do not say that so and so is asking such and such but rather say there are two women asking such and such. Or it is to say, do not disclose our names if he ﷺ inquired about them, which is not really intended literally since it is obligatory to answer the Prophet ﷺ if he ﷺ inquired about their identity. They only wanted to ensure they would avoid showing off or liked to exercise the best option. After, Bilaal (may Allah be pleased with him) entered upon the Prophet ﷺ and presented their question to him ﷺ. The Prophet ﷺ asked Bilaal about the name of both women and to which Bilaal (may Allah be pleased with him) said, they are named Zaynab. Thereupon, he ﷺ asked about their identity so Bilaal said that it was Zaynab, the wife of ‘Abdullah ibn Mas’ood (may Allah be pleased with him). He only mentioned one of them as he sufficed by mentioning the one who is older and more virtuous. According to the report mentioned in Sunan al-Nasaa’iee, the name of the other Zaynab was also mentioned, as it reads: Zaynab al-Ansaariyyah. Obviously, Bilaal clarified who they were because it is obligatory to answer the question of the Prophet ﷺ immediately. To which, the Prophet ﷺ explained that it is sufficient and that the wife may give charity to her husband and children, and as a result she will receive two rewards, one for joining kinship and one for charity.
From the benefits that can be concluded from this hadeeth is that spending on relatives and kinship is encouraged and gives us two rewards. It shows that it is permissible for the wife to give away in charity whatever she likes from her own property without the permission of her husband since women gave away in charity their earrings and jewellery.
It establishes the permissibility for the Imaam to preach to women and men speaking with foreign women when there is a valid need, and no temptation is anticipated. This is given based on the act that Bilaal conversed with the two Zaynabs while the Prophet ﷺ was aware of it and he ﷺ did not object..

1467

Narrated Umm Salamah (may Allah be pleased with her): I asked: "O Allah's Messenger ﷺ! Shall I receive a reward if I spend for the sustenance of Aboo Salamah's offspring, and in fact they are also my sons?" The Prophet ﷺ replied, "Spend on them and you will get a reward for what you spend on them.".

Commentary : The Prophet ﷺ encouraged giving away in charity, explaining that the most rewarding charity is that which we give to our poor and needy relatives. This is because it reinforces solidarity and help those who are in need, let alone it fulfills the joining of kinship.
In this hadeeth, the Mother of the Believers, Umm Salamah (may Allah be pleased with her), whose name is Hind bint Abee Umayyah, the wife of the Prophet ﷺ, asked the Prophet ﷺ whether she will be rewarded for spending on her children from Aboo Salamah ibn ‘Abd al-Asad who was her [first] husband and then died, and afterwards the Prophet ﷺ married her. Her children were, ‘Umar, Muhammad, Zaynab and Durrah; they were orphans without any source of income. She wanted to say that they are my children and I take care of their financial needs out of my compassion and feeling of responsibility towards them as their mother, not to mention they have more right in my charity than anyone else i.e., because they are orphans and needy, let alone her own children. She was concerned that she would not be rewarded for this good deed since it is driven by her feelings of motherhood. However, the Prophet ﷺ informed her that she will be rewarded for everything she would spend on them.
From the benefits of this hadeeth is that we are rewarded for spending on own children and others, even if this is what our innate nature necessitates. .

973

‘Ā’ishah reported: When Sa‘d ibn Abi Waqqās died, the wives of the Prophet (may Allah's peace and blessings be upon him) sent a message to bring his bier into the mosque so that they should offer prayer over him, which they did. It was placed in front of their rooms, and they offered prayer over him. It was brought out of the Door of Funerals, which was towards the side of Maqā‘id, and news reached them that the people criticized that, saying: It is not appropriate for a bier to be taken into the mosque! This was conveyed to ‘Ā’ishah, and she said: "How quick people are in criticizing what they have no knowledge about! They criticized us that a bier should be brought into the mosque, whereas the Messenger of Allah (may Allah's peace and blessings be upon him) did not offer prayer over Suhayl ibn Baydā’ except deep inside the mosque.".

Commentary : The Companions (may Allah be pleased with them) were the keenest among people on following the Sunnah of the Messenger of Allah (may Allah's peace and blessings be upon him), and they would probably correct one another when it came to unclear matters or confusing to them.
In this Hadīth, the Mother of the Believers ‘Ā’ishah (may Allah be pleased with her) says when the Companion Sa‘d ibn Abi Waqqās (may Allah be pleased with him) died, and he passed away in his palace in the region of Al-‘Aqīq, ten miles away from Madīnah, in 55 A.H., according to the famous view, and he was carried on the shoulders of men so as to be buried in the Baqī‘, the graveyard of the people of Madīnah, which happened during the caliphate of Mu‘āwiyah ibn Abi Sufyān (may Allah be pleased with him), and Marawān ibn Al-Hakam was the then-governor of Madīnah. The Prophet's wives sent word to those who were carrying him and asked them to bring the bier - in reference to the deceased person - to the Prophet's Mosque so that the Mothers of the Believers, the Prophet's wives, could offer prayer over him. In a version by Muslim, it was ‘Ā’ishah (may Allah be pleased with her) who asked for that. The bier was brought into the mosque and placed in front of the rooms of the Mothers of the Believers, who offered the funeral prayer over him. After the prayer was finished, he was taken out of the Door of Funerals, i.e., the door of the mosque that was prepared for the passing of funerals; or because the funerals would often pass through this door - given its closeness to the direction of the Baqī‘ - it was called as such. It was located near "the Maqā‘id", which was situated behind the eastern wall of the Prophet's Mosque, east of the noble chamber, where the Imām would stand up to offer the funeral prayer, the Prophet's grave would lay to his right. It was said: "The Maqā‘id" is a place at the door of the mosque reserved for sitting for the fulfillment of needs, performing ablution, and taking rest. And it was said: It was a stone near the house of ‘Uthmān (may Allah be pleased with him) upon which he used to sit. It was also said: It was stairs. News reached ‘Ā’ishah (may Allah be pleased with her) that the people criticized the entry of the bier into the mosque for the funeral prayer. That is because they would usually offer the funeral prayer outside the mosque, in an open space. Thereupon, ‘Ā’ishah said in wonder: "How quickly people are criticizing what they have no knowledge about!" i.e., how quickly they forgot the Sunnah. It was said: How quick they are in maligning and finding faults. It was also said: How quick they are in denying what they do not know, namely the ruling on bringing the bier into the mosque. Therefore, they criticized us for bringing the bier into the mosque. Then, ‘Ā’ishah (may Allah be pleased with her) cited the Prophet's action as evidence, saying: "Whereas the Messenger of Allah (may Allah's peace and blessings be upon him) did not offer prayer for Suhayl ibn Baydā,’" i.e., for his funeral. Suhayl (may Allah be pleased with him) was one of those who engaged in the two immigrations—to Abyssinia and Madinah—and he participated in the battles of Badr and ’Uhud. He (may Allah be pleased with him) died after the Messenger of Allah (may Allah's peace and blessings be upon him) returned from the battle of Tabuk, 9 A.H. "except deep inside the mosque" and within it. This proves that the Prophet (may Allah's peace and blessings be upon him) did offer the funeral prayer in the mosque, even if a few times, but this points to permissibility.
In the Hadīth: The merit of the knowledge of ‘Ā’ishah (may Allah be pleased with her)
And in it: Offering the funeral prayers inside the mosque and outside it
And in it: Offering the funeral prayer by women
And in it: The Sunnah should not be abandoned because some people deny it out of ignorance; rather, it should be demonstrated to the people and taught to those who are ignorant about it..

974

‘Ā’ishah reported, saying: "Should I not tell you about the Prophet (may Allah's peace and blessings be upon him) and me?" We said: 'Yes.' [In a version] from Muhammad ibn Qays ibn Makhramah ibn al-Muttalib that he said one day: "Should I not tell you about me and my mother?" He said: "We thought he meant his mother who gave birth to him." He said: "‘Ā’ishah said: 'Should I not tell you about me and the Messenger of Allah (may Allah's peace and blessings be upon him)?' We said: 'Yes.' She said: 'When it was my turn and the Prophet (may Allah's peace and blessings be upon him) was to spend the night with me, he turned and put down his mantle and took off his shoes and placed them near his feet. Then, he spread the end of his Izār (lower garment) on his bed and lay down until he thought that I had gone asleep. He took hold of his mantle slowly and put on his shoes slowly, and opened the door and went out and then closed it gently. I put on my head cover and my veil and tightened my Izār, and then went out following his steps until he reached the Baqī‘. He stood there for a long time. He then lifted his hands three times, and then returned and I also returned. He hastened his steps, and I also hastened my steps. He ran and I ran too. He came (to the house), and I also came (to the house). I, however, preceded him and entered (the house), and as I lay down in bed, he entered and said: 'What is the matter with you, O ‘Ā’ishah; you are out of breath and your abdomen is heightened?' I said: 'Nothing.' He said: 'Either you tell me or the Gentle and the All-Aware will inform me.' I said: 'O Messenger of Allah, may my father and mother be redeemed for you.' Then, I told him everything. He said: 'So, you were the darkness that I saw in front of me?' I said: 'Yes.' He struck me on the chest, and it was painful, and he then said: 'Did you think that Allah and His Messenger would be unfair to you?' I said: 'Whatever people conceal, Allah knows it. Yes.' He said: 'Jibrīl came to me when you saw me. He called me and he concealed it from you. I responded to his call, but I too concealed it from you, as he would never come to you while you are undressed. I thought that you had gone asleep, and I did not like to awaken you, fearing that you might be afraid of being left alone. Jibrīl said to me: 'Your Lord commands you to go to the inhabitants of the Baqī‘ and seek forgiveness for them.'’ I said: 'O Messenger of Allah, what should I say to them?' He said: 'Say: Peace be upon the inhabitants of this place among the believers and Muslims. May Allah have mercy upon those of us who went before and those who will go later, and we will join you, Allah Willing.’’”.

Commentary : The Prophet (may Allah's peace and blessings be upon him) was compassionate and merciful towards his Ummah. He used to supplicate for the Muslims while they were alive and dead, and he would teach those who asked what was beneficial to them. His wives (may Allah be pleased with them) were among the people with the most knowledge of his conditions at home.
In this Hadīth, the Tābi‘i Muhammad ibn Qays ibn Makhramah ibn al-Muttalib relates that he heard the Mother of the Believers ‘Ā’ishah (may Allah be pleased with her) narrate to the people one day about some situation between her and the Messenger of Allah (may Allah's peace and blessings be upon him). In an exciting manner, she said to those around her: "Should I not tell you about the Prophet (may Allah's peace and blessings be upon him) and me?" i.e., information related to the Prophet (may Allah's peace and blessings be upon him) and his Sunnah in his dwelling and house. People listened to her and replied in the affirmative that she should narrate to them, and in the same interesting manner in another version: Muhammad ibn Qays one day said to his companions: "Should I not tell you about me and my mother?" The people thought he meant his mother who had given birth to him. Yet, he meant our Prophet Muhammad (may Allah's peace and blessings be upon him) and the Mother of the Believers ‘Ā’ishah (may Allah be pleased with her), as Allah Almighty says: {The Prophet has a greater claim over the believers than their own selves, and his wives are their mothers.} [Surat al-Ahzāb: 6] Then, he mentioned that she (may Allah be pleased with her) told him that when it was her night in which the Prophet (may Allah's peace and blessings be upon him) would stay with her, he turned to his bed in which he would lie down. It was said: He departed from the mosque after the ‘Ishā’ prayer and turned back to his bed, took off his clothing and shoes, and placed them near his legs so that he could put them on when he got up to leave. He spread his Izār - the garment that covers his lower body - over the bed and slept on it. The Prophet (may Allah's peace and blessings be upon him) lay down in bed to sleep, but he only remained in this state of lying down for as long as he thought that ‘Ā’ishah (may Allah be pleased with her) had lain down and slept. He took his garment gently and calmly, lest she might get up from her sleep. And he wore his shoes, also in a calm and gentle way. He opened the door, went out of the house, and closed the door calmly and gently, without making a sound. He did all that in a subdued and calm manner out of compassion toward her, lest he awaken her, and thus he would leave her awake, and she might feel solitude and loneliness in the darkness of night.
‘Ā’ishah (may Allah be pleased with him) sensed the departure of the Prophet (may Allah's peace and blessings be upon him) and she wore her garment from above her head, covered her head with a veil, and used her Izār as a cover whereby she concealed her face. Then, she went after the Prophet (may Allah's peace and blessings be upon him) to know where he was about to go. She found that he had left and headed towards the Baqī‘, the graveyard of the people of Madīnah located on the eastern side of the Prophet's Mosque. The Prophet (may Allah's peace and blessings be upon him) stood up in the Baqī‘ to supplicate for its people. He stood for a long time and then raised his hands supplicating for them three times. When a supplication is repeated, it is more likely to be accepted. After he had finished, the Prophet (may Allah's peace and blessings be upon him) left the Baqī‘ and headed home. ‘Ā’ishah (may Allah be pleased with her) left her place before she could be seen by the Prophet (may Allah's peace and blessings be upon him). The Prophet (may Allah's peace and blessings be upon him) quickened his steps, and so did ‘Ā’ishah (may Allah be pleased with her). He ran moderately at a pace faster than walking. So, ‘Ā’ishah (may Allah be pleased with her) jogged. Thereupon, he increased the intensity of his running, and ‘Ā’ishah (may Allah be pleased with her) increased the intensity of her running as well.
‘Ā’ishah (may Allah be pleased with her) reached there ahead of him and entered the house. Once she lay down in her sleeping place, the Prophet (may Allah's peace and blessings be upon him) entered after her. He asked her: "What is the matter with you, O ‘Ā’ishah?!" He called her name with a shortened form out of gentleness and cordiality. "you are out of breath," which happens to a person when he walks fast or talks in a nervous way. "and your abdomen is heightened?" What is the reason behind the disturbance of your body and your breathlessness? She informed him that there was nothing in her that caused that. Thereupon, the Prophet (may Allah's peace and blessings be upon him) said to her: "Either you tell me" about the reason for your disturbance and breathlessness, "or the Al-Latīf (the Gentle)," the Compassionate towards His servants "and the Al-Khabīr (the All-Aware)" the Knower of their conditions, apparent and hidden "will inform me" about the reason for your disturbance and breathlessness. ‘Ā’ishah (may Allah be pleased with her) replied: "O Messenger of Allah, may my father and mother be redeemed for you," may my parents be redeemed to protect you from any harm. She told him about the reason and that she walked after him to find out where he was going. Thereupon, the Prophet (may Allah's peace and blessings be upon him) understood and knew that she was the person he saw while returning. So, he said to her: "So, you were the darkness," i.e., the person that I saw in front of me when I returned from the Baqī‘? She said: Yes. So, the Prophet (may Allah's peace and blessings be upon him) pushed her hard, or struck her on her chest with his fist, causing pain to her. Then, he said to her: "Did you think that Allah and His Messenger would be unfair to you?" i.e., that Allah and His Messenger would wrong you. The meaning: Did you think that I have wronged you by giving you your day and turning to someone else? The mention of Allah is a preparation and prelude for the mention of His Messenger. He is not meant by the word 'unfairness'. His mention affords respect to the Messenger and indicates that the Messenger would not do anything without permission from Allah Almighty.
Confirming the Prophet's statement, ‘Ā’ishah (may Allah be pleased with her) said: "Whatever people conceal," i.e., anything a person conceals and hides from others, "Allah knows it," for He is the One Who knows the innermost thoughts. This seems to be an acknowledgment by her of this thinking.
Then, the Prophet (may Allah's peace and blessings be upon him) informed her about the reality of what he did and his leaving at that time, namely that Jibrīl (peace be upon him), the angel in charge of the revelation, came to him when ‘Ā’ishah (may Allah be pleased with her) saw the Prophet (may Allah's peace and blessings be upon him) get up from his bed. So, Jibrīl (peace be upon him) called out to him from outside the room and hid his call from ‘Ā’ishah (may Allah be pleased with her) so that she would not hear it. The Prophet (may Allah's peace and blessings be upon him) answered him and responded to his call and hid his response from ‘Ā’ishah (may Allah be pleased with her). Then, he clarified to her the reason for this concealment, saying that Jibrīl (peace be upon him) called out to him from outside the room because he would not enter the room of ‘Ā’ishah (may Allah be pleased with her) when she was undressed. Also, the Prophet (may Allah's peace and blessings be upon him) told her that upon leaving, he thought that she had slept; so, he disliked awakening her and feared she might feel gloomy if he had left her awake alone in the darkness of the night.
Then, when he went out to Jibrīl (peace be upon him), he said to him: "Your Lord commands you to go to the dwellers of the Baqī‘ graveyard and seek forgiveness for them," i.e., supplicate and ask Allah Almighty to forgive their sins. Whereupon, ‘Ā’ishah (may Allah be pleased with her) asked: "'O Messenger of Allah, what should I say to them" if I want to visit them? This applies to the people of the graves in general. In other words: What dhikr and supplication should I say when I visit the graves? So, the Prophet (may Allah's peace and blessings be upon him) taught her to say: "Peace be upon the dwellers of these dwellings among the believers and Muslims;" the Prophet (may Allah's peace and blessings be upon him) called the place of the graves a dwelling and dwellings, for they are gathered therein like the living people in houses. "May Allah have mercy upon those of us who went before," i.e., those who died before us. "of us," the community of believers. "and those who will go later," i.e., those who will die later, after us. "and we will join you, Allah willing," in dying while being Muslims. His statement "Allah willing" does not denote doubt; rather, it was for seeking blessing and complying with Allah's command to him: {And never say about anything, “I will surely do this tomorrow*," without adding: "if Allah wills"} to the rest of the verse. [Surat al-Kahf: 23-24]
In the Hadīth: Prolonging and repeating supplication
And in it: Raising one's hands in supplication
And in it: Supplication while standing is more perfect than supplication while sitting in the graveyards
And in it: The Prophet's leniency and mercy
And in it: What should be said upon entering the graveyards
And in it: Greeting the dead is like greeting the living.
And in it: Supplicating for Allah's mercy upon the living and the dead
And in it: Demonstrating women's innate disposition of jealousy
And in it: A husband disciplining his wife by striking her with his hand and the like, even if this causes pain to her
And in it: Visiting the graves by women.

976

Abu Hurayrah reported: The Prophet (may Allah's peace and blessings be upon him) visited the grave of his mother and wept and caused those around him to weep. Then, he said: "I sought permission from my Lord to ask forgiveness for her, but I was not permitted, and I sought permission from Him to visit her grave, and I was permitted. So, visit the graves, for they remind of death.".

Commentary : Mentioning death and visiting the dead and the graves remind one of the Hereafter and the inevitable end for every human. This motivates one to work. The Prophet (may Allah's peace and blessings be upon him) used to visit those buried in the Baqī‘ cemetery.
In this Hadīth, Abu Hurayrah (may Allah be pleased with him) relates the story of the Prophet's visit to the grave of his mother and the lessons it offers. The grave of the Prophet's mother was in Al-Abwā’, located between Makkah and Madīnah, 67km away from Rābigh, north of the region of Makkah. During Jāhiliyyah and the early period of Islam, it belonged to the dwellings of Banu Damrah, from the tribe of Kinānah. Today, it belongs to the dwellings of Banu ‘Amr ibn Harb. This visit took place during the year of the Conquest of Makkah, 8 A.H. The reason behind the Prophet's visit to her grave was to seek strong admonition and reminder by watching her grave. This is supported by his statement at the end of the Hadīth: "So, visit the graves, for they remind of death." It was said: The Prophet's visit to her grave, despite her being a disbeliever, was meant to teach the Ummah the rights due to one's parents and relatives. He did not fail to fulfill her rights although she was a disbeliever. When the Prophet (may Allah's peace and blessings be upon him) saw the grave of his mother, he wept, and those around him wept for his weeping.
So, clarifying the reason for his weeping, the Prophet (may Allah's peace and blessings be upon him) said: "I sought permission from my Lord to ask forgiveness for her" - by supplicating for the pardon and elimination of sins - "but I was not permitted" because she was a disbeliever, and it is not permissible to ask for Allah's forgiveness for the disbelievers, for Allah will never forgive them. Allah Almighty says: {Allah does not forgive associating partners with Him but forgives anything less than that for whom He wills.} [Surat an-Nisā’: 48] The Prophet (may Allah's peace and blessings be upon him) said that he sought permission to visit the grave of his mother, and Allah Almighty permitted him to do that. Then, the Prophet (may Allah's peace and blessings be upon him) said: "So, visit the graves, for they," i.e., the graves or visiting the graves" remind of death." Remembrance of death softens the believing hearts, particularly when it is associated with the meanings of elimination, resurrection, questioning, and standing before Allah.
In the Hadīth: It is prohibited to ask for Allah's forgiveness for anyone who dies in a religion other than Islam.
And in it: Visiting non-Muslim parents
And in it: Visiting the graves reminds of death and the Hereafter.
And in it: Weeping during the visit to the graves.

977

Buraydah reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "I have forbidden you from receptacles; indeed, receptacles - or a receptacle - do not make something lawful or unlawful, and every intoxicant is unlawful.".

Commentary : The Prophet (may Allah's peace and blessings be upon him) was concerned about the Muslims and what served their interests and welfare, and he would probably enjoin something or prohibit it at a certain time and under certain circumstances for some purpose and then change the command or prohibition after the end of the circumstances for another purpose.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) says: "I have forbidden you from receptacles," i.e., I have forbidden you before that from some receptacles and vessels which were used for keeping food and drink. These receptacles whose use was forbidden by the Prophet (may Allah's peace and blessings be upon him) include the following: Ad-Dubbā’: The pumpkin, after withering and becoming dry, is used as a receptacle. An-Naqīr: The hole and empty space made in the trunks of palm trees. Al-Muzaffat: What is smeared with the asphalt. Al-Hantam: The green jars among the pottery made of mud, blood, and hair. The Prophet (may Allah's peace and blessings be upon him) forbade them to block the means to what is unlawful, lest intoxication may happen because of them, for these receptacles help in this process; so, the drink may turn into wine while they do not know, and thus they will fall into what Allah prohibited.
Then, the Prophet (may Allah's peace and blessings be upon him) said: "indeed, receptacles - or a receptacle - do not make something lawful or unlawful." A receptacle is a container or vessel. The meaning: These vessels were not prohibited per se, but they were prohibited due to their effect on the drink placed therein, which hastens its transformation into wine. This indirectly indicates that the Prophet (may Allah's peace and blessings be upon him) permitted the use of these receptacles which he used to prohibit; but if what is in them turns into wine, it is prohibited to drink it.
Then, the Prophet (may Allah's peace and blessings be upon him) said: "and every intoxicant is unlawful," i.e., the rule governing whether a vessel is lawful or unlawful is that every drink that covers the mind and causes its loss is unlawful. This statement by the Prophet (may Allah's peace and blessings be upon him) constitutes a key principle in prohibiting the consumption of all intoxicants that cover the mind, with all their different forms and types.
In the Hadīth: Demonstrating Islam's care about the soundness and attentiveness of the mind, for it is the basis of accountability..

977

Buraydah reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "I forbade you from visiting graves, but you may visit them, and I forbade you from the meat of sacrificial animals after three days, but you may keep it as long as you wish, and I forbade you from wine except in a water-skin, but you may drink it from all kinds of water-skins, yet you must not drink anything intoxicating.".

Commentary : The Prophet (may Allah's peace and blessings be upon him) was concerned about the Muslims and what served their interests and welfare, and he would probably enjoin something or prohibit it at a particular time and under certain circumstances for some reason and then change the command or prohibition after the end of the circumstances for another reason.
This is one of the Hadīths that combine abrogating and abrogated rulings. He (may Allah's peace and blessings be upon him) said: "I forbade you from visiting graves, but you may visit them," i.e., I earlier forbade you from visiting graves, for they were not too far from the era of Jāhiliyyah and the worship of idols and the supplication to idols. So, they were prohibited from visiting graves for fear they might say or do any of the things they used to say or do in Jāhiliyyah and for fear that this might be a means leading to the worship of those buried in the graves. But now Islam has become strong, and the foundations of polytheistic visits have been demolished. So, you may visit them, for this inspires softness of the heart, reminds of death and decay, etc., which prompts one to do good and prepare for this day.
Then, the Prophet (may Allah's peace and blessings be upon him) informed that he had initially forbidden the Muslims to store the meat of sacrificial animals for more than three days. This prohibition was for the sake of the poor and needy who came to Madīnah when famine hit the desert. As a result, the desert dwellers entered Madīnah. So, the Prophet (may Allah's peace and blessings be upon him) prohibited the Muhājirūn and the Ansār from storing the meat of sacrificial animals for more than three nights so that they should instead give to those poor and needy people. Then, he gave them the new command, saying: "but you may keep it as long as you wish" i.e., you may store their meat for the period you want. Or the intended meaning: Keep the meat that remains after you have given out what is due to the poor.
Then, the Prophet (may Allah's peace and blessings be upon him) told that he had earlier forbidden the Muslims from drinks prepared in certain containers. This refers to such sweet fruits as raisins, dried dates, figs, or others, that are soaked in water till they turn into wine. He excluded from those vessels the water-skin vessel, which is a leather container that does not make water hot; therefore, the drink does not become intoxicating in a short time. By contrast, other vessels make water hot and turn the drink into an intoxicant. Hence, he allowed them to consume drinks in any container, unless they become intoxicating. He said: "But you may drink it from all kinds of water-skins, yet you must not drink anything intoxicating." The meaning: Drink all kinds of drinks put in vessels and containers, provided that the drink is not intoxicating. Consequently, what is prohibited is intoxicants, not the utensils or vessels themselves.
The Hadīth indicates that a Muslim may store the meat of sacrificial animals for as long as he wishes.
It enjoins visiting graves for reminder and admonition.
It forbids the drinking of intoxicants..

978

Jābir ibn Samurah reported: A man who killed himself with a broad-headed arrow was brought to the Prophet (may Allah's peace and blessings be upon him), but he did not offer the funeral prayer for him..

Commentary : The preservation of life is one of the supreme objectives of the Islamic Shariah, and killing a person unjustly is one of the gravest major sins. The Prophet (may Allah's peace and blessings be upon him) was keen to deter the Muslim from killing himself.
In this Hadīth, Jābir ibn Samurah (may Allah be pleased with him) relates that the bier of one of the Muslim men who had killed himself with a broad-headed arrow, was brought to the Prophet (may Allah's peace and blessings be upon him), but the Prophet (may Allah's peace and blessings be upon him) did not offer the funeral prayer for him by himself, by way of deterring people from acting like the dead person. However, the Companions offered the funeral prayer for him. Likewise, the Prophet (may Allah's peace and blessings be upon him) initially refrained from offering the funeral prayer for a debtor, to deter them from taking borrowing lightly and neglecting repayment. He commanded his Companions to offer the funeral prayer for him. He (may Allah's peace and blessings be upon him) said: "Pray for your companion." Narrated by Al-Bukhāri and Muslim.
In the Hadīth: The graveness of killing people.

982

Abu Hurayrah reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "No Zakah is payable on the slave except Zakat al-Fitr.".

Commentary : Zakah is an obligation Allah Almighty ordained upon the rich to be given back to the poor. Allah Almighty and His Messenger (may Allah's peace and blessings be upon him) specified all details and rulings related to this obligation so that the rich would not be wronged and the poor's rights would not be lost.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) says: "No Zakah is payable on the slave except Zakat al-Fitr" i.e., Zakah on personal property is not payable on slaves and slavegirls who serve their owners and are not retained for trade; this is because Zakah is due upon growing wealth, which grows and increases by earning. As for slaves, they are used in the service of their masters and owners. As regards them, their owners either pay only Zakat al-Fitr on their behalf, which is a Sā‘ of food for each slave, or, in case they are slaves with whom their owner does business, he should pay Zakah on the commodities and profits of his trade, if they reach the Nisāb (the minimum Zakatable amount) and witness the passage of one lunar year.
The Hadīth shows Allah's mercy toward His servants, as He pardoned the Zakah on slaves..

987

Abu Hurayrah (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "Any owner of gold or silver who does not pay what is due on them, on the Day of Resurrection, plates of fire will be heated for him in the fire of Hell, and his side, forehead, and back will be seared with them. When they cool down, they will be heated again and the same process will be repeated during a day the measure of which is fifty thousand years long until judgment is established among the slaves and he will see his path, either to Paradise or to Hellfire." It was said: "O Messenger of Allah, what about camels?" He said: "Any owner of camels who does not pay what is due on them, and part of what is due on them is to milk them on the day they are taken to water, when the Day of Resurrection comes, he will be made to lie down on a vast smooth plain, and they (the camels) will come, more numerous than they have ever been without even a single young one missing thereof. They will trample him with their hooves and bite him with their mouths; as often as the first of them passes over him, the last of them will be made to return and pass over him in a day the measure of which is fifty thousand years, until judgment is established among the slaves and he sees his path, either to Paradise or to Hellfire." It was said: "O Messenger of Allah, what about cows and sheep?" He said: "Any owner of cows or sheep who does not pay what is due on them, when the Day of Resurrection comes, he will be made to lie down on a vast smooth plain and they will come without any of them missing. There will be none among them with twisted horns, without horns, or with a broken horn; they will gore him with their horns and trample him with their hooves; as often as the first of them passes over him, the last of them will be made to return and pass over him in a day the measure of which is fifty thousand years, until judgment is established among the slaves and he will see his path, either to Paradise or to Hellfire." It was said: "O Messenger of Allah, what about horses?" He said: "Horses are of three types: for a man they are a burden, for another man they are a shield, and for a third man they are a source of reward. The one for whom they are a burden is the person who rears them in order to show off, for vainglory, and to oppose the Muslims; so they are a burden for him. The one for whom they are a shield is the person who keeps them for the sake of Allah and then does not forget the right of Allah concerning their backs and their necks, and so they are a shield for him. The one for whom they bring reward is the person who keeps them in a meadow and pasture for the sake of Allah in order to be used for the interest of the people of Islam. Whatever they eat from that meadow or pasture will be recorded for him as good deeds, and even their dung and urine will be recorded for him as good deeds. They will not break their halter and prance a course or two except that Allah will record their hoof marks and their dung as good deeds for him. And their owner does not take them past a river from which they drink, though he did not intend thereby to quench their thirst, except that Allah will record for him the amount they drink as good deeds." It was said: "O Messenger of Allah, what about donkeys?" He said: "Nothing has been revealed to me in regard to donkeys except this unique comprehensive verse: {So whoever does an atom's weight of good will see it*. And whoever does an atom's weight of evil will see it.} [Surat az-Zalzalah: 7-8]".

Commentary : Wealth is the adornment of worldly life. The Prophet (may Allah's peace and blessings be upon him) outlined the rights due on those who own ample wealth - of Zakah and charity - and demonstrated the merit and reward they will gain in return for that. He also clarified the punishment for those who do not fulfill these rights.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) says that anyone who owns wealth, including gold and silver, and hoards it without fulfilling the rights due on them, by paying the Zakah and fulfilling Allah's rights therein, this wealth will certainly take the form of plates of iron on the Day of Judgment. It was said: of the same metal he hoards; they will be heated in the fire of Hell and his side, forehead - alluding to his face - and back will be seared with them. They will be placed on his body to torment him. This accords with the verse that reads: {On the Day when their treasures will be heated up in the Fire of Hell, and their foreheads, sides and backs will be branded therewith. [They will be told]: "This is what you hoarded for yourselves; so, taste [the punishment of] what you used to hoard."} [Surat at-Tawbah: 35] So, He made the gold, silver, and wealth the very things that will be heated up in the fire of Hell on the Day of Judgment. What they hoarded and withheld its rights will be kindled in Hellfire. When its heat becomes intense, it will be placed on their foreheads, sides, and backs, and it will be said to them, rebukingly: This is your wealth, which you collected but did not fulfill. So, taste the outcome and evil consequences of what you used to collect and not fulfill its rights.
Then, the Prophet (may Allah's peace and blessings be upon him) mentioned that whenever their heat subsides, they will be heated again, and he will be tormented therewith again. This is meant to point to the continuity and permanence of the punishment. This punishment will be inflicted upon him on the Day of Judgment, the measure of which is fifty thousand years, which is the length of the day of reckoning. He will continue to receive punishment for all this period until Allah judges between all humankind. Then, after this punishment, the owner of the wealth will know his fate and recompense. Either Allah will show mercy to him and admit him to Paradise, by His grace, or he will endure in the punishment of Hellfire as a just recompense for his evil deed.
After demonstrating the condition and recompense of he who hoards gold and silver, the Companions (may Allah be pleased with them) asked the Prophet (may Allah's peace and blessings be upon him) about the wealth of camels as to what should be done with it and about the punishment of one who does not fulfill the right and Zakah due on it. The Prophet (may Allah's peace and blessings be upon him) warned camel owners about not paying the Zakah due on them and not giving charity from any wealth derived from them. Part of these rights concerning camels is to milk them and give charity from their milk, especially when they go to drink from the reservoirs of wells and the like, as camels drink every three or four days; so, their milk is to be given to those who need it or to the passers-by, and so on. This is because milking on this day is better for the she-camel and more kind to the needy. It was the habit of the poor and needy to come to that place where camels arrive for drinking, in order to take from their milk; so, if anyone does not fulfill these rights, his recompense on the Day of Judgment will be that he will be made to sit and lie down on his face before these camels, "on a vast smooth plain," which will be broader for the camels, and so they will trample him without hindrance. The camels will come and be created again with a larger number than they were in his possession, and in the best condition, and they will come in their entirety, with none missing, even the young of the she-camel will come with them. "They will trample him with their hooves and bite him with their mouths," i.e., they will walk over him. A hoof is like a foot for humans. Every time they walk and pass over him up until the last camel among them, they will return and pass over him beginning with the last camel, which will now be the first. This means that they will keep walking over him nonstop, on the Day of Judgment, the measure of which is fifty thousand years, until Allah judges between the slaves; and he will know his fate, either to Paradise or to Hellfire, like the former person, the owner of silver and gold.
The Companions (may Allah be pleased with them) asked the Prophet (may Allah's peace and blessings be upon him) about the other types of wealth, namely cows and sheep, in case their owner does not fulfill their Shar‘i rights; what is his recompense? The Prophet (may Allah's peace and blessings be upon him) told them that if any owner of cows or sheep does not give what is due on them, his recompense on the Day of Judgment will be that he will be made to sit and lie down on his face for these cows and sheep in a vast level place, which will be broader for the cows and sheep. So, they will come in their most complete number in worldly life; "There will be none among them with twisted horns," i.e., none of the cows or sheep will have twisted horns; rather, their horns will be level and extended. So, they will be stronger and more severe in hitting; "without horns," i.e., none of the cows or sheep will be without horns; rather, they will all have horns. And they will include no cow or sheep with broken horns. These animals will all walk upon their owner, hitting him with their horns and heads and trampling him with their hooves and feet. Hooves are the protruding bones at the tips of the feet of cows and sheep. Every time the first of them passes over him, the last of them will be made to return and pass over him on the Day of Judgment, the measure of which is fifty thousand years, until Allah judges between the slaves. And he will know his fate, either to Paradise or to Hellfire.
So, the Companions (may Allah be pleased with them) asked the Prophet (may Allah's peace and blessings be upon him): What should we do with horses, and what is due regarding them? In response, the Prophet (may Allah's peace and blessings be upon him) said: "Horses are of three types," i.e., their owners fall under three categories in terms of reward and recompense. First: "for a man they are a burden," i.e., they bring him sins and misdeeds. Such is the man who keeps and raises them to show off among people by their substantial number, value, and good appearance, and by riding them. They may also be intended for hostility and war against the people of Islam and engaging in war against them. So, they incur burdens and sins for their owner. Second: "for another man they are a shield," i.e., they shield him and make him in no need to beg people in this life. Such is the man who keeps, raises, and fosters them for charitable purposes for himself and for others. In a version by Al-Bukhāri: "who keeps them for earning his living and to be free from asking others," like trading in them or utilizing them for his interests and the benefits of his land and so on, even if he does not offer them for Jihad in the cause of Allah and war; and he does not neglect the right of Allah in them; rather, he fulfills the rights due on him regarding them; one of these is to extend their benefits to people, by lending them to those who need them. Third: "and for a third man they are a source of reward," i.e., they bring reward for their owner. Such is the one who devotes them for serving the people of Islam, spreading the religion, and conducting Jihad for His cause. Part of his preservation of them is that he fosters them "in a meadow and pasture," i.e., in gardens and groves where they pasture and eat. Every time they eat or drink from that garden or grove, a reward is recorded for him with Allah Almighty and as many virtuous deeds as the number of dungs they excrete are recorded for him. Dung is the excrement and waste coming out of the abdomens of animals. This indicates the extreme keenness to count the reward, for if honorable deeds are recorded according to the number of dung and urine, so what about other things?!
It was said: Dung and urine are recorded as good deeds because the continuity of their lives lies in them, though their origin, before the transformation, mostly come from their owner's money.
Then, the Prophet (may Allah's peace and blessings be upon him) pointed out the additional rewards for their owners due to their foot marks and the movements they make. So, he said that "they will not break their halter," i.e., any of their ropes; "and prance a course or two," i.e., they run quickly, go off, and ascend a high land or a mountain or two; "except that Allah will record their hoof marks," i.e., the number of their steps, "and their dung as good deeds for him. And their owner does not take them past a river from which they drink, though he did not intend thereby to quench their thirst, except that Allah will record for him the amount they drink as good deeds." The intended meaning: All the times of their life and all their movements, eating, and drinking are recorded for their owner as rewards and good deeds, by the grace and bounty of Allah.
Then, the Companions (may Allah be pleased with them) asked him: What is due regarding the local donkeys which are used for ploughing and servicing the land? The Prophet (may Allah's peace and blessings be upon him) replied that nothing was revealed to him about donkeys and what is due regarding them, "except this unique comprehensive verse," i.e., it is unparalleled, and it contains all meanings of good and evil deeds, including the obligatory or supererogatory acts of worship. It is the words that read: {So whoever does an atom's weight of good will see it. And whoever does an atom's weight of evil will see it.} [Surat az-Zalzalah: 7-8] An atom is a small ant or fine dust that floats in the air and can be seen in light. The meaning: The effect of every deed, good or evil, even if it is so little, will be seen, and the person will be held accountable for it before Allah Almighty. So, if he helps someone to ride them, he will be rewarded, and if he rides them to commit a sin, he will be punished.
In the Hadīth: It intimidates and deters us from hoarding wealth and failing to give what is due to Allah therein.
And in it: It demonstrates the harsh punishment for withholding the Zakah.
And in it: It demonstrates the duty of paying Zakah on silver and gold, and on camels, cows, and sheep, with the relevant conditions.
And in it: It shows the merit of horses and the goodness and blessings lying in their forelocks, if they are used for righteous purposes.
And in it: It encourages the doing of good, no matter how small or light in weight it may be..

988

Jābir ibn ‘Abdullāh al-Ansāri reported: I heard the Messenger of Allah (may Allah's peace and blessings be upon him) say: "There is no owner of camels who does not pay what is due on them except that they will come on the Day of Judgment with a greater number than they ever were, and he will be made to sit on a level expanse, and they will trample on him with their forelegs and hooves. And no owner of cows who does not pay what is due on them except that they will come on the Day of Judgment with a greater number than they ever were, and he will be made to sit on a level expanse, and they will gore him with their horns and trample him with their forelegs. And no owner of sheep who does not pay what is due on them except that they will come on the Day of Judgment with a greater number than they ever were, and he will be made to sit on a level expanse. They will gore him with their horns and trample him with their cloven hooves, and none among them will be without horns or with broken horns. And no owner of a treasure who does not pay its due on it except that his treasure will come on the Day of Judgment like a bald snake and will pursue him with its mouth open, and when it comes near him, he will run away from it, and it will call him: 'Take your treasure which you concealed, for I am in no need for it.' When he sees that there is no way out, he will put his hand in its mouth, and it will gnaw it like a he-camel." Abu az-Zubayr said: I heard ‘Ubayd ibn ‘Umayr say: A man said: "O Messenger of Allah, what is due on camels?" He said: "Milking them near water, and lending their bucket, lending their males and their females, and providing them as a ride in the cause of Allah.".

Commentary : Wealth is the adornment of worldly life. The Prophet (may Allah's peace and blessings be upon him) outlined the rights obligatory for those with ample wealth - of Zakah and charity - and demonstrated the merit and reward they would gain in return. He also clarified the punishment for those who do not fulfill these rights.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) demonstrates to us that if anyone does not pay Zakah on the cattle he possesses, they will come on the Day of Judgment with a more significant number than they were in his ownership, for they may undergo different conditions with him; sometimes lean, sometimes fat, and occasionally young, and at other times old. The Prophet (may Allah's peace and blessings be upon him) informed us that they would come in the best condition in which they were with their owner. If they are camels or cows and he does not pay the Zakah due on them, they would trample him with their legs and gore him with their horns, and the camels would hit him with their hooves. A hoof is the pliant part at the end of the foot of the camel. Such a man would be made to sit for them against his will. "on a level expanse" (in Arabic Qā‘ Qarqar): Qā‘: an area of level ground, and water from the sky goes over it and it holds it. Qarqar: is also a vast plain. This indicates that the place can hold any number of animals. So, all that he possessed would come to this place, and he would be punished with his wealth, which he did not pay what was due to Allah. Likewise, if they are sheep and he does not pay the Zakah due on them, they would gore him with their horns and trample him with their cloven hooves, which exist in cows, sheep, and antelopes, within their forelegs. These animals would come in their complete strength, and none of them would come without having horns or with broken horns.
If the person who withholds what is due on wealth is the owner of a treasure, which refers to a collected fortune inside the earth or above it, and he does not pay the Zakah on it, his treasure would come in the form of "a bald snake". When a snake is bald, i.e., with no hair on its head, this is due to its excessive poison and prolonged age, or this refers to a snake whose head turned white because of the poison. Allah would punish the owner of the treasure with this snake, which would pursue him with its mouth open. When the snake approached the punished person, he would flee and run away from it. Then, the snake would address the treasure owner, saying: "Take your treasure which you concealed, for I do not need it." As this man saw that he had no way of escaping from this snake, he would extend his hand and enter it inside its mouth, and the snake would "gnaw it" - gnaw means: eating and chewing vigorously - "like a he-camel", given its powerful gnawing.
Then, ‘Ubayd ibn ‘Umayr informs that a man asked the Messenger of Allah (may Allah's peace and blessings be upon him): "What is due on camels?" i.e., the usual and customary right among the Arabs towards the poor and destitute, by way of solace and generosity. The Prophet (may Allah's peace and blessings be upon him) said that camels should be milked upon coming to the water, and the poor people who are present should be given to drink from their milk. He associated milking with the place of water because it is easier for the poor to go to such places and this is kinder to cattle. It is also because their milk becomes abundant there. "and lending their bucket", which is to give their vessels, where they are milked, or they drink, to others so that they can utilize them in case of need; "lending their males", and in a version by Muslim: "lending their males for breeding"; this is when the male copulates with the female to make it pregnant - without taking a wage for that. "and their females"; Minhah, in Arabic, is an ewe or a she-camel. Its owner gives it to someone to drink from its milk and returns it when it ceases to flow. "and providing them as a ride in the cause of Allah", which is to give them to those who ride them in the battle to spread Allah's religion or for any charitable purpose. This version indicates that these four acts are obligatory. This Hadīth is probably taken to apply to the time of need, the duty of providing solace, and the state of necessity, as was the condition during the early phase of Islam. Thus, the Hadīth means that once these rights exist, become due, and are not fulfilled, this stern warning applies to the person who refrains from observing them.
The Hadīth mentions the punishment for those who do not pay Zakah.
It is enjoined to give Zakah on cattle.
It indicates that if a person does not show gratitude for a specific blessing and fulfill Allah's rights, it will cause misfortune and evil consequences for him on the Day of Judgment.
It is also indicated in the Hadīth that Allah Almighty will resurrect the very camels, cows, and sheep whose Zakah was not paid to punish those who withheld Zakah..

989

Jarīr ibn ‘Abdullāh reported: Some people from among the Bedouins came to the Messenger of Allah (may Allah's peace and blessings be upon him) and said: "Some people from among the Zakah collectors come to us and treat us unjustly." Thereupon, the Messenger of Allah (may Allah's peace and blessings be upon him) said: "Make your Zakah collectors pleased." Jarīr said: Ever since I heard this from the Messenger of Allah (may Allah's peace and blessings be upon him), no Zakah collector left me without being pleased with me..

Commentary : Islam regulated the matters of the religion and demonstrated how to perform the obligations and pillars. This includes its clarification of the rulings of Zakah, how to collect it, and the relevant requirements and etiquettes, so that this obligation can be fulfilled with willing hearts.
In this Hadīth, Jarīr ibn ‘Abdullāh (may Allah be pleased with him) informs that a group of Bedouins - those who live in the desert - came to the Messenger of Allah (may Allah's peace and blessings be upon him) in Madīnah and said: "Some people from among the Zakah collectors" who estimate people's wealth and take the due Zakah therefrom, "come to us and treat us unjustly," i.e., they take more than the amount required of us. Thereupon, the Prophet (may Allah's peace and blessings be upon him) said: "Make your Zakah collectors pleased." This means: Make them pleased by giving what is due, treating them gently, and refraining from opposing them. In a version narrated by Abu Dāwūd, they said: "O Messenger of Allah, even if they wrong us?" He said: "Make your Zakah collectors pleased, even if you are wronged." This statement is based on the presumed occurrence of injustice, not on its actual occurrence, and on the fact that if the Zakah collectors act justly, this is for themselves, and if they act unjustly, it is against themselves; whereas the property owner can lodge a complaint or clarify to him that this is not due to you; rather, what is due to you is such and such.
Then, Jarīr (may Allah be pleased with him) said that no Zakah collector had left him without being pleased with him, out of tolerance towards him and in compliance with the command of the Messenger of Allah (may Allah's peace and blessings be upon him).
Meanwhile, the Prophet (may Allah's peace and blessings be upon him) ordered the Zakah collectors to refrain from injustice and to avoid the most precious items of people's property. In a Hadīth narrated by Al-Bukhāri and Muslim and reported by Mu‘ādh (may Allah be pleased with him), he said to them: "So, do not take the most precious items of their property. And beware of the supplication of the oppressed, for there is no barrier between it and Allah." Thus, both the Zakah collector and the Zakah payer should observe the limits set by Allah.
In the Hadīth: The necessity of paying the Zakah in all conditions.
And in it: Pleasing the Zakah collectors by paying the Zakah willingly and avoiding procrastination in its estimation
And in it: The keenness of the Companions (may Allah be pleased with them) to comply with the commands of the Messenger of Allah (may Allah's peace and blessings be upon him)..

992

Al-Ahnaf ibn Qays reported: While I was in the company of a group from Quraysh, Abu Dharr passed by as he was saying: "Give glad tidings to the hoarders of the wealth of branding in their backs that would come out of their sides, and branding from the direction of their napes that would come out of their foreheads." He said: Then, he turned aside and sat down. He said: I said: "Who is this?" They said: "This is Abu Dharr." He said: I rose and went to him and said: "What is the thing which I heard you say a while ago?" He said: "I only said something which I heard from their Prophet (may Allah's peace and blessings be upon him)." He said: I said: "What do you say about this gift?" He said: "Take it, for indeed it is a help today. But if it is a price for your religion, leave it.".

Commentary : Lawfully earned money is a favor from Allah Almighty, and it includes rights to the beggar and the destitute, and due upon it is Zakah and charity, which purifies it, grows it, and increases its blessing. Some people, however, act stingily and hoard wealth; as a result, their wealth brings them evil consequences in this world and the Hereafter.
In this Hadīth, the Tābi‘i Al-Ahnaf ibn Qays informs that while he was in a group and company from Quraysh, in Madīnah, the Companion Abu Dharr al-Ghifāri (may Allah be pleased with him) passed by as he was saying: "Give glad tidings to the hoarders of wealth of branding in their backs." Glad tidings are given about pleasant incidents. So, he said it mockingly. Hoarding refers to wealth whose Zakah was not paid. However, if its Zakah is paid, this is not deemed hoarding, whether the wealth is large or little. The punishment for the hoarders on the Day of Judgment is that their backs will be branded with something that will emerge from their sides, and they will be branded from the back side of their heads with something that will emerge from their foreheads.
Then, after expressing these words, Abu Dharr (may Allah be pleased with him) went away, turned aside, and sat down. Thereupon, Al-Ahnaf asked: Who is this person who spoke earlier? They said: This is Abu Dharr, the Companion of the Prophet (may Allah's peace and blessings be upon him). So, Al-Ahnaf went to him and asked him: What is the meaning of the statement you made a short while ago? Is this your speech or something you heard from the Prophet (may Allah's peace and blessings be upon him)? Abu Dharr (may Allah be pleased with him) informed him that he had heard what he said from the Prophet (may Allah's peace and blessings be upon him). Then, Al-Ahnaf asked him: "What do you say about this gift?" i.e., what do you think about the gifts we receive from the caliphs and governors? It is as if Al-Ahnaf feared the warning uttered by Abu Dharr (may Allah be pleased with him) regarding those who hoard wealth and do not spend it in the way of Allah. Abu Dharr replied to him: "Take it, for indeed it is a help today" i.e., take it if it will help you fulfill your needs. However, if this gift is a bribe, so that you remain silent and do not criticize wrong acts and sell your religion, then leave it and do not take it if you cannot obtain it except in an unlawful way. Do not care about it, for the religion's soundness is more important than acquiring worldly gains.
The Hadīth demonstrates the stern warning to those who do not pay Zakah on their wealth.
It warns against gifts by the rulers if they cause people to be silent and not speak the truth, or buy their religion and consciences and make them speak falsehood..

994

Thawbān reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "The most excellent Dinar (money) a man spends is the Dinar he spends on his dependents, and a Dinar he spends on his riding animal in the cause of Allah, and a Dinar he spends on his companions in the cause of Allah." Abu Qilābah said: He began with the dependents. Then, Abu Qilābah said: Who could obtain a greater reward than a man who spends on young dependents and saves them from want, or Allah benefits them through him and makes them self-sufficient?!.

Commentary : Spending in the cause of Allah is one of the best areas of benevolence. Such spending has numerous forms that are valued based on their respective worth and preferred over one another according to the relevant conditions and circumstances.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) demonstrates forms and areas of spending and arranges them in accordance with the relevant conditions, if a number of areas of spending converge at the same time. He said that the Dinar entailing the greatest reward is the one a person spends on his dependents and those he is obliged to provide for, such as his wife, children, and servants, if he seeks the Countenance of Allah thereby. In a version of the Two Sahīh Collections: "When a Muslim spends on his family seeking reward for it (from Allah), it counts for him as charity." So, it clarifies that if he seeks a reward for it from Allah, it counts as charity for him. This is because spending money on them is a duty, and he incurs a sin if he neglects them. Therefore, this entails a greater reward than if he spends on people other than his dependents and forsakes his dependents. The word 'Dinar' here is general and it comprises all money used for spending, and this applies to the contemporary currencies with their different kinds.
Then, the Prophet (may Allah's peace and blessings be upon him) mentioned spending on a person's riding animal which is prepared for war in the cause of Allah. He said: "and a Dinar he spends on his riding animal" which is garrisoned "in the cause of Allah," i.e., he prepared it to be ridden in battle and other similar endeavors. "and a Dinar he spends on his companions" while they are fighting "in the cause of Allah;" so, he spends on his comrades in battle. It was said: "in the cause of Allah" means every act of piety.
At the end of the Hadīth, the Tābi‘i Abu Qilābah ‘Abdullāh ibn Zayd, the narrator of the Hadīth, said: "He began with the dependents," i.e., the Prophet (may Allah's peace and blessings be upon him) regarded a man's spending on his dependents as the worthiest of all spending. Then, Abu Qilābah said: "Who could obtain a greater reward than a man who spends on young dependents and saves them from want, or Allah benefits them through him and makes them self-sufficient?!" This is the opinion of Abu Qilābah regarding spending and the prioritization of the mentioned categories. He held that the best and most worthy spending is the one spent on young dependents and children who cannot earn their living. So, this spending saves them from begging people and makes them self-sufficient and away from humiliation and disgrace. This accords with a Hadīth narrated by Muslim, in which Abu Hurayrah (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "and a Dinar you spend on your family; the greatest in reward is the one you spend on your family."
The Hadīth shows numerous areas of spending for benevolence, goodness, and charity.
It also demonstrates that spending on one's dependents is one of the greatest areas of spending.
As it indicates that spending on Jihad in the cause of Allah is one of the greatest areas of spending, such as preparing the equipment and men for Jihad..

995

Abu Hurayrah (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "A Dinar you spend in the cause of Allah, a Dinar you spend on (freeing) a slave, a Dinar you give in charity to a needy person, and a Dinar you spend on your family; the greatest in reward is the one you spend on your family.".

Commentary : In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) demonstrates the areas of spending and goodness, their varying rewards, and which of them should be given precedence over others in case of the inability to do all of them. The Prophet (may Allah's peace and blessings be upon him) informs that the best spending is a Dinar you spend in the cause of Allah, i.e., in the battle, or in the general sense: in the way of goodness; a Dinar you spend to free someone from captivity or a slave from slavery; and a Dinar you spend on your family, like your wife and children and those you are obliged to spend on. Then, the Prophet (may Allah's peace and blessings be upon him) points out that the greatest of all these types of spending in terms of reward is the Dinar you spend on your family, provided that one intends it for the sake of Allah Almighty. In a version in the Two Sahīh Collections: "When a Muslim spends on his family seeking reward for it (from Allah), it counts for him as charity." So, it clarifies that if he seeks a reward for it from Allah, it counts as charity for him. This is because spending money on them is a duty, and he incurs a sin if he neglects them. Therefore, this entails a greater reward than if he spends on people other than his dependents, forsaking his dependents.
In the Hadīth: There are numerous areas of spending in righteousness, goodness, and charity.
And in it: Spending on one's dependents is one of the greatest areas of spending.
And in it: Spending on Jihad in the cause of Allah is one of the greatest areas of spending, such as preparing the equipment and men for Jihad..

996

Khaythamah reported: A household manager of ‘Abdullāh ibn ‘Amr came in while we were sitting with him. Ibn ‘Amr said: "Did you give the slaves their sustenance?" He said: 'No.' Thereupon, he said: "Go and give them, for the Messenger of Allah (may Allah’s peace and blessings be upon him) said: 'It is enough sin for a man to withhold sustenance from those whom he should provide for.'".

Commentary : The Shariah cares about the rights of all people, even slaves, and even animals and cattle, as it obliges their owners to spend on them and observe their rights. How perfect the Shariah is! How comprehensive, upright, just, and complete the Shariah is!
In this Hadīth, Khaythamah ibn ‘Abdur-Rahmān, one of the Tābi‘īs, informs that as they were sitting with ‘Abdullāh ibn ‘Amr (may Allah be pleased with him), one of his household managers came to him. ‘Abdullāh ibn ‘Amr (may Allah be pleased with him) asked him: "Did you give the slaves their sustenance?" Sustenance is the food that sustains the strength of one's body. He said: No, I did not give them their sustenance. So, ‘Abdullāh ibn ‘Amr (may Allah be pleased with him) commanded him to quickly go and give them the food. Then, he clarified the reason behind that, saying that the Prophet (may Allah's peace and blessings be upon him) said: "It is enough sin for a man," i.e., it is sufficient for a man as a means of incurring sins and misdeeds. "to withhold sustenance from those whom he should provide for," i.e., those he is obliged to spend on, like his family, dependents, and slaves. This means that if a person committed no other sin than withholding sustenance from those whom he should provide for, this would be enough as a sin for him that would make him worthy of entering Hellfire.
In the Hadīth: We are enjoined to spend money on those whom we are obligated to provide for..

1006

Abu Dharr reported: Some of the Prophet's Companions said to the Prophet (may Allah's peace and blessings be upon him): "O Messenger of Allah, the wealthy people have taken all the rewards. They pray as we pray and fast as we fast, but they give charity from their excess wealth." He said, "Has Allah not given you something to give as charity? Every utterance of ‘Subhān Allah' (glory be to Allah) is charity; every utterance of ‘Allāhu akbar' (Allah is the Greatest) is charity; every utterance of ‘Alhamdulillāh' (praise be to Allah) is charity; every utterance of ‘Lā ilāha illa Allah' (there is no god but Allah) is charity; commanding the right is charity; forbidding the wrong is charity; and there is charity in sexual intercourse." They said, "O Messenger of Allah, does one of us satisfy his desire and get rewarded for that?" He replied, "What if he satisfies it unlawfully? Will he not incur a sin? Likewise, if he satisfies it lawfully, he will get a reward.".

Commentary : Due to their extreme keenness on performing righteous deeds and their fervent desire to do good, the Companions (may Allah be pleased with them) would grieve over the honorable deeds they could not do while others were able to do them. So, the poor would feel sad because they missed the financial charity of which the rich were capable and would feel sad over their failure to join Jihad because they could not afford its equipment. Allah Almighty says: {Nor is there any blame on those who came to you asking you for mounts to take them along, and you said, "I can find no mounts for you," they turned away with their eyes overflowing with tears out of grief that they had nothing to spend.} [Surat at-Tawbah: 92]
In this Hadīth, the noble Companion Abu Dharr al-Ghifāri (may Allah be pleased with him) says that a group of poor people from among the Prophet's Companions said to the Prophet (may Allah's peace and blessings be upon him): "O Messenger of Allah, the wealthy people have taken all the rewards," i.e., people of great wealth exclusively obtain more reward from Allah Almighty and take it instead of us, by giving charity out of their money. "They pray as we pray and fast as we fast, but they give charity from their excess wealth." This is a complaint driven by positive greed, not envy or objection to Allah Almighty. They, however, asked for some bounty that would distinguish them from those to whom Allah gave wealth and so they gave their surplus money in charity. In response, the Prophet (may Allah's peace and blessings be upon him) directed them to certain types of charity of which they were capable. The Prophet (may Allah's peace and blessings be upon him) said: "Has Allah not given you something to give as charity?!" "Every utterance of ‘Subhān Allah' is charity," i.e., saying "glory be to Allah" is recorded as a reward of charity. "every utterance of ‘Allāhu akbar' is charity," i.e., saying "Allah is the Greatest." "every utterance of ‘Alhamdulillāh' is charity," i.e., saying "praise be to Allah." "every utterance of ‘Lā ilāha illa Allah' is charity," i.e., saying "there is no god but Allah." "commanding the right is charity;" it is recorded for him as a reward. "Ma‘roof" (the right): It is a term that refers to all that is known to be obedience to Allah Almighty and kindness to people. "forbidding the wrong" is recorded as a reward of 'charity' for the one who forbids it. "Munkar" (the wrong): It is every reprehensible deed or word that leads to disobedience to Allah Almighty, and it is a term that refers to all kinds of evil. Then, the Prophet (may Allah's peace and blessings be upon him) told them that if a man approaches his wife - alluding to the copulation and sexual intercourse between a man and his wife - this counts as charity. They said in wonder: "O Messenger of Allah, does one of us satisfy his desire and get rewarded for that?!" In response, the Prophet (may Allah's peace and blessings be upon him) said: "What if he satisfies it unlawfully? Will he not incur a sin?" i.e., if he commits adultery and satisfies his desire unlawfully, will he incur a sin and be subject to a penalty? Likewise, if he satisfies it lawfully, he will obtain a reward, for permissible things turn into acts of obedience by virtue of sincere intentions.
In a version narrated by Muslim and reported by Abu Hurayrah (may Allah be pleased with him): "So, the poor among the Muhājirūn (immigrants) returned to the Messenger of Allah (may Allah's peace and blessings be upon him) and said: 'Our brethren, the possessors of wealth, have heard about what we did, and they have done the same.' Thereupon, the Messenger of Allah (may Allah's peace and blessings be upon him) said: 'This is Allah’s favor He bestows upon whom He wills.'"
In the Hadīth: If a man suffices himself by what is lawful and makes himself in no need for what is unlawful, he gets rewarded for that.
And in it: Demonstrating that every type of goodness is charity
And in it: Showing the merit of glorifying Allah and all other dhikrs, commanding the right, and forbidding the wrong, and recalling the proper intention in doing permissible things
And in it: A knowledgeable person may cite evidence for some unknown questions.
And in it: Giving parables and analogical comparisons to make the topic clearer and more profound to those who hear it.

Book of Hadith

| Hadiths

Narrated Anas (may Allah be pleased with him): Abu Bakr (may Allah be pleased with him) wrote to me what Allah's Messenger ﷺ has made compulsory regarding zakat. It reads: Neither an old nor a one-eyed animal, nor a ram may be taken as Zakat except if the Zakat collector wishes (to take it)..

Narrated Aboo Hurayrah (may Allah be pleased with him): Allah's Messenger ﷺ said, "The Muslim does not have to pay zakat on his horse or slave.".

Buraydah reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "I have forbidden you from receptacles; indeed, receptacles - or a receptacle - do not make something lawful or unlawful, and every intoxicant is unlawful.".

Jābir ibn Samurah reported: A man who killed himself with a broad-headed arrow was brought to the Prophet (may Allah's peace and blessings be upon him), but he did not offer the funeral prayer for him..

Abu Hurayrah reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "No Zakah is payable on the slave except Zakat al-Fitr.".