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| 2 Hadiths

Hadith
1730
Narrated Mu’aawiyyah (may Allah be pleased with him): I cut short the hair of Allah's Messenger ﷺ with a sharp-edged arrow..

Commentary : The Messenger of Allah ﷺhas clarified the rituals of Hajj and ‘Umrah with his sayings and doings, and thereafter, the Companions (may Allah be pleased with them) transmitted them in full detail, to the point that people are clearly aware of their worship.
In this hadeeth, Mu’aawiyah ibn Aboo Sufyaan (may Allah be pleased with him) reports that he shortened the hair of the Messenger of Allah ﷺ.Perhaps, that may be during his exiting the Ihraam of the ‘Umrah of al-Ji’irraanah, which the Messenger of Allah ﷺperformed it when he conquered Makkah. It was called with that name because the Prophet ﷺentered Makkah at night and he performed the rites of ‘Umrah. Then, he left it at night and spent the night at al-Ji’irraanah, until he witnessed the morning there and until the sun of the next day inclined. Then, he ﷺheaded to Al-Madeenah. This happened in the eighth year of the Hijrah. He shortened his hair using Mishqas (sharp-edged arrow), which is the long and tall part of an arrow. This shows us that it is permissible to suffice with shortening the hair, even when shaving the head is better, which is applicable to both the Hajji and the ‘Umrah. Except that it is better for the one performing the Tamattu’-kind of Hajj to shorten the hair for the ‘Umrah and to shave it completely for the Hajj, so that shaving the head happens in the most perfect act of both acts of worship. 
Shaving the head is prescribed only for men while women are ordered to cut from their hair, so they exit their Ihraam. The acts of shaving and cutting the hair are from the rites of Hajj with which the pilgrim exits his Ihraam. It takes place after throwing the Jamrah of ‘Aqabah, after slaughtering his Hady, if he had it, and before the Tawaaf of Ifaadah. It takes place in ‘Umrah after completing the ritual walking between al-Safaa and al-Marwah.
This hadeeth highlights the legality of shortening the hair when exiting from the rites of Hajj and ‘Umrah..

1731
Narrated Ibn ‘Abbaas (may Allah be pleased with him): When the Prophet ﷺ came to Makkah, he ordered his Companions to perform Tawaaf around the Ka’bah and between Al-Safaa and Al-Marwah, to finish their Ihraam and get their hair shaved off or cut short.
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Commentary : The Hajj is the fifth pillar of Islam, and the Messenger of Allah ﷺexplained its rituals with his words and actions, and the honourable Companions (may Allah be pleased with them) transmitted them to us.
In this hadeeth, ‘Abdullah ibn ‘Abbaas (may Allah be pleased with him)reports that when the Prophet ﷺarrived at Makkah with the intention to perform the Farewell Hajj in the tenth year of the Hijrah, he commanded his Companions (may Allah be pleased with them) who did not bring the sacrificial animals with them to Makkah from outside the boundaries (Meeqaat) or from their own hometowns – just as what the Messenger of Allah ﷺdid – to perform the rites of ‘Umrah. He ﷺordered them to perform seven rounds of Tawaaf aaround the Ka’bah, do the ritual walking between the Safaa and Marwah, and then either get their heads shaved or shorten their hair. Thereby, they can exit from their Ihraam and wait until it is the time of Hajj [known as the Tamattu’-form of Hajj]. So, on the Day of Tarwiyah, they should assume the Ihraam for Hajj from their respective places and perform the rites of Hajj. The best option for one performing Tamattu’ is to shorten his hair to exit the Ihraam for ‘Umrah and to shave his head to exit his Ihraam for Hajj, in order to allow shaving the head to happen in the most complete act of the two acts of worship.
The Messenger of Allah ﷺdid not perform this kind of Hajj, rather he performed the Qiraan-kind of Hajj by inserting the ‘Umrah into the Hajj. This was by performing the Tawaaf of the House on his first arrival and performing the ritual walking between the Safaa and Marwah. He remained in his Ihraam until he slaughtered the sacrificial animals after completing his Hajj. That is because he took the sacrificial animals along with him from Thoo al-Hulayfah.
This hadeeth shows that pilgrims who do not bring along with them Hady are prescribed to perform Hajj al-Tamattu’..

1732
Narrated Nafi' that Ibn 'Umar (may Allah be pleased with him) performed only one Tawaaf. He would take an afternoon nap and then return to Mina. That was on the day of Nahr (slaughtering)..

Commentary : Hajj is the fifth pillar of Islam, which the Messenger of Allah ﷺhas explained its rites by his statements and actions. His honourable Companions (may Allah be pleased with them) transmitted them to us just as they learned them directly from the Prophet ﷺ.
In this hadeeth Naafi’, the freed slave of Ibn ‘Umar reports that ‘Abdullah ibn ‘Umar (may Allah be pleased with him) used to perform Tawaaf once, that is, Tawaaf al-Ifaadah. It is also known as Tawaaf al-Ziyaarah (Tawaaf of Visit) because the pilgrim comes from Minaa to visit the Sacred House and he does not reside in Makkah. Instead, he returns to spend the night at Minaa – on the Day of Sacrifice (Day of Nahr), the tenth day of Thoo al-Hijjah, then he has a siesta in Makkah. The siesta here means to have some rest during the midday, even if is not accompanied by sleep. Then, he again returns to Minaa at the time of Thuhr, because the daylight hours were long. Minaa is a valley near the Sanctuary of Makkah wherein the pilgrims halt to spend the night there on the Day of Tarwiyah and the days of Tashreeq and perform the rite of throwing the pebbles.
It is reported on the authority of Ibn ‘Umar (may Allah be pleased with him) that the Messenger of Allah ﷺleft [for Makkah] on the Day of Sacrifice and then he returned and performed Thuhr at Minaa. [Saheeh Muslim]. Ibn ‘Umar (may Allah be pleased with him) would wait through having a siesta for the time in which the Prophet ﷺreturned to Minaa. That was because ibn ‘Umar (may Allah be pleased with him) was very keen to follow the Prophet ﷺin all his actions both on journeys and at home.
This hadeeth highlights the legality of performing Tawaaf al-Ifaadah on the Day of Sacrifice during the daytime..

1733
Narrated ‘Aaishah (may Allah be pleased with her): We performed Hajj with the Prophet ﷺ and performed Tawaaf-al-Ifaadah on the Day of Nahr (slaughtering). Safiyyah got her menses and the Prophet ﷺdesired from her what a husband desires from his wife. I said to him, "O Allah's Messenger! She is having her menses." He said, " Is she going to stop us [from travelling]?" We informed him that she had performed Tawaaf-al-Ifaadah on the Day of Nahr. He said, "(Then you can) depart."
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Commentary : Tawaaf al-Ifaadah is a pillar among the pillars of Islam and being pure is a precondition for the validity of Tawaaf.  When a woman menstruates before performing Tawaaf al-Ifaadah, then she should not leave until she has attained purity, thereafter, she should perform Tawaaf al-Ifaadah. This is different from Tawaaf al-Widaa’ (the Farewell Tawaaf), which drops from her, just as this hadeeth clarifies.
In this hadeeth, the Mother of Believers ‘Aaishah (may Allah be pleased with her) narrates that when the Companions (may Allah be pleased with them) performed the Farewell Hajj with the Prophet ﷺ, they performed Tawaaf al-Ifaadah on the Day of Sacrifice, that is on the tenth day of Thoo al-Hijjah. Then, the Mother of the Believers, Safiyyah bint Huyayy (may Allah be pleased with her) menstruated after performing Tawaaf al-Ifaadah. The Prophet ﷺdesired from her what a husband desires from his wife. This is an allusion to the intention of performing sexual intercourse. This happened when his wives sought permission from him concerning the performance of Tawaaf al-Ifaadah and he ﷺhad given them the permission. He thought that she had already performed the Tawaaf with them and had exited the second time, which makes it permissible thereafter for a man to come to his wife. When he was told that she was menstruating, he thought that she might have started menstruating before that to the extent that he refused her to perform Tawaaf al-Ifaadah in that account. Hence, the Prophet ﷺinquired concerning that saying, “Is she going to stop us [from travelling]?” Meaning: Are we going to be forced to stay behind until she attains the purity and performs Tawaaf al-Ifaadah? He was told, “Safiyyah (may Allah be pleased with her) has already performed Tawaaf al-Ifaadah,” or that ‘Aaishah notified him that she had already performed the Tawaaf with them. When he came to know about that, the concern that he had of staying behind and waiting until she attains purity and performs Tawaaf al-Ifaadah ceased to exist. He ﷺthen permitted them to travel and allowed Safiyyah (may Allah be pleased with her) to forgo Tawaaf al-Wadaa’..

1737
Narrated ‘Issaa ibn Talhah: ‘Abdullah ibn ‘Amr in al-‘Aas (may Allah be pleased with him) informed him that he witnessed the Prophet ﷺ when he was delivering the sermon on the Day of Nahr. He (may Allah be pleased with him) added: A man stood up and said, "I thought that such and such was to be done before such and such. I got my hair shaved before slaughtering." (Another said), "I slaughtered the Hady before throwing the pebbles." The people asked about many similar things, and the Prophet ﷺ responded to them by saying, "Do it (now) and there is no harm in all these cases." Whenever the Prophet ﷺ was asked about anything on that day, he replied, "Do it and there is no burden upon you."
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Commentary : The Companions (may Allah be pleased with them) accompanied the Messenger of Allah ﷺin the Farewell Pilgrimage, and they learned the rituals of Hajj directly from him ﷺ, as prescribed by his words and actions. They ensured to ask him ﷺabout all that they did not know and request clarification on whatever they found problematic.
In this hadeeth, ‘Abdullah ibn ‘Amr ibn al-‘Aas (may Allah be pleased with him) reports that he was with the Prophet ﷺand saw him on the Farewell Hajj in the tenth year of the Hijrah. He explained that the Prophet ﷺstood delivering the sermon on his she-camel at Jamrah in Minaa after the midday of the Day of Sacrifice. So, the pilgrims approached him asking him about the rulings of certain things that they needed to know regarding the actions and rites of Hajj. Some people asked him about the ruling of bringing forward some of the acts of Hajj on this day before others. One man asked him about his situation where he was unmindful and forgot, hence, ended up going against the chronological order of the rites. So, he shaved his head, before slaughtering. Another person inquired about his case as he slaughtered the sacrificial animal before throwing the pebbles at Jamarah al-‘Aqabah. The Prophet ﷺresponded to both of them by saying, “Do it and there is no burden upon you,” meaning: there is no sin or penalty upon you. On that day, he ﷺwas not asked about anything that was brought forward whereas it should have been delayed or anything that was delayed while it should have been brought forward among the rites of that day, but he replied to the inquirer saying:  Do it and it is sufficient what you have already done and there is no problem for you in bringing it forward or delaying it.
This hadeeth shows that one should ask a scholar in all his conditions, even if he is busy, riding, walking, or standing.
It highlights the easement of Islamic law concerning the order and arrangement of the acts of Hajj on the Day of Sacrifice.
It teaches us that a Muslim should learn the rulings of his religion by asking the people of knowledge, and he should not do an action unless he is aware of its ruling..

1746
Narrated Wabarah: I asked Ibn `Umar (may Allah be pleased with him), "When should I throw the pebbles?" He replied, "When your leader does that." I asked him again the same question. He replied, "We used to wait till the sun declined and then we would do the rite of throwing pebbles.
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Commentary : Hajj is the fifth pillar of Islam, which the Messenger of Allah ﷺhas explained its rites by his statements and actions. His honourable Companions (may Allah be pleased with them) transmitted them to us just as they learned them directly from the Prophet ﷺ.
In this hadeeth, Wabarah ibn ‘Abd al-Rahmaan al-Misally reports that he asked ‘Abdullah ibn ‘Umar ibn al-Khattaab (may Allah be pleased with him) concerning the time for the stoning of the pebbles during the days of Tashreeq, namely the eleventh, twelfth, and thirteenth of Thoo al-Hijjah. The pilgrim should start with the First Jamrah, the Second Jamrah, and then the Jamrah of al-‘Aqabah. His answer was that one should do it when the leader of Hajj starts throwing the pebbles. That was because he feared that people would oppose him and that would lead to a fitnah, although the matter is open and flexible. It is possible that he feared upon him that if he opposed the leader, then he would be subjected to harm from him. When he repeated the inquiry upon him, then it was not possible for him to conceal, he informed him of what they used to do in the night of the Prophet ﷺ. He informed him that they would lie in wait and wait for the midday and start stoning after the midday, that is, when the sun inclines from the zenith, which is the time for the Thuhr prayer.
This hadeeth emphasises the obedience of the leaders in those matters that do not contain the disobedience of Allah.
It teaches us to repeat the question to the scholar when he has not addressed the question, and that doing so is not considered being impolite..

1750
Narrated al-A’mash: I heard Al-Hajjaaj saying on the pulpit, "The Surah in which Al-Baqarah (the cow) is mentioned and the Surah in which the family of `Imran is mentioned and the Sura in which the women (An-Nisaa) is mentioned." I mentioned this to Ibraaheem, and he said, `Abd al-Rahmaan ibn Yazeed told me, 'I was with Ibn Mas`ood, when he did the throwing of Jamrah al-‘Aqabah. He went down the middle of the valley, and when he came near the tree (which was near the Jamrah) he stood opposite to it and threw seven small pebbles and said: 'Allahu-Akbar' on throwing every pebble.' Then he said, 'By Him, except Whom none has the right to be worshipped, here (at this place) stood the one on whom Sura al-Baqarah was revealed (i.e. Allah's Messenger ﷺ).'"
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Commentary : Hajj is the fifth pillar of Islam, which the Messenger of Allah ﷺhas explained its rites by his statements and actions. His honourable Companions (may Allah be pleased with them) transmitted them to us just as they learned them directly from the Prophet ﷺ.
In this hadeeth, the Taab’iee al-A’mash, Sulaymaan ibn Mihraan reports that he heard al-Hajjaaj ibn Yoosuf al-Thaqafee, the governor of Iraq during the Umayyad period, saying on the pulpit, “The Surah wherein al-Baqarah [the Cow] is mentioned, the Surah wherein Aal ‘Imraan is mentioned and the Surah in which an-Nisaa’ [the women] are mentioned.” He did not say Surah al-Baqarah [the Surah of the Cow], Surah Aaal ‘Imraan and Surah al-Nisaa’ [the Surah of the Women]. In a narration recorded by al-Nasaaee, it reads, “I heard al-Hajjaaj say, ‘Do not say Surah al-Baqarah, say instead, the Surah wherein al-Baqarah is mentioned.”
Al-A’mash mentioned what he had heard from al-Hajjaaj to Ibraaheem an-Nakha’i to clarify the correct. Al-A’mash did not mean to narrate from al-Hajjaaj.  He was not meant to do that, but he wanted to tell the story instead and to clarify the mistake of al-Hajjaaj concerning it with what is established from the person who is referred to regarding it. Ibraaheem narrated to him that ‘Abd al-Rahmaan ibn Yazeed told him that he had performed Hajj with ‘Abdullah ibn Mas’ood (may Allah be pleased with him) and he was with him when he pelted Jamarah al-‘Aqabah on the Day of Sacrifice, which is on the tenth day of Thoo al-Hijjah. This is the biggest Jamarah and it is situated in the last part of Minaa in the direction of Makkah. It is not an integral part of Minaa, rather it is a borderline from the direction of Makkah. He said: “He went inside the valley” , i.e. he stood in the middle of it, until when he was beside the tree, and he faced it - and this tree does not exist now - he came to it from its width. He threw seven pebbles at the Jamrah, saying: “Allah is the Greatest” with every pebble he threw, and in the narration of Muslim: “I said: O Aboo ‘Abd al-Rahmaan, but the people are throwing it from above it?!” He replied, “From here” - and he pointed to the belly of the valley – “the one to whom Surah Al-Baqarah ﷺwas revealed stood here,” and Ibn Mas’ood swore to that by Allah, beside Whom there is no other god, confirming what he said and what he transmitted from the Prophet ﷺ.
The specification by ibn Mas’ood of Surah al-Baqarah in terms of mentioning it in his oath without mentioning the other Surahs was as it has been said: He was pointing to the fact that many rulings concerning the Hajj are mentioned therein. As if he was saying: This is the station wherein the rites of Hajj were revealed, notifying thereby that the actions of Hajj cannot be sanctioned except on the basis of textual evidence from the Quran and Sunnah to that effect. It was said:  He mentioned it [the Surah] because of its length and its merit and the abundant rulings it covers.
The reason Ibraaheem al-Nakh’ee mentioned this hadeeth was to highlight the explicit statement of Ibn Mas’ood concerning the use of: “Surah al-Baqarah,” and that he did not say, “The Surah in which al-Baqarah is mentioned” as al-Hajjaaj al-Thaqafee claimed. 
This hadeeth refutes the claim of al-Hajjaaj and debunks the statement of all those who said, “One should not say Surah al-Baqarah, instead, it should be said, “The Surah in which al-Baqarah is mentioned.”
This hadeeth shows that the pebbles are pelted from the belly of the valley and that Takbeer should be said with every pebble used [for pelting].
It highlights the legality of taking an oath in order to emphasise the statement.
It also shows that the people of knowledge should deny and refute the leaders in a way that is appropriate..

1751
Narrated Ibn `Umar that he used to do the al-Jamrah al-Dunya (the Jamra near to the Khayf Mosque) with seven small stones and used to recite Takbeer on throwing every pebble. He then would go ahead till he reached the level ground where he would stand facing the Qiblah for a long time to invoke (Allah) while raising his hands (while invoking). Then he would throw the Second Jamrah and then he would go to the left towards the middle ground, where he would stand facing the Qiblah. He would remain standing there for a long period to invoke (Allah) while raising his hands and would stand there for a long period. Then he would throw Jamrah al-‘Aqabah from the middle of the valley, but he would not stay by it, and then he would leave and say, "I saw the Prophet ﷺ doing like this."
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Commentary : Hajj is the fifth pillar of Islam, which the Messenger of Allah ﷺhas explained its rites by his statements and actions. His honourable Companions (may Allah be pleased with them) transmitted them to us just as they learned them directly from the Prophet ﷺ.
In this hadeeth, Saalim ibn ‘Abdullah ibn ‘Umar reports that his father (may Allah be pleased with him) used to pelt the closest pillars on the days of Tashreeq using seven pebbles. In Arabic, this Jamrah is known as al-Dunyaa (closest) because it happens to be the closest of all the Jamarat to Minaa and the farthest from Makkah, and it is also known as as-Sughraa (the smallest). It is the first one after Masjid al-Khayf at Minaa. He explained that Ibn ‘Umar (may Allah be pleased with him) used to pronounce Takbeer after pelting each pebble. After, he would go to a distance from it until he used to halt at the plain surface of the belly of the valley so as to be safe from the flying pebbles that are used to pelt, he would stand facing the Qiblah and his back facing the Jamrah. He would stand up for a long time supplicating to Allah, the Mighty and Majestic, lifting his hands up in supplication. Then, he would pelt the middle Jamrah. Then, he would head towards its north and would descend to the plain surface of the belly of the valley, meaning: the middle of it as he did for the first Jamrah. He would stand for a long time, facing towards the Qiblah, at a place where pelting does not reach him, supplicating to Allah, the Mighty and Majestic, lifting his hands up. After this, he would pelt Jamarah al-‘Aqabah away from the belly of the valley. It is also known as al-al-Jamarah al-Kubraa. It is situated at the last part of Minaa in the direction of Makkah. It is not inside [the boundaries of] Minaa. Ibn ‘Umar (may Allah be pleased with him) would leave after pelting it and would not stand up to supplicate there unlike what he did at the two former Jamaraat. Then, he informed that he previously saw the Messenger of Allah ﷺdoing exactly what he did.
This hadeeth demonstrates the legality of pronouncing Takbeer during pelting the pebbles.
It also shows the permissibility of lifting the hands in prayer after pelting the two pillars, the small and the middle ones..

1754
Narrated ‘Aaishah (may Allah be pleased with her): 'I perfumed Allah's Messenger ﷺ with my own hands before finishing his Ihraam while yet he has not performed Tawaaf-al- Ifaadah.' She spread her hands (while saying so.)"
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Commentary : The Prophet ﷺexplained the rulings pertaining to Hajj and ‘Umrah and their recommended acts and etiquettes both verbally and practically. And the Companions (may Allah be pleased with them) transmitted all that they heard and witnessed from him ﷺconcerning this. The Messenger ﷺloved perfume and used it excessively at all times, as it was from the things that was made beloved to him of the worldly matters.
In this hadeeth, ‘Aaishah, the Mother of the Believers (may Allah be pleased with her) reports that she applied the fragrance with her hands on the Prophet ﷺwhen he assumed the Ihraam, meaning she applied fragrance on him before entering the state of Ihraam and after exiting from his Ihraam in Hajj before performing Tawaaf al-Ifaadah. This refers to the first exit from one’s Ihraam after pelting Jamarah al-‘Aqabah and shaving the hair or shortening the hair.
The narrator of the hadeeth says – describing the act of ‘Aaishah (may Allah be pleased with her), “She spread her hands,” as if she was relating what she did by practically demonstrating it. It was said: she did that to exaggerate the happening as a refutation against those who negated that because Ibn ‘Umar (may Allah be pleased with him) used to criticise the application of perfume before the Ihraam.
This hadeeth teaches us that wearing perfume is among the prohibited things of Ihraam. However, it is permitted to use it before entering into the state of Ihraam even if its effects remain after the entrance into the state of Ihraam..

1756
Narrated Qataadah: The Prophet ﷺ offered the Thuhr, `Asr, Maghrib, and the `Isha' prayers and slept for a while at a place called Al-Muhassab and then rode his mount and headed to the Ka’bah and performed Tawaaf around it.
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Commentary : Hajj is the fifth pillar of Islam, which the Messenger of Allah ﷺhas explained its rites by his statements and actions. His honourable Companions (may Allah be pleased with them) transmitted them to us just as they learned them directly from the Prophet ﷺ.
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) reports a part of the guidance of the Messenger of Allah ﷺin the Farewell Hajj, which was in the tenth year of the Hijrah. He mentioned that the Prophet ﷺoffered the Thuhr and ‘Asr prayers and Maghrib and ‘Ishaa at al-Muhassab, which is an open and wide area between Makkah and Minaa and it is called Khayf Banee Kinaanah. It is now found in the outer boundaries of Makkah at a place as Qasr al-Saqqaaf.
After, the prophet ﷺslept for a short time after pelting the pebbles and moving out of Minaa. Then, he mounted his ride and headed from al-Muhassab towards the Ka’bah and performed the Farewell Tawaaf around it. This is the last Tawaaf that is performed by the pilgrim before his departure from Makkah.
There are different opinions conceding the halting of the Prophet ﷺat al-Muhassab. It was said: he halted there because it is an act connected to the rites of pilgrimage, and it is a Sunnah, which is the view of ‘Abdullah ibn ‘Umar (may Allah be pleased with him). Aboo Dawood recorded a hadeeth– whose original source is found in the two Saheeh Books – that ‘Aaishah (may Allah be pleased with her) said, “The Messenger of Allah ﷺonly alighted at al-Muhassab so that it might be easier for him to proceed (to Medina). It is not a Sunnah. Anyone who desires may alight there, and anyone who does not want may not alight.”.

1758
Narrated ‘Ikrimah: The people of Al-Madeenah asked Ibn `Abbaas (may Allah be pleased with him) about a woman who got her menses after performing Tawaaf al-Ifaadah. He said, "She could depart (from Makkah)." They said, "We will not act on your verdict and ignore the verdict of Zayd." Ibn `Abbaas said, "When you reach Al-Madeenah, inquire about it." So, when they reached Al-Madeenah, they asked (about that). One of those whom they asked was Umm Sulaym. She told them the narration of Safiyyah.
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Commentary : Allah Almighty states, {Allah intends ease for you and does not intend hardship for you.} [Al-Baqarah: 185]. And Allah also states, {He laid upon you no hardship in religion.}  [Al-Hajj: 78]. This was explicitly demonstrated in the rites of Hajj in terms of making their actions and rites easier upon the people and uplifting hardship from them.
In this hadeeth, ‘Ikrimah, the freed slave of Ibn ‘Abbaas, reports that some of the people of All-Madeenah asked ‘Abdullah ibn ‘Abbaas (may Allah be pleased with him) about a woman who has performed Tawaaf al-Ifaadah on the Day of Sacrifice, and then she menstruated after that. What should she do?   He replied to them, “She could depart,” meaning, she can depart Makkah and return to her country without performing the Farewell Tawaaf. They informed him that they will not follow his statement and forgo the statement of Zayd ibn Thaabit (may Allah be pleased with him) whose view was that she should not leave. Rather, she should wait until she is pure so that she can perform the Farewell Tawaaf.
Ibn ‘Abbaas (may Allah be pleased with him) responded to them, “When you return to Al-Madeenah, ask its citizens concerning this issue.”  When they returned, they asked them. Umm Sulaym bint Milhaan – she is the mother of Anas ibn Malik (may Allah be pleased with him) - was amongst those who were asked. She mentioned to them the hadeeth of Safiyyah, the wife of the Prophet ﷺ, when she also menstruated. This hadeeth is recorded in Saheeh  al-Bukhaaree and Saheeh Muslim – and the wordings here are of Muslim - wherein ‘Aaishah (may Allah be pleased with her) said, “Safiyyah bint Huyayy menstruated after performing Tawaaf al-Ifaadah. I made a mention of her menses to Allah's Messenger ﷺ, whereupon Allah's Messenger ﷺ remarked: Well, then she will detain us. I said: O Messenger of Allah! She has performed Tawaaf al-Ifaadah and circumambulated the House, and it was after this that she entered the period of menses. Thereupon Allah's Messenger ﷺ said: (If it is so), then proceed forth.” So, the Prophet ﷺpermitted her to depart without performing the farewell Tawaaf.
It is reported on the authority of Taawoos that he said: I was in the company of Ibn Abbaas when Zayd ibn Thaabit said: Do you give the verdict that the woman who is in menses is allowed to go without performing the last circumambulation of the House? Ibn 'Abbaas (may Allah be pleased with him) said to him: Ask so-and-so – who was a woman of the Ansaar - to see if Allah's Messenger ﷺ had commanded her to do it. Zayd ibn Thaabit (went to that woman and after getting this verdict attested by her) came back to Ibn Abbaas (may Allah be pleased with him) laughing and said: I did not find you but telling the truth.” Thereupon, Zayd ibn Thaabit (may Allah be pleased with him) retracted from his fatwa.
This hadeeth shows that some of the rulings may not be known to some of the scholars..

1760
Narrated Ibn ‘Abbaas (may Allah be pleased with him): “A menstruating woman was allowed to leave Makkah if she had done Tawaaf-al-Ifaadah.”
Tawoos (a sub-narrator) said, "I heard Ibn `Umar saying that she should not depart. Then later I heard him saying that the Prophet ﷺ had allowed them (menstruating women) to depart."
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Commentary : Allah Almighty states, {Allah intends ease for you and does not intend hardship for you.}  [Al-Baqarah: 185].   And Allah also states, {He laid upon you no hardship in religion.}  [Al-Hajj: 78]. This was explicitly demonstrated in the rites of Hajj in terms of making their actions and rites easier upon the people and uplifting hardship from them.
In this hadeeth, ‘Abdullah ibn ‘Abbaas (may Allah be pleased with him) reports that menstruating women who performed Tawaaf al-Ifaadah to depart Makkah and return to their city without performing the Farewell Tawaaf. In a different version of the hadeeth, it reads: “The Messenger of Allah ﷺhas allowed…” [Sunan al-Nasaa’iee]
After relating this hadeeth, the Taabi’ee, Taawoos ibn Kaisaan related that ‘Abdullah ibn ‘Umar (may Allah be pleased with him), in the beginning, opined that when a woman menstruates after she has performed Tawaaf al-Ifaadah on the Day of Sacrifice, she is not allowed to return to her city until she attains the purity and then she performs the Farewell Tawaaf. However, afterwards, he retracted from that position after learning that the Prophet ﷺhad granted them the permission to travel without performing the Farewell Tawaaf. 
It is reported on the authority of Taawoos al-Yamaanee that he heard ‘Abdullah ibn ‘Umar (may Allah be pleased with him) while he was being asked about not allowing the women to perform Tawaaf if they menstruate after they have already performed Tawaaf al-Ifaadah on the Day of Sacrifice. He answered: ‘Aaishah (may Allah be pleased with her) used to mention the permission given by the Messenger of Allah ﷺfor the women. And this incident happened a year before the demise of ‘Abdullah ibn ‘Umar (may Allah be pleased with him).” [Sunan al-Nasaa’iee al-Kubraa and others]. This narration clarifies the retraction of Ibn ‘Umar (may Allah be pleased with him) from his previous fatwa.
This hadeeth shows that sometimes some rulings may not be known to some scholars.
It highlights the keenness of Ibn ‘Umar (may Allah be pleased with him) to follow the Sunnah and to return to the truth..

1762
Narrated ‘Aaishah (may Allah be pleased with her): We set out with the Prophet ﷺ with the intention of performing Hajj only. The Prophet ﷺ reached Makkah and performed Tawaaf around the Ka’bah and between Al-Safaa and Al-Marwah and did not exit his Ihraam, because he had the Hady with him. His Companions and his wives performed Tawaaf (around the Ka’bah and between Al-Safaa and Al-Marwah), while those who had no Hady with them finished their Ihraam. I had my menses and performed all the rites of Hajj. On the Night of Hasba (night of departure), I said, "O Allah's Messenger! All your Companions are returning with Hajj and `Umrah except me." He asked me, "Didn't you perform Tawaaf around the Ka’bah (‘Umrah) when you reached Makkah?" I said, "No." He said, "Go to Tan`eem with your brother `Abd al-Rahmaan and assume Ihraam for `Umrah and I will wait for you at such and such a place." So, I went with `Abd al-Rahmaan to the Tan`eem and assumed Ihraam for `Umrah from there. Then Safiyyah bint Huyay got her menses. The Prophet ﷺ said, " 'Aqra Halqa! You will detain us! Did not you perform Tawaaf-al-Ifaadah on the Day of Nahr?" She said, "Yes, I did." He said, "Then there is no harm, you can depart." So, I met the Prophet ﷺ when he was ascending the heights towards Makkah and I was descending, or vice-versa.
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Commentary : Hajj is the fifth pillar of Islam, which the Messenger of Allah ﷺhas explained its rites by his statements and actions. His honourable Companions (may Allah be pleased with them) transmitted them to us just as they learned them directly from the Prophet ﷺ.
In this hadeeth, the Mother of the Believers, ‘Aaishah (may Allah be pleased with her) reports that the Companions (may Allah be pleased with them) travelled with the Prophet ﷺto partake in the Farewell Hajj, which occurred in the tenth year of the Hijrah, and that they only intended to perform Hajj. The reason she did not mention the ‘Umrah is because of the common belief at that time that ‘Umrah may not be performed during the months of Hajj. When they reached Makkah, the Prophet ﷺ, his wives and Companions performed the Tawaaf of ‘Umrah and performed the ritual walking between the Safaa and Marwah. However, ‘Aaishah (may Allah be pleased with her) did not perform the Tawaaf of ‘Umrah due to her menstruation. The Prophet ﷺordered those who had not brought the sacrificial animal from outside Makkah to exit their Ihraam after completing the rites of ‘Umrah and wait until the rites of Hajj start (i.e. Hajj al-Tamattu’). His wives had not driven the sacrificial animals with them; hence, they exited their Ihraam, and ‘Aaishah (may Allah be pleased with her) was among them. However, the fact that she menstruated on the night she entered Makkah prevented her from exiting the Ihraam. As she was in the state of Ihraam of the ‘Umrah, she added Hajj to it, thus, the type of Hajj she intended was Hajj al-Qiraan.
Her menstruation commenced at Sarif just before entering Makkah – Sarif is the name of a piece of land situated ten miles away from Makkah. As a result, she did not perform Tawaaf al-‘Umrah due to the impediment caused by the menstruation. As for Tawaaf al-Ifaadah, she had performed it on the Day of Sacrifice.  And they all performed the acts of Hajj completely.
The statement of ‘Aaishah (may Allah be pleased with her): “When it was the night of al-Hasbah” refers to the night when they halted at al-Muhassab, which is the place where they stopped at after departing from Minaa to the outside of Makkah. It is a wide area between Makkah and Al-Madeenah, between the two hills towards the cemetery.  It is known as al-Muhassab (plural of hasbah, which means pebble) due to the congregation of gravel caused by the floods that carry it there. It is also known as al-Abatah, and today, it is called al-Ja’fariyyah, which is part of the region of al-Jummayzah. She complained to the Prophet ﷺabout how people will return with an ‘Umrah completely independent from the Hajj, while she will return with a Hajj only without an ‘Umrah. This was because she was keen of doing it, to increase the good deeds like the rest of the mothers of the believers and the Companions who changed their Ihraam for Hajj to become for ‘Umrah and after completing the ‘Umrah exited their Ihraam on the Day of Tarwiyah. After, they assumed the Ihraam of Hajj on the Day of Tarwiyah from Makkah. They acquired thereby an independent Hajj as well as an independent ‘Umrah. As for ‘Aaishah (may Allah be pleased with her), she obtained an ‘Umrah inserted into Hajj , i.e. Hajj al-Qiraan, all the while, she desired to perform an independent ‘Umrah like the rest of people.
As a result, the Prophet ﷺ ordered ‘Aaishah to go with her brother ‘Abd al-Rahmaan ibn Abee Bakr (may Allah be pleased with them) to al-Tan’eem in order to enter the Ihraam of ‘Umrah, to comfort her. The Tan’eem is a place that is three or four miles away from Makkah, the closest outer boundary to the House. It is known as al-Tan’eem because to its right lies the mount of Nu’aym and to its left, Mount Naa’im, and the valley is known as Na’maan. He ﷺmade their return to al-Muhassab as the agreed place to meet after completing her ‘Umrah.
The Mother of the Believers, ‘Aaishah (may Allah be pleased with her), relates that Safiyyah bint Huyyay (may Allah be pleased with her) menstruated and that was after performing Tawaaf al-Ifaadah. However, the Prophet ﷺthought that she menstruated before Tawaaf al-Ifaadah. Thereupon, he ﷺsaid, “’Aqra Halqa.” The literal meaning of which is: May God infest her with a wound and may she have pain in her throat. However, it is used as an idiom that Arabs use without intending its literal meaning or intending it as a supplication. It is just a phrase concerning which the Arabs have been accommodative and they use it whilst not intending its real meaning. This is like their other statement, “Taribat Yadaah,” [may his hands become soiled] and so on. Whence the Prophet ﷺquestioned saying, “is she going to hold us?” Meaning: Are we going to be forced to stay until she has purified and performed Tawaaf al-Ifaadah? He was told, “Safiyyah has already performed Tawaaf al-Ifaadah or ‘Aaishah (may Allah be pleased with her) notified him that she had performed the Tawaaf with them. When he ﷺlearned about that, then what he was worried about concerning the stay until she purifies so as to perform Tawaaf al-Ifaadah was removed from him.  He permitted them to travel and granted permission to the mother of the believers, Safiyyah (may Allah be pleased with her), to forgo the Farewell Tawaaf. 
Then, ‘Aaishah (may Allah be pleased with her) related that after she had completed the rites of ‘Umrah, the Prophet ﷺmet her at al-Muhassab while he had started walking from Makkah. At that point of time, she met him while she was descending to it or she was ascending, and he was descending to it.
This hadeeth shows that menstruating women are waived from the Farewell Tawaaf.
It shows the permissibility of performing ‘Umrah in the months of Hajj. 
It also infers to the precondition of being in the state of purity for the performance of Tawaaf. Hence, a menstruating woman is not permitted to perform the Tawaaf around the Ka’bah until she attains purity..

1765
Narrated ‘Aaishah (may Allah be pleased with her): It (i.e. Al-Abtah) was a place where the Prophet ﷺ used to camp so that it might be easier for him to depart.
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Commentary : The noble Companions (may Allah be pleased with them) have accompanied the Messenger of Allah ﷺin the journey to perform the Farewell Hajj back and forth, and they transmitted to us all his actions. They explained all that constituted as part of the rituals of Hajj and what did not constitute as thus.
In this hadeeth, the Mother of the Believers (may Allah be pleased with her) reports the Prophet’s stay at al-Muhassab after his departure from Minaa on the thirteenth of Thoo al-Hijjah, the third day of the days of Tashreeq. Al-Muhassab or al-Abtah is a wide valley between Makkah and Minaa, between the two hills towards the cemeteries. It has been given that name due to the accumulation of gravel therein carried by the floodwater that flows towards it. In the current time, it is known as al-Ja’fariyyah, and it is part of the al-Jummayzah district. 
‘Aaishah (may Allah be pleased with her) mentioned that the stay at this valley was not part of the rites of Hajj. It was a halting-place where the Prophet ﷺstayed at because it would be easier for him to depart to Al-Madeenah, so that people can assemble therein and those who are of slow and moderate pace can be on the same level and spend the night there and wake up at early morning so they can all depart together to Al-Madeenah..

1766
Narrated Ibn ‘Abbaas (may Allah be pleased with him): Staying at Al-Mahassab is not one of the rites of Hajj, but Al-Mahassab is a place where Allah's Messenger ﷺ camped.
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Commentary : The noble Companions (may Allah be pleased with them) have accompanied the Messenger of Allah ﷺin the journey to perform the Farewell Hajj back and forth, and they transmitted to us all his actions. They explained all that which constituted as part of the rituals of Hajj and what did not constitute as thus.
In this hadeeth, Ibn ‘Abbaas (may Allah be pleased with him) reports that staying at night at al-Muhassab is not part of the rites of Hajj at all. Al-Muhassab is also known as al-Abtah, which is a spacious valley between Makkah and Minaa, between the two hills towards the cemeteries. It has been given that name due to the accumulation of gravel therein carried by the floodwater that flows towards it. Now, it is known as al-Ja’fariyyah and it is part of the al-Jummaizah district. The Prophet ﷺstayed there on the last day of leaving Minaa – that is the third day of the days of Tashreeq – in order to allow people to assemble therein and those who are of slow and moderate pace can be on the same level and spend the night there and wake up at early morning so they can all depart together to Al-Madeenah..

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..

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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..