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Hadith
1446
Narrated Umm ‘Attiyyah (may Allah be pleased with her): A sheep was sent to me (in charity) and I sent some of it to `Aishah (may Allah be pleased with her). The Prophetﷺ asked `Aishah for something to eat. `Aisha replied that there was nothing except what Nusaybah Al-Ansaariyyah had sent of that sheep. The Prophet ﷺ said to her, "Bring it as it has reached its place.".

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

1448
Narrated Anas (may Allah be pleased with him): Abu Bakr (may Allah be pleased with him) wrote to me what Allah had instructed His Messenger ﷺ to do regarding the one who had to pay one Bint Makhaad (i.e., one year-old she-camel) as Zakat, and he did not have it but had gotten a Bint Laboon (two-year-old she-camel). He wrote that it could be accepted from him as Zakat, and the collector of Zakat would return him 20 Dirhams or two sheep; and if the Zakat payer had not a Bint Makhaad, but he had Ibn Laboon (a two-year-old he-camel) then it could be accepted as his Zakat, but he would not be paid anything .

Commentary : Zakat is one of the five pillars of Islam that Allah has dictated upon those whose savings exceed the specified threshold. It is taken from the wealthy and given to the poor (i.e., all those who are eligible to receive it according to the Quran). Allah and His Messenger ﷺ explained all the rulings and details pertaining to this obligatory act of worship to protect the wealthy ones from injustice and protect the rights of those who are in need.
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) reports that Abu Bakr (may Allah be pleased with him) wrote him a letter in which he explained the due zakat on livestock that Allah has ordered His Messenger ﷺ to take. This letter was penned when Anas was appointed to collect the zakat from people in al-Bahrayn, which is a region that includes today the kingdom of Bahrain as well as Al-Ihsaa’ and al-Qateef in the eastern parts of Saudi Arabia. The letter explained that for every 25-35 camels, the zakat collector should take one she-camel that has completed the age of one lunar year. If no she-camel that meets this criterial is available, then a she-camel that has competed the age of two lunar years instead and pay the zakat payer 20 Dirhams of pure silver or two sheep, aged between two to three years to make up the age difference between the camels. The reason 20 Dirhams or two sheep were specified is to avert any possible disputes between people.
(If the Zakat payer had not a Bint Makhaad): This could mean either that the zakat payer (i) does not have one at all, (ii) does not have one that is not sick since sickness disqualifies the she-camel, (iii) or does not have an average she-camel to give, and only has a top-notch she camel i.e., the zakat payer is not obliged to give a top-notch she-camel. If any of the aforementioned three scenarios happened, the zakat payer is allowed to give, in lieu, a he-camel that completed the age of two years even if its value is lower without having to pay the difference in value.  
From the benefits of this hadeeth is learning that it is permissible to take zakat in a form other than silver and gold. This is obvious in the statement: “the collector of Zakat would return him 20 Dirhams or two sheep” because the two sheep are non-monetary items.
It shows that Islam is a religion that is well structured and organised in all its legislations and rulings, and it treats people with justice and never transgresses the rights of others. .

1450
Narrated Anas (may Allah be pleased with him) that Abu Bakr (may Allah be pleased with him) wrote for him, zakat regulations which Allah's Messenger ﷺ had made compulsory, and wrote that one should neither collect various portions (of the livestock) nor divide the livestock into various portions in order to avoid paying zakat..

Commentary : Zakat is one of the five pillars of Islam that Allah has dictated upon those whose savings exceed the specified threshold. It is taken from the wealthy and given to the poor (i.e., all those who are eligible to receive it according to the Quran). Allah and His Messenger explained all the rulings and details pertaining to this obligatory act of worship to protect the wealthy ones from injustice and protect the rights of those who are in need.
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) reports that Abu Bakr (may Allah be pleased with him) wrote him a letter in which he explained the due zakat on livestock that Allah’s Messenger made compulsory upon Muslims. This letter was penned after Abu Bakr appointed Anas to collect the zakat from the people in al-Bahrayn, which is a region that includes, today, the kingdom of Bahrain, as well as Al-Ihsaa and al-Qateef in the eastern parts of Saudi Arabia.
It is possible that the meaning of this part of the letter is that it is impermissible for livestock owners to combine their livestock into one group to evade the zakat or reduce the due zakat. The example of this is three persons that each one of them has 40 sheep. As they know that each one will have to pay one sheep, they agreed to put their sheep together so they can only give one sheep instead of three. This is because a person who has 40 to 120 sheep gives only one sheep. Likewise, it is not permissible to divide the livestock into various portions in order to avoid paying zakat. The example of this is two partners that have 200 sheep, on which it is obligatory to pay 3 sheep. However, to reduce the zakat, they divide the sheep between them so that each one takes 100 sheep and thus be required to pay one sheep. This is also not allowed because it is a trick intended to reduce the zakat.
It is also possible that this statement is intended to instruct the zakat collector not to combine the property of different people in one group to make the total of which meet the minimum on which zakat is payable and thus take zakat from them. Likewise, it instructs him not to divide the property of partners to calculate the zakat on each one individually to increase the zakat. 
As it can be noted, the instruction mentioned in this hadeeth is meant to address both the zakat collector and property owners. Neither the zakat collector should fear that the zakat he is collecting will decrease nor the property owner should fear that his zakat is increased.
From the benefits of this hadeeth is that it shows the impermissibility of resorting to tricks to evade paying the zakat or to take it from those whose property does not meet the conditions of zakat. 
This hadeeth shows that those who play tricks to avoid an obligation should be treated according to the opposite of his intent.
It shows that partnership in livestock is permissible, and that from the purposes of religion is to have the orders of Allah executed and His obligations are fulfilled, and not working to increase the collected zakat.
It shows that Islam is a religion that is well structured and organised in all its legislations and rulings, and it treats people with justice and never transgresses the rights of others.

1451
Narrated Anas (may Allah be pleased with him): Abu Bakr (may Allah be pleased with him) wrote to me what Allah's Messenger ﷺ has made compulsory regarding zakat. It reads: If the property of two persons is mixed, but they are not partners, its zakat is to be paid as a whole, and then they can settle the differences. .

Commentary : Zakat is one of the five pillars of Islam that Allah has dictated upon those whose savings exceed the specified threshold. It is taken from the wealthy and given to the poor (i.e., all those who are eligible to receive it according to the Quran). Allah and His Messenger explained all the rulings and details pertaining to this obligatory act of worship to protect the wealthy ones from injustice and protect the rights of those who are in need.
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) reports that Abu Bakr (may Allah be pleased with him) wrote him a letter in which he explained the due zakat on livestock that Allah’s Messenger made compulsory upon Muslims. This letter was penned after Abu Bakr appointed Anas to collect the zakat from the people in al-Bahrayn, which is a region that includes, today, the kingdom of Bahrain, as well as Al-Ihsaa and al-Qateef in the eastern parts of Saudi Arabia.
In this part of the letter, Abu Bakr explains how partners pay the zakat on their joint property, whether the share of each partner is from the same kind as fruits and grains, or livestock like camels, cows, and sheep. The zakat collector should take the due zakat from the total without considering the share of each partner. If two persons, each one of them has his own livestock, but they share the same pasture where they let their livestock gaze together, and both help each other in managing them. However, none of them relinquishes his ownership of the livestock and each one is able to recognize his own livestock. In this case, the zakat collector will consider the total number of heads regardless of the fact that they are two separate ownerships. Then, the zakat of which will be calculated based on the total, and each one of them will give only what is due on his own livestock. For example, if the total number of heads is 123 sheep, and two third of which are owned by X and one third is owned by Y, the zakat collector will take only one sheep based on the total number of heads. Afterwards, X and Y should reconcile the accounts. In this case, Y should pay X the value of the extra one third he paid. If the subjects of zakat were grains, fruits and the like, then Y should give X the extra one third in grain and fruits.
This hadeeth shows that persons who mix their belongings and property are treated as partners i.e., their property are treated as one property and the zakat will be calculated according to the total of it. After the zakat is taken, they can settle their accounts.
This hadeeth shows that it is permissible for people to let their livestock mix and gaze in a shared pasture.
It highlights the importance of zakat and the keen interest of the Prophet ﷺ to explain its rulings in detail..

1452
Narrated Aboo Sa’eed al-Khudree (may Allah be pleased with him): A Nomad asked Allah's Messenger ﷺ about the emigration. The Prophet ﷺ said, "May Allah have mercy on you! The matter of emigration is very hard. Have you got camels? Do you pay their Zakat?" The Arab nomad said, "Yes, I have camels and I pay their Zakat." The Prophet ﷺ said, Work beyond the villages and towns, and Allah will not decrease (waste) any of your good deeds.".

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

1454
Narrated Anas (may Allah be pleased with him): When Aboo Bakr (may Allah be pleased with him) sent me to (collect the Zakat from) al-Bahrayn, he wrote to me the following: “By the Name of Allah, the Beneficent, the Merciful. These are the orders for compulsory alms (Zakat) which Allah's Messenger ﷺ had made obligatory for every Muslim, and which Allah had ordered His Messenger to observe: Whoever amongst the Muslims is asked to pay Zakat accordingly, he should pay it (to the Zakat collector) and whoever is asked more than that (what is specified in this order) he should not pay it; for twenty-four camels or less, one ewe is to be paid as Zakat; for every five camels, one sheep is to be paid, and if there are between twenty-five to thirty-five camels, a one year old she-camel (Bint Makhaad) is to be paid; and if they are between thirty-six to forty-five (camels), one two-years old she-camel (Bint Laboon) is to be paid; and if they are between forty-six to sixty (camels), one three years old she-camel (Hiqqah) is to be paid; and if the number is between sixty-one to seventy-five (camels), one four-years old she-camel (Jadha’ah) is to be paid; and if the number is between seventy-six to ninety (camels), two she-camels aged 2 years (Bint Laboons) are to be paid; and if they are from ninety-one to one-hundred and twenty (camels), two three years old she-camel (Hiqqahs) are to be paid; and if they are over one-hundred and-twenty (camels), for every forty (over one-hundred-and-twenty) one two years she-came (Bint Laboon) is to be paid, and for every fifty camels (over one-hundred-and-twenty) one three years  she-camel (Hiqqah) is to be paid; and whoever has got only four camels, has to pay nothing as Zakat, but if the owner of these four camels wants to give something, he can. If the number of camels increases to five, the owner has to pay one sheep as Zakat. As regards the Zakat for the (flock) of sheep; if they are between forty and one-hundred-and-twenty sheep, one sheep is to be paid; and if they are between one-hundred-and-twenty to two hundred (sheep), two sheep are to be paid; and if they are between two-hundred to three-hundred (sheep), three sheep are to be paid; and for over three-hundred sheep, for every extra hundred sheep, one sheep is to be paid as Zakat. And if somebody has got less than forty sheep, no Zakat is required, but if he wants to give, he can. For silver, the Zakat is one-fortieth of the lot (i.e. 2.5%), and if it is less than one-hundred Dirhams, Zakat is not required, but if the owner wants to pay, he can.'..

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

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

1455
Narrated Anas (may Allah be pleased with him): Abu Bakr (may Allah be pleased with him) wrote to me what Allah's Messenger ﷺ has made compulsory regarding zakat. It reads: Neither an old nor a one-eyed animal, nor a ram may be taken as Zakat except if the Zakat collector wishes (to take it)..

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

1456
Narrated Abu Hurayrah (may Allah be pleased with him): Abu Bakr (may Allah be pleased with him) said, "By Allah! If they (pay me the Zakat and) withhold even a young (female) goat which they used to pay during the lifetime of Allah's Messenger ﷺ, I will fight with them for it." `Umar (may Allah be pleased with him) said, "It was nothing but Allah Who opened Abu Bakr's heart towards the decision to fight, and I came to know that his decision was right.".

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

1460
Narrated Abu Dhar (may Allah be pleased with him): I went to the Prophet ﷺ and he said: “By Allah in Whose Hands my life is (or probably said, 'By Allah, except Whom none has the right to be worshipped) If any man has camels, cattle, or sheep on which he does not pay what is due, they will be produced as large and fat as can be on the Day of Resurrection and will trample him with their hoofs and gore him with their horns. As often as the last of them pass him the first of them will be brought back to him until judgment is pronounced among mankind.”.

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

1461
Narrated Anas in Maalik (may Allah be pleased with him): "Abu Talhah (may Allah be pleased with him) had more property of date-palm trees gardens than any other amongst the Ansaar in al-Madeenah and the most beloved of them to him was Bayruhaa’ garden, which was in front of the Mosque of the Prophet ﷺ. Allah's Messenger ﷺ used to go there and used to drink from its fresh water." Anas added, "When these ayaat were revealed: --{By no means shall you attain righteousness unless You spend (in charity) of that which you love.} (Quran 3.92) Abu Talhah said to Allah's Messenger: 'O Allah's Messenger! Allah, the Blessed, the Superior says: {By no means shall you attain righteousness, unless you spend (in charity) of that which you love.} And no doubt, Bayruhaa’ garden is the most beloved of all my property to me. I want to give it in charity in Allah's Cause and I expect its reward from Allah. So, spend it wherever Allah makes you think it better.' The Prophet ﷺ  said, 'Well done! This is a profitable property. This is a profitable property. O Abu Talhah! I have heard what you have said, and I think it would be proper if you spend it on your Kith and kin.' Abu Talhah said, I will do so, O Allah's Messenger.' Then Abu Talhah distributed that garden amongst his relatives and his cousins." [According to the report from the route of] Yahya ibn Yahya and Isma’eel narrated from Maalik, it reads: property that brings about reward and benefits to its owner“..

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

1462
Narrated Aboo Sa’eed al-Khudree (may Allah be pleased with him): On `Eid al Fitr or `Eid al-Adha, Allah's Messenger ﷺ went out to the Musalla. After finishing the prayer, he ﷺ delivered the sermon and ordered the people to give alms. He said, "O people! Give alms." Then he ﷺ went towards the women and said: "O women! Give alms, for I have seen that the majority of the dwellers of Hell-Fire were you (women)." The women asked, "O Allah's Messenger! What is the reason for it?" He ﷺ replied, "O women! You curse frequently and are ungrateful to your husbands. I have not seen anyone more deficient in intelligence and religion who can make a cautious wise man irrational than you." Then he ﷺ left. When he ﷺ reached his house, Zaynab, the wife of Ibn Mas`ood, came and asked permission to enter. The Prophet ﷺ was informed of her visit so it was said, "O Allah's Messenger! It is Zaynab." He ﷺ asked, 'Which Zaynab?" The reply was that she was the wife of Ibn Mas'ood. He said, "Yes, allow her to enter." And she was admitted. Then she said, "O Prophet of Allah! Today you ordered people to give alms and I had an ornament and intended to give it as alms, but Ibn Mas`ood said that he and his children deserved it more than anybody else." The Prophet ﷺreplied, "Ibn Mas`ood had spoken the truth. Your husband and your children have more right to it than anybody else.".

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

1463
Narrated Aboo Hurayrah (may Allah be pleased with him): Allah's Messenger ﷺ said, "The Muslim does not have to pay zakat on his horse or slave.".

Commentary : Zakat is one of the obligations that Allah has imposed upon those whose savings exceed the specified threshold. It is taken from the wealthy and given to the poor (i.e., all those who are eligible to receive it according to the Quran). Allah, Exalted be He, and His Messenger ﷺ detailed all the rulings pertaining to this obligatory act of worship to protect the rights of the poor and needy and save the wealthy from injustice.
In this hadeeth, the Prophet ﷺ explains that horses and slaves are not subject to zakat, if horses are used for personal use to ride on them and slaves are for service. This means, if they were intended for trade then they will be subject to zakat if they reach the threshold, and one lunar year has passed over their possession. The same ruling applies to whatever property people have for their sole personal use, and not for savings or trade such as vehicles and equipment.
This hadeeth shows the mercy of Allah when He exempted His believing servants from paying zakat on horses and slaves..

1465
Narrated ‘Ataa’ ibn Yasaar: I heard Aboo Sa’eed al-Khudree (may Allah be pleased with him) say: “Once the Prophet ﷺ sat on a pulpit, and we sat around him. Then he ﷺ said, "The things I am afraid of most for your sake (concerning what will befall you after me) is the pleasures and flowers of the world and its beauties which will be made available to you." Somebody said, "O Allah's Messenger! Can the good bring forth evil?" The Prophet ﷺremained silent for a while. It was said to that person, "What is wrong with you? You are talking to the Prophet ﷺ while he is not talking to you." Then we noticed that he ﷺ was receiving revelation. Then the Prophet ﷺ wiped off his sweat and said, "Where is the questioner?" It seemed as if the Prophet ﷺ liked his question. Then he ﷺ said, "Good never brings forth evil. Indeed, it is like what grows in spring which either kills or makes the animals sick, except if an animal eats its full from the fresh vegetation and then faces the sun, and then defecates and urinates, and grazes again. No doubt this wealth is sweet and green. Blessed is the wealth of a Muslim from which he gives to the poor, the orphans and to needy travelers. (Or the Prophet said something similar to it) No doubt, whoever takes it illegally will be like the one who eats but is never satisfied, and his wealth will be a witness against him on the Day of Resurrection.".

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

1466
Narrated Zaynab, the wife of `Abdullah ibn Mas’ood, said, "I was in the Mosque and saw the Prophet ﷺ saying, 'O women! Give alms even from your ornaments.'" Zaynab used to provide for `Abdullah and those orphans who were under her protection. So, she said to `Abdullah, "Will you ask Allah's Messenger ﷺ whether it will be sufficient for me to spend part of the Zakat on you and the orphans who are under my protection?" He replied "Will you yourself ask Allah's Messenger ﷺ? Zaynab added: So, I went to the Prophet ﷺ and I saw there a woman from the Ansaar who was standing at the door (of the Prophet ﷺ with a similar problem as mine. Bilaal passed by us, and we asked him, 'Ask the Prophet ﷺ whether it is permissible for me to spend (the Zakat) on my husband and the orphans under my protection.' And we requested Bilaal not to inform the Prophet ﷺ about us. So, Bilaal went inside and asked the Prophet ﷺ regarding our problem. The Prophet ﷺ asked, "Who are those two?" Bilaal replied that she was Zaynab. The Prophet ﷺ said, "Which Zaynab?" Bilal said, "The wife of `Abdullah (ibn Mas`ood)." The Prophet ﷺ said, "Yes, (it is sufficient for her) and she will receive a double reward (for that): One for helping relatives, and the other for giving Zakat.".

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

1467
Narrated Umm Salamah (may Allah be pleased with her): I asked: "O Allah's Messenger ﷺ! Shall I receive a reward if I spend for the sustenance of Aboo Salamah's offspring, and in fact they are also my sons?" The Prophet ﷺ replied, "Spend on them and you will get a reward for what you spend on them.".

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

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..