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Hadith
297
It was narrated that ‘A’ishah said: The Prophet (blessings and peace of Allah be upon him) used to rest in my lap when I was menstruating, then he would recite Qur’an..

Commentary : There are rulings that apply specifically to the menstruating woman, but she herself is not impure (najis), because the believer never becomes impure, as the Prophet (blessings and peace of Allah be upon him) said. Being close to a menstruating woman does not mean that the one who wants to recite Qur’an should not do so. This is what ‘A’ishah, the wife of the Prophet (blessings and peace of Allah be upon him) speaks of in this hadith, in which she says that the Prophet (blessings and peace of Allah be upon him) used to rest in her lap when she was menstruating. What is meant by the word translated here as resting is leaning on one side whilst sitting. It was also said that what is meant here is that the Prophet (blessings and peace of Allah be upon him) used to put his head in her lap when she was menstruating, and whilst he was in that position, he would recite Qur’an; that did not prevent him from reciting.
In this hadith we see how the Prophet (blessings and peace of Allah be upon him) treated his wives kindly and paid attention to their condition.
This hadith indicates that being close to his menstruating wife does not prevent a husband from reciting Qur’an, and the menstruating woman may listen to Qur’an without any reservations.
It also indicates that the body of the menstruating woman and whatever she wears are both pure (tahir)..

301
It was narrated that ‘A’ishah said: He used to put his head out to me when he was observing i‘tikaf and I would wash his hair, when I was menstruating..

Commentary : Among the Jews, when one of their women menstruated, they would banish her from the house, and they would not eat with her, drink with her or be in the same room as her. In our religion, however, the menstruating woman is not to be blamed for something that Allah has ordained for her, so her body is pure, apart from the place where the impurity is.
In this hadith, ‘A’ishah (may Allah be pleased with her) tells us that the Prophet (blessings and peace of Allah be upon him) used to put his head out to her in her apartment, when he was observing i‘tikaf in the mosque, and she would wash his hair for him, when she was menstruating. According to another report narrated in Sahih al-Bukhari, she would comb his hair when she was menstruating. The Prophet (blessings and peace of Allah be upon him) would bring his head close to her when she was in her apartment and the rest of his body was in the mosque, and he was aware of her condition and that she was menstruating, yet despite that she would touch him with her hands and take care of him, without any reservation or prohibition. Her apartment was attached to the mosque.
The hadith refers to cleaning a man’s hair, and other things that come under the heading of adorning oneself.
It indicates that a menstruating woman may care for her husband and help him with personal hygiene.
It indicates that if the one who is observing i‘tikaf puts his head, hand or foot outside the mosque, that does not invalidate his i‘tikaf.
It speaks of how the Prophet (blessings and peace of Allah be upon him) treated his wives kindly and paid attention to their condition.
It also indicates that the body of the menstruating woman and whatever she wears are both pure (tahir)..

302
It was narrated that ‘A’ishah said: When one of us was menstruating, and the Messenger of Allah (blessings and peace of Allah be upon him) wanted to be intimate with her, he would tell her to wrap something around herself at the beginning of her menses, then he would be intimate with her. She said: Who among you is able to control his desire as the Prophet (blessings and peace of Allah be upon him) was able to control his desire?.

Commentary : Allah (may He be exalted) says: {And they ask you about menstruation. Say, It is harm, so keep away from wives during menstruation. And do not approach them until they are pure} [al-Baqarah 2:222]. What is meant by keeping away from wives in this verse is not having intercourse with them; as for anything other than that, the husband may do it, meaning that he may do everything except intercourse. This is what the Mother of the Believers ‘A’ishah (may Allah be pleased with her) spoke of in this hadith, where she says: When one of us – meaning one of the wives of the Prophet (blessings and peace of Allah be upon him) – was menstruating and the Messenger of Allah (blessings and peace of Allah be upon him) wanted to be intimate with her by kissing and so on, other than intercourse, he would tell her to wrap something around her waist at the beginning of her period, so she would wrap herself in an izar (lower garment or waist wrapper) to cover the area between the navel and the knees. That would happen at the beginning of her menses, or when the bleeding was at its heaviest. Then he would be intimate with her, so he would approach her and touch her, but he would not have intercourse with her.
Then ‘A’ishah (may Allah be pleased with her) said: Who among you is able to control his desire as the Prophet (blessings and peace of Allah be upon him) was able to control his desire? 
This hadith indicates that one should not be put off by a menstruating woman or show dislike to her, in contrast to the Jews, who would not eat with a woman or sit with her if she was menstruating.
It speaks of how the Prophet (blessings and peace of Allah be upon him) treated his wives kindly and paid attention to their condition.
It also indicates that the body of the menstruating woman and whatever she wears are both pure (tahir)..

309
It was narrated from ‘A’ishah that the Prophet (blessings and peace of Allah be upon him) observed i‘tikaf, and one of his wives was with him, when she was suffering from istihadah and was bleeding. Sometimes she would put a basin beneath her to catch the blood. He [one the narrators] claimed that ‘A’ishah saw safflower water and said: It is as if this is something that So-and-so used to see..

Commentary : Islamic teachings explain how women should purify themselves following menses and nifas (postpartum bleeding). Some women suffer from menses that last longer than the usual time, and they bleed heavily for longer than the days of the usual period. Islam makes things easier for them in that case.
In this hadith, ‘A’ishah (may Allah be pleased with her) tells us that the Prophet (blessings and peace of Allah be upon him) observed i‘tikaf in his mosque, isolating himself from people for the purpose of worship, and one of his wives observed i‘tikaf with him. It was said that she was Sawdah bint Zam‘ah, or that she was Ramlah Umm Habibah bint Abi Sufyan, or that she was Zaynab bint Jahsh. She was suffering from istihadah and was bleeding; istihadah is irregular bleeding that a woman experiences after the end of her normal menses. The blood of istihadah is thin and is not like menstrual blood. Sometimes she would put a basin – meaning a large vessel – beneath her to catch this copious bleeding, lest it contaminate her garment or the mosque.
Khalid ibn Mihran, one of the narrators of this hadith, said regarding the phrase “he claimed”: The word claim may refer to something that one is certain about, even though it is most often used with regard to something one is uncertain about, or to suggest that it is false. ‘Ikrimah claimed that ‘A’ishah (may Allah be pleased with her) saw some safflower water – which comes from a kind of plant and is yellow in colour; it is used as a dye but does not have a fragrance – and said: This yellow is something that resembles what So-and-so used to see at the time of her istihadah. This indicates that the blood of istihadah may be yellow and thin, and is not dark like menstrual blood.
This hadith indicates that a woman who is suffering from istihadah may observe i‘tikaf if she is certain that her bleeding will not contaminate the mosque..

312
It was narrated that Mujahid said: ‘A’ishah said: One of us would have only one garment in which she menstruated. If any blood got onto it, she would put some of her saliva on it and scratch it with her nails..

Commentary : This hadith is indicative of the hard life that the companions of the Prophet (blessings and peace of Allah be upon him) lived, and that they were content with very little of worldly comforts. In it, the Mother of the Believers ‘A’ishah (may Allah be pleased with her) says: One of us would have only one garment; what she meant by one of us is the wives of the Prophet (blessings and peace of Allah be upon him), the Mothers of the Believers. Even though they lived in the house of the Prophet (blessings and peace of Allah be upon him), one of them would own only one garment, and they were content with what Allah allocated to them. What ‘A’ishah (may Allah be pleased with her) says in this hadith is not contradicted by what is narrated in Sahih al-Bukhari from Umm Salamah (may Allah be pleased with her), that she had more than one garment, because what ‘A’ishah (may Allah be pleased with her) was referring to in this hadith was their situation at the beginning of Islam, for they were living a life of hardship and scarcity. When Allah granted conquests to the Muslims and their circumstances improved, women would have special garments to wear during their menses, separate from their other garments. It may be that what ‘A’ishah meant by “one garment” is a garment specifically for menses. There is nothing in the context to rule out the idea that she had other garments that she wore when she was not menstruating. That is also in harmony with the hadith of Umm Salamah in this regard.
If any menstrual blood got on the garment of one of the wives of the Prophet (blessings and peace of Allah be upon him), she would put some of her saliva on it, then scratch it with her fingernail. Then she would rub it and scratch it with her nail until the traces of blood were removed. It was said that she would do that, because this blood that was removed by scratching was little and could be overlooked. Hence she did not say here that she washed it with water. Similarly, she did not say that she prayed in this garment after removing the traces of blood by using her saliva and scratching it with her fingernail. Rather she used her saliva to remove the traces of blood, and she did not intend to purify the garment. There is a report from her in Sahih al-Bukhari which mentions washing the garment after scratching and rubbing it, and she says: “Then she may pray in it,” which indicates that when she wanted to pray in the garment, she would wash it so that she would be able to pray in it after that.  .

314
It was narrated from ‘A’ishah that a woman asked the Prophet (blessings and peace of Allah be upon him) about doing ghusl to purify herself following her menses, and he told her how to do ghusl. He said: “Take a piece of cloth on which there is musk and purify yourself with it.” She said: How do I purify myself? He said: “Purify yourself with it.” She said: How? He said: “Subhan Allah! Purify yourself!” I pulled her to me and said: Follow the traces of blood with it..

Commentary : The Prophet (blessings and peace of Allah be upon him) taught women how to purify themselves and do ghusl following their menses to remove the blood. He described how to do that in a refined and polite manner, to avoid any embarrassment. He taught all of that to his wives, so that they could teach it to the Muslim women.
In this hadith, ‘A’ishah the Mother of the Believers (may Allah be pleased with her) tells us that a woman – it was said that she was Asma’ bint Shakal, or that she was someone else – came to the Prophet (blessings and peace of Allah be upon him) and asked him how she should do ghusl after her menses ended. The Prophet (blessings and peace of Allah be upon him) told her how to do ghusl, and instructed her to take a piece of wool or cotton on which there was some musk or perfume, then purify the site of the bleeding and where the blood had got to. But the woman did not understand what was meant, so she asked again how she should purify herself with this perfumed piece of cotton. The Prophet (blessings and peace of Allah be upon him) said: “Subhan Allah! Purify yourself!” He was astonished that she did not know how to purify herself with it, when that was something obvious that no one should be unaware of. At that point, ‘A’ishah (may Allah be pleased with her) pulled her aside and brought her close to herself, and told her: Follow the traces of blood with it; apply it to your private part and anywhere else that the blood got onto, to clean it and remove the smell of menstrual blood.
This hadith highlights how modest and shy the Prophet (blessings and peace of Allah be upon him) was, and how well-mannered he was.
It indicates that one should show shyness and embarrassment when speaking of private matters, especially when that is mentioned by men in the presence of women, or by women in the presence of men, and that one should use metaphors and euphemisms, and avoid mentioning them explicitly. One should show shyness and embarrassment if such things are mentioned, and avoid speaking of them explicitly.
It highlights the role of wise and knowledgeable women in conveying information and teaching other women..

318
It was narrated from Anas ibn Malik that the Prophet (blessings and peace of Allah be upon him) said: “Allah (may He be glorified in exalted) has appointed an angel in charge of the womb, and he says: ‘O Lord, is it to be a nutfah (sperm drop)? O Lord, it is it to be a ‘alaqah (a piece of thick coagulated blood)? O Lord, is it to be a mudghah (chewed piece of flesh)?’ Then when Allah wants to complete its creation, he says: ‘Male or female? Doomed or blessed? What is his provision and lifespan?’ And it is decreed in his mother’s womb.”.

Commentary : Everything that Allah creates is already decreed and will be as He wants it to be. There is nothing that happens in His dominion except it happens by His decree and with His knowledge. Allah (may He be glorified and exalted) has appointed an angel over the womb, which is the place where the embryo develops, as mentioned in this hadith. When the nutfah (sperm drop) is formed, this angel says: O Lord, is it to be a nutfah? This is a question from the angel to the Lord (may He be glorified and exalted). In other words, is it to be a nutfah, so that I should write it, for no one knows what is in the wombs except Allah; rather the angel is appointed to keep a record and write things down. The same thing happens in the following stages: O Lord, is it to a ‘alaqah (a piece of thick coagulated blood)…? And so on. The word nutfah refers to the sperm when it meets the ovum of the woman and fertilizes it. This is the first stage in the development of a human being. When it becomes a ‘alaqah, the angel says: O Lord, is it to be a ‘alaqah? The ‘alaqah is a piece of congealed blood that hangs on the wall of the uterus. When it becomes a mudghah, the angel says: O Lord, is it to be a mudghah? The mudghah is a small piece of flesh, the size of what a man can chew in his mouth. Then when Allah (may He be exalted) wills to complete the creation of this person, the angel asks the Lord (may He be exalted): Male or female? Doomed or blessed? In other words: Will You create it as a male or a female? Will he be one of those who are doomed (destined for Hell) or one of those who are blessed (destined for Paradise)? Then he asks about his provision and lifespan, and he writes down all of that when the person is still in his mother’s womb.
This is indicative of the might and eternal knowledge of Allah, and how He decrees all the affairs of His creation. So the individual should be moderate and not exhaust himself in seeking worldly provision, for everyone will be enabled to follow the path for which he was created; the one who is to be one of the people of Paradise will do the deeds that will enable him to reach Paradise, and the one who is to be one of the people of Hell will choose, by his own free will, the deeds that will lead him to Hell. Allah (may He be glorified) guides those who are blessed to do that which is good and makes available to them the means to do these deeds, and He causes those who are doomed to do evil and has made available for them the means of doing those deeds. That is because Allah has made clear to all the path of good and the path of evil. Thus each person acts with insight and knowledge, and chooses whatever he wants. Whoever chooses to do the deeds of the people of Paradise, Allah will enable him to do that, then He will admit him to Paradise, and He knows from eternity that he will be one of its people. By the same token, whoever chooses to do the deeds of the people of Hell, Allah will leave him to his own devices, until He admits him to Hell on the Day of Resurrection, and He knows from eternity that he will do the deeds of the people of Hell.
However, this does not contradict the command to work and strive in this world in pursuit of provision, and to seek Paradise by doing righteous deeds. Rather what we may understand from this hadith is that we should be moderate in striving (to earn a living), and not grieve over what we miss out on. The individual should strive his utmost and compel himself to do righteous deeds, and he should not neglect striving on the grounds that he is relying on what has already been decided from eternity about what his destiny is.
This hadith indicates that the fate of every person is written and decreed when he is still a foetus in his mother’s womb, after he has been formed and his limbs and faculties have taken their final shape. .

321
It was narrated from Mu‘adhah that a woman said to ‘A’ishah: Is the prayer of one of us valid [if she makes up the prayers] after she becomes pure? She said: Are you a Haruri? We used to menstruate at the time of the Prophet (blessings and peace of Allah be upon him) and he did not instruct us to do that – or, we did not do that..

Commentary : The Haruris are the Kharijis; they first emerged in the region of Harura’, near Kufah in Iraq, two miles from Kufah (approx. 3.5 km), and were named after that place. They are the ones who denounced ‘Ali (may Allah be pleased with him) for accepting arbitration in his conflict with Mu‘awiyah (may Allah be pleased with him), then they fought him. They regarded the Muslims as disbelievers and believed it was permissible to shed their blood. Hence when this woman came to ask ‘A’ishah (may Allah be pleased with her) whether a woman should make up her prayers when she becomes pure following her menses, ‘A’ishah said to her, objecting to that notion: Are you a Haruri? Meaning: are you one of this group of Kharijis? Because some of them used to tell the menstruating woman to make up her missed prayers, which was a sign of extreme tendencies in religious matters. Then she told her that the wives of the Prophet (blessings and peace of Allah be upon him) used to menstruate at the time of the Messenger of Allah (blessings and peace of Allah be upon him) but he did not instruct them to make up missed prayers. This is a matter concerning which there is consensus among the Muslim scholars, that a woman who menstruates does not have to make up the prayers missed during her menses, because prayer is an obligation that is repeated on a daily basis, so there is no need to make it up. This is by way of making things easier for women, and not making things too difficult for them by requiring them to make up the prayers that they missed during their menses..

326
It was narrated that Umm ‘Atiyyah said: We used not to regard the brownish and yellowish discharge as being of any significance..

Commentary : Menstrual blood has its own characteristics which women know. It is dark and thick blood that comes on certain days of every month. When this bleeding ceases, the woman should do ghusl and resume praying, as she has become pure. If she sees a yellowish or brownish discharge, or blood that is different from menstrual blood, after the time of her usual menses has ended – and this is what is known as istihadah (irregular bleeding) – she should not regard it as being of any significance, and it is deemed to not be menses. This is what the Sahabiyyah Umm ‘Atiyyah (may Allah be pleased with her) was speaking of when she said: We used not to regard the brownish and yellowish discharge as being of any significance. What is meant in this hadith by yellowish and brownish discharge is discharge that a woman may see, which may resemble pus with its yellowish colour. If the woman sees that outside of the days of her usual menses – as is clearly stated in the report narrated by Abu Dawud – she should not regard it as being of any significance, because they did not regard it as coming under the rulings on menses at the time of the Prophet (lessons and peace of Allah be upon him), so they did not stop praying or fasting because of it; rather a woman would do wudu’ for each prayer..

327
It was narrated from ‘A’ishah the wife of the Prophet (blessings and peace of Allah be upon him) that Umm Habibah suffered from istihadah for seven years. She asked the Messenger of Allah (blessings and peace of Allah be upon him) about that, and he instructed her to do ghusl. And he said: “That is a vein.” And she used to do ghusl for every prayer..

Commentary : Menstrual bleeding is something normal and natural, which happens to women every month in most cases, lasting for a certain number of days each month, which a woman usually knows. That is in contrast to the bleeding of istihadah, which is bleeding that happens to a woman because of sickness or health problems. Hence it lasts longer than the usual duration of menses, and lasts longer than the maximum duration of menses. Some women continue to bleed without stopping. Any bleeding that lasts longer than menses is regarded as istihadah.
In this hadith, ‘A’ishah (may Allah be pleased with her) tells us that Umm Habibah bint Abi Sufyan, the Mother of the Believers (may Allah be pleased with her), suffered from istihadah, and her istihadah lasted for seven years. She asked the Prophet (blessings and peace of Allah be upon him) how she should purify herself in order to be able to pray and do other acts of worship, and the Prophet (blessings and peace of Allah be upon him) instructed her to do ghusl after the days of her original menses had passed. He explained to her that that was bleeding from a vein and not the usual bleeding of menses. Based on that, the ruling for the woman who is suffering from istihadah is that she should do ghusl after the days of her usual menses have passed, and she should not pay any attention to the bleeding that does not stop after the time of her usual menses has ended, because that is the bleeding of istihadah. So she should do wudu’ for each prayer, and put something [like a cloth or pad] to protect herself from the blood, as is mentioned in the reports narrated by Abu Dawud and others from Fatimah bint Abi Hubaysh (may Allah be pleased with him).
With regard to the words “she used to do ghusl for every prayer”, it was said that the Prophet (blessings and peace of Allah be upon him) only instructed her to do ghusl following [the time of her normal] menses and resume prayer, and doing ghusl for every prayer was voluntary on her part. It was also said that what is by the phrase translated here as “do[ing] ghusl for every prayer” is simply washing off the blood that got onto her, because that comes under the heading of removing impurity (najasah), which is a condition of prayer being valid. And it was said that the ruling on doing ghusl that is mentioned in this hadith was abrogated by the hadith of Fatimah bint Abi Hubaysh in which there is the command to do wudu’ for every prayer, not ghusl. The two hadiths may be reconciled by interpreting the instruction [to do ghusl] in the hadith of Umm Habibah as referring to something that was recommended (but not obligatory).
In this hadith, we see that istihadah does not prevent a woman from praying or doing other acts of worship..

329
It was narrated from Tawus that Ibn ‘Abbas said: A concession was granted to the menstruating woman [during Hajj] to leave [Makkah without doing the farewell tawaf] if she menstruates..

Commentary : The farewell tawaf is one of the actions of Hajj; it is the final tawaf that the pilgrim does before leaving Makkah.
In this report, ‘Abdullah ibn ‘Abbas (may Allah be pleased with him) narrates that if a woman gets her menses during Hajj and starts to bleed before doing the farewell tawaf, then she is granted a concession allowing her to omit it, and nothing further is required of her. The farewell tawaf is waived for the menstruating woman if she has already done tawaf al-ifadah, which is the essential tawaf of Hajj, as we see in this hadith, and she may depart and return to her homeland. This is one of the ways in which Islamic teachings make things easy for people..

330
Ibn ‘Umar used to say in the beginning that she should not depart, then I heard him saying that she may depart, for the Messenger of Allah (blessings and peace of Allah be upon him) granted a concession to women..

Commentary : The farewell tawaf is one of the actions of Hajj; it is the final tawaf that the pilgrim does before leaving Makkah.
In this report, the Tabi‘i Tawus ibn Kaysan narrates that ‘Abdullah ibn ‘Umar used to say, in the beginning, that if a woman gets her menses before doing the farewell tawaf, she should not return home until she becomes pure and does that tawaf. Then he changed his view, and said that she may depart and return home, because the Messenger of Allah (blessings and peace of Allah be upon him) granted women a concession to that effect. That applies if the woman has done tawaf al-ifadah, which is the essential tawaf of Hajj, before she menstruates; in that case she may depart and return to her homeland without doing the farewell tawaf. This is one of the ways in which Islamic teachings make things easy for people.
From this hadith we learn that if there are two conflicting views, then the view that is based on a religious text takes precedence..

332
It was narrated from Samurah ibn Jundub that a woman died after giving birth, and the Prophet (blessings and peace of Allah be upon him) offered the funeral prayer for her, and he stood in line with her middle..

Commentary : The funeral prayer that is offered for the deceased is a mercy from Allah to His slaves, because in this prayer the people offer supplication for the deceased and pray for forgiveness for him. The Prophet (blessings and peace of Allah be upon him) was keen to offer the funeral prayer for those of the Sahabah who died, both men and women, and he taught his ummah the Sunnahs and etiquettes that are required when offering the funeral prayer.
In this hadith, Samurah ibn Jundub (may Allah be pleased with him) narrates that the Prophet (blessings and peace of Allah be upon him) offered the funeral prayer for a woman who died after giving birth. In al-Sahihayn, it says that she died during her nifas (post-partum bleeding). The deceased woman was Umm Ka‘b al-Ansariyyah, as named by Muslim in his report. After giving birth, a woman is in nifas. The Prophet (blessings and peace of Allah be upon him) offered the funeral prayer for her because even though the woman who is bleeding following childbirth (nifas) is not allowed to pray, that does not prevent the funeral prayer being offered for her if she dies during that time. The same applies to menstrual bleeding; the funeral prayer may be offered for a menstruating woman if she dies during her menses. By the same token, the funeral prayer may be offered for one who is junub, if he dies. In each of these cases, the deceased should be washed and the funeral prayer offered for him or her. It may be that what is meant by the Arabic wording of the original text is that the woman died of a stomach disease; perhaps she experienced internal bleeding, or perhaps it came out through her private part like menstrual blood. So if a woman dies in such a case, she is to be washed and the funeral prayer is to be offered for her.
When offering the funeral prayer for a woman, the Prophet (blessings and peace of Allah be upon him) stood in line with her middle and offered the prayer for her; that was so as to conceal the woman from the eyes of the worshippers behind him. This is in contrast to a man, as the Sunnah is to stand in line with his head..

333
It was narrated that ‘Abdullah ibn Shaddad said: I heard my maternal aunt Maymunah, the wife of the Prophet (blessings and peace of Allah be upon him), say that she would be menstruating and not praying, and that she would be lying down next to the place where the Messenger of Allah (blessings and peace of Allah be upon him) would prostrate as he was praying on a small mat made of reeds. [She said:] When he prostrated, part of his garment touched me..

Commentary : There are rulings that apply to the menstruating woman, but it is not one of them that she should not touch anyone and no one should touch her, as was the practice of the Jews with their women. Islam honours women in all circumstances, and permits others to interact with the menstruating woman, eat with her, speak to her and so on.
In this hadith, the Mother of the Believers Maymunah (may Allah be pleased with her), the wife of the Prophet (blessings and peace of Allah be upon him), narrates that at the time of her menses, when she was bleeding, she would not pray at that time, but despite that she would be lying on the floor next to the place where the Messenger of Allah (blessings and peace of Allah be upon him) prostrated in his room. He would be praying on a small mat made of reeds that was used to protect the hands and face from the heat and cold of the ground, and when he prostrated, his garment would touch her. This indicates that the menstruating woman is not impure (najis). It also indicates that the garment she wears when menstruating is pure (tahir) and that she may be close to one who is praying, and that does not affect or interrupt his prayer. This is one of the ways in which Islam makes things easy for women in all circumstances, and one of the ways in which Islam honours women, especially at the time of menses..

334
It was narrated that ‘A’ishah, the wife of the Prophet (blessings and peace of Allah be upon him), said: We went out with the Messenger of Allah (blessings and peace of Allah be upon him) on one of his journeys, and when we were in al-Bayda’ or Dhat al-Jaysh, a necklace of mine broke. The Messenger of Allah (blessings and peace of Allah be upon him) started to look for it, and the people helped him, but they were not at a watering place, so the people came to Abu Bakr al-Siddiq and said: Do you not see what ‘A’ishah has done? She made the Messenger of Allah (blessings and peace of Allah be upon him) and the people halt, and they are not at a watering place and they do not have any water with them. Abu Bakr came, when the Messenger of Allah (blessings and peace of Allah be upon him) had put his head on my thigh and gone to sleep, and he said: You have detained the Messenger of Allah (blessings and peace of Allah be upon him) and the people, and they are not at a watering place and they do not have any water with them. ‘A’ishah said: Abu Bakr rebuked me and said whatever Allah willed he should say, and he started to poke me in my side with his hand, and nothing prevented me from moving except the fact that the Messenger of Allah (blessings and peace of Allah be upon him) was sleeping on my thigh. Then the Messenger of Allah (blessings and peace of Allah be upon him) got up in the morning, and when he got up there was no water. Then Allah revealed the verse of tayammum, so they did tayammum. Usayd ibn al-Hudayr said: This is not the first of your blessings, O family of Abu Bakr. Then we made the camel that I had been riding stand up, and we found the necklace under it..

Commentary : Islam came to make things easy for people with regard to purification and wudu’, and it enjoins doing tayammum with clean earth and the like when water is not available, or one is unable to use it. In this hadith, ‘A’ishah (may Allah be pleased with her) narrates that they went out with the Prophet (blessings and peace of Allah be upon him) on one of his journeys; that was the campaign of Banul Mustaliq in 6 AH. Then when they were in al-Bayda’ or Dhat al-Jaysh, which are two places after Dhul Hulayfah, between Makkah and Madinah, a necklace of hers broke. It was made of Zafar beads, as is explained in other reports; they were Yemeni beads that were brought from Zafar on the coast. The Prophet (blessings and peace of Allah be upon him) halted there to look for it, and the people halted with him, but they were not carrying water with them and there was no watering place in that location. So the people came to Abu Bakr (may Allah be pleased with him) to complain about what his daughter ‘A’ishah (may Allah be pleased with her) had done to them, as she was the reason why they had halted in that place where there was no water. According to a report in al-Sahihayn, the time for prayer came and they had no water with them, so they prayed, then they complained about that to the Messenger of Allah (blessings and peace of Allah be upon him).
Abu Bakr (may Allah be pleased with him) came to her to rebuke her for that, when the Messenger of Allah (blessings and peace of Allah be upon him) was sleeping, resting his head on her thigh, using it as a pillow. This indicates that the Messenger of Allah (blessings and peace of Allah be upon him) was not worried, even though there was no water. It may be that he fell asleep before he knew that there was no water. Abu Bakr (may Allah be pleased with him) said to her, rebuking her: You have detained the Messenger of Allah (blessings and peace of Allah be upon him) and the people, and delayed their travel! And he said whatever Allah willed he should say of rebukes, and he started poking ‘A’ishah (may Allah be pleased with her) in her side with his fingertips, so that the Messenger of Allah (blessings and peace of Allah be upon him) would not be disturbed by that. ‘A’ishah (may Allah be pleased with her) wanted to get up and move away from him, and nothing prevented her from doing that except the fact that the Prophet (blessings and peace of Allah be upon him) was asleep, resting his head on her thigh. When morning came, he woke up and he needed to do wudu’, but he could not find any water at that time. Then Allah (may He be exalted) sent down the verse of tayammum that is in Surat al-Ma’idah: {[But if you] do not find water, then seek clean earth and wipe over your faces and hands with it} [al-Ma’idah 5:6]. The word tayammamu (seek clean earth) in the verse is either in the past tense, meaning that the people did tayammum because of this verse, or it is in the imperative form, so it is a command to do tayammum, as appears to be the case from the phrasing of the text. Allah revealed the words {then seek clean earth…}, and this is by way of making things easier for them; it was a concession allowing them to do tayammum if they could not find water. The verse explains how to do tayammum, and the Prophet (blessings and peace of Allah be upon him) put it into practice in his Sunnah. The way it is done is by striking the hands once on some clean earth or clean dust, then wiping the face and hands. At this point, Usayd ibn Hudayr (may Allah be pleased with him) said: This is not the first of your blessings, O family of Abu Bakr, for your blessings are many, and this is one of them. Perhaps he was referring thereby to the incident of the slander (al-ifk).
Then ‘A’ishah (may Allah be pleased with her) narrated that after that, they made the camel that she had been riding stand up, and they found the lost necklace under it. It is as if Allah (may He be glorified and exalted) caused them to be delayed and made them stay in that place so that He might reveal to them a way of making things easier for them.
This hadith highlights the fact that tayammum is prescribed, and mentions the reason why it was prescribed.
It indicates that a father may rebuke her daughter even if she is grown-up and married.
It indicates that a woman may complain to her father, even if she has a husband.
It indicates that a man may visit his daughter, even if her husband is present, if he knows that her husband approves of it.
It indicates that women may wear jewellery and use necklaces so as to adorn themselves for their husbands.
It highlights the virtue of ‘A’ishah and that the Muslims were blessed many times through her. .

1007
‘Ā’ishah reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "Every one of the children of Adam has been created with three hundred and sixty joints. He who proclaims the greatness of Allah praises Allah, declares Allah's oneness, glorifies Allah, seeks forgiveness from Allah, and removes a stone, or a thorn, or a bone from people's path, and enjoins Ma'rūf (what is good) and forbids Munkar (what is wrong), to the number of those three hundred and sixty joints, will walk that day having saved himself from Hellfire.".

Commentary : Allah created humankind in the best form, prepared for them the circumstances and conditions for life, guided and directed them, and gave them innumerable favors. All this entails gratitude and praise to Allah. But how could that possibly be equal to Allah's favors?! However, the Messenger of Allah (may Allah's peace and blessings be upon him) directed us in this Hadīth to an act that pleases our Lord, Exalted be He. He told us that Allah Almighty created all children of Adam in one form. He informed us that people's body is created with "three hundred and sixty joints". The joint is the place at which two bones are joined in the body. And this is one of the things for which thanks should be given. The Prophet (may Allah's peace and blessings be upon him) directed us to some forms of worship that save those who perform them from Hellfire. He said: "He who proclaims the greatness of Allah", extolling Him or saying: Allāhu Akbar (Allah is the Greatest); "praises Allah, declares Allah's oneness" by saying: Lā Ilāha Illa Allah (there is no god but Allah); "glorifies Allah", declaring Him far exalted above such attributes that do not befit Him, this is to say: Subhān Allah (glory be to Allah); "and removes", i.e., turns away and puts aside "a stone, a thorn, or a bone from people's path". The word 'or' aims at diversification. The intended meaning is to remove all harmful objects with the intention to remove harm in pursuit of Allah's reward. This also applies to enjoining Ma'rūf (good) and forbidding Munkar (evil). Ma‘rūf: It is a term that comprises all that is known to be a form of obedience to Allah Almighty and benevolence to people. "Munkar": 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.
So, if anyone performs these aforementioned good acts and the like to the number of three hundred and sixty joints, he will walk on earth having saved and turned himself away from the fire of the Hereafter.
In a Hadīth by Muslim, Abu Dharr (may Allah be pleased with him) reported: The Prophet (may Allah's peace and blessings be upon him) said: "Sufficient instead of all that are two Rak‘ahs which he offers in the forenoon", i.e., it is sufficient instead of the charities due on the joints to offer the Duha prayer, which comprises two Rak‘ahs. This is because prayer is an act that uses all the body parts and includes all that has been mentioned, of charities and other deeds.
The Hadīth points out that the creation of man requires praise and gratitude to Allah.
It indicates that there are numerous areas of goodness that lead to salvation from Hellfire.
It shows that the Prophet (may Allah's peace and blessings be upon him) directed his Ummah to all goodness and what involves obedience to their Lord, as well as gratitude and praise to Him, Exalted be He.
The Hadīth urges the performance of good deeds in a continued and persistent manner..

1013
Abu Hurayrah (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "The earth will vomit long pieces of its liver like columns of gold and silver, and the murderer will come and say: It was for this that I committed murder; the breaker of kinship ties will come and say: It was for this that I broke the kinship ties; and the thief will come and say: It was for this that my hands were cut off. Then, they will leave it and will not take anything from it.".

Commentary : Intense love for money may be a cause for killing and severing kinship ties, but one day, it will be valueless. One of the minor signs of the Hour, which is yet to happen, is that the earth will bring out its hidden treasures.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) informs us that a day will come when the earth will throw pieces of its liver. i.e., it will bring out the pieces and treasures buried in its bowels. What is inside the earth is called liver by way of likening it to the liver in the abdomen of camels and other animals. In fact, this is the dearest among the things hidden therein, just as the liver is the tastiest among the contents of the abdomen of camels and the most beloved among them to the Arabs. "like columns of gold and silver". He likened them to columns for their massive size and abundance. "and the murderer will come and say: It was for this", i.e., for the like of this and because of this, I killed the soul forbidden by Allah to be killed. The one who broke kinship ties due to his intense keenness on wealth will come, look at what the earth brought out, and say: It was for this that I broke the ties with my relatives. I did not uphold the ties with them and denied them their rights. And the thief will come and say: It is for the like of wealth that I stole and so my hands were cut off as a legal punishment. Then, after they looked and said what they said, they would leave the treasure thrown by the earth, as it would be abundant and become like dust, and they would be in no need for it and have no desire for collecting wealth or because it would be of no avail then, as the Hour would be imminent and hopes for staying in worldly life would be dashed..

1015
Abu Hurayrah (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "Indeed, Allah is good and accepts only what is good. And Allah commanded the believers with what He commanded the messengers. He says: {O messengers, eat from the lawful things and act righteously, for I am All-Knowing of what you do} [Surat al-Mu’minūn: 51]. And He says: {O you who believe, eat of the good things We have provided for you.} [Surat al-Baqarah: 172]" He then mentioned a person who travels for so long that his hair is disheveled, and he is covered with dust, and he lifts his hands toward the sky (saying), "O Lord, O Lord," but his food is unlawful, his drink is unlawful, his clothing is unlawful, and he has been nourished by the unlawful. So, how could that be answered?!.

Commentary : This Hadīth is one of the Hadīths that constitute the principles of Islam and the foundations of rulings. In it, the Prophet (may Allah's peace and blessings be upon him) informs his Ummah about the reasons for accepting supplications and that Allah is good and exalted above imperfections and He loves what is lawful and good. He (may Allah's peace and blessings be upon him) tells us that Allah is 'good' and exalted above imperfections and defects, and He possesses the perfect attributes and does not accept charity or other deeds unless they are free from the Shar‘i defects and evil intentions. And he said that Allah commanded the believers with what He commanded His messengers, delivering to them the same speech; He commanded them to eat what is lawful and act righteously. Allah says in His Qur'an: {O messengers, eat from the lawful things and act righteously, for I am All-Knowing of what you do.} [Surat al-Mu’minūn: 51] This call is addressed to all prophets, yet not at the same time, for they were sent at different times; rather, each of them was addressed at his time. This indicates that the legalization of good things is old legislation and that monasticism, and the abandonment of pleasures are objectionable. It also gives an indication that eating good things is conducive to righteous deeds whereby one seeks closeness to Allah Almighty. Allah Almighty commands the believers, saying: {O you who believe, eat of the good things We have provided for you.} [Surat al-Baqarah: 172] Meaning: O you who believe, eat of His lawful and pleasant things.
Then, the Messenger of Allah (may Allah's peace and blessings be upon him) mentioned a person who travels for so long and frequently embarks on journeys; he travels for acts of worship, such as Hajj, ‘Umrah, Jihad, the pursuit of knowledge, and other areas of goodness. So, his hair becomes disheveled and scattered due to his long travel and fatigue, as he fails to tidy or comb his hair. Moreover, the color of his skin and clothes becomes dusty. In this state of his disheveled hair, dustiness, fatigue, and exhaustion, he raises his hands toward the sky in supplication - and raising one's hands toward the sky is one of the reasons that make a supplication readily answered - and says repeatedly: "O Lord, O Lord." It indicates that supplication with the word 'Lord' influences it being answered. So, it combined four reasons for making a supplication readily answered: Long travel, dull clothes and appearance, raising the hands toward the sky, and importunately asking Allah by repeatedly mentioning His lordship.
Yet his food, drink, and clothing are obtained through unlawful earning, and he has been nourished by the unlawful. His words "and he has been nourished by the unlawful" after the words "but his food is unlawful" is either because the fact that his food is unlawful does not necessitate that he has been nourished by it, or this points out that both conditions do equally apply to him; i.e., when he spends as an adult and when he was provided for as a child. In both conditions, the unlawful reaches his abdomen. So, by his words "but his food is unlawful," he pointed to his condition as an adult, and by his words "and he has been nourished by the unlawful," he pointed to his condition as a child.
So, the unlawful money was a reason for not answering his supplication. As the Prophet (may Allah's peace and blessings be upon him) said: "So, how" i.e., for what reason "could that" i.e., the man or because of his mentioned condition "be answered?!" The question here denotes unlikelihood.
The Hadīth urges us to spend money out of lawful money and prohibits otherwise.
It indicates that drink, food, clothing, and the like should be lawful, pure, and subject to no suspicion.
It also exhorts us to close the door to unlawful earning and block the means to the unlawful, by declaring it as a reason for not answering supplications..

1017
Jarīr reported: We were with Messenger of Allah (may Allah's peace and blessings be upon him) in the early morning when there came to him some people barefooted and nude, clad in striped woolen rags, or covered with cloaks, with swords hanging down from their necks. Most of them, rather all of them, belonged to the Mudar tribe. The Prophet's face changed when he saw them starving. Then, he went into his house and came out, then he commanded Bilāl to call the Adhān. So, he called the Adhān and the Iqāmah, and he prayed and then delivered a sermon, saying: {O people, fear your Lord Who created you from a single soul} to the rest of the verse: {for Allah is ever Watchful over you} [Surat an-Nisā’: 1]. And the verse in Surat al-Hashr: {O you who believe, fear Allah, and let every soul consider what it has sent forth for tomorrow. And fear Allah} [Surat al-Hashr: 18]. A man gave charity from his Dinar, from his Dirham, from his clothes, from Sā‘ of his wheat, and from Sā‘ of his dates, until he said: "Be it half a date." He said: Then, a man from the Ansār came with a bundle which was difficult for him to hold in his hand. He said: Thereafter, the people came successively until I saw two heaps of food and clothes. I noticed that the Messenger's face was glowing like gilded silver. Thereupon, the Messenger of Allah (may Allah's peace and blessings be upon him) said: "Whoever introduces a good practice in Islam, he will have its reward and the reward of those who act upon it after him without anything being diminished from their rewards. And whoever introduces an evil practice in Islam will shoulder its sin and the sins of those who act upon it, without diminishing in any way their sins." [In a version]: We were with the Messenger of Allah (may Allah's peace and blessings be upon him) in the early morning... and the rest is the same. It includes- He said: Then, he performed the Zhuhr prayer and then delivered a sermon. [In a version]: I was sitting with the Prophet (may Allah's peace and blessings be upon him) when there came to him some people who were clad in woolen rags... and they narrated the Hadīth and its story. And it included- He offered the Zhuhr prayer and then ascended a small pulpit. He praised Allah, extolled Him, and then said: To proceed; indeed, Allah revealed in His Book: {O people, fear your Lord} to the rest of the verse. [In a version]: Some nomad Arabs came to the Messenger of Allah (may Allah's peace and blessings be upon him), dressed in woolen clothes. He saw their dismal condition, as they were in severe want, and he narrated a similar Hadīth..

Commentary : The Prophet (may Allah's peace and blessings be upon him) was a wise mentor, and he was considerate of the conditions of the people around him. He would teach them what was suitable for them in every situation. This includes urging them to give charity to the poor and needy.
In this Hadīth, Jarīr ibn ‘Abdullāh al-Bajali (may Allah be pleased with him) relates that they were with the Messenger of Allah (may Allah's peace and blessings be upon him) in the early part of the morning, "when there came to him some people barefooted," a barefooted person is one who does not wear leather socks, sandals, shoes, or any footwear, 'nude' as if they were mostly naked and wearing some clothes that concealed their private parts while leaving the rest of the body uncovered, "clad in striped woolen rags:" torn and worn clothes. The clothes were striped, made of wool, and were black and white in color, as if taking after the color of a tiger, i.e., they were wearing torn striped clothes. He expressed that by the word 'clad' because they wrapped the clothes around their bodies, making themselves inside them, or because they tore them from the middle and entered therein. Or they were wearing 'cloaks', which is a type of clothing. All these indications point to their severe poverty. Another feature of them is that they were hanging swords around their necks. They all belonged to Mudar, a major Arab tribe. In a version: They were Bedouins, and those are the Arabs who live in the desert. When the Prophet (may Allah's peace and blessings be upon him) saw them in that state, his face changed and signs of sadness appeared on him, given the severe poverty he observed in them. He entered his house and then went out for the Zhuhr prayer when its time came, as related in another version; so, he (may Allah's peace and blessings be upon him) commanded his muezzin Bilāl ibn Rabāh (may Allah be pleased with him) to call the Adhān. So, he called the Adhān for the prayer and then the Iqāmah. Thereupon, the Prophet (may Allah's peace and blessings be upon him) led his Companions (may Allah be pleased with them) in prayer. After finishing the prayer, he ascended the pulpit and delivered a sermon. In another version: "He ascended a small pulpit and praised Allah and extolled Him. Then, he said: to proceed," a phrase to separate between parts of speech when the speaker wants to shift from one topic to another. The meaning: I say after the previous testimony of faith and praise of Allah Almighty. Then, he recited the verse that reads: {O people, fear your Lord Who created you from a single soul, and created from it its mate, and from both of them created countless men and women. Fear Allah in Whose name you ask one another, and be mindful of your kinship ties, for Allah is ever Watchful over you.} [Surat an-Nisā’: 1] This is the first verse of Surat an-Nisā’, wherein Allah Almighty calls out to His servants and commands them to fear Him, by observing His commands and prohibitions, for He is the One Who created them from a single soul, namely their father Adam, and created from Adam his wife Eve, their mother, and from both of them, He created so many people, males and females, all over the world. Then, He, Exalted be He, commands them again to fear Him, stressing the significance of this for the Muslim. He is the One in Whose name if one of you asks another for something, he will grant his request. Likewise, extol Him by obeying His commands to you, and beware of cutting the kinship ties that connect you together. Indeed, Allah is ever Watchful over you, and nothing of your deeds escapes Him; rather, He records them and recompenses you accordingly.
Then, the Prophet (may Allah's peace and blessings be upon him) recited to them the verse that reads: {O you who believe, fear Allah, and let every soul consider what it has sent forth for tomorrow. And fear Allah. Indeed, Allah is All-Aware of what you do.} [Surat al-Hashr: 18] Allah Almighty directs the call in this verse to the believers, and after He, Exalted be He, commands them to fear Him, He invites them to perform the righteous deeds that will preserve them in the Hereafter.
Then, in his sermon, the Prophet (may Allah's peace and blessings be upon him) advised and urged them to give charity, saying: "A man gave charity" is an informative statement that gives the sense of command, meaning: Let a man give charity according to his ability "from his Dinar," which is gold, or "from his Dirham," which is silver, or "from his clothes," or "from Sā‘ of his wheat," or "from a Sā‘ of his dates." This falls under giving food in charity. A Sā‘ is a kind of measure that was used during the Prophet's time. Here it is not meant as a specific measure but urging them to give charity from what is possible. "until he said: be it half a date."
Jarīr (may Allah be pleased with him) said that a man from the Ansār - the people of Madīnah - came with 'a bundle' - which is a tied sack containing Dirhams or Dinars - that was difficult for him to hold in his hand, given its heaviness due to numerous coins therein. Thereafter, the people came successively and gave charity one after another, until Jarīr ibn ‘Abdullāh (may Allah be pleased with him) saw "two heaps." A heap refers to a lot of things placed one on top of the other. "of food and clothes;" they were probably singled out, with no mention of money, because food and clothes were the dominant elements. This was until he noticed that the Messenger's face was glowing in joy and pleasure, like "gilded silver," which is more profound in indicating the beauty and brightness of the face. The meaning: The Prophet's face became cheerful so much so that it glowed and brightened in pleasure and joy over the Muslims' readiness to obey Allah and His Messenger, give from their money, fulfill the needs of those needy people, show compassion towards their brothers, and cooperate in righteousness and piety.
Then, he (may Allah's peace and blessings be upon him) said: "Whoever introduces a good practice in Islam," i.e., he introduces a praiseworthy way that is confirmed by one of the fundamental principles of the religion, or which becomes a motive and reason for promoting something established in the Shariah; and others follow his example in it. So, he will obtain the reward for doing this act, as well as the reward of those who do it after he has introduced this practice, without anything, large or small, being diminished from their rewards. Indeed, this reward is for prompting them to do this act, not for the act itself. This points to the Prophet's praise of the Ansāri man who came with the bundle, shows his merit, and encourages his act. "And whoever introduces an evil practice in Islam," i.e., he does a reprehensible act and produces an unpraiseworthy way that is not supported by any of the fundamental principles of the religion, and he begins to engage in it before others, and so others follow his example in this regard; hence, he will incur the sin for doing it and the sin of those who do it after him, without anything being diminished from their sins.
The Hadīth urges that a person hasten to do good first, so that others can follow his example. It also warns that he shouldn't be the first to do evil, lest his example be followed by others.
It encourages the doing of good whose reward is repeated by virtue of imitation and warns against evil whose sin is repeated because of imitation.
It shows the Prophet's mercy towards his Ummah..

1025
‘Umayr, the freed slave of Ābi al-Lahm, reported: My master commanded me to cut some meat into strips. Meanwhile, a poor man came to me, and I gave him some of it to eat. My master came to know about it, and he beat me. I went to the Messenger of Allah (may Allah's peace and blessings be upon him) and mentioned that to him. So, he summoned him and said: "Why did you beat him?" He said: "He gives away my food without me commanding him to do so." He said: "The reward is divided between you.".

Commentary : Islam is the religion of virtuous morals and sublime manners with all people, even servants who serve others in return for wages and slaves and bondmen; Islam enjoined kindness to them and helped liberate them from slavery and servitude.
In this Hadīth, ‘Umayr, the freed slave of Ābi al-Lahm (may Allah be pleased with him), relates that that his owner and master commanded him to cut some meat and dry it in the sun, a common practice among the Arabs. Qadd: is a lengthwise cutting. Some versions contain: "to Aqdur meat" i.e., to cook a pot of meat.
Meanwhile, a poor, needy person came to him, and he gave him a part of the meat without permission from his master. When his master learned about what he spent and gave in charity, he beat him as a discipline for his wrong act of disposing of someone else's property without their permission. ‘Umayr (may Allah be pleased with him) came to the Messenger of Allah (may Allah's peace and blessings be upon him) and related to him what happened. Thereupon, the Prophet (may Allah's peace and blessings be upon him) sent for his owner to come to him. Then, the Prophet (may Allah's peace and blessings be upon him) asked him: "Why did you beat him?" By this, the Prophet (may Allah's peace and blessings be upon him) first sought clarification about the beating and its cause. The man, the owner of the money and the slave's master, cited the reason that he gave out from his food without his permission. So, the Messenger of Allah (may Allah's peace and blessings be upon him) said to him: "The reward is divided between you," i.e., do not beat him for that, because the reward obtained for the charity he gave from your property is divided between the two of you if you agree to that and make it permissible for your servant to give such things that are usually tolerated; so, you will have the reward for charity. This is not intended as approval that a slave may give from his master's property without his permission. Rather, he disliked the master's attitude as he beat him for something that turned out to be good. So, he urged the master to seize the reward and pardon him. This constitutes teaching and guidance for Ābi al-Lahm, not approval of the slave's action.
His statement: "The reward is divided between you" does not mean that the reward of one of them is shared with the other; thus the reward of the money itself is divided between the two of them. Rather, it means that each of them has a reward. In other words, this charity which the slave gives out with the permission of his master entails a reward for the amount of money and for the deed. Thus, it is divided between them: this person takes the share of his money, and this person takes the share of his deed. So, the owner of the money does not compete with the performer of the deed over the share of his deed, neither does the performer of the deed compete with the owner of the money over the share of his money.
The Hadīth mentions that the slave and the master are rewarded for the charity given by the slave: the master is rewarded for his money, and the slave is rewarded for his deed.
It indicates that a master can discipline his slave if he acts wrongly..

1025
‘Umayr, the freed slave of Ābi al-Lahm, reported: I was a slave, and I asked the Messenger of Allah (may Allah's peace and blessings be upon him): "May I give charity from the money of my masters?" He said: "Yes, and the reward will be half and half between you.".

Commentary : Islam urges noble manners and forbids evil ones. Noble manners include spending and giving charity to the poor and upholding kinship ties.
In this Hadīth, ‘Umayr, the freed slave of Ābi al-Lahm, relates that he was a slave at the early stage of Islam, and as he was a slave, not possessing money and could not dispose of his master's money. So, he asked the Prophet (may Allah's peace and blessings be upon him) about giving charity from his master's money to the poor and needy. The Prophet (may Allah's peace and blessings be upon him) replied to him: "Yes, and the reward will be half and half between you" i.e., yes, you have the right to give charity from the money of your masters, and the reward of charity will be divided between you. So, Allah will give the reward to the servant who gives charity for his deed and will give the reward to the owner of the money for his money.
What appears from the narrations of this Hadīth is that the reward is divided between both of you if the master agrees to that and permits his servant to give charity out of his money in the first place. It is not intended that the slave may give without the approval of his master.
The reward being divided between them does not mean that the reward of one of them is shared with the other; thus the reward of the money itself is divided between the two of them. Rather, it means that each of them has a reward. In other words, this charity that the slave gives out with the permission of his master entails a reward for the amount of money and for the deed. Thus, it is divided between them: this person takes the share of his money, and this person takes the share of his deed. So, the owner of the money does not compete with the performer of the deed over the share of his deed, neither does the performer of the deed compete with the owner of the money over the share of his money.
The Hadīth indicates that we should ask the people of knowledge about things that cause unease within our minds.
It also points out that people should take care of their slaves and servants and comfort them by allowing them to give charity from their money, with their permission.
And it mentions that the slave and the master are rewarded for the charity given by the slave: the master is rewarded for his money, and the slave is rewarded for his deed..

1028
Abu Hurayrah (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "Who amongst you is fasting today?" Abu Bakr (may Allah be pleased with him) said: "I am." He said: "Who amongst you followed a funeral procession today?" Abu Bakr (may Allah be pleased with him) said: "I did." He said: "Who amongst you fed a needy person today? Abu Bakr (may Allah be pleased with him) said: "I did." He said: "Who amongst you visited a sick person today? Abu Bakr (may Allah be pleased with him) said: "I did." Thereupon, the Messenger of Allah (may Allah's peace and blessings be upon him) said: "They are not combined in a man except that he will enter Paradise.".

Commentary : One of the features of Prophetic guidance and education was that he used to draw people's minds and attention to his subject by asking a question. In this way, those present would become attentive. This is because every question by him (may Allah's peace and blessings be upon him) had a certain significance and objective, which would be known after the Prophet (may Allah's peace and blessings be upon him) clarified and revealed the purpose behind his question.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) directs us to some virtues that lead those in whom they are combined to enter Paradise. Abu Hurayrah (may Allah be pleased with him) relates that the Messenger of Allah (may Allah's peace and blessings be upon him) asked a question to his Companions who were in his gathering. "Who amongst you is fasting today? Abu Bakr (may Allah be pleased with him) said: "I am." He answered by saying "I am" by way of giving specific information, not as a form of self-pride, as people say when they are boastful. Then, the Prophet (may Allah's peace and blessings be upon him) followed this question with other questions to proceed with clarifying the causes of entering Paradise. He said: "Who amongst you followed a funeral procession today?" by offering the funeral prayer and following the funeral procession till the deceased person is buried. Abu Bakr (may Allah be pleased with him) replied: "I did." So, the Prophet (may Allah's peace and blessings be upon him) asked: "Who amongst you fed a needy person today? And he made him satiated and gave him the food he needed. A needy person is the one who cannot find sufficient sustenance. Abu Bakr (may Allah be pleased with him) replied: "I did." So, the Prophet (may Allah's peace and blessings be upon him) asked: "Who amongst you visited a sick person today?" Abu Bakr (may Allah be pleased with him) replied: "I did." So, regarding all the traits and acts the Prophet (may Allah's peace and blessings be upon him) asked about, Abu Bakr (may Allah be pleased with him) replied that he did all of them. Thus, all these honorable deeds were combined in one day for Abu Bakr as-Siddīq (may Allah be pleased with him). This indicates the keenness of Abu Bakr (may Allah be pleased with him) to do all kinds of virtuous deeds, seek their areas, and seize their times, as if he had nothing but pursuing them and seeking to get their rewards.
So, the Prophet (may Allah's peace and blessings be upon him) said that if these four acts are combined and done in one day by someone, he will enter Paradise. It probably means that he will enter Paradise without reckoning or recompense for his bad deeds; otherwise, the mere Imān (faith) is sufficient for entering Paradise, even if the sinner is punished in Hellfire for his sins; his ultimate outcome is entering Paradise, so long as he is a believer in Tawhīd (monotheism); or it means: He will enter Paradise from any gate he wills, and Allah knows best.
The Hadīth shows the merit of righteous deeds, including fasting, charity, feeding the needy, and visiting the sick, and that they are traits and acts that lead to entering Paradise.
It points out that Abu Bakr as-Siddīq (may Allah be pleased with him) possessed virtues, and this is part of his noble characteristics (may Allah be pleased with him).
It demonstrates how the Prophet (may Allah's peace and blessings be upon him) used to check on his Companions and direct them to do various kinds of good deeds..

1036
Abu ’Umāmah reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "O son of Adam, indeed if you spend your surplus wealth, it is good for you; and if you withhold it, it is bad for you. You are not blameworthy regarding the subsistence. Begin with your dependents. And the upper hand is better than the lower hand.".

Commentary : This Hadīth contains a Prophetic instruction to people not to withhold and amass wealth, and it directs them to spend and give and not to beg of others. The Prophet (may Allah's peace and blessings be upon him) says: "O son of Adam"; this is a call from the Prophet (may Allah's peace and blessings be upon him) to all children of Adam, though his instruction is particularly addressed to his Muslim Ummah. To spend your excessive wealth and give it in charity for the sake of Allah is "good for you" in this world and the Hereafter for its enduring reward. But to withhold this surplus and deny it to others is "bad for you" in the sight of Allah and the sight of people because if someone withholds it from fulfilling a duty, he deserves the punishment for that. If he withholds it from doing something commendable, this diminishes his reward, and he misses a benefit for himself in the Hereafter, and this is all bad.
Then, the Prophet (may Allah's peace and blessings be upon him) determines that a person is not to blame for withholding the money sufficient for him and his dependents and which enables him to spend on his family, lest they may beg people. Subsistence is the provision that suffices a person and makes him in no need for begging others, along with contentment, and it does not exceed one's needs.
Then, the Prophet (may Allah's peace and blessings be upon him) instructs us to begin with our dependents, such as ourselves and our wives and children. Indeed, the best charity is what a person gives out of his wealth after fulfilling the rights of himself and his dependents so that the giver of charity will not become needy after giving charity to others. His statement "begin with your dependents" is evidence that spending on one's family is better than giving charity, for charity is voluntary, whereas spending on one's family is obligatory. This all falls under the Prophetic education to be abstinent and content, prioritize spending to provide for his family and dependents sufficiently and give charity when financially stable.
Then, the Prophet (may Allah's peace and blessings be upon him) determines an instructive rule, saying: "And the upper hand", which spends, "is better than the lower hand" i.e., which begs or takes.
The Hadīth directs us to spend our excessive money on charitable and good purposes.
It determines the order of priority in spending, giving, and charity, and we should begin with what is more important and then what is next in importance..

1037
Mu‘āwiyah reported: I heard the Messenger of Allah (may Allah's peace and blessings be upon him) say: "Whoever Allah wills to do good to, He makes him well-versed in the religion." And I heard the Messenger of Allah (may Allah's peace and blessings be upon him) say: "Indeed, I am a treasurer, so whoever I give something willingly will be blessed for him, and whoever I give something due to his begging and covetousness is like one who eats and is not satiated.".

Commentary : Allah Almighty is Forbearing and Merciful toward His servants, and He loves good for them. And our Prophet (may Allah's peace and blessings be upon him) was the best-natured person among people, and he taught us abstinence and contentment.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) informs that when Allah wants to do a lot of good and a great benefit to someone, He makes him well-versed in religion. He grants him the Shar‘i knowledge and awareness of the matters of his religion until he gains a proper understanding of it and becomes knowledgeable about the truth, acting upon it and calling others to it with insight and guidance. This is the goodness to which no other goodness in this existence comes close in terms of its merit, honor, and high status, for it is the legacy of the prophets, who left behind no other legacy.
Goodness is particularly linked to having a good understanding of the religion and not merely hearing and bearing the Fiqh, for the Prophet (may Allah's peace and blessings be upon him), in a Hadīth narrated by Abu Dāwūd and others, said: "May Allah brighten (his face) a man who hears a Hadīth from us, memorizes it, and passes it on to others, for a bearer of Fiqh may convey it to someone who has better understanding than him, and there may be a bearer of Fiqh who is not a Faqīh." A person who hears a Hadīth and narrates it may not be a scholar or Faqīh, but he memorizes the Sunnah and passes it on to others who are capable of comprehension and deduction. A Faqīh in religion is one who can deal with the texts and understand them properly, and thus, things become clear to him, and he can see the way. This type of knowledge leads the one who possesses it to fear Allah, adhere to His obedience, and avoid His prohibitions. Fiqh in religion is attained by contemplating the texts of the Qur’an and the Sunnah and knowing the treasures, creeds, rulings, and wisdom contained therein.
Then, the Prophet (may Allah's peace and blessings be upon him) said: "Indeed, I am a treasurer", i.e., a trustee and preserver of what Allah Almighty gave me. The real Giver is Allah Almighty, not me. I only distribute what I have in the way Allah commanded me. Verily, all matters happen according to His will and determination, Exalted be He, whereas people are directed slaves of Allah. "So, whoever I give something" without him asking for it; rather, I give it to him "willingly, it will be blessed for him," i.e., the benefits of this taken money will increase, and it will see greater growth. "and whoever I give something due to his begging and covetousness", i.e., as for a person who asks for something while coveting it and being keen to obtain it, he is "like one who eats and is not satiated", i.e., the more he takes from it, the greater his desire for it becomes, and he becomes covetous, belittles what he possesses, and aspires to have more. As a result, Allah Almighty does not bless what he has taken by begging, while the Prophet (may Allah's peace and blessings be upon him) disliked his importunateness. This demonstrates the evil outcome of begging without a valid excuse.
The Hadīth points out the merit of knowledge and acquiring knowledge of the religion.
It urges abstinence and contentment and forbids begging without necessity..

1037
Mu‘āwiyah ibn Abi Sufyān (may Allah be pleased with him) said: "Beware of Hadīths, except those Hadīths during the reign of ‘Umar, for indeed ‘Umar used to make people fearful of Allah Almighty.".

Commentary : Transmitting the Prophet's Sunnah and narrating Hadīths from the Messenger of Allah (may Allah's peace and blessings be upon him) is a great matter and serious responsibility. The Companions (may Allah be pleased with them) were keen on the accuracy and authenticity of these narrations.
In this tradition, Caliph Mu‘āwiyah ibn Abi Sufyān (may Allah be pleased with him) warns his subjects and those around him about the excessive narrating of Hadīths from the Messenger of Allah (may Allah's peace and blessings be upon him) without verification of the reports or differentiation between the Sunnah and Prophetic Hadīths and other reports, lest they might engage in lying about the Messenger of Allah (may Allah's peace and blessings be upon him). Indeed, lying about the Messenger of Allah (may Allah's peace and blessings be upon him) is a sin that is more grave than lying about others. Mu‘āwiyah's warning to the people was during his reign, given the prevalent transmission of reports about the People of the Book and the contents that were found in their books after their countries were conquered. So, he feared that their statements could be mixed with the statements of the Messenger of Allah (may Allah's peace and blessings be upon him). Yet, he excluded the time and reign of 'Umar ibn al-Khattāb (may Allah be pleased with him), saying: "Beware of Hadīths, except those Hadīths during the reign of ‘Umar" i.e., unless you accept and narrate the Hadīths that were known, widely acted upon, and acknowledged during the time of ‘Umar (may Allah be pleased with him). And more worthy among them are those Hadīths that were narrated by ‘Umar (may Allah be pleased with him) himself.
Then, clarifying why he excluded Hadīths that were during the reign of ‘Umar (may Allah be pleased with him), he said: "For indeed 'Umar used to make people fearful" by his strength and firmness, as he used to punish those who committed mistakes and beat them with his small staff in order to defend and preserve the rights of Allah Almighty and the matters of His religion, lest the Hadīths of the Messenger of Allah (may Allah's peace and blessings be upon him) might be subject to distortion and alteration. Therefore, Mu‘āwiyah (may Allah be pleased with him) urged the people to refer to the Hadīths that were narrated during that era, given that it was marked by great meticulousness in the narration of Hadīths. This is because 'Umar (may Allah be pleased with him) used to emphasize to his subjects the seriousness of transmitting reports from the Messenger of Allah (may Allah's peace and blessings be upon him). For example, he would require witnesses for Hadīths. So, he regulated this matter, and the people feared his authority and prohibition of hurried narration of Hadīths. As a result, the sound Hadīths were verified, and the Sunan became widely known and distinguished from other texts during his time (may Allah be pleased with him).
This does not limit the meticulousness in the narration of Hadīths to the reign of 'Umar (may Allah be pleased with him) only, but it also existed during the Prophet's lifetime and after that, till the era of Hadīth compilation, as Allah Almighty caused to exist those who revised the Hadīths of His Messenger (may Allah's peace and blessings be upon him) and distinguished the sound ones from others and verified the narrations and those who transmitted them, based on precise and strict rules. Mu‘āwiyah's attitude shows his keenness during his time in examining and distinguishing the Prophet's statements from others.
The Hadīth points out the merit of ‘Umar ibn al-Khattāb (may Allah be pleased with him) with regard to preserving the Sunnah during his caliphate.
The ruler should urge his subjects to seek knowledge and try to verify and distinguish the sound from the unsound..

1038
Mu‘āwiyah reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "Do not be importunate in asking, for by Allah, if one of you asks me for something and I give it to him while I am reluctant, there will be no blessing in what I give him.".

Commentary : The Prophet (may Allah's peace and blessings be upon him) was keen to teach and educate the Muslims to be well-mannered and to ask for things with dignity in all matters. This is intended to keep the relationships between the Muslims good and free from such ill feelings as hatred, anger, and the like, which may exist due to importunate and persistent asking.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) directs us not to ask for something in an immoderate or importunate manner, needlessly and unjustifiably. Allah Almighty says: {They do not ask people importunately.} [Surat al-Baqarah: 273] Then, the Prophet (may Allah's peace and blessings be upon him) explained why he forbade importunate asking. So, the Prophet (may Allah's peace and blessings be upon him) swore in an emphatic way that if anyone importunately asks him for something and he grants his request, while the Prophet (may Allah's peace and blessings be upon him) is actually reluctant to give that thing to him, because he only gives it to him to avert his bad attitude, the result is that Allah Almighty will not bless him in what he has taken by persistent and importunate asking. This demonstrates the evil outcome of importunate asking.
The Hadīths reported from the Prophet (may Allah's peace and blessings be upon him) indicate that blessing will exist in the given money if it is given willingly and taken kindly.
It urges abstinence and kindness and prohibits asking for something without necessity..

1041
Abu Hurayrah (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "He who asks people for their wealth to increase his own only asks for live coals; so, let him ask for a little or much.".

Commentary : The Prophet (may Allah's peace and blessings be upon him) was keen to teach the Muslims and educate them to be well-mannered and to ask for anything in a good and dignified way.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) says that if a person asks people to give him from their wealth to increase his own wealth without truly being in need, the result of such asking is that this money will become live coals in the Hereafter with which he will be burned. This is also indicated by another version in Sunan Ibn Mājah: "he only asks for the live coals of Hell." Seeking to increase one's wealth is called live coals because live coals come because of it. This is similar to the verse that reads: {Indeed, those who consume the orphans’ property unjustly, only consume fire into their bellies} to the rest of the verse. [Surat an-Nisā’: 10]
After this intimidation and clarification, the Prophet (may Allah's peace and blessings be upon him) said: "so, let him ask for a little or much," i.e., let the beggar take a little of these live coals, or let him take much of it. This command was said by way of threatening, warning, and deriding.
The Prophet (may Allah's peace and blessings be upon him) left it to the beggar whether he wants to ask for a little or much, seeking to deter him from that. Begging is self-humiliating, and Allah Almighty does not like it for the believer. A Muslim should be self-respecting.
The Hadīth warns against devouring people's property unjustly.
It shows disapproval of begging people without necessity.
It also demonstrates the penalty for he who begs of people often.
The Hadīth indicates that the Day of Judgment is the day of full recompense, be it a reward or punishment..

1042
Abu Hurayrah (may Allah be pleased with him) reported: I heard the Messenger of Allah (may Allah's peace and blessings be upon him) say: "For one of you to go out early to gather firewood and carry it on his back so that he can give charity from it and be free of the need to people is better for him than asking a man who may give to him or refuse. Indeed, the upper hand is more virtuous than the lower hand, and begin with your dependents." [In a version]: "By Allah, for one of you to go out early in the morning to gather firewood and carry it on his back and sell it for its equivalent.".

Commentary : The Prophet (may Allah's peace and blessings be upon him) was keen on teaching and educating Muslims to be well-mannered and to ask for things with dignity in all matters. This is intended to keep the relationships between the Muslims good and free from ill feelings such as hatred, anger, and the like, which may exist due to importunate and persistent asking.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) teaches us that if a poor man goes out in the early morning and gathers firewood and carries it on his back and then sells it and earns money, and from this money he gives charity and becomes in no need for begging from people - even though this involves hardship - is better, nobler and more honorable and merciful for him "than to ask a man" and beg from others. "Who may give to him or refuse?" Giving and withholding are alike; both are humiliating. If he refuses to give to him, he makes him heartbroken and sad; and if he gives to him, this counts as a favor bestowed upon him.
Then, the Prophet (may Allah's peace and blessings be upon him) urged abstinence, saying: "the upper hand", which gives, is more virtuous and dearer in the sight of Allah Almighty "than the lower hand", which begs and takes charity.
Then, the Prophet (may Allah's peace and blessings be upon him) instructs us to begin with our dependents, including ourselves and our wives and children. Indeed, the best charity is what a person gives out of his wealth after fulfilling the rights of himself and his dependents so that the giver of charity does not become in need after giving charity to others. His statement "begin with your dependents" shows that spending on one's family is better than giving charity, for charity is voluntary, whereas spending on one's family is obligatory. This all falls under the Prophetic education to be abstinent and content and prioritize spending so that a person should sufficiently provide for his family and dependents and then give charity when financially stable.
The Hadīth urges us to eat from the earnings of our labor and to earn money by permitted means, like collecting firewood, and it urges us to give charity..

1043
‘Awf ibn Mālik al-Ashja‘i reported: We were with the Messenger of Allah (may Allah's peace and blessings be upon him), and we were nine, eight, or seven. He said: "Will you not give the pledge of allegiance to the Messenger of Allah?" We said: "We have already given you the pledge of allegiance, O Messenger of Allah." Then, he said: "Will you not give the pledge of allegiance to the Messenger of Allah?" We said: "We have already given you the pledge of allegiance, O Messenger of Allah." Then, he said: "Will you not give the pledge of allegiance to the Messenger of Allah?" He said: We extended our hands and said: "We have already given you the pledge of allegiance, O Messenger of Allah. So, for what should we give you the pledge of allegiance?" He said: "To worship Allah and not associate any partners with him; to establish the five prayers; to obey; (and he said in a low tone) and to not ask people for anything. Indeed, I saw some of those men so much so that if the whip fell from one of them, he would not ask anyone to hand it to him.".

Commentary : Mubāya‘ah is to give the pledge of allegiance to adhere to Islam and be committed to abide by its rulings. It was called Mubāya‘ah because each one of those involved in it would extend his hand to his companion, and as it involves the Mu‘āwadah (compensation), as Allah Almighty says: {Allah has purchased from the believers their lives and their wealth, and in return they will have Paradise.} [Surat at-Tawbah: 111] This was a deal with Allah Almighty.
In this Hadīth, ‘Awf ibn Mālik al-Ashja‘i (may Allah be pleased with him) relates that he was with the Messenger of Allah (may Allah's peace and blessings be upon him) within a group of the Companions, who had recently given the pledge of allegiance to the Prophet (may Allah's peace and blessings be upon him). They numbered nine, eight, or seven. The Prophet (may Allah's peace and blessings be upon him) asked them to give him the pledge of allegiance, beginning his speech with words that drew their attention and aroused their minds, saying: "Will you not give the pledge of allegiance to the Messenger of Allah?" This is intended to urge them to give the pledge of allegiance to him (may Allah's peace and blessings be upon him). He said, "give the pledge of allegiance to the Messenger of Allah," and did not say, "give the pledge of allegiance to me," to notify that the motive for this pledge is the message. Then, the Prophet (may Allah's peace and blessings be upon him) repeated his question "Will you not give the pledge of allegiance to the Messenger of Allah?" three times to exert emphasis on that. So, they extended their hands after the third time to give the pledge of allegiance, in compliance with the Prophet's command. When they wanted to give the pledge of allegiance to him (may Allah's peace and blessings be upon him), they said: "We have already given you the pledge of allegiance, O Messenger of Allah." They said that thinking he (may Allah's peace and blessings be upon him) may have forgotten that they had previously given him the pledge of allegiance, as they had done so only recently. Hence, they wanted to remind him of that. Or they sought clarification over what kind of pledge of allegiance was required of them now? This is indicated by their words "for what?" i.e., what are the things over which we should "give you the pledge of allegiance?" In response, he (may Allah's peace and blessings be upon him) said: "To worship Allah" alone, to obey Him, and not to associate any partners with him, major or minor Shirk and the apparent or hidden one. The second thing is to give the pledge of allegiance over establishing the obligatory "five prayers" along with their requirements and pillars. Then, the Prophet (may Allah's peace and blessings be upon him) said "in a low tone," i.e., he did not say these words as loudly as he said the previous ones. These words are about not asking people for anything. Thus, he urged self-restraint and presenting one's needs to Allah alone and not asking any person for anything. It seems that the Prophet (may Allah's peace and blessings be upon him) uttered the prohibition about asking people in a low voice so as to direct this to some people and not others and not to make it applicable to everyone, for this cannot be applicable to all, because asking is unavoidable, self-restraint is necessary, richness is sure to exist, and poverty is certainly there. Allah Almighty predestined all of these. So, people are necessarily divided into two categories.
The prohibited asking is that which pertains to worldly matters. This does not include asking about knowledge and religious matters, as Allah Almighty says: {Ask the people of knowledge, if you do not know.} [Surat an-Nahl: 43]
This is all spiritual education and psychological discipline for the Muslims that they should ask of their Lord alone, which achieves self-restraint for themselves. By this, the Prophet (may Allah's peace and blessings be upon him) exhorts noble manners and avoidance of bearing favors from others, and he teaches patience over unpleasant things, not asking people for things, and self-respect.
Then, ‘Awf (may Allah be pleased with him) said: "Indeed, I saw some of those men", referring to the Companions who gave the pledge of allegiance to the Prophet (may Allah's peace and blessings be upon him) in that gathering, "that when the whip fell from one of them, he would not ask anyone to hand it to him," i.e., some of them took the prohibition to mean asking in general. So, if anything fell from them, they would not ask anyone to hand it over to them. Even if something fell from one of them while riding a mount, he would get off and pick it up and not ask anyone to hand it to him, in compliance with the pledge of allegiance he gave to the Prophet (may Allah's peace and blessings be upon him). This shows their care and complete observance of the things over which they gave the pledge of allegiance, even regarding such simple matters.
The Hadīth turns people away from asking others and urges them to keep away from all such things that are called asking, even if a little.
It also points to the adoption of general rules, for they were prohibited from asking, and so they took the prohibition to be generally applicable..

1044
Qabīsah ibn Mukhāriq al-Hilāli reported: I became a guarantor for a payment, and I came to the Messenger of Allah (may Allah's peace and blessings be upon him) to beg him regarding it. He said: "Wait until the Zakah comes to us, and we will order it to be given to you. He said: Then, he said: "O Qabīsah, begging is only lawful for one of three: a man who has become a guarantor for a payment; begging is lawful for him until he gets it, after which he must stop (begging); a man who has been stricken by a catastrophe and it destroys his property; begging is lawful for him until he gets what makes ends meet - or he said: what provides a sufficient subsistence; and a man who has been smitten by poverty, about whom three wise members of his people confirm by saying: So and so has been smitten by poverty; begging is lawful for him until he gets what fulfills basic needs - or he said: what provides a sufficient subsistence - after which he must stop (begging). Any other reason for begging - O Qabīsah - brings unlawful gains, and one who engages in it consumes it as an unlawful gain.".

Commentary : The Prophet (may Allah's peace and blessings be upon him) was keen to teach and educate the Muslims to be well-mannered and to ask for things in a good and self-respecting way, regarding all matters. This is intended to keep the relationship among the Muslims a good one that does not involve hatred or the like.
This Hadīth clearly shows a practical aspect of this Prophetic education, and it has an illustrative introduction that demonstrates the reason that obliged and forced the Companion Qabīsah ibn Mukhāriq (may Allah be pleased with him) to ask for help from the Prophet (may Allah's peace and blessings be upon him). Qabīsah (may Allah be pleased with him) said: "I became a guarantor for a payment," i.e., I became responsible for a debt. Payment here refers to what a person bears, takes as a debt, and pays it for the purpose of reconciliation, like reconciling between two tribes, and so on. If a guarantor asks someone to help him with the required payment, this is not regarded as detracting from his status; rather, it is considered to be a source of honor and pride. Therefore, this man asked the Messenger of Allah (may Allah's peace and blessings be upon him) to help him with this payment of his, according to their tradition. The Prophet (may Allah's peace and blessings be upon him) responded to him positively, by way of helping in what is good. So, the Prophet (may Allah's peace and blessings be upon him) asked him to wait until the Zakah of people came to him, and then the Prophet (may Allah's peace and blessings be upon him) would give him therefrom, for indeed begging was lawful for him and he deserved to be given out of the Zakah. This is because he incurred a debt for something not sinful, and he was one of those in debt who are mentioned in the verse of Zakah.
Then, the Prophet (may Allah's peace and blessings be upon him) clarified to him the types of persons for whom it is lawful to beg of people; As for the first type: It is he who incurred a debt for the purpose of reconciliation among people. He asks people for money so that he can pay off that debt. So, he takes the amount that is needed from the Zakah money, after which he should desist and refrain from asking and begging.
The second type of people for whom begging is lawful: "a man who has been stricken by a catastrophe;" a catastrophe is a blight that befalls fruits and property and eliminates them. So, if a person is hit by a heavenly blight and it eliminates his fruits or property, it becomes lawful for him to beg until he gets what fulfills his basic needs and subsistence. "Qiwām" and "Sidād" refer to such things that bring self-sufficiency and fulfill needs.
The third type of people for whom begging is lawful: A man who has been stricken by severe poverty, and it becomes so clear and apparent that three wise and rational persons from his people give testimony and say: "So and so has been smitten by poverty." He restricted that to rational people to point out that mindfulness is required for testimony. Hence, testimony should not be accepted from simple-minded people. And he determined they should be from his people because they are more aware of his condition.
Those are the people for whom begging is lawful, as related in the Hadīth. Begging for other reasons brings unlawful gains, and he who engages in it consumes unlawful gains. Indeed, unlawful gains eliminate blessing. Consuming here means benefiting in general.
His statement "and one who engages in it consumes it as an unlawful gain" signifies that a person who consumes an unlawful gain does not find a doubt that renders it permissible for himself; rather, he consumes it as an unlawful gain and a forbidden thing.
The Hadīth prohibits begging from people except for an urgent necessity.
It demonstrates the types of people for whom begging is lawful and clarifies the compelling reasons for that.
It also indicates that whoever takes people's property unjustly indeed consumes an unlawful gain and forbidden thing..