Narrated `Abdullah ibn `Umar(may Allah be pleased with him):I heard the Prophetﷺsaying. "Evil omen is in three things: The horse, the woman and the house."
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Commentary : Allah predestined everything fifty thousand years before He created the heavens and earths. There is nothing that occurs within His creation in this vast cosmos except that He knows it before it takes place. Everything is subject to His will and predestination and being optimistic because of good omens or pessimistic because of bad omens does not change the fate that Allah has predestined. Indeed, all that which Allah has predestined is good, and feeling pessimistic because of a bad omen does not change anything or harms anyone but the person himself.

In this hadeeth, the Prophet ﷺ explains the three things(namely horses, women, and houses) that people most consider as evil omens and presume are the cause ofthe harm and bad events they experience. People often take it as a bad omen if their horses fail to participate in times of fighting, if their women are sharp-tongued, barren, or difficult to please, and if their houses are small, far from the mosque, or close to a bad neighbour. Often, people take them as bad omens because they last more than anything else.

Without doubt, horses, wives, and homes are significant to the wellbeing, happiness, and stability of people. Once a person has a wife who is loyal and obedient, a house that is spacious and suitable for his family, and a strong and comfortable horse – or other medium of transport like a car – he will feel happy, stable, and secure in his life. However, if the wife is not righteous, the house is unsuitable, and the car is uncomfortable, a person will feel distressed, anxious, unhappy, and unstable physically and psychologically. It is said that the meaning of the hadeeth is that when a person considers them bad omens, anticipated unpleasant, harmful, or undesirable events will befall the person. As for whoever relies upon Allah and does not take them as bad omens, they will not be bad omens for them. This is corroborated by the hadeeth recorded by Ibn Hibbaan, who related that Anas ibn Maalik (may Allah be pleased with him) reported that the Prophet ﷺ said: “Abad omen befalls whoever considers it a bad omen,” e.g., a person who believes in a bad omen even though he knows that the Prophet ﷺ forbid this is sinful.

This hadeeth does not confirm bad omens, or that horses, women, and houses are bad omens in and of themselves. It only intends to say that they could be either blessed or harmful, and their impact affects whoever is linked to them. If they are blessed, they will enjoy the blessings. and if they are harmful, they will experience their harm, just like when Allah, Exalted is He, grants parents a blessed child or an evil child, where the former brings forth goodness and the latter brings forth evil to them. All this takes place by the will of Allah, because it is Him who created all causes and linked cause to effect..

2861

Muslim narrated on the authority of Aboo ‘Aqeel that Aboo Al-Mutawakkil Al-Naajee said:I called on Jaabir ibn ‘Abdullaah Al-Ansaaree(may Allah be pleased with him) and said to him, "Relate to me what you have heard from Allah's Messenger ﷺ. He (may Allah be pleased with him) said, "I accompanied him on one of the journeys." (Aboo ‘Aqeel said, "I do not know whether that journey was for the purpose of Jihaad or ‘Umrah") "On our way back to Al-Madeenah," Jaabir(may Allah be pleased with him) continued, "the Prophetﷺ said, 'Whoever wants to return earlier to his family, should hurry up.' We set off and I was on a black-red tainted camel having no defect, and people were behind me. While I was in that state the camel stopped suddenly (because of exhaustion). On that the Prophetﷺ said to me, 'O Jaabir, hold on!' Then he ﷺ hit it once with his lash and it started moving on a fast pace. He ﷺ then said, 'Will you sell the camel?' I replied in the affirmative when we reached Al-Madeenah, and the Prophetﷺwent to the Mosque along with his Companions (may Allah be pleased with him). I, too, went to him after tying the camel to the tiled floor at the Mosque’s gate. Then I said to him, 'This is your camel.' He ﷺ came out and started examining the camel and saying, 'The camel is ours.' Afterward, the Prophetﷺsent some Awaaq (pl. Ooqiyyah, i.e., a weight measurement that varies based on the weighable goods as well as countries) of gold saying, 'Give it to Jaabir.' Then he ﷺ asked, 'Have you taken the full price (of the camel)?' I replied in the affirmative. He ﷺ said, 'Both the price and the camel are for you.’”.

Commentary : Allah has endowed the Prophet ﷺ with the best and the most perfect moral character. He ﷺ used to check on his Companions (may Allah be pleased with them) constantly, guide them to what rectified them, financially support them, and help them out regarding their worldly and religious affairs.
In this hadeeth, Jaabir ibn ‘Abdullaah(may Allah be pleased with him) related that he accompanied the Prophet ﷺ once on a journey. Aboo ‘Aqeel Basheer ibn ‘Uqbah Al-Dawraqee Al-Basree, one of the narrators, doubted as to whether that journey was for the purpose of Jihaad or performing ‘Umrah. However, he affirmed in another version recorded in Saheeh Al-Bukhaaree that it was the Battle of Tabook, and it was also said that it was the Battle of Dhaat Al-Riqaa‘.
Jaabir(may Allah be pleased with him) added: "On our way back to Al-Madeenah, the Prophet ﷺ said, 'Whoever wants to return earlier to his family, should hurry up.' We set off, and I was on a black-red tainted camel having no defect,” the Arabic word used in the hadeeth is Shiyah, meaning a mark, gloss of a distinct color, or blemish, “and people were behind me.” This means that his camel was ahead of other camels. Jaabir(may Allah be pleased with him) added: “While I was in that state the camel stopped suddenly (because of exhaustion). On that the Prophet ﷺ said to me, 'O Jaabir, hold on,' meaning hold onto the back of the camel. Then he ﷺ hit it once with his lash and it started moving at a fast pace.” The Prophet ﷺ then asked Jaabir(may Allah be pleased with him) to sell him the camel. It is narrated in Saheeh Al-Bukhaaree and Saheeh Muslim that the Prophet ﷺ concluded the sale transaction during the journey and lent it to Jaabir(may Allah be pleased with him) to ride it until they reached Al-Madeenah, and Jaabir(may Allah be pleased with him) approved. When they reached Al-Madeenah, and the Prophet ﷺ went to the mosque along with his Companions (may Allah be pleased with them), and Jaabir(may Allah be pleased with him) went to him after tying the camel to the tiled floor at the mosque’s gate. He (may Allah be pleased with him)said to the Prophet ﷺ, “This is your camel.” He ﷺ came out, went around the camel, and started examining it, saying, 'The camel is ours.' This statement could be indicative of concluding the sale transaction. Afterward, the Prophet ﷺ sent some Awaaq (pl. Ooqiyyah, i.e., a weight measurement that varies based on the weighable goods as well as countries) of gold saying, 'Give it to Jaabir.' The Ooqiyyah equaled about 40 Dirhams of silver. He ﷺ gave him the price and the camel, as a gift. This underlines the generosity and munificence of the Prophet ﷺ with his Companions (may Allah be pleased with them).
The hadeeth highlights a sign of the prophethood of Muhammad ﷺ.
It is also deduced from the hadeeth that it is allowable to hurt an animal, urging it to do what benefits it..

2872

Anas (may Allah be pleased with him) narrated: The Prophetﷺhad a she camel called Al-‘Adbaa’ which could not be excelled in a race. (Humayd, a sub-narrator said, "Or could hardly be excelled.") Once a Bedouin came riding a camel below six years of age which surpasses it (i.e., Al-‘Adbaa’) in the race. Muslims disliked it so much that the Prophetﷺ noticed their distress. He ﷺ then said, “It is a divine norm that Allah, Exalted is He, brings down whatever rises high in this worldly life.”
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Commentary :
One of the divine norms decreed by Allah, Exalted is He, for His creation is the regular alteration of rise and fall and the constant state of change; nothing remains unchanged in the worldly life.
In this hadeeth, Anas (may Allah be pleased with him) narrated that the Prophetﷺhad a she-camel called Al-‘Adbaa,’ a nickname that literally denotes having a cleft ear. The Prophet’s camel did not have a cleft ear, despite the nickname, and it was amazingly fast and could not be excelled and outrun in a race. Once a Bedouin came riding a camel below six years of age which outran Al-‘Adbaa.’The Muslims disliked it so much that the Prophetﷺ noticed their distress and knew that they found it hard to accept such defeat. He ﷺ then said, “It is a divine norm that Allah, Exalted is He, brings down whatever rises high in this worldly life.” The Prophet ﷺ clarified to them that the divine norm decreed by Allah, Exalted is He, in governing the affairs of the worldly life entails that whenever something should rise high and becomes exalted in this worldly life, Allah, Exalted is He, lowers it and brings it down.
It is deduced from the hadeeth that it is permissible to organize camel races.
The hadeeth warns againstflaunting and boasting about worldly gains..

2875

‘Aa’ishah(may Allah be pleased with her), the Mother of the Believers, said:I requested the Prophetﷺ topermit me to participate in Jihaad, but he ﷺ said, "Your Jihaad is the performance of Hajj."
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Commentary :
Jihaad is the pinnacle of Islam, and it requires certain (physical and emotional) capabilities, and Allah, Exalted is He, has conveniently relieved some people of such an obligation, including women.
In this hadeeth, the Mother of the Believers, ‘Aa’ishah(may Allah be pleased with her) stated that she asked the Prophetﷺ to allow her to participate in Jihaad, given its great virtues and refined rank in the sight of Allah, Exalted is He, but he ﷺ said, "Your Jihaad is the performance of Hajj.” This means that women are required to strive and exert physical effort in Hajj rather than on the battlefield, for they are (inherently delicate and) unable to handle face-to-face confrontations with the enemy on the battlefield, being beyond their innate capacity. The same goes of ‘Umrah, i.e., women are rather required to strive and exert physical effort in ‘Umrah rather than on the battlefield. The version recorded by Ibn Maajah reads: “What is incumbent on them (i.e., women) is the Jihaad that does not involve fighting, namely, Hajj and ‘Umrah.”
Women earn rewards for performing Hajj and ‘Umrah that are equal to those earned by men for partaking in Jihaad. It was also said that the obligatory Jihaad, meaning, striving in Allah’s Cause, for women is performing Hajj and ‘Umrah, just like it is obligatory on every male believer to partake in Jihaad in Allah’s Cause, if he is able.
Hajj is described as Jihaad, either in terms of Taghleeb (i.e., an expression in the Arabic language that consists of just one word but indicates two different things at the same time; one of the words takes preference or is treated as being used in the majority, for a given reason) or verbatim. Jihaad in this context is striving against one’s own (evil-enjoining) ‘self,’ because Hajj involves enduring physical and financial hardship. It is noteworthy that it is allowable for women to accompany the Muslim army, to help the male fighters out by conducting the tasks that are compatible with their physical capabilities, such as the provision of medical treatment for the injured, serving water to the fighters, and the like.
The hadeeth highlights the great virtues and rewards of Hajj, designated for both those who perform it as an obligatory act of worship and those who perform it as a voluntary one.
It is also inferred therefrom that the grace of Allah, Exalted is He, conferred upon people is great and enormous; He does not close some doors except to open others. .

2876

‘Aa’ishah(may Allah be pleased with her), the Mother of the Believers, narrated that the Prophetﷺ was asked by his wives about the Jihaad and he ﷺ replied, "The best Jihaad (for you, i.e., women) is (the performance of) Hajj."
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Commentary :
Jihaad is the pinnacle of Islam, and it requires certain (physical and emotional) capabilities, and Allah, Exalted is He, has conveniently relieved some people, including women, of such an obligation.
In this hadeeth, ‘Aa’ishah(may Allah be pleased with her), the Mother of the Believers, narrated that the wives of the Prophetﷺ asked him to partake in Jihaad (like men did), and he ﷺ replied, "The best Jihaad (for you, i.e., women) is (the performance of) Hajj,” to highlight its great virtues and refined status in the sight of Allah, Exalted is He. The Prophet’s wives (may Allah be pleased with them) were keen to ask him about participating in Jihaad, on the battlefield, like men, but the Prophet ﷺ informed them of an act of worship that substituted Jihaad for them and befitted their (delicate) nature; a Jihaad that involves no fighting, i.e., Hajj, and the same goes for ‘Umrah. The version recorded by Ibn Maajah reads: “What is incumbent on them (i.e., women) is the Jihaad that does not involve fighting, namely, Hajj and ‘Umrah.”
Women earn rewards for performing Hajj and ‘Umrah that are equal to those earned by men for partaking in Jihaad. It was also said that the obligatory Jihaad for them is performing Hajj and ‘Umrah, just like it is obligatory on every believer to partake in Jihaad in Allah’s Cause, if he is able.
Hajj is described as Jihaad, either in terms of Taghleeb (i.e., an expression in the Arabic language that consists of just one word but indicates two different things at the same time; one of the words takes preference or is treated as being used in the majority, for a given reason) or verbatim. Jihaad in this context is striving against one’s own (evil-enjoining) ‘self,’ because Hajj involves enduring physical and financial hardship. It is noteworthy that it is allowable for women to accompany the Muslim army, to help the male fighters out by conducting the tasks that are compatible with their physical capabilities (and delicate nature), such as the provision of medical treatment of the injured, serving water to the fighters, and the like.
The hadeeth urges Muslims to keenly perform the best and most rewardable good deeds.
It is deduced from the hadeeth that it is not incumbent on women to partake in Jihaad, and that Hajj is the best form of Jihaad (striving) befitting them because it does not involve fighting; it is more becoming for women to veil themselves and refrain from direct interactions with men (for no need), and this is possible for them when performing Hajj.
The hadeeth underlines the great virtues and rewards of Hajj designated for those who perform it as an obligatory act of worship or a voluntary one..

2881

Tha‘labah ibn Abee Maalik narrated that ‘Umar ibn Al-Khattaab(may Allah be pleased with him) distributed some garments amongst the women of Al-Madeenah. One good garment remained, and one of those present with him said, "O Commander of the Believers! Give this (remaining) garment to your wife, the (grand) daughter of Allah's Messenger ﷺ.” They meant Umm Kulthoom, the daughter of ‘Alee (may Allah be pleased with them). ‘Umar said, Umm Saleet has more right (to have it)." Umm Saleet(may Allah be pleased with her) was a woman from the Ansaar who had given the pledge of allegiance to Allah's Messenger ﷺ. ‘Umar (may Allah be pleased with him) said, "She (i.e., Umm Saleet) used to carry the water skins for us on the day of Uhud."
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Commentary :
Allah, Exalted is He, favored the senior Muslims (i.e., those who embraced Islam first) and singled them out for the highest ranks in Paradise, because He established the religion of Islam at their hands. Al-Faarooq‘Umar ibn Al-Khattaab(may Allah be pleased with him)knew this well and acknowledged the rights of these senior Muslims. He (may Allah be pleased with him) gave them priority over others in terms of grants (i.e., allowances assigned by rulers to the eligible recipients, such as employees and soldiers).
In this report, Tha‘labah ibn Abee Maalik Al-Qurdhee – scholars held different opinions as to whether or not he was a Companion - narrated that ‘Umar ibn Al-Khattaab(may Allah be pleased with him) distributed some garments amongst the women of Al-Madeenah. The Arabic word used in the hadeeth is Muroot, pl. of Mirt, which meant woolen or silken clothes. One of these garments remained, and one of those present with him said, "O Commander of the Believers! Give this (remaining) garment to your wife, the (grand) daughter of Allah's Messenger ﷺ.” They meant Umm Kulthoom, the daughter of ‘Alee ibn AbeeTaalib(may Allah be pleased with them). They attributed her directly to the Prophet ﷺ because she was the daughter of Faatimah(may Allah be pleased with him), who had four children with ‘Alee: Al-Hasan, Al-Husayn, Zaynab, and Umm Kulthoom(may Allah be pleased with them), and ‘Umar married Umm Kulthoom(may Allah be pleased with them). He (may Allah be pleased with him) said, “Umm Saleet has more right (to it)." Umm Saleet(may Allah be pleased with her) was a woman from the Ansaar who had given the Bay‘ah (i.e., pledge of allegiance) to Allah's Messenger ﷺ. ‘Umar (may Allah be pleased with him) further explained, "She (i.e., Umm Saleet) carried the water skins for us on the day of Uhud,” in 3 A.H.
The hadeeth underlines that ‘Umar (may Allah be pleased with him) acknowledged and honored the rights of the Ansaar and gave them precedence over his own wife and granddaughter of the Prophet ﷺ.
It is deduced from the hadeeth that it is allowable for women to accompany the Muslim army, to help the male fighters out by carrying out the tasks that are compatible with their physical capabilities (and delicate nature), such as the provision of medical treatment for the injured, serving water to the fighters, and the like..

2882

Al-Rubayyi‘ bintMu‘auwwidh(may Allah be pleased with her) narrated:We were in the company of the Prophetﷺ providing the wounded with water and treating them and bringing the killed to Al-Madeenah (from the battlefield) .
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Commentary :
Allah, Exalted is He, did not deem it obligatory on women to partake in fighting in His cause, for it is an exclusive obligation on men. However, women are still allowed to partake in Jihaad along with men and perform the tasks that befit their innately delicate nature.
In this hadeeth, Al-Rubayyi‘ bintMu‘auwwidh ibn ‘Afraa’ (may Allah be pleased with her) narrated that she and some other women used to accompany the Prophetﷺ in battles, providing the wounded with water, medical treatment, and carrying the killed back to Al-Madeenah (from the battlefield)to be buried therein..

2887

Narrated AbooHurayrah (may Allah be pleased with him):The Prophet ﷺ said, "Let the slave of Dinar and Dirham, and the slave of Khameesah (i.e., wealth and luxurious clothes) perish as he is pleased if these (worldly) things are given to him, and if not, he is displeased. Let such a person perish and relapse, and if he is pierced with a thorn, let him not find anyone to take it out for him. Paradise is for him who holds the reins of his horse to strive in Allah's Cause (i.e., partake in Jihaad), with his hair unkempt and feet covered with dust: if he is appointed in the vanguard, he is perfectly satisfied with his post of guarding, and if he is appointed in the rearward, he accepts his post with satisfaction; (he is so simple and unambiguous that) if he asks for permission he is not permitted, and if he intercedes, his intercession is not accepted.".

Commentary :
The most wretched of all people is the one who takes his own (sinful) urges and desires as an object of worship, exerting all his effort to gratify and chase after such desires. By doing so, he fails to realize the very purpose for which he was created in the first place, namely, the worship of Allah, Exalted is He, and instead pursues instant gratification of desires by doing what does not please his Lord. This involves trading his (lasting) Hereafter for the (fleeting) worldly life. On the contrary, the most blessed and happiest of all people is the one who devotes his life to Allah, Exalted is He, seeking His pleasure, and aspiring only to His reward, designated for His righteous servants.
In this hadeeth, the Prophet ﷺ warned all the believers against becoming enslaved to their own urges and desires, and urged them to devote their lives to Allah, Exalted is He, and strive in His cause. He ﷺ said, "Let the slave of Dinar and Dirham, and the slave of Khameesah (i.e., wealth and luxurious clothes) perish.” The Khameesah is a kind of fine garment or black rectangle striped sheet. The reason for such a supplication against this person is explained in the following statement: he ﷺ said: ‘as he is pleased if these (worldly) things are given to him, and if not, he is displeased.” Such a person is wretched because whenever he is given worldly gains, wealth, and the gratification of his desires, he feels satisfied and pleased with Allah, Exalted is He, and whenever he is deprived of any of them, he becomes dissatisfied and displeased with Him! The Prophet ﷺ repeated his supplication against such a person to be wretched in order todiscourageMuslims from such an unbecoming quality. He ﷺ added: “Let such a person perish and relapse,” meaning to incur loss and ruin on himself, “and if he is pierced with a thorn, let him not find anyone to take it out for him,” meaning to try removing it by means of tweezers or the like, and it would not come out on its own as well. This means that whenever the least amount of harm should befall him, he would not find any help or relief.
Afterward, the Prophet ﷺ praised the inconspicuous devout servant of Allah, Exalted is He, (i.e., who may seem insignificant and inferior in the eyes of people) who partakes in Jihaad, caring less about (chasing after) worldly gains and luxuries or seeking them. He ﷺ said: “Paradise is for him,” the Arabic word used in the hadeeth is Toobaa, a name that refers to a tree in Paradise. He ﷺ is supplicating that such a person should be admitted to Paradise, because Toobaa is the most famous and best tree therein, “who holds the reins of his horse to strive in Allah's Cause (i.e., partake in Jihaad), with his hair unkempt and feet covered with dust: if he is appointed in the vanguard, he is perfectly satisfied with his post of guarding,” at the front, “and if he is appointed in the rearward, he accepts his post with satisfaction;’ aspiring to the reward of Allah, Exalted is He. Such person may be unnoticed by people; they do not hold him in such high regard, nor does he seek to win their praise and admiration; “(he is so simple and unambiguous that) if he asks for permission he is not permitted, and if he intercedes, his intercession is not accepted,” because he seems insignificant and inferior in people’s eyes. However, he is held in high regard by Allah, Exalted is He, and his rewards are preserved for him (in the Hereafter).
The hadeeth warns against greed for worldly pleasures and following one’s (sinful) urges and desires.
It also discourages Muslims from seeking after positions of authority (prominence), and fame, and highlights the virtues of being modestly inconspicuous and humble in people’s eyes..

2888

Anas (may Allah be pleased with him) narrated:
I was in the company of Jaabir ibn ‘Abdullaah(may Allah be pleased with him) on a journey and he used to serve me though he was older than I. Jareer said, "I saw the Ansaar doing a thing(i.e., showing great reverence to the Prophetﷺ)for which I have vowed that whenever I meet any of them, I will serve him."
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Commentary :
The Companions (may Allah be pleased with them) dearly loved the Messenger of Allah ﷺ, and they also loved whoever loved him ﷺ, eagerly served him and fulfilled his needs, and gave us the greatest examples in this regard.
In this report, Jareer ibn ‘Abdullaah(may Allah be pleased with him) underlined his deep love for the Prophet ﷺ, and of the Ansaar for their service of him. Anas (may Allah be pleased with him) stated that he once accompanied Jareer ibn ‘Abdullaah Al-Bajalee(may Allah be pleased with him) on a journey and he hastened to serve him, though he was older than Anas (may Allah be pleased with them). Jareer(may Allah be pleased with him) explained that he did so as an expression of gratitude and appreciation for what the Ansaar did, and their laudable service of the Prophet ﷺ, and out of great reverence to them. Therefore, he (may Allah be pleased with him) vowed that whenever he should meet any of the Ansaar, he would devotedly serve him, as a reward for their devotion in serving the Prophet ﷺ.
The hadeeth underlines the virtues of the Ansaar, the merits of Jareer(may Allah be pleased with him), and his humbleness towards and deep love for the Prophet ﷺ..

2890

Anas (may Allah be pleased with him) said:
We were with the Prophet ﷺ (on a journey) and the only shade one could have, was the shade made by one's own garment. Those who fasted did not do any work and those who did not fast served the camels, brought water on them, and treated the sick (and wounded). So, the Prophet ﷺ said, "Today, those who were not fasting took (all) the reward.".

Commentary :
Helping and serving the weak and needy are among the best and most rewarding acts of righteousness.
In this hadeeth, Anas (may Allah be pleased with him) narrated that they were once with the Prophet ﷺ (on a journey in one of the battles) and it was an extremely sweltering day; the only shade one could have been the shade made by one's own garment. Some of the Companions (may Allah be pleased with them) were fasting on that day. Those who fasted did not do any work or acts of service, because of fasting, enduring the nuisance of travel, and preparing for Jihaad, and those who did not fast served the camels, brought water to them, served (the fasting ones), and treated the sick (and wounded). They carried out all the exhausting tasks of bringing water, preparing food, and fetching fodder. So, the Prophet ﷺ said, "Today, those who were not fasting took (all) the reward,” meaning that they earned the most perfect and greatest share of reward because the benefit of fasting is limited to the fasting person only, while the benefit of those who did not fast extended to others as well. However, this does not suggest that their rewards were diminished in the slightest, but rather means that those who did not fast earned greater rewards for performing services for others, as well as their own personal responsibilities.
The hadeeth highlights the austere living conditions and (financial) hardship endured by the Prophet ﷺ and his Companions (may Allah be pleased with them)..

2892

Sahl ibn Sa‘d Al-Saa‘dee(may Allah be pleased with him) narrated that Allah's Messenger ﷺ said, "To observe Ribaat (i.e., guarding at frontier outposts in support of Allah's Cause), guarding Muslims from the disbelievers in Allah's Cause, for one day is better than the worldly life and everything therein, and a place in Paradise as small as that occupied by the whip of one of you is better than the worldly life and everything therein; and a morning's or an evening's journey which a person travels in Allah's Cause is better than the worldly life and everything therein."
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Commentary :
Jihaad in Allah’s Cause is the pinnacle of Islam and a source of glory for all Muslims. It is a great means to enter Paradise, and manytextual evidence encourage and urge Muslims to partake in Jihaad, and underline the great reward designated for this worshipful act.
In this hadeeth, the Prophet ﷺ highlighted that observing Ribaat (i.e., guarding at frontier outposts in support of Allah's Cause), and guarding Muslims against the disbelievers’ potential assaults for one day, is better than the worldly life and everything therein, and this reward is earned because Ribaat involves putting one’s life on the line to defend Islam and protect Muslims.
He ﷺ also underlined that a small place in Paradise, being the (eternal) bliss earned by observing Ribaat, that is as small as a place occupied by the whip of a Mujaahid (i.e., Muslim fighter partaking in Jihaad) is better than the whole worldly life and everything therein, because the worldly life is fleeting and Paradise and the bliss therein, no matter how insignificant it may seem in that simile, are lasting and enduring. Verily, what is lasting is better than what is fleeting, in all respects.
The Prophet ﷺ also said that a morning's or an evening's journey which a person travels once in Allah's Cause is better than the worldly life and everything therein.
The hadeeth highlights the great virtues of Ribaat in Allah’s Cause.
It underlines the insignificance of the (short-lived) worldly life compared to the (everlasting) Hereafter..

2893

Anas ibn Maalik (may Allah be pleased with him) narrated:
The Prophetﷺ said to AbooTalhah(may Allah be pleased with him), "Choose one of your boy servants to serve me in my expedition to Khaybar." So, AbooTalhah(may Allah be pleased with him) took me letting me ride behind him while I was a boy nearing the age of puberty. I used to serve Allah's Messenger ﷺwhen he stopped to rest. I heard him saying repeatedly, "O Allah! I seek refuge with You from distress and sorrow, from helplessness and laziness, from miserliness and cowardice, from being heavily in debt and from being overcome by men." Then we reached Khaybar; and when Allah enabled him to conquer the Fort (of Khaybar), the beauty of SafiyyahbintHuyayy ibn Akhtab(may Allah be pleased with her)was described to him. Her husband had been killed while she was a bride. So, Allah's Messenger ﷺ chose her for himself (i.e., to be his wife) and took her along with him till we reached a place called Sadd Al-Sahbaa’ where her menses were over and he took her for his wife. Hays (i.e., a kind of desert;stoneless dates that are mixed with dried yoghurt or flour or butter) was served on a small leather sheet. Then Allah's Messenger ﷺ told me to call those who were around me. So, that was the marriage banquet of Allah's Messenger ﷺ and Safiyyah. We left for Al-Madeenah afterward. I saw Allah's Messenger ﷺ folding a cloak round the hump of the camel so as to make a wide space for Safiyyah(may Allah be pleased with her) (to sit on behind him) He ﷺ sat beside his camel letting his knees for Safiyyah(may Allah be pleased with her) to put her feet on so as to mount the camel. Then, we proceeded till we approached Al-Madeenah; he ﷺ looked at Uhud (mountain) and said, "This is a mountain which loves us and is loved by us." Then, he ﷺ looked at Al-Madeenah and said, "O Allah! I declare the area between its (i.e., Al-Madeenah's) two mountains a sanctuary as Prophet Ibraaheem (Abraham) declared Makkah to be a sanctuary. O Allah! Bless them (i.e., the people of Al-Madeenah) in their Mudd and Saa‘ (i.e., dry measures used for agricultural produce by the Arabs in the Prophet's lifetime).”
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Commentary :
The Companions (may Allah be pleased with them) enjoyed the company of the Messenger of Allah ﷺ in residence and travel and were his best helpers. They strove to fulfill his needs and carry out his commands and were also the best conveyers of his Sunnah and guidance to the following Muslim generations.
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) narrated that the Prophetﷺ asked AbooTalhah, the stepfather of Anas (may Allah be pleased with them) to choose one of his servants to serve him in his expedition to Khaybar in 7 A.H. Khaybar was a village inhabited by Jews, about 153 km away from Al-Madeenah on the way to Shaam.
Therefore, AbooTalhah took Anas (may Allah be pleased with them), letting him ride behind him. Anas (may Allah be pleased with them) was then a young boy near the age of puberty. It is known that Anas (may Allah be pleased with him) served the Prophet ﷺ for years before Khaybar. This statement may be interpreted as to mean seeking AbooTalhah’s permission to take Anas on that journey, not to serve the Prophet ﷺ in general. During that journey, he (may Allah be pleased with him) used to serve the Prophet ﷺ whenever he stopped to rest in any place and at any time, and would hear him saying repeatedly, "O Allah! I seek refuge with You from distress and sorrow, from helplessness and laziness, from miserliness and cowardice, from being heavily in debt and from being overcome by men." In this supplication, the Prophet ﷺ combined all the main evil qualities that hinder good-doing. He ﷺ sought refuge with Allah, Exalted is He, from distress and sorrow; the first denotes anxiety about potential harm, whereas the second meansdeep distress regarding an unpleasant event that had happened. It was also said that the Arabic words used in the hadeeth (Hamm and Hazan) denote the same meaning. Moreover, he ﷺ sought refuge from helplessness and laziness; the first implies inability, while the second means neglecting a duty that one was able to do. He ﷺ also sought refuge frommiserliness and cowardice, because these two bad qualities involve falling short in carrying out one’s duties and obligations, honoring the rights of Allah, Exalted is He, and eliminating evils (as enjoined), and also because the moderate courage and inner strength empowers a person to perfect his worshipful acts and support the wronged and oppressed, and avoiding miserliness enables him to fulfill the due financial rights, generously spend in charity, embody refined morals, and refrain from coveting what he does not have. Afterward, he ﷺ sought refuge frombeing heavily in debt, and inability to repay it, especially when the creditors claim it, and from being overcome by men, meaning the oppression or dominion of unjust men or creditors over him.
Anas (may Allah be pleased with him) related that when they reached Khaybar; and when Allah, Exalted is He, enabled the Prophet ﷺ to conquer the Fort (of Khaybar), the beauty of SafiyyahbintHuyayy ibn Akhtab(may Allah be pleased with her)was described to him. Her husband, Kinaanah ibn Al-Rabee‘ ibn Abee Al-Huqayq, had been killed while she was still a bride. So, Allah's Messenger ﷺ chose her for himself (i.e., to be his wife), because she was their king’s daughter. He ﷺ took her along with him till they reached a place called Sadd Al-Sahbaa,’ a place at the lower part of Khaybar, southeast of Thamad, which is a village near Khaybar to the north. Safiyyah(may Allah be pleased with her) attained ritual purity after her menses ended and the Prophet ﷺ consummated his marriage to her. Hays (i.e., a kind of dessert;stoneless dates that are mixed with dried yoghurt or flour or butter) was served on a small leather sheet. Allah's Messenger ﷺ told Anas (may Allah be pleased with him) to inform the Muslims of the marriage banquet thrown by Allah's Messenger ﷺ when he married Safiyyah(may Allah be pleased with her), and this banquet did not include bread nor meat.
Afterward, Anas (may Allah be pleased with him) related that they left for Al-Madeenah, and he saw Allah's Messenger ﷺ folding a cloak round the hump of the camel so as to make a wide space for Safiyyah(may Allah be pleased with her) (to sit on it behind him). He ﷺ sat beside his camel placing his knees for Safiyyah(may Allah be pleased with her) to put her feet on so as to mount the camel easily. Then, they proceeded till they approached Al-Madeenah; the Prophet ﷺ looked at Uhud (mountain), which is located in the north-west of Al-Madeenah, 4 km from the Prophet’s Mosque. The famous Battle of Uhud took place in 3 A.H. near it. The Prophet ﷺ said, "This is a mountain which loves us and is loved by us." This means that he ﷺ loved those residing near and around it. The Prophet’s love for the mountain entails it being blessed and encourages Muslims to seek residence near it.
The Prophet ﷺ looked at Al-Madeenah and said, "O Allah! I declare the area between its (i.e., Al-Madeenah's) two mountains a sanctuary as Prophet Ibraaheem (Abraham) declared Makkah to be a sanctuary. O Allah! Bless them (i.e., the people of Al-Madeenah) in their Mudd and Saa‘ (i.e., dry measures used for agricultural produce by the Arabs in the Prophet's lifetime).”
The Arabic word Laabah means Harrah, which is a stony tract or lava field, whose stones are black, as if they were burned with fire. Al-Madeenah is located between two Harrahs; the Harrah of Waaqim to the east, where the Mosque of Qubaa’ and Waaqim fortress are situated, and the Harrah of Wabarah to the west, where Masjid Al-Qiblatayn is located. A Saudi official committee has defined the limits of Al-Madeenah sanctuary, and the Madeenah Municipality has installed architectural signs in the shape of the arcs of the Prophet's Mosque to mark the limits of the sanctuary.
The sacredness of Al-Madeenahis manifested in the fact that whatever lies within its boundaries is declared inviolable; no animal may be hunted, and no tree therein may be cut down. As for trees and plants that people grow and plant, it is permissible for people to cut down and eat from them. No religious innovation may be introduced therein, and none may do what contravenes the religion of Allah or commit an act of injustice or a crime warranting the implementation of the Hudood (i.e., the plural of Hadd, the corporal punishment determined by the Islamic law). This meaning is further explained by another version of the hadeeth recorded in Saheeh Al-Bukhaaree and Saheeh Muslim reading, “Al-Madeenah is a sanctuary from such-and-such place to such-and-such place. Its trees may not be cut, and no innovation may be introduced therein, and whoever introduces an innovation (in religion) therein, will incur the curse of Allah, the angels, and all people.”
The Prophet ﷺ further added: “O Allah! I declare the area between its (i.e., Al-Madeenah's) two mountains a sanctuary as Prophet Ibraaheem (Abraham) declared Makkah to be a sanctuary.” Prophet Ibraaheem declared Makkah a sanctuary, meaning inviolable, by the permission of Allah, Exalted is He, and similarly Al-Madeenah was declared an inviolable sanctuary, except with regard to the prescribed punishment for hunting in Makkah.
Lastly, the Prophet ﷺ supplicated Allah, Exalted is He, to bless the food measured by the Mudd and Saa‘ (i.e., dry measures used for agricultural produce by the Arabs in the Prophet's lifetime). The Saa‘ equaled four Mudds, and the Mudd equaled two handfuls scooped up by someone with hands of average size. On account ofthis supplication, Allah, Exalted is He, blessed the Saa‘ of Al-Madeenah so much that it would be sufficient for a greater number of people than what it would normally suffice elsewhere, and this was tangible and noticeable to the people of Al-Madeenah.
It is deduced from the hadeeth that it is allowable to hire an orphan to perform certain tasks.
It is also inferred that it is permissible to bring young boys on military expeditions.
It is also deduced that a Muslim may throw a wedding banquet, and it may include food other than bread and meat.
The hadeeth highlights the virtues of Uhud mountain.
It also underlines the virtues of Al-Madeenah and the Prophet’s ﷺsupplications for it.
It is inferred therefrom that a younger person may serve an elder one because of his refined status, being held in high esteem by his people, his knowledge, righteousness, and the like.
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2896

Mus‘ab ibn Sa‘d(may Allah be pleased with him) narrated:
Once Sa‘d (ibn AbeeWaqqaas)(may Allah be pleased with him) thought that he was superior to those who were below him in rank. On that the Prophetﷺsaid, "You gain no victory or livelihood except through (the blessings and invocations of) the poor amongst you."
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Commentary :
The Prophet ﷺ was a merciful teacher, a kind educator and giver of discipline, and a forbearing mentor. Whenever he ﷺ saw one of his Companions (may Allah be pleased with them)making a mistake, he ﷺ would kindly correct him and guide him to what is good and right.
In this hadeeth, Mus‘ab ibn Sa‘d(may Allah be pleased with him) narrated that Sa‘d ibn AbeeWaqqaas(may Allah be pleased with them) thought that he was superior to those who were below him in rank, thanks to his physical strength and courage on the battlefield. On that, the Prophetﷺ reminded him of the virtues of those who were below him in rank, andthat Allah, Exalted is He, grants Muslims victory and livelihood because of the blessings and invocations of the poor amongst them. Allah, Exalted is He, bestows upon Muslims triumph over their enemies by means of the strength and courage of the strong Muslim fighters, and He also confers upon him victory because of the supplication of the weak Muslims and their submission to Him. This is because their worship and invocationsare characterized by sincerity and devotion, for their hearts are not attached to any of the (alluring) worldly pleasures and luxuries, and their consciences are clear. Such people seek after realizing one main purpose; the Hereafter (and they are not caught up in the worldly life). The Prophet ﷺ wanted to urge Sa‘d(may Allah be pleased with him) to embody humbleness and warn the believers against arrogance and conceit, lest these things should find their way to their hearts, driving them to look down on any of their fellow Muslims (who may be lower than them in rank).
It is deduced from the hadeeth that Muslims should value the supplication of their weak fellow Muslims to be blessed with victory over their enemies, because victory is a blessing conferred by Allah, Exalted is He, upon Muslims. They must not rely merely on their military strength, heroism, and courage. Rather, they should duly rely on Allah, Exalted is He, and invoke and implore Him abundantly..

2897

AbooSa‘Eid Al-Khudree(may Allah be pleased with him) narrated:
The Prophetﷺsaid, "A time will come when groups of people will go for Jihaad and it will be asked, 'Is there anyone amongst you who has enjoyed the company of the Prophet ﷺ?' The answer will be, 'Yes.' Then they will be given victory (by Allah) (because of him). Then a time will come when it will be asked. 'Is there anyone amongst you who has enjoyed the company of the Companions of the Prophet ﷺ?' It will be said, 'Yes,' and they will be given victory (by Allah). Then a time will come when it will be said, 'Is there anyone amongst you who has enjoyed the company of the companions of the Prophet’s Companions ﷺ?' It will be said, 'Yes,' and they will be given victory (by Allah).”
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Commentary :
The best people, next to the Prophets of Allah, were the Companions (may Allah be pleased with them), then those who followed them, and those who followed them, and so on, as stated by the Prophet ﷺ.
This hadeeth highlights the virtues of the first three Muslim generations and that the victory of Islam was bestowed by Allah, Exalted is He, upon Muslims at their hands. In this hadeeth, the Prophet ﷺ stated that a time shall come when groups of people will partake in Jihaad in Allah’s Cause and it will be asked, 'Is there anyone amongst you who has enjoyed the company of the Prophet ﷺ?' The answer will be, 'Yes.' Then they will be blessed with victory by Allah, Exalted is He, because of them, given the merits and refined status of the Companions (may Allah be pleased with them). He ﷺ added, “Then a time will come when it will be asked. 'Is there anyone amongst you who has enjoyed the company of the Companions of the Prophet ﷺ?' It will be said, 'Yes,' and they will be given victory (by Allah).” They will also be blessed with victory at their hands because of their merits and refined status, being the companions of the Prophet’s Companions (may Allah be pleased with them), who embodied their morals and followed their example. Afterward, the Prophet ﷺ added: “Then a time will come when it will be said, 'Is there anyone amongst you who has enjoyed the company of the companions of the Prophet’s Companions?' It will be said, 'Yes,' and they will be given victory (by Allah).” They will also be blessed with victory at their hands because of their merits and refined status, being the students of the companions of the Prophet’s Companions (may Allah be pleased with them) who embodied their morals and followed their example and learned the knowledge they conveyed to them.
The hadeeth highlights the signs of prophethood.
It underlines the virtues of the first three Muslim generations..

2898

Sahl ibn Sa‘d Al-Saa‘idee(may Allah be pleased with him) narrated:
Allah's Messenger ﷺand the pagans faced each other and started fighting. When Allah's Messenger ﷺ returned to his camp and the pagans returned to theirs, somebody talked about a man amongst the Companions of Allah's Messenger ﷺwho would chase and kill with his sword any pagan going alone. He said, "Nobody did his job (i.e., fighting) so properly today as that man." Allah's Messenger ﷺ said, "Indeed, he is amongst the people of Hellfire." A man said, "I shall accompany him (to watch what he does warranting it)." Thus, he accompanied him, and wherever he stood, he would stand with him, and wherever he ran, he would run with him (i.e., he did not let him leave his sight). Afterward, the (brave) man got wounded seriously and he decided to bring about his death quickly. He planted the blade of the sword in the ground directing its sharp end towards his chest between his two breasts. Then he leaned on the sword and killed himself! The other man came to Allah's Messenger ﷺand said, "I testify that you are truly Allah's Messenger ﷺ!” The Prophetﷺasked, "What has happened?" He replied, "(It is about) the man whom you had described as one of the people of the Hellfire. People were greatly surprised at what you said, and I said to myself, 'I will find out his reality for you.' So, I came out seeking him. He got severely wounded and hastened to die by slanting the blade of his sword in the ground directing its sharp end towards his chest between his two breasts. Then he eased on his sword and killed himself!” When Allah's Messenger ﷺsaid, "A man may seem to people as if he were practicing the deeds of the people of Paradise while in fact he is from the people of the Hellfire, another may seem to people as if he were practicing the deeds of the people of Hellfire, while in fact he is from the people of Paradise."
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Commentary :
Having a good final stage of life is a blessing bestowed by Allah, Exalted is He, upon His servant, and it is afruit of the inward Jihaad (i.e., striving against one’s own ‘self’) and the outwardone (i.e., striving against the enemies of Islam and Muslims), in obedience to Allah, Exalted is He. On the other hand, having a foul final stage of life is indicative of loss and ruin (in the Hereafter), and it is the result of one’s negligence in obeying Allah, Exalted is He, and submissively devoting the heart and body parts to Him.
In this hadeeth, Sahl ibn Sa‘d Al-Saa‘idee(may Allah be pleased with him)narrated that Allah's Messenger ﷺand the pagans faced each other and started fighting. When Allah's Messenger ﷺ returned to his camp and when the pagans returned to theirs after the first day of fighting, somebody talked about a man amongst the Companions of Allah's Messenger ﷺ, named Quzmaan,who was brave on the battlefield, and would chase and kill with his sword any pagan going alone, thanks to his (notable) physical strength and courage. People talked about the exceptional bravery of such a strong warrior, and said, "Nobody did his job (i.e., fighting) so properly today as that man." Thereupon, the Prophet ﷺ informed them, based on the divine revelation, that he belonged to the People of Hellfire!
A man (astonishedly) said (to himself), "I shall accompany him (to watch what he does)," to find out the reason that warranted labelling him as one of the People of Hellfire, since his outward deeds seemed to be good, indicating his righteousness, yet the Prophet ﷺ (decisively) stated that he would be thrown into Hellfire!
The man related that he accompanied the man in question and did not let him leave his sight; wherever he stood, his companion would stand with him, and wherever he ran, his companion would run with him, to monitor all his acts closely. He said: “Then the (brave) man got wounded seriously and he decided to bring about his death quickly. He planted the sword in the ground, directing its sharp end towards his chest between his two breasts. Then he leaned on the sword and killed himself!” The Companion who had accompanied the man in question, went to Allah's Messenger ﷺand said, "I testify that you are truly Allah's Messenger ﷺ!” The Prophetﷺasked, "What has happened?" He replied, "(It is about) the man whom you had described as one of the people of Hellfire. People were greatly surprised at what you said, and I said to myself, 'I will find out his reality for you.' So, I went out seeking him.” He (may Allah be pleased with him) related to them what had happened.
Some objections were made regarding the fact that this man was decisively declared as one of the people of Hellfire only because he disobediently killed himself, yet a believer is not declared as a disbeliever on account of a sin as per the . In response, it was said that the Prophet ﷺ knew, through the divine revelation, that this man was not a true believer, and was rather a hypocrite, or that he would apostatize and declare lawful killing himself.
Thereupon, the Prophet ﷺ remarked, "A man may seem to people as if he were practicing the deeds of the people of Paradise while in fact he is from the people of Hellfire;” he may perform worshipful acts and righteous deeds, and people would assume that he would (certainly) enter Paradise, yet his inner character is contrary to what he is displaying to people, and he would be committing Riyaa’ (i.e., showing off and seeking to impress others to win their praise) or the like. Similarly, “… another may seem to people as if he were practicing the deeds of the people of Hellfire, while in fact he is from the people of Paradise;” one may commit sins and fall short in performing worshipful acts and the like, and people may assume that he would most likely be thrown into Hellfire, whereas he would (have a good inward character qualifying him to) be from the people of Paradise in the sight of Allah, Exalted is He. Therefore, He may guide him to perform virtuous deeds and acts of obedience, repent, and have a good final stage of life (to earn Paradise).
The hadeeth warns against being deceived by one’s (outward appearance and) good deeds, or relying merely on his good deeds, since his situation may change in a blink of an eye.
It is deduced from the hadeeth that Allah, Exalted is He, examines people’s hearts and their inward characters, and holds them accountable for them accordingly..

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 `Abdullah ibn `Umar(may Allah be pleased with him):I heard the Prophetﷺsaying. "Evil omen is in three things: The horse, the woman and the house."
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‘Aa’ishah(may Allah be pleased with her), the Mother of the Believers, said:I requested the Prophetﷺ topermit me to participate in Jihaad, but he ﷺ said, "Your Jihaad is the performance of Hajj."
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‘Aa’ishah(may Allah be pleased with her), the Mother of the Believers, narrated that the Prophetﷺ was asked by his wives about the Jihaad and he ﷺ replied, "The best Jihaad (for you, i.e., women) is (the performance of) Hajj."
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Al-Rubayyi‘ bintMu‘auwwidh(may Allah be pleased with her) narrated:We were in the company of the Prophetﷺ providing the wounded with water and treating them and bringing the killed to Al-Madeenah (from the battlefield) .
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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 `Abdullah ibn `Umar(may Allah be pleased with him):I heard the Prophetﷺsaying. "Evil omen is in three things: The horse, the woman and the house." .

‘Aa’ishah(may Allah be pleased with her), the Mother of the Believers, said:I requested the Prophetﷺ topermit me to participate in Jihaad, but he ﷺ said, "Your Jihaad is the performance of Hajj." .

‘Aa’ishah(may Allah be pleased with her), the Mother of the Believers, narrated that the Prophetﷺ was asked by his wives about the Jihaad and he ﷺ replied, "The best Jihaad (for you, i.e., women) is (the performance of) Hajj." .

Al-Rubayyi‘ bintMu‘auwwidh(may Allah be pleased with her) narrated:We were in the company of the Prophetﷺ providing the wounded with water and treating them and bringing the killed to Al-Madeenah (from the battlefield) . .

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 `Abdullah ibn `Umar(may Allah be pleased with him):I heard the Prophetﷺsaying. "Evil omen is in three things: The horse, the woman and the house."
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‘Aa’ishah(may Allah be pleased with her), the Mother of the Believers, said:I requested the Prophetﷺ topermit me to participate in Jihaad, but he ﷺ said, "Your Jihaad is the performance of Hajj."
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‘Aa’ishah(may Allah be pleased with her), the Mother of the Believers, narrated that the Prophetﷺ was asked by his wives about the Jihaad and he ﷺ replied, "The best Jihaad (for you, i.e., women) is (the performance of) Hajj."
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Al-Rubayyi‘ bintMu‘auwwidh(may Allah be pleased with her) narrated:We were in the company of the Prophetﷺ providing the wounded with water and treating them and bringing the killed to Al-Madeenah (from the battlefield) .
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