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

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

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2551

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

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

2557

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

2559

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

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

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2567

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

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

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

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

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2572

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

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2576

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

2581

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

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

2585

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

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

Narrated Aboo Hurayrah (may Allah be pleased with him)
The Prophet ﷺ said, "When your servant brings your meals to you then if he does not let him sit and share the meals, then he should at least give him a mouthful or two mouthfuls of that meal or bits of the food, as he has prepared it."
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It was narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that the Prophet ﷺsaid, "If somebody fights (or beats somebody), let him avoid striking the face."
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Narrated Aboo Hurayrah (may Allah be pleased with him)
The Prophet ﷺ said, “O Muslim women! None of you should look down upon the gift sent by her female neighbor even if it were the trotters of sheep (i.e., fleshless part of sheep’s legs).”
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Narrated Aboo Hurayrah (may Allah be pleased with him)
The Prophet ﷺ said, "I shall accept the invitation even if I were invited to a meal of a sheep's arm or trotter, and I shall accept the gift even if it were a sheep's arm or trotter."
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‘Azrah ibn Thaabit Al-Ansaaree narrated:When I went to Thumaamah ibn ‘Abdullah, he gave me some perfume and said that Anas (may Allah be pleased with him)would not reject the gifts of perfume and said that the Prophet ﷺwould not reject any perfume gifted to him.
.

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

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.".

Book of Hadith

| Hadiths

Narrated Aboo Hurayrah: Allah's Messengerﷺ said, "A pious slave gets a double reward." Aboo Hurayrah (may Allah be pleased with him) added: “By Him in Whose Hands my soul is but for Jihaad, Hajj, and my duty to serve my mother, I would have loved to die as a slave”. .

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

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

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

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

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

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

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

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.".

Narrated Aboo Hurayrah:
Allah's Messengerﷺ said, "A pious slave gets a double reward." Aboo Hurayrah (may Allah be pleased with him) added: “By Him in Whose Hands my soul is but for Jihaad, Hajj, and my duty to serve my mother, I would have loved to die as a slave”.
.

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

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

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

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

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

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

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