| 2 Hadiths


Hadith
3137
Narrated Jaabir (may Allah be pleased with him):Allah's Messengerﷺsaid (to me), "If the property of Bahrain had come to us, I would have given you so much and so much." But the Bahrain property did not come till the Prophetﷺhad died. When the Bahrain property came. Aboo Bakr(may Allah be pleased with him)ordered somebody to announce, "Any person who has money claim on Allah's Messengerﷺor whom Allah's Messengerﷺhad promised something, should come to us." So, I went to him and said, "Allah's Messengerﷺhad promised to give me so much and so much." Aboo Bakr scooped up money with both hands thrice for me." (The sub-narrator Sufyaan illustrated this action by scooping up with both hands and said, "Ibn al-Munkadir, another sub-narrator, used to illustrate it in this way.") Narrated Jaabir (may Allah be pleased with him): Once I went to Aboo Bakr and asked for the money but he did not give me, and I went to him again, but he did not give me, so I went to him for the third time and said, "I asked you, but you did not give me; then I asked you (for the second time) and you did not give me; then I asked you (for the third time) but you did not give me. You should either give me or allow yourself to be considered a miser regarding my case." Aboo Bakr said, "You tell me that I am a miser with regard to you. But really, whenever I rejected your request, I had the inclination to give you." (In another narration Jaabir added:) So, Aboo Bakr scooped up money with both hands for me and asked me to count it. I found out that it was five hundred. Aboo Bakr told me to take twice that amount. In another narration, it reads: “He said: No sickness is more harmful than miserliness.”
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Commentary : The Prophet ﷺ liked to always keep his promises, which is from the manners of the believers.He ﷺwould often promise his Companions - especially those with needs and debts - to give them from the wealth that came from the booty which he receivedfrom the cities that entered Islam.
In this hadeeth, Jaabir ibn ‘Abdullah (may Allah be pleased with him) reports that the Prophet ﷺ had promised him that if the wealth of Jizyah came to him from Bahrain, he would give him “such-and-such, such-and-such, and such-and-such [an amount];” showing two handfuls three times. Bahrain, at that time,referred to what is known today as Bahrain, as well as Al-Ahsaa and Al-Qateef(which are located in eastern Saudi Arabia).Other accounts have shown, according to al-Bukhaaree and others, that the Prophet ﷺ sent al-‘Alaa ibn al-Hadramee to al-Munthir ibn Saawa, the governor of the Persians in Bahrain, calling him to Islam, so he became Muslim.The Magi of those territories made a peace pact with the Muslims on the condition of paying the Jizyah.When the Prophet ﷺ promised Jaabir to give him a share from the Jizyah of Bahrain, the wealth did not reach al-Madeenah until after the Prophet ﷺ and his soul was taken away.Aboo Bakr (may Allah be pleased with him) took over the Caliphate after him ﷺ andthen,when the money of Jizyah arrived from Bahrain, Aboo Bakr (may Allah be pleased with him) ordered a man to proclaim - it was stated that that proclaimer was Bilaal (may Allah be pleased with him) - who called out loudly, “Whoever has given a loan to the Messenger of Allahﷺ or there is a promise of money from him, then let him come to us so that we can fulfil his rights.” Aboo Bakr (may Allah be pleased with him) did this based on his knowledge of what the Prophetﷺ would do in terms of promises and taking loans to fulfil the needs of the people until the wealth of Jizyah or booty came to him.
So, Jaabir came to Aboo Bakr (may Allah be pleased with them) and told him that the Messenger of Allah ﷺhad told him: “So-and-so,” and this is a metaphor for what the Messenger of Allah ﷺ had promised him. Aboo Bakr (may Allah be pleased with him) scooped for him three times.It was said that it was like a handful and that it was what fills both palms. The narrator of this hadeeth, Sufyaan ibn ‘Uyaynah, demonstrated it when he explained what it meant, and he scooped using both palms.
In a different narration, it mentions that he came to Aboo Bakr (may Allah be pleased with him) and asked him to give him three times, and each time he did not give him. Thereupon, Jaabir (may Allah be pleased with him) said to him, “Either you will give me, or you will be stingy to me.” Miserliness is that a person withholds what is obligatory upon him and does not pay it. Hence, Aboo Bakr (may Allah be pleased with him)remarked to him disapprovingly, “Did you really say, ‘or be stingy to me?!’” I have not held back from giving you at any time, but I really intended to give you.”Aboo Bakr only delayed in giving either due to being busy with something more important than that, or from the fear that it could lead to many others starting to demand for similar things.Aboo Bakr filled his both palms with money and asked him to count it.He counted it and found it to be equivalent to five hundred in number, so Aboo Bakr told him, “Take a similar amount twice again,” just as what the Messenger of Allah ﷺ promised him.
In one narration, it is mentioned that Aboo Bakr (may Allah be pleased with him)asked him, “And which disease is more severe than miserliness?!” That is, which defect is worse than a person being described as miserly?
This hadeeth demonstrates the goodness of Aboo Bakr as a successor to the Messenger of Allah ﷺ, his effortstoward the establishment of his Sunnah ﷺ and his implementation of his promises ﷺ.
It shows that the ruler has the right to allocate a portion of the booty orFay’ to his deputies and the deputies of the Muslims, and it highlights the importance of paying off the debts of the deceased after his death..

3139
Narrated Jubayr ibn Mut`im(may Allah be pleased with him)The Prophetﷺtalked about war prisoners of Badr saying, "Had Al-Mut`im ibn ‘Adi been alive and interceded with me for these mean people, I would have freed them for his sake."
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Commentary : One who fails to thank people, then he has not been thankful to Allah.The Prophetﷺ was the keenest on preserving the rights of people, and he treated them with kindness, and interacted and addressed the people according to their status and appropriate positions, giving them the due value and respect which they deserved.

Al-Mut’im ibn ‘Adiyy was the one who endeavoured to overturn the scroll that Quraysh had suspended on the Ka’bah, which entailed boycotting Banee Haashim and Banee al-Muttalib.Hence, the Prophet ﷺ noted this noble deed of his.

In this hadeeth, Jubayribn Mut’im reports that the Prophet ﷺ said after the Battle of Badr that took place in the second year of the Hijrah, that if al-Mut’im ibn ‘Adiyy was alive and appealed tohim to forgive those dirtypolytheist prisoners, he would have approved his request and would have set them free without ransom. The Prophet ﷺ wanted to express his gratitude to him not only due to his noble endeavours to end the boycott of Banee Haashim that Quraysh had previously initiated,as written on their scroll that was hung on the Ka’bah.It was also becausewhen he ﷺ returned from Taaif to Makkah, he returned under his protection. However, the death of al-Mut’im happened in the month of Safar during the second year of the Hijrah, about seven months before the Battle of Badr.
It is possible that by this statement, the Prophet ﷺ wanted to comfort the heart of his son Jubayribn Mut’im and incline his heart further towards Islam. The statement of the Prophet ﷺcontains anindication of the lofty status of the Prophet ﷺ and belittlement of the condition of those disbelievers, as his words showed that he did not care about them such that he would not mind entrusting their affairs to a polytheist who had some status in his eyes.
The reasons the Prophet ﷺcalled the disbelieving prisoners‘ dirty and stinkingindividuals’ is either due to their ritual impurity due to their disbelief or because those to whom he referred were those whose bodies had turned to stinking corpses thrown into the well of Badr. However, if al-Mut’im interceded with the Prophet ﷺto hand their bodies over, then the Prophet ﷺ would have turned their bodies over to him.
This hadeeth shows that it is permissible to show compassion to prisoners and effectuate their release without ransom, and that it is allowed to accept the intercession of a noble person on behalf of sinners in order to attract his heart to Islam.
Itshows that one should give the best rewardto someone who did a favour or a kind act for him. .

3140
Narrated Jubayr ibn Mut`im:I and `Uthmaan ibn `Affaan went to Allah's Messengerﷺand said, "O Allah's Messenger! You have given to Banee Al-Muttalib and left us although they and we are of the same kinship to you." Allah's Messengerﷺsaid, "Baneeal-Muttalib and Banee Haashim are one and the same." The Prophetﷺdid not give a share to Banee `Abd Shams and Banee Nawfal.
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Commentary : Allah bestowed His grace on the Muslims by helping them conquer the fort of Khaybar in the seventh year of the Hijrah.The Messenger ﷺ acquired therefrom many spoils, and he gave Banee Haashim and Banee ‘Abdul Muttalib of the fifth share which he ﷺ took of the spoils, while he did not give anything to Banee ‘Abd Shams and Banee Nawfal.
Jubayribn Mut’im – who happened to be from Banee Nawfal – reports that he and ‘Uthmaan ibn ‘Affaan – who was from Banee ‘Abd Shams - went to the Messenger of Allah ﷺand said, “O Messenger of Allah!You gave Banee ‘Abdul Muttalib from the spoils, and you did not give us anything although they and we have the same status with you,i.e. we are all brothers as we are all the sons of ‘Abd Manaaf.
This is because ‘Abd Shams, Haashim, and al-Muttalib were allmaternal half-brothers whose mother was ‘Aatikah bint Murrah. As for Nawfal, he was their paternal half-brother whose mother was Waaqidah bint ‘Amr al-Maaziniyyah.These four became the masters and leaders of their people after the demise of their father, and so they took the mantle of leadership. Haashim took the responsibility of supplying water to the pilgrims and feeding the needy pilgrims after his father’s demise. It is to him and to his brother al-Muttalib the attribution of the lineage of the close relatives is referred to, and they were one and the same. This is why the Prophet ﷺ stated, “Banoo al-Muttalib and Banoo Haashim are one and the same.” In other words, the same ruling applies to the two of them in terms of the rights that they deserve because there was an oath of alliance between them in the pre-Islamic era.For this reason, when Quraysh besieged Banoo Haashim in the valley and prevented the people from marrying them and trading with them, in that instance, Banoo al-Muttalib tethered alongside Banoo Haashim in the valley, as a protest on behalf of the Messenger of Allahﷺ and for his protection.As a result,the Muslims among the tribe entered the valley as a form of obedience to Allah and His Messengerﷺ, while the disbelievers among them entered the valley as a form of loyalty for the clan, self-esteem and obediencefor Aboo Taalib, the uncle of the Messenger of Allah ﷺ.On the other hand, Banoo Nawfal and Banoo ‘Abd Shams did not enter the valley, though they were first cousins. They even fought against them, resisted them, and turned the clans of Quraysh to fight the Messenger ﷺand the Muslims who were with him.
This hadeeth shows that the fifth of the spoils was reserved for the Prophet ﷺ to dispose of it as he wanted, and to give it to his relatives, and withhold from whomever he wanted.
It also shows that one should take care of family members when giving, and shows that close kin should have a sharefrom gifts, because ‘Uthmaan and Jubayr only asked for the gift due to their kinship..

3141
Narrated Saalih ibn Ibraaheem ibn ‘Abd al-Rahmaan ibn ‘Awf from his father from his grandfather:While I was standing in the row on the Day (of the Battle) of Badr, I looked to my right and my left and found that two young boys from the Ansaar are on my both sides. At that moment, I wished that I stood between two strong and fierce men instead. One of them called my attention saying, "O Uncle! Do you know Aboo Jahl?" I said, " O my nephew! Yes,what do you want from him?" He said, "I have been informed that he abuses Allah's Messengerﷺ. By Him in Whose Hands my life is, if I should see him, then my body will not leave his body till either of us meet his fate." I was astonished at that talk. Then the other boy called my attention saying the same as the other had said. After a while I saw Aboo Jahl walking amongst the people. I said (to the boys), "Look! This is the man you asked me about." So, both of them attacked him with their swords and struck him to death and returned to Allah's Messenger to inform him of that. Allah's Messengerﷺasked, "Which of you has killed him?" Each of them said, "I Have killed him." Allah's Messengerﷺasked, "Have you cleaned your swords?" They said, "No. " He then looked at their swords and said, "No doubt, you both have killed him, and the spoils of the deceased will be given to Mu’aath ibn `Amr ibn al-Jamooh." The two boys were Mu’aath ibn 'Afra and Mu’aath ibn `Amr ibn al-Jamooh.
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Commentary : The children of the Emigrants and the Ansaar grew upon on the pristine nature of Islam.The Companions (may Allah be pleased with them) brought them up righteously as they are the best of the people after the prophets and witnessed the Prophet ﷺ walking amidst them.These children grew up loving him, and they learnt to sacrifice themselves for him since their childhood. This hadeeth presents to us one of the aspects that manifested their unconditional love for the Prophet ﷺ.
In this hadeeth, ‘Abd al-Rahmaan ibn ‘Awf(may Allah be pleased with him)reports that he was lining up with the other Muslim fighters for the Battle of Badr that happened between the Muslims and the polytheists of Makkah during the second year of the Hijrah.He looked to his right and left, and he found two young boys of a young age from the Ansaar.He wished that he was standing between two strong and fierce men, instead, because an older person would more entrenched in war and more rightful to be beside him than these young fighters.One of these two boys was Mu’aathibn ‘Amr ibn al-Jamooh(may Allah be pleased with him), and the other boy was Mu’aathibn ‘Afraa (may Allah be pleased with him).One of them gestured,such that he looked with his eye towards him or touched him with his hand and asked him, “Uncle, do you know Aboo Jahl?”‘Abd al-Rahmaan answered him, “Of course, and why are you asking about him, o nephew!”The boy replied, “I heard that he abuses the Messenger of Allahﷺ,” and then he swore that if he saw him, he would not let him go, until the one closer to the death between died. ‘Abd al-Rahmaan ibn ‘Awf was astonished by the statement of this boy, as it was indicative of his perfect chivalry.Then, the second one gestured to him and made exactly the same statement as the first one.It wasn’t long until ‘Abd al-Rahmaan spotted Aboo Jahl, who happened to be roaming amongst the people, moving around and not remaining still at one place.He showed them where their target was and informed them that this particular man was Aboo Jahl, concerning whom they had asked him earlier.Both of them hastened towards him with their swords, meaning they sprinted with their swords to hit him until they killed him.Then they returned to the Prophet ﷺ and informed him of their killing of Aboo Jahl.The Prophetﷺ asked them, “Who amongst you killed him?”Both answered, “I killed him.”The Prophet ﷺ inquired, “Have you both cleaned your swords?”Meaning, from the blood that is on it.They both answered, “No.” The Prophet ﷺ looked at their swords to see the extent of their penetration into the body of the killed (by looking at the blood stains on them), to judge who was more effective in extracting his soul, and to decide on giving the killed person’s booty to the one who was more effective in killing him.If they had rubbed their swords clean, then the indication of this reality would not be clear.Thereafter, the Prophet ﷺ informed them that each one of them participated with his brother in killing him. Heﷺ gave his acquired booty and armaments to Mu’aathibn ‘Amr ibn al-Jamooh, as he learned that it was his sword that was instrumental in killing him.The reason he said to them, “Both of you killed him,” was to grant comfort to the heart of the other in the sense that he participated in killing him and in acquiring the great rewards that are based on this noble act, though there is a difference between them both in precedence and causation. It is reported on the authority of ‘Abdullah ibn Mas’ood that he found Aboo Jahal still had his last trace of life, thus, he gave him the last stroke and removed his head from his body [Saheeh al-Bukhaaree and Saheeh Muslim].
This hadeeth shows that the armament of the killed disbeliever in war is not always subject to the one fifth portion (khums), and it can be given to his killer instead.
It confirms the legality of the establishment of financial rights through circumstantial evidence because the Prophet ﷺproved who killed Aboo Jahl by examining the blood on the sword, and judged for him to receive his armaments.
It shows that one should be angry and hasten to fight for the sake of Allah and His Messengerﷺ.
The hadeeth shows that a person should conceal his intention to do good from others, lest they supersede him, and that it is important to avoid belittling anyone, as sometimes one who is belittled with regard to carrying out a task could be greater than what he is perceived as in the hearts, and be more rightful to carry out that task.
Lastly, it shows that it is important for the ruler and the judge to study circumstantial evidence in order to give preference to the statement of one claimants over the statement of another..

3142
Narrated Aboo Qaatadah (may Allah be pleased with him): We set out in the company of Allah's Messengerﷺon the day (of the battle) of Hunayn. When we faced the enemy, the Muslims retreated, and I saw a pagan throwing himself over a Muslim. I turned around and came upon him from behind and hit him on the shoulder with the sword. He (i.e. the pagan) came towards me and seized me so violently that I felt as if it were death itself, but death overtook him, and he released me. I followed `Umar ibn Al Khattab and asked him, "What is wrong with the people (fleeing)?" He replied, "This is the Will of Allah," After the people returned, the Prophetﷺsat and said, "Anyone who has killed an enemy and has a proof of that, will possess his spoils." I got up and said, "Who will be a witness for me?" and then sat down. The Prophetﷺagain said, "Anyone who has killed an enemy and has proof of that, will possess his spoils." I (again) got up and said, "Who will be a witness for me?" and sat down. Then the Prophetﷺsaid the same for the third time. I again got up, and Allah's Messengerﷺsaid, "O Aboo Qataadah! What is your story?" Then I narrated the whole story to him. A man (got up and) said, "O Allah's Messenger! He is speaking the truth, and the spoils of the killed man are with me. So please compensate him on my behalf." On that Aboo Bakr As-Siddeeq(may Allah be pleased with him) said, "No, by Allah, he ﷺwill not agree to give you the spoils gained by one of Allah's Lions who fights on the behalf of Allah and His Messenger." The Prophetﷺsaid, "Aboo Bakr has spoken the truth." So, Allah's Messengerﷺgave the spoils to me. I sold that armour (i.e. the spoils) and with its price I bought a garden at Banee Salimah, and this was my first property which I gained after my conversion to Islam..

Commentary : The Prophet ﷺ explained the rulings on jihad, spoils, and additionally rewarded booty; he also made it clear what every fighter deserves, and when a Muslim deserves receiving the belongings of a slain polytheist.
In this hadeeth, Aboo Qataadah (may Allah be pleased with him) reports that he came out with the Messenger of Allah ﷺin the year when the Battle of Hunayn took place.Hunayn is a valley, the distance between which and Makkah is three miles.The battle took place in the eighth year of the Hijrahandwas between the Muslims and the people of Taaif, namely the tribes of Hawaazin and Thaqeef.When the Muslims met with the enemy, the Muslims resorted to some sort of manoeuvre, meaning that it entailed moving back and forth and some sort of disarray.He used this word to describe the scenario to avoid using a negative word denoting defeat.This military manoeuvre happened in some sections of the army,but not involving the Messenger of Allah ﷺ and those around him.Aboo Qataadah (may Allah be pleased with him) saw a man of the idolators who had gone on top of a man from the Muslims, meaning he had overpowered him and was ready to kill him, or had toppled him and was sitting on him to kill him. He(may Allah be pleased with him) turned to him from behind until he struck him with a sword on the vein of his neck; the Arabic word Habl al-‘Aatik signifies a nerve, or a muscle string located at a place where the robe fits on the neck, or the place between the shoulder blade and neck where one’s robe sits, or between the neck and the shoulder.However,this polytheist was so strong that he stood up after the strike, turned to Aboo Qataadah (may Allah be pleased with him) and hugged him until Aboo Qataadah(may Allah be pleased with him) found the severity like the severity of death, but soon death overtook this polytheist, so he let Aboo Qataadah go.Thereafter, Aboo Qataadah (may Allah be pleased with him) went to join ‘Umar ibn al-Khattaab, and asked him, “What is the matter with the people who seemed defeated? And why are they fleeing?” So, ‘Umar told him that the command of Allah is overpowering. That means, whoever trusts in Him and does not admire himself [in terms of his strength and number], the He will help him, and not as what the Muslims did at the beginning, when they were impressed by their multitude, it did not avail them anything, and they were defeated in the early moments of the battle; however, the praiseworthy outcome is for the righteous who place the commands of Allah before their eyes and entrust their affairs to Allah.
Then the Muslims returned to the battle after retreating.That occurred after the Prophet ﷺ called out to them, “I am the Prophet, not a liar. I am the son of [the brave] ‘Abdul Muttalib.”He ordered his uncle al-‘Abbaas(may Allah be pleased with him) to call out to the people to return, as the narrations of Bukhaaree and Muslim explain.Allah, the Glorified, has mentioned what happened then in His Mighty Book; He Almighty states:{Indeed, Allah has given you [believers] victory on many battlefields, even at the Battle of Ḥunain when you took pride in your great numbers, but they proved of no advantage to you. The earth, despite its vastness, seemed to close in on you, then you turned back in retreat.Then Allah sent down His reassurance upon His Messenger and the believers, and sent down forces you could not see, and punished those who disbelieved. Such was the reward of the disbelievers.}(Quran 9:25-26).
After the end of the battle, the Muslims took the spoils of Hawaazin and Thaqeef, and the Prophet ﷺ sat and said, “Whoever killed a person, he must provide a proof,”i.e. he must have a sign or witnesses, “then he will receive the killed person’s armaments,” that is the arms and other personal belongings the killed person was carrying at that time.
Aboo Qataadah(may Allah be pleased with him) said, “I got up and said,‘Who will testify in my favour that this man was killed by me?’” Then he sat down.Thereafter, he repeated this statement twice - as if he was talking to himself - and in the last instance, the Messenger of Allah asked him, “What is wrong with you, Aboo Qataadah?” So he began narrating to him what had happened.A man exclaimed, “He has spoken the truth, O Messenger of Allah, his booty is with me, accept to give it to me instead.” He meant that he wanted to keep the booty and he was asking the Messenger of Allah ﷺ to give Aboo Qataadah something instead of it. Thereupon, Aboo Bakr (may Allah be pleased with him) replied to him immediately, “No way, by Allah!” I.e. it is not yours, by Allah, “then he ﷺ shall not turn to a lion among the lions of Allah [to take away his right],” meaning Aboo Qataadah (may Allah be pleased with him).The comprehensive meaning of this is that if Aboo Qataadah s truthful about the fact that he is the owner of the booty, then it is plausible that the Prophet ﷺ shall not turn to a person who in his bravery is like a lion, who fights in defence of Allah and His Messenger, thereafter, taking away his right from him and handing it over to you without the approval of the former.It is important to satisfy the heart of the fighter who killed a polytheist first.However, if agrees to leave his acquired arms to the other person, he is free to do so, otherwise, his right shall be returned to him in terms of the acquired armaments.The Prophet ﷺ said, “He is right,” meaning, Aboo Bakr (may Allah be pleased with him).Thus, the Prophet ﷺ gave Aboo Qataadah the killed soldier’s armaments after becoming aware of the proof that he was the one who killed the enemy fighter.
Thereafter, Aboo Qataadah narrated that he sold his spoils and bought an orchard in Banee Salamah instead. Banee Salamah is a clan of the Ansaar, and thereafter, Aboo Qataadah stated that this orchard was the first wealth that he acquired or bought in Islam.
From the benefits of this hadeeth is that it expounds the virtue of Aboo Bakr (may Allah be pleased with him) where he issued a fatwa in the presence of the Prophet ﷺ, and the Prophet ﷺ approved his ruling and was satisfied with it.
The hadeeth highlights the merit of Aboo Qataadah (may Allah be pleased with him), whom Aboo Bakr(may Allah be pleased with him) called a lion from the lions of Allah, who fights for Allah and His Messenger, which the Prophet ﷺ affirmed.
This hadeeth shows that the killer is more deserving of the special booty of the one whom he killed, that the special booty will not be divided into the one-fifth share (al-Khums), and that it is given to the fighter who killed the enemy fighter before the booty is divided..

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Narrated Naafi’:`Umar ibn Al-Khattab said, "O Allah's Messengerﷺ! I vowed to observe I`tikaaf for one day before Islam." The Prophetﷺordered him to fulfil his vow.
Naafi’ added: `Umar gained two female captives from the war prisoners of Hunayn and he left them in some of the houses at Makkah. When Allah's Messengerﷺfreed the captives of Hunayn without ransom, they came out walking in the streets. `Umar said (to his son), "O `Abdullah! See what the matter is." `Abdullah replied, "Allah's Messengerﷺhas freed the captives without ransom." He said (to him), "Go and set free those two slave girls."
Naafi` added: Allah's Messenger did not perform the `Umrah from Al-Ji’raanah, and if he had performed the `Umrah, it would not have been hidden from `Abdullah.
In one version of the hadeeth, regarding the vow, it does not say “ a day”.
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Commentary : There are three versions of this hadeeth, all of which represent the complete compliance of the Companions(may Allah be pleased with them) to the orders of Allah and His Messenger ﷺ, and how they never tookaction until they hadclarified the truth as stated by Allah and His Messengerﷺ.
In this hadeeth, Naafi’, the freed slave of ‘Abdullah ibn ‘Umar (may Allah be pleased with him),reports that after Allah granted the Muslims the conquest of Makkah, and it became part of the lands of Islam, ‘Umar ibn al-Khattaab(may Allah be pleased with him) remembered a matter which he had vowed in the time of ignorance, before Islam.He asked the Messenger of Allah ﷺ about it, recalling that he had vowed to perform i'tikaaf (seclusion) for a day in the Sacred Mosque (al-Masjid al-Haraam).In the narration of Muslim, it appears that his question occurred at al-Ji’raanah after his return from Taa'if.The Prophet ﷺ ordered him to fulfil his vow by performing i'tikaaf in the Sacred Mosque.
Part of the share of the booty of ‘Umar was receiving two slave girls among the captives of Hunayn. The Messenger of Allah ﷺ showed compassion on the captives of Hunayn and set them free without any ransom. That is when the Prophet ﷺ married the mother of believers Juwairiyyah bint al-Haarith (may Allah be pleased with her) and made her release her dowry. The Companions of the Messenger of Allah ﷺ exclaimed, “[These captives] are now the relatives-in-law of the Messenger of Allah ﷺ,” as recorded in the hadeeth in Sunan Aboo Dawood. Hence, the Companions (may Allah be pleased with them) set the captives free from their ownership, and they began running on the roads.‘Umar asked his son, ‘Abdullah, to find out what was happening! He looked and asked why they were walking on the roads, thus, he learnt that the Messenger of Allah ﷺ had set the captives free. Thereupon, ‘Umar (may Allah be pleased with him) ordered his son to set free the slave girls whom the Messenger ﷺhad given him from the one-fifth share.This was an excellent example to follow what the Prophet ﷺ had done.After all, they were the most eager of people to follow him and pursue his guidance.
The words of the freed slave of Ibn ‘Umar (may Allah be pleased with him)are that the Messenger of Allahﷺ did not perform ‘Umrah starting from al-Ji’raanah, and had he performed ‘Umrah from there, Ibn ‘Umar (may Allah be pleased with him) would have known about it.Al-Ji’raanah is a place between al-Taaif and Makkah.It is closer to Makkah, being about 20 km north-east of it.It is narrated in the authentic hadeeth that the Prophet ﷺ performed ‘Umrah from there when had finished conquering Hunayn and al-Taaif [Saheeh al-Bukhaaree and Saheeh Muslim].That was in the eighth year of the Hijrah.Ibn ‘Umar (may Allah be pleased with him) and a sizeable number of companions did not know about this because the Prophet ﷺassumed the Ihraam for ‘Umrah and only a few companions accompanied him.Heﷺ left al-Ji’raanah at night, performed ‘Umrah at night, and then returned;hence, his ‘Umrah was unnoticed by a large number of people, as narrated by an-Nasaa’ee, Ahmad and others.
This hadeeth encourages us to fulfil a permissible vow, even if a long time has passed, and that whoever makes a vow free from polytheism before he embraces Islam; then after he embraces Islam, he should fulfil his vow.
It shows that it is permissible to make a vow regarding performing seclusion in the Masjid (‘itikaaf).
It also highlights the prompt response of the Companions (may Allah be pleased with them) to obey the commands of Allah and His Messenger ﷺ.
It teaches us to accept the good news that becomes widespread, even if a reliable person never heard of it..

3147
Narrated Anas ibn Maalik:When Allah favoured His Messengerﷺ with the properties of Hawaazin tribe as booty, he started giving to some men from Quraysh even up to one-hundred camels each, whereupon some men from the Ansaar said about Allah's Messenger “May Allah forgive His Messenger! He is giving to (men of) Quraysh and leaves us while it is our swords that are still dropping blood (of the disbelievers)" When Allah's Messengerﷺwas informed of what they had said, heﷺ called the Ansaar and gathered them in a leather tent and did not call anybody else along, with them. When they gathered, Allah's Messengerﷺcame to them and said, "What is the statement which, I have been informed, and that which you have said?" The learned ones among them replied," O Allah's Messenger!The wise ones amongst us did not say anything, but the youngsters amongst us said, 'May Allah forgive His Messenger; he gives the people of Quraysh and leaves the Ansaar, in spite of the fact that our swords are still dribbling (wet) with the blood of the infidels.' " Allah's Messengerﷺreplied, I give to such people as are still close to the period of infidelity (i.e. they have recently embraced Islam and Faith is still weak in their hearts). Won't you be pleased to see people go with fortune, while you return with Allah's Messengerﷺto your houses? By Allah, what you will return with, is better than what they are returning with." The Ansaar replied, "Yes, O Allah's Messenger! We are satisfied' Then the Prophetﷺsaid to them." You will find after me, others being preferred to you. Then be patient till you meet Allah and meet His Messenger at Al-Kawthar (i.e. a fount in Paradise)." (Anas added:) But we did not remain patient.
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Commentary : The Prophet ﷺ was keen to have all people enter Islam, the religion of Allah.He ﷺused to treat people as he saw in their best interests,i.e.if wealth was suitable for someone, he would give him wealth, and if his closeness would suit someone, he would bring him closer to him, and so on.
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him)reports that a group of people from the Ansaar said to the Messenger of Allah ﷺ when Allah bestowed upon him the booty from Hawaazin– which is an Arab tribe - in the 8th year of Hijrah,he ﷺ embarked on giving some men of Quraysh a hundred camels in order to create a stronger bondintheir hearts towards Islam, as they happened to be the leaders of their people.When the Ansaar - who are the people of al-Madeenah - saw what the Prophet ﷺ had done, they felt uneasy about it or they became jealous; they perceived in themselves that they were more entitled to this wealth.So they said, “May Allah forgive the Messenger of Allah ﷺ,” as if they saw it as a mistake for which he ought to be forgiven by Allah, or they said this in a way to show the intensity of their love for him, so that they could avoid frankly saying,‘He made a mistake.’Their justification was that the swords of the Ansaar were the ones that fought with him, and the blood of Quraysh was still on their swordsfrom the wars that took place between them for them to enter Islam. It is as if they wanted him to give them the booty also as he gave it to those men from Quraysh, and as if those who said this grieved and sensed that the Prophet ﷺhad begun leaning toward his family and his tribe of Quraysh, and favouring them by giving gifts.The Messenger of Allah ﷺ learned about what they said.It is said that Sa’d ibn ‘Ubaadah (may Allah be pleased with him) informed him of what these men said.The Prophet ﷺ sent a messenger to Ansaar to call them over, assembled them under a tent made of skin, and did not allow anyone else in apart from them, because the invitation was to the Ansaar only.When they had congregated, the Prophet ﷺcame to them asking, “What is the news that has reached me?”He was inquiring from them about what they had said. The understanding men – those who were sensible and wise – said, “Those who are the most opinionated people amongst us – these are the intellectuals and those possessing comprehension – O Messenger of Allah, have not uttered a single word about this.As for those young ones who possess the minimal intellectual ability, they said, ‘May Allah forgive the Messenger of Allah; he gives booty to Quraysh and leaves the Ansaar, while our swords are still dropping droplets of their blood!’” The Messenger of Allah ﷺ replied to them, “I do give the booty to some men who are very close to the time of their disbelief,” meaning he wanted to harmonize them and strengthen Islam in their hearts; thus, he gave them the wealth; and not because they were from Quraysh, or because of other reasons.
Thereafter, heﷺ told them – thereby giving them glad tidings and expounding his love and his preference of them to others among the Muslims, “Are you not happy that people take the wealth with them.”They take it to their houses and family members, “and you return to your tents and houses with the Messenger of Allah?”That is better than wealth.Then he took an oath saying, “By Allah!What you are returning with,” what you are returning with to your houses and city, “is better than what they are returning with,” these other people who are returning with the wealth.At this point, the Ansaar came to know their high status with the Prophet ﷺ.Their status was far greater than everyone who took the wealth, and this comforted their hearts.They replied, “Of course, O Messenger of Allah!We are pleased.”The Prophet ﷺ then told them, “You will definitely see extreme favouritism after me,” meaning they would witness tyranny inflicted against them and depeivation of the wealth and rights due to them i.e.the leades would end up giving others undue wealth and power.Thereafter, heﷺ said, “Remain patient until you meet Allah, and you meet His Messenger on the Pond.”It means to remain patient over what you will encounter after me in the world until you meet me at the Pond on the Day of Judgment, safely from any competition and mutual hatred in the debris of the world, when you will be given your rewards in full from Allah Almighty.You will then succeed with great rewards for the patience exercised in the world.The Pond of the Prophet ﷺ is a big pond of water to where the believers will go to drink therefrom in the plains of the Day of Judgement.In a narration of Muslim, they replied, “We will remain patient” on the harms.
Anas (may Allah be pleased with him) remarked, “We did remain patient on the favouritism and tyranny as the Messenger of Allah ﷺ commanded us to do”.
From the benefits of this hadeeth, we can conclude that it is permissible to give the booty to new Muslims and also give them whatever is of the same meaning from the state funds, in order to win their hearts and grant them steadfastness on Islam.
The hadeeth highlights the virtue of the Ansaar, and the special relationship of the Prophet ﷺ with the Anssar, and their special relationship with the Prophetﷺ.
It encourages people toendure the tyranny of leaders and their preference for unworthy people.
The hadeeth affirms the water basin for the Prophet ﷺ on the Day of Judgement.

3150
Narrated `Abdullah:On the day (of the battle) of Hunayn, Allah's Messengerﷺfavoured some people in the distribution of the booty (to the exclusion of others); he gave Al-Aqra' ibn Haabis one-hundred camels and he gave 'Uyaynah the same amount, and also gave to some of the eminent Arabs, giving them preference in this regard. A man n came and said, "By Allah, justice has not been observed in this distribution, nor has Allah's Pleasure been aimed at." I said (to him), "By Allah, I will inform the Prophet (of what you have said), "I went and informed him, and he said, "If Allah and His Messenger did not act justly, who else would act justly. May Allah be merciful to Moses, for he was harmed with more than this, yet he kept patient."
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Commentary : The Prophetﷺ was keen to see all people enter Islam, the religion of Allah.Heﷺ would invite the leaders and those who held influential positions in their communities and would win their hearts, in the hope of their entrance into Islam and that their people would follow suit and enter Islam and remain steadfast on it.
In this hadeeth, ‘Abdullah ibn Mas’ood (may Allah be pleased with him)reports that the Prophet ﷺspecified some people and granted them preference in the distribution of the spoils.He gave them extraat the Battle of Hunayn, which occurred in the eighth year of the Hijrah.Hunayn is a valley that is three miles away from Makkah.This battle occurred against the people of Taaif, namely the tribes of Hawaazin and Thaqeef.He gave al-Aqra’ ibn Haabis – one whose heart it was desirable to win – a hundred camels.He gave ‘Uyaynah ibn Hisn al-Fazaaree the same amount, and he gave some other people among the notables of the Arabs.He gave them precedence and preference over others among those who had stronger faith, were veterans in companionship, and were enduring in trials due to their faith.A man said when he witnessed this, “By Allah, verily, this distribution contains no fairness and nor has the happiness of Allah has been intended thereby.”The statement of this man levelled an accusation at the Messenger of Allah ﷺ.‘Abdullah ibn Mas’ood(may Allah be pleased with him) heard him saying this; thus,he swore that he would inform the Messenger of Allah about it. That was because the person spoke whilst backbiting the Prophet ﷺ, which is indicative of the corruption found in the heart of this man.That was because he did not head to the Prophet ﷺ with his opinion for the Prophet ﷺ to explain to him the wisdom behind it or to reassess himself if he had really made a mistake.When the Prophet ﷺ learnt about it, he became unhappy – as it has been mentioned in Saheeh Bukhaaree and Saheeh Muslim.Thereupon, the Prophet ﷺ said, “Who will be fair if Allah and His Messenger are not fair?”This statement shows that what the Messenger of Allah did was from the command of Allah and that he was only applying the orders of his Lord.Thereafter, the Prophet ﷺ said, “May Allah have mercy on Moses(peace be upon him).He was harmed by people with more than this,” meaning, more than what I have been annoyed and harmed with.“He remained patient.” We have an excellent example in him, as he was taken out of Egypt and exiled,andthereafter, Allah granted him victory over his enemy and brought forth for him signs before his people.Despite this, they opposed him in many issues, andhe remained patient over them.Some of the prophets (peace be upon them) are consoled by others.The Prophet ﷺ consoled himself by Prophet Moses (peace be upon him) in his perseverance over his people.He remained patient over this person.
Thishadeeth reveals the Prophet’s ﷺforbearance, and it teaches us to ignore the ignorant person.
It highlights the virtue of Prophet Moses(peace be upon him) and indicates consolation by those who have passed away among the righteous counterparts.
It shows that it is permitted to narrate a statement that is not good when it is stated if itis transmitted out of one’s fervour for the truth, so its utterer is known and is warned against..

3153
Narrated `Abdullah ibn Mughaffal(may Allah be pleased with him): While we were besieging the fort of Khaybar, a person threw a leather container containing fat, and I ran to take it, but when I turned, I saw the Prophet (standing behind), so I felt embarrassed in front of him.
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Commentary : The fortress of Khaybar was a fortress of the Jews.The Prophet ﷺ left to fight them in the seventh year of the Hijrah.In this war, many injunctions were revealed concerning the issues pertaining to the spoils and special booty, cultivation on lands and so on.The Prophet ﷺ clarified what is allowed and what is disallowed during these events.
In this hadeeth, ‘Abdullah ibn Mughaffal (may Allah be pleased with him) reports that during the encirclement of the fortress of Khaybar, someone threw a bag containing fat. The Arabic word Jiraab signifies a container made of leather. ‘Fat’ means fat grease. ‘Abdullah says, “I ran quickly to take it,” meaning, I jumped quickly to grab it and take it for myself.‘Abdullah turned and saw the Prophet ﷺ looking at him. So,he (may llah be pleased of him) felt shy of him,andrealisedthat he # wanted it.
The narration in Saheeh Muslim indicates the Prophet’s approval and affirmation of his taking it as it contains that he ﷺ smiled when he saw him.
This amount of food is allowed for the soldiers to take according to their needs without wasting it and hoarding it. If one has enough to sustain him, then he should not take anything extra above that. This allowance is fine, despite there being prohibition from embezzlement in other things of the spoils such as clothing and animals, so that they are not used up or kept from the one who is entitled tohis share.
This hadeethserves as evidence that consuming the fats of the animals slaughtered by the people of the Book are permessible;even if its consumption isprohibited for them, it is allowed for us.Had it been prohibited, the Prophet ﷺ would have reprimanded him from taking it and notified him of its prohibition..

3154
Narrated Ibn `Umar:In our battles, we used to acquire honey and grapes, as war booty which we would eat and would not store.
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Commentary : Fighting in the path of Allah is the top part of the hump [the pinnacle] of Islam.Allah permitted the spoils of war and fighting for hisProphet ﷺ.Conversely, He has prohibited embezzlement of the spoils, apart from the fact that the fighter is allowed to take what food from the spoils he may urgently require.
In this hadeeth, ‘Abdullah ibn ‘Umar (may Allah be pleased with him)reports that they used to acquire honey and grapes in their wars from the wealth of those they used to fight with and from their items of benefit.The one who acquired it would take it and eat it due to their necessity for food and drink, and they did not report that to the Prophet ﷺas being among the wealth set aside for distribution.
This allowance concerns the food and drinksthat the warriors need, without wasting it or hoarding it. One who has a sufficient amount with him, then he should avoid taking anything more above the required amount.But there is a prohibition in place of embezzlement of items of spoils such as clothes and animals;this also ensures that they are not used up and wasted for the ones who ought to receive them.
This hadeeth expounds the facilitation of Islam concerning some items of war, by taking into account the circumstances of the fighters in the way of Allah..

3155
Narrated Ibn Abi `Awfaa (may Allah be pleased with him): We were afflicted with famine during the besiege of Khaybar, and when it was the day of (the battle of) Khaybar, we slaughtered the domestic donkeys and when the pots got boiling (with their meat), Allah's Messenger made an announcement that all the pots should be upset and that nobody should eat anything of the meat of the donkeys. We thought that the Prophetﷺprohibited that because the one fifth share had not been taken out of the booty (i.e. donkeys); other people said, "He prohibited eating them for ever." The sub-narrator added, "I asked Sa’eed ibn Jubayr who said, 'He has made the eating of donkeys' meat illegal definitely and indefinitely [always].”
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Commentary : Allah has legislated, for His servants, laws that take their interests into account and has legislated what is good for them in their religion and worldly affairs.Henceforth, Allah, the Sublime, has permitted for them the good and pure things to eat and prohibited them from those things that contain harm to them.Many events occurred during the battle of Khaybar wherein provisions relating to that which is lawful and that which is forbiddenfrom food, drink, spoils and so on were revealed.
In this hadeeth, ‘Abdullah ibn Abi Awfaa (may Allah be pleased with him) reports that the Muslims were hit by famine, that is, situations of extreme hunger - due to lack of food, and that was during the Khaybar invasion, in the seventh year of the Hijrah.Khyber was a town inhabited by the Jews, 153 km away from al-Madeenah, toward the north on the road to the Levant.The Jews had gathered there, so the Prophet ﷺ wanted to secure al-Madeenah from their evil.
When it was the day of the Battle of Khaybar and the forts were conquered,and the Muslim army entered the town, they confiscated the domesticated donkeys used by humans for their needs.They slaughtered them with knives at their slaughterhouse and cooked them, without the permission of the Prophet ﷺ.When the pots started boiling with meat inside, a crier for the Messenger of Allah ﷺ, was Aboo Talhah (may Allah be pleased with him), proclaimed, “Overturn the pots,” meaning that the Prophetﷺ had commanded them to empty the pots with their contents and that they should not taste anything of the meat of the domestic donkeys.
‘Abdullah ibn Abee Awfaa relates that some of the Companions said,“The Prophet ﷺ forbade it because the fifth share was not taken from it.”Some others said thatthe Prophetﷺ forbade it “definitely and indefinitely [always].”This is the position which the Follower Sa’eed ibn Jubayr settled on, and he stated, “The Prophet ﷺ prohibited it forever.”
This hadeeth shows that it is forbidden to eat the meat of domesticated donkeys, and it demonstrates hastening to change the evil and to remove it when it appears..

3156
Narrated `Amr ibn Dinaar:I was sitting with Jaabir ibn Zayd and `Amr ibn Aws;so Bajaalahnarrated to them while they were sitting at the steps of Zamzamthat in the year 70 after Hijrah, Mus`ab ibn Al-Zubayr was the leader of the pilgrims of Basrah. He added: I was the clerk of Jaz’ ibn Mu’aawiyyah, the paternal uncle of al-Ahnaf. A letter came from `Umar ibn Al-Khattab(may Allah be pleased with him) one year before his death, which contained the following: " Separate between each relative among the Magians " `Umar did not take the Jizyah from the Magian infidels till `Abd al-Rahmaan ibn `Awf testified that Allah's Messengerﷺhad taken the Jizyah from the Magians of Hajar.
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Commentary : The Prophet ﷺ and those after him from the Rightly Guided Caliphs would send out missions, companies, and armies, in order to spread Islam, especially after the Treaty of Al-Hudaybiyah, and after the conquest of Makkah. Whoever made a treaty with them and entered Islam, his blood and wealth were protected.However, whoever opposed and did not enter it, they were given a choice between paying the Jizyah or fighting.
In this hadeeth, the Taabi’ee ‘Amr ibn Dinaar reports that he was sitting with Jaabir ibn Zayd and ‘Amr ibn Aws. Bajaalah ibn ‘Abdah– who was among the senior Tab’een – mentioned a narration that happened in the year seventy of the Hijrah.That was the year in which Mus’ab ibn al-Zubayr, the governor of Iraq, performed the Hajj on behalf of his brother, ‘Abdullah ibn al-Zubayr, who had taken over the caliphate then and was ruling most of the Islamic Lands.Mus’ab performed Hajj with the people of Basrah.Bajaalah ibn ‘Abdah mentioned the narration at the steps of Zamzam.These were special steps then situated at the well of Zamzam down which it was descended to the bottom of the well to draw out the water.He said, “I used to be the scribe of Jiz’ ibn Mu’aawiyah, the paternal uncle of al-Ahnaf ibn Qays.He was the governor of ‘Umar (may Allah be pleased with him) over al-Ahwaaz in the eastern region of Iraq.The letter of ‘Umar ibn al-Khattaab (may Allah be pleased with him) came to us a year before his death,” in other words, in the year twenty-two of the Hijrah, that is because ‘Umar (may Allah be pleased with him) was martyred in the year twenty-three of the Hijrah.The order was: “Separate between each relative among the Magi (who were fire worshipers).” This could carry the meaning ofcancelling the marriages conducted between the close relatives among them(marriages that are regarded as illegal in Islam: a relative of this sort being called Mahram.So, aman would be separated from his mother or a brother away from his sister so as to prevent them from making apparent this aspect of their religion.This is similar to his stipulation for the Christians to stop displaying their cross and creed so that the weak Muslims were not tempted thereby and so that the symbols of disbelief did not enjoy emergence or superiority under Islam.
Then he reported that ‘Umar (may Allah be pleased with him) did not take the Jizyah from the Magians. Jizyah is a specific small amount that was taken from non-Muslims under the protection of the Muslim state and others.It was named thus as a recompense for protecting their blood.‘Umar (may Allah be pleased with him) was of the opinion that it should only be taken from the People of the Book, the Jews and Christians, until ‘Abd al-Rahmaan ibn ‘Awf witnessed that the Messenger of Allah ﷺ used to collect it from the Magi of Hajar; these were a people of Bahrain.In those days the term Bahrain was used to geographically encompass Bahrain, as well as al-Ahsaa and al-Qateef in the eastern region of the Kingdom of Saudi Arabia.These areas were conquered in the time of the Prophet ﷺ, in the eighth or the tenth year of the Hijrah at the hands of al-‘Alaa ibn al-Hadramee.
This hadeeth shows that the honour of Islam and its symbols should be manifested, and the display of the rituals and customs of the infidels in the lands of Islam should be prevented.
It shows that the Jizyah is taken from the People of the Book and from the Magi as well.
It teaches us to only resort to the rulings that Allah and His Messenger ﷺhave dictated and never go beyond them. .

3158
Narrated `Amr ibn `Awf Al-Ansaaree: Allah's Messengerﷺsent Aboo 'Ubaydah ibn Al-Jarraah to Bahrain to collect the Jizyah. Allah's Messengerﷺhad established peace with the people of Bahrain and appointed Al-`Alaa' ibn Al-Hadramee as their governor. When Aboo 'Ubaydah came from Bahrain with the money, the Ansaar heard of Aboo 'Ubaydah's arrival which coincided with the time of the Fajr prayer with the Prophetﷺ. When Allah's Messengerﷺled them in the Fajr prayer and finished, the Ansaar approached him, and he looked at them and smiled on seeing them and said, "I feel that you have heard that Aboo. 'Ubaydah has brought something?" They said, "Yes, O Allah's Messenger! He said, "Rejoice and hope for what will please you! By Allah, I am not afraid of your poverty, but I am afraid that you will lead a life of luxury as past nations did, whereupon you will compete with each other for it, as they competed for it, and it will destroy you as it destroyed them."
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Commentary : Poverty and prosperity are both trials from Allah; Exalted is He, and tribulations with which Allah tests His chosen servants so that the forbearance of those who are patient and the gratitude of the grateful are revealed.The Prophet ﷺ used to seek Allah’s protection from poverty and used to warn about the temptations of richness and wealth.
In this hadeeth, ‘Amr ibn ‘Awf al-Muzanee reports that the Messenger of Allahﷺ sent Aboo ‘Ubaydah ibn al-Jarraah (may Allah be pleased with him) to Bahrain to bring its Jizyah.This is the tax that was imposed on the Magi, who were among its residents in lieu of leaving them to live peacefully and granting them protection after he had made a pact with them on that.Bahrain in those days was a term used for a vast land that covers present-day Bahrain, as well as al-Ahsaa and al-Qateef, situated in the eastern region of the Kingdom of Saudi Arabia.This area was conquered in the eighth year of the Hijrah.The Prophet ﷺ appointed al-Munthiribn Saawa as the governor of the region.Then, when he passed away, the Prophet ﷺ appointed al-‘Alaa ibn al-Hadramee as the governor.
When Aboo ‘Ubaydah brought this wealth, it happened to coincide with the time of Fajr, when the people attended the prayers.After the Prophet ﷺ completed the prayer and turned away from it and turned to the people, the Ansaar presented themselves in front of him.It was as if they requested something through this gesture due to their being well aware of the Prophet’s noble character.They wanted to distribute the wealth brought by Aboo ‘Ubaydah between them.They did that at that time because they were overburdened by the dire need and hunger which they endured, and not because of their greediness for worldly pleasures or for their interest in it.The Prophet ﷺ understood what they wanted, and he smiled, and then he said, “I think you have heard that Aboo ‘Ubaydah has brought something?”They replied, “Of course, O Messenger of Allah.”Thereupon, the Prophet ﷺ said, “Receive good news and be anticipating”i.e. be hopeful of what will please you.This is a kind of calming them down from the hardship which they were in, and good news for them by hastening the prosperity upon them.
Then heﷺswore by Allah that he did not worry about poverty afflicting them; however, he feared that the world wouldbe offered to them, meaning prosperity and excessive wealth, as it was offered to those nations before them.Thereafter they may engage in acquiring it, which could lead to their downfall, due to conflicts concerning it, inclination towards it and engagement with it by turning away from the hereafter, as happened to the nations before them.
In this statement, there is a warning about what would happen in the future, and allthat the Prophet ﷺ informed of really happened.Their economy prospered and they became affluent afterwards; hence, mutual jealousy and in-fighting occurred. All thattestifies to the truthfulness of the information that the Prophetﷺ foretold.
This hadeeth shows that there is no aberration in seeking gifts from the leader, and that the ruler should give good news to his followers and should expand their hopes.
It highlights that competition in worldly matters may drag one to the destruction of one’s religion..

3159
Narrated Jubayr ibn Haiyyah: `Umar sent the Muslims to theoutskirts ofbig cities to fight the disbelievers. When Al-Hurmuzaan embraced Islam, `Umar said to him. "I would like to consult you regarding these cities which I intend to invade." Al-Hurmuzaan said, "Yes, the example of these cities and their inhabitants who are the enemies of the Muslims, is like a bird with a head, two wings and two legs; if one of its wings got broken, it would get up over its two legs, with one wing and the head; and if the other wing got broken, it would get up with two legs and a head, but if its head got destroyed, then the two legs, two wings and the head would become useless. The head stands for Khosrau, and one wing stands for Caesar and the other wing stands for Persia. So, order the Muslims to go towards Khosrau." So, `Umar sent us (to Khosrau) appointing Al-Nu`maan ibn Muqrin as our commander. When we reached the land of the enemy, the representative of Khosrau came out with forty-thousand warriors, and an interpreter got up saying, "Let one of you talk to me!" Al-Mugheerah replied, "Ask whatever you wish." The other asked, "Who are you?" Al-Mugheerah replied, "We are some people from the Arabs; we led a hard, miserable, disastrous life: we used to suck the hides and the date stones from hunger; we used to wear clothes made up of fur of camels and hair of goats, and to worship trees and stones. While we were in this state, the Lord of the Heavens and the Earths, Elevated is His Remembrance and Majestic is His Highness, sent to us from among ourselves a Prophet whose father and mother are known to us. Our Prophet, the Messenger of our Lord, has ordered us to fight you till you worship Allah alone or give Jizyah (i.e. tribute); and our Prophet has informed us that our Lord says:-- “Whoever amongst us is killed (i.e. martyred), shall go to Paradise to lead such a luxurious life as he has never seen, and whoever amongst us remain alive, shall become your master." Al-Nu' maan said to Al-Mugheerah, "If you had participated in a similar battle, in the company of Allah's Messengerﷺhe would not have blamed you for waiting, nor would he have disgraced you. But I accompanied Allah's Messenger in many battles, and it was his custom that if he did not fight early by daytime, he would wait till the wind had started blowing and the time for the prayer was due (i.e. after midday).
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Commentary : In this hadeeth, the Taabi’ee Jubayr ibn Hayyah reports that ‘Umar ibn al-Khattaab (may Allah be pleased with him) – during his caliphate – sent fighters to the outskirts of big cities.It means that he sent them to different cities and towns to fight the polytheists. However,Hurmuzaan, one of the leaders of the Persians, whose real name was Rustum, entered Islam willingly.He embraced Islam after the Battle of al-Qaadisiyyah, which happened in the year fourteen of the Hijrah.‘Umar (may Allah be pleased with him) drew him closer to him and would consult him [concerning the state of affairs of the Persians].This occurred after the defeat of the Persians and after the Muslims occupied the Metropolises of Persia.‘Umar (may Allah be pleased with him) told him that he would consult him about these battles,i.e.the battles of Persia, Isfahan, and Azerbaijan.This was because he was more aware of their affairs than anyone else.Hurmuzaanagreed to give advice to ‘Umar (may Allah be pleased with him), and he gave an example about this land, meaning, about its campaign.He explained that its example in terms of the people residing in it among the enemies of the Muslims is as the example of a bird having a head, two wings, and legs.If one of the wings is clipped, the two legs with a wing and head will still stand up to move.If the other wing is clipped, then the two legs and the head will still stand up to move forward. However, if it is slaughtered (meaning beheaded), then the two legs, the wings, and the head become immobile, the whole body will become useless.If the head is removed, everything else will fall apart.The head here was Kosrae;one wing was Caesar (Qaysar), the emperor of the Romans, and the other wing was the Persians.Then, he gave advice to ‘Umar (may Allah be pleased with him) to command the Muslims to set out to fight and to start the fight withKosrae, as he was the head, and his beheading would entail clipping the two wings.
When it was the twentieth year of the Hijrah, ‘Umar took the warriors out to battle and appointed al-Nu’maan ibn Muqarrin (may Allah be pleased with him) as their commander.The army set out at night until they had entered the land of the enemy, Nahawand. Now it is an Iranian city which is situated in the highlands toward the south of the Zagros Mountains.The governor of Kosrae came out to attack them – he was known as Bundaar – in an army of forty thousand strong men from the people of the Persian mountains and Kerman (which is now an Iranian city which is situated in the central region of the country), and with the people of other regions too, such as Nahawand and Isfahan (Isfahan is now an Iranian city and the provincial capital of the province of Isfahan, 340 km away from Tehran).A hundred and ten thousand enemy soldiers set out to counterattack the Muslim army.A translator stood up and said, “A spokesperson should speak to me.”Al-Mugheerah ibn Shu’bah replied, “Ask whatever you wish to ask.”He asked him, “Who are you, people?” He asked purposefully in the context of a person who somehow does not know them with the intention of belittling them. Al-Mugheerah answered, “We are a people from the Arabs who were once in anunfortunate state and in severe calamity.We would suck the skins (meaning the skins of the animals [to survive]).”This is a metaphor for having very little food and he meant thereby hunger.“We would wear wool.”That is a metaphor for having very little clothing.“We used to worship trees and stones.”This is an expression for their severe ignorance.They remained in that state until the Exalted and Mightily Majestic Lord of the earths and heavens, “sent a Prophet amongst us, whose father and mother were known to us.”This means they were fully aware of the family tree of the Messenger of Allah ﷺ.He meant thereby to venerate the Messenger of Allahﷺ and to exalt him and purify him from the belief that he came to create bloodbath.“Our Prophet and the Messenger of Our Lord ﷺ commanded us to fight you until you worship Allah Alone or that you pay us the Jizyah.”The Persians used to be Magi, worshipping fire.
He continued, “Our Prophet ﷺ has transmitted to us the message from Our Lord that anyone amongst us killed in fighting for the cause of Allah, then he goes to the bliss in Paradise, and no Paradise of that sort has ever been seen before. As for the one who stays alive amongst us and has not been martyred, then he attains victory and owns your necks (you) by imprisoning you.”In this statement, there is an indication that a Muslim fights until he attains either victory or martyrdom.
Al-Nu’maan (may Allah be pleased with him) delayed the fighting, while al-Mugheerah wanted to fight straight after his statement with theinterpreter.Al-Nu’maan told al-Mugheerah, “Perhaps Allah has made you witness,”i.e. made you present in a similar situation, in other words, in such a tense situation with the Messenger of Allah ﷺ. However,he ﷺdid not make you regret regarding the prudence and forbearance exercised during the hardship you encountered with him.He did not humiliate and degrade you. I witnessed fighting with the Messenger of Allahﷺ in many battles which he set out for.If he did not fight in the beginning of the day at sunrise, then he would wait until winds would start to blow, until the prayers would come after the inclination of the sun at noonday,” that is the disappearance of the intensity of the heat.That was part of the Prophetic kindness towards the army and soldiers, so that they were able to fight better in more temperate weather conditions.According to Aboo Dawood, “… thereafter, the divine help of victory would descend.”That manoeuvre would be part of the causes of the victory (divine help) which Allah has promised His servants.
This hadeeth shows that it is allowed to take the Jizyah from the Magi.
It highlights the merits of al-Numaan ibn al-Muqarrin(may Allah be pleased with him) and reveals the military expertise of al-Mugheerah ibn Shu’bah, and his strength, magnanimity, eloquence, and articulation.
It expounds the virtue of consultation, and that there is no wrong for someone who is of a higher status to consult someone who is below him in status.
It also contains exemplification in order to clarify the intent of speech.
It shows the necessity to take the causes of the victory during war and facing the enemy..

3163
Narrated Anas ibn Maalik (may Allah be pleased with him):Once the Prophetﷺcalled the Ansaar to grant them part of the land of Bahrain. On that they said, "No! By Allah, we will not accept it unless you grant a similar thing to our brothers from Quraysh as well." He said, "That will be theirs if Allah wishes." But when the Ansaar persisted in their request, he said, "After me, you will see others given preference over you in this respect (in which case) you should be patient till you meet me at the Pond (of Al-Kawthar).
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Commentary : The Prophet ﷺappreciated and recognized the value and worth of everyone among the Emigrantsand the Ansaar.Heﷺ would advise them tolook after each other so as to maintain the brotherhood and bondsand help each otherto remain on the truth.
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him)reports that the Prophet ﷺcalled the Ansaar in order to appoint for each one of them a portion feudally from the Jizyah and the land tax in Bahrain.It does not mean making them owners of the lands because the land conquered through a peace treaty cannot be distributed and feudally divided.The Prophet ﷺ had made a peace treaty with the people of Bahrain and imposed on them Jizyah.The area of Bahrain was considered to include what is now known as Bahrain, as well as al-Ahsaa and al-Qateef, situated in the eastern region of the Kingdom of Saudi Arabia.The Ansaar replied, “No, by Allah.We will not accept until it is also written for our Emigrant brothers from the Quraish whatever is going to be allocated for us.”This was not in opposition to the command of the Messenger of Allah ﷺ; rather they had understood that the Prophetﷺ intended to repay their kindness, and their statement was due to selflessness and their love for the Emigrants. The Prophet ﷺ replied, “That will be theirs if Allah wills it.”In a narration in Saheeh al-Bukhaaree, it says, “That was not with the Prophet ﷺ”i.e.the Prophet ﷺ did not haveat that time enough to give the Emigrants like what he wanted to allocate for the Ansaar.It was also said that the meaning is that the Prophet ﷺ did not want to do [what the Ansaar were kindly proposing for the Emigrants], because he had already divided the lands of banoo al-Nadeer for the Emigrants earlier.However, the Ansaar were insistent that the Prophet ﷺ prescribe that for the Emigrants first, to the extent that the Prophet ﷺ had to say to them, “You will see [favouritism] after me,”from the rulers who will favor themselves over the Ansaar with the worldly things, will favour others over them, and will not give them a large portion in state affairs,“hence, remain patient until you meet me at the Pond” wherein they will receive great rewards and abundant recompense, which will be inlieu of this favouritism. The Pond of the Prophet ﷺ is a huge collection of water where the believers will go to get water on the plains of the Day of Judgement.In the narration of Saheeh al-Bukhaaree and Saheeh Muslim, Anas (may Allah be pleased with him) states, “However, we could not forbear” the favouritism and tyranny as the Messenger of Allah ﷺ had commanded us to do.
This hadeeth highlights the selflessness of the Ansaar,how they gave preference to others over themselves and kindly exceeded the bounds in generosity.
It encourages us to remain forbearing during calamities, and it affirms the Pond (Pond) for the Prophet ﷺ on the Day of Judgement..

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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