Narrated Aboo Hurayrah (may Allah be pleased with him): Allah's Messenger ﷺ ordered (a person) to collect Zakat, and that person returned and told him ﷺ that Ibn Jameel, Khaalid ibn al-Waleed, and al-`Abbas ibn `Abdul Muttalib had refused to give Zakat." The Prophet ﷺ said, "What is the matter with Ibn Jameel?! He was a poor man and was made wealthy by Allah and His Messenger! As for Khaalid, you are being unfair to him because he is keeping his armors and weapons to use them in fighting for Allah's Cause. As for al-`Abbas ibn `Abdul Muttalib - the uncle of Allah's Messenger ﷺ - it is incumbent upon him to pay it and an equal amount along with it.".

Commentary : Allah, Exalted be He, clarified to His Messenger ﷺ all the rulings and details pertaining to the obligation of zakat so that the wealthy is neither subjected to injustice nor the poor’s rights are overlooked. The Imaam (i.e., head of state or the ruler) is the one responsible for collecting the zakat from people, reminding people of its due time, encouraging those who are acting slack about it, and forcing those who withhold the zakat, so they pay it, and fight them if necessary.
In this hadeeth, Aboo Hurayrah (may Allah be pleased with him) reports that the Prophet ﷺ ordered the collection of zakat from Muslims. According to the report in Saheeh Muslim, ‘Umar ibn al-Khattaab (may Allah e pleased with him) was the one that the Prophet ﷺ assigned to collect zakat from people. After the collectors of zakat returned, they informed the Prophet ﷺ that collection three persons refused to pay the zakat, and they were: Ibn Jameel; it has been said that his name was ‘Abdullah and that he is from al-Ansaar, Khaalid ibn al-Waleed, and al-‘Abbaas ibn ‘Abdul Muttalib (may Allah be pleased with all of them. Thereupon, the Prophet ﷺ said: “What is the matter with Ibn Jameel?” i.e., there is nothing that he dislikes except that he was a poor man but then he has become wealthy because of war bounties that Allah has made lawful for the Muslims to have after He has made it for His Messenger ﷺ. Had it not been allowed for the Prophet ﷺ, no other person would have received any share from the spoils of war. For this reason, he has no right whatsoever to withhold it because not only is it not how a person should appreciate and thank Allah for His blessings, but also it is a form of denying the favours of Allah upon him, causing him to respond to goodness with evil. For this reason, the Prophet ﷺ did not give him benefit of doubt. It has been said that Ibn Jameel was one of the hypocrites but afterwards he repented. Then, the Prophet ﷺ said: “You are being unfair to him” when you accused him of withholding the zakat. This is because he allocated his armours and weapons for fighting for Allah’s sake; thus, they are not subject to zakat. The weapons here include whatever supplies used in war such as weapons, horses, etc.
The statement of the Prophet ﷺ was directed to the collectors of the zakat because they did not know that he endowed all his armours and war supplies to the Muslim army to use them in fighting for the cause of Allah before one year has elapsed, and presumed they were intended for the purpose of business; thus, they demanded him to pay zakat. It is possible that the Prophet ﷺ intended to say that if Khaalid knew he has what he is to pay zakat on, he would have paid it without hesitation, because a person who gives away all his property for the sake of Allah willingly, it is impossible that he would withhold that which is obligatory upon him.
As for the paternal uncle of the Prophet ﷺ, al-‘Abbaas (may Allah be pleased with him), the Prophet ﷺ mentioned that he will pay the obligatory zakat and an equal amount of it out of his generosity for he will never withhold it as he is not a miser. It has been said that al-‘Abbaas asked the Prophet ﷺ to allow him to pay his zakat before its due time and he ﷺ approved it, as reported in Sunan Aboo Dawood and Sunan al-Tirmithee and Sunan Ibn Majah. As such, the meaning of his statement, “it is incumbent upon him to pay it an equal amount along with it,” should be that it is obligatory upon al-‘Abbaas, but he paid it before its due time, and he even paid it double to cover the zakat of next year in advance.
In another version of the hadeeth in Saheeh Muslim, it reads: “and as for al-'Abbas, I shall be responsible for it and an equal amount along with it. He ﷺ then said to 'Umar: Do not you know that the paternal uncle of a person is like his father.”
This hadeeth reminds the heedless of the bounties and blessings of Allah upon them who made him wealthy after he was poor so he fulfills Allah’s right.
It shows that one should give valid excuses to justify a particular action.

It highlights the merit of Khaalid ibn al-Waleed (may Allah be pleased with him). .

1469

Narrated Abii Sa’eed al-Khudree (may Allah be pleased with him): Some people from the Ansaar asked for (something) from Allah's Messenger ﷺ and he gave them. They again asked him for (something) and he ﷺ again gave them. And then they asked him, and he gave them again till all that was with him finished. And then he ﷺ said "If I had anything. I would not keep it away from you. (Remember) Whoever abstains from asking others, Allah will make him contented, and whoever tries to make himself self-sufficient, Allah will make him self-sufficient. And whoever remains patient, Allah will make him patient. Nobody can be given a blessing better and greater than patience.".

Commentary : The Prophet ﷺ was so generous like a freely blowing wind who would give away without fearing poverty. Despite his generosity, he ﷺ endeavored to teach people to be content and self-sufficient and to only hope from Allah for what He has is better and everlasting.
In this hadeeth, Aboo Sa’eed al-Khudree (may Allah be pleased with him) reports that a group from the Ansaar – whom he did not name – asked the Prophet ﷺ for some money so he ﷺ gave them the money they asked for. He kept asking until he ﷺ gave them all the money he had. Then, the Prophet ﷺ explained to them that he will not keep away from them any money he has. Then, he ﷺ advised them to abstain from taking their needs through unlawful means, because Allah will facilitate to whoever possess this quality to obtain his needs through lawful means. After, he ﷺ encouraged them to abstain from asking people for anything and to suffice and be content with the little they have, and only ask others for help when there is a necessity that forces them to do so. By doing so, Allah will make them self-sufficient and make them view the little they have as much. Then, he ﷺ encouraged them to remain patient and accustom themselves on it because when a person is patient, he will be able and empowered to refrain from asking others for anything.
His statement: “And whoever remains patient, Allah will make him patient.” Means that whoever endeavours to remain patient and discipline himself to endure the difficulties of life, Allah will fill his heart with patience, and whoever takes the means while being patient, Allah will facilitate for him the means to possess this quality and made it indispensable character of his personality. The Prophet ﷺ then explained that there is no better quality or blessing or a noble character that Allah has given to anyone better than patience. This is because all virtues, such like chastity, courage, determination, dignity, emerge from patience and are based upon it. When a person is patient, he will endure all that which he disliked, by the will of Allah.
This hadeeth teaches us that it is possible to possess noble qualities and good characters by practice.
It highlights the generosity of the Prophet ﷺ and that he would go beyond loving for others what he loves for himself and putting the needs of others over his own, out of kindness and compassion.
It shows that we should apologise to the one asking for help or money when there is nothing to help or provide.
The hadeeth encourages us to rely upon Allah, remain patient, and refrain from asking people for help or money, and to wait for the provision and aid from Allah. It shows us that patience is one of the best virtues that one be granted and that its reward is abundant. .

1470

Narrated Aboo Hurayrah (may Allah be pleased with him): “Allah's Messenger ﷺ said, "By Him in Whose Hand my life is, it is better for anyone of you to take a rope and cut the wood (from the forest) and carry it over his back and sell it (as a means of earning his living) rather than to ask a person for something and that person may give him or not.".

Commentary : The Prophet ﷺ was always keen to enable the believers to be self-sufficient and possess the quality of chastity and take all the means to earn lawful income.
In this hadeeth, the Prophet ﷺ swears by Allah, the One in Whose Hand his soul, which is a phrase the Prophet ﷺ often used when he wanted to swear by Allah. He swears that having a lawful work, regardless of its type, saves the face and is better than asking people for something. This is because even if such work is difficult and harsh, it would be better than experiencing the humiliation of begging and asking.
His statement: “it is better for anyone of you to take a rope and cut the wood (from the forest) and carry it over his back and sell it (as a means of earning his living) rather than to ask a person for something and that person may give him or not,” is to say that the hardship and suffering that a person goes through in collecting wood is better than losing face and humiliation that result from asking people for something. That is to say, finding work, even if it is hard and difficult, should be always given precedence over asking people for something whenever a person is in need.
This hadeeth encourages us to work and earn a living through lawful means that protect one’s dignity and honour.
From the benefits that can be concluded from this hadeeth is learning that Islam fights begging and unemployment; thus, it ordered us to work and find a living, even if it was difficult and hard work, such like collecting wood.
It shows that it is permissible to swear by Allah to emphasise the matter.
This hadeeth confirms the Hand of Allah, Most High, as it befits Him, without changing the original meaning of this attribute, without denying such attributes for Allah, without enquiring into its true nature, and without likening His attributes to those of the creation..

1472

Narrated Hakeem ibn Hizaam (may Allah be pleased with him): "(Once) I asked Allah's Messenger ﷺ (for something) and he gave it to me. Again, I asked, and he ﷺ gave (it to me). Again, I asked, and he ﷺ gave (it to me). And then he ﷺ said, "O Hakeem! This property is like a sweet fresh fruit; whoever takes it without greediness, he is blessed in it, and whoever takes it with greediness, he is not blessed in it, and he is like a person who eats but is never satisfied; and the upper (giving) hand is better than the lower (receiving) hand." Hakeem added, "I said to Allah's Messenger ﷺ, 'By Him (Allah) Who sent you with the Truth, I shall never accept anything from anybody after you, till I leave this world.'" Then Aboo Bakr (during his caliphate) called Hakeem to give him his share from the war booty (like the other Companions of the Prophet ﷺ), he refused to accept anything. Then `Umar (during his caliphate) called him to give him his share but he refused. On that `Umar said, "O Muslims! I would like you to witness that I offered Hakeem his share from this booty, and he refused to take it." So, Hakeem never took anything from anybody after the Prophet ﷺ till he died..

Commentary : Money and wealth are from the temptations of this worldly life that the believer should not be keen on collecting and ensure to avoid earning it from unlawful sources, earning it via unlawful means, or spending it in matters that displease Allah.
In this hadeeth, the Prophet ﷺ instructs Hakeem ibn Hizaam ibn Khuwaylid (may Allah be pleased with him) to the optimal and best way to earn money. This advice was given to Hakeem after he asked the Prophet ﷺ for money three times. In his advice, the Prophet ﷺ likened the money and property of this life with the fruit that is fresh in look and good in taste, which therefore are desired, and people are keen and inclined to have because it is pleasant to the eyes and tastes delicious too. After, he ﷺexplained that whoever receives money without him persisting in asking for it, without being concerned and keen to have it, and without putting the giver in a position that he dislikes or makes him embarrassed to give it, then this money will be blessed and increased, and the recipient will taste its sweetness. As for who takes it after persisting in asking for it due to his desire to have that which other people have and his greediness and takes it even though the giver dislikes to give him what he asked for, but he was too embarrassed to decline his persisting requests, the money he received will be devoid of Allah’s blessings. Knowing that he did not refrain from asking people for money, which is a condemned practice in religion, his punishment was to take away Allah’s blessings from the money he received and thus become like a person who eats without ever feeling satisfied i.e., he does not feel content with whatever he has and the more he collects money [via this way], the hungrier and stingier he becomes. The Prophet ﷺ then mentioned that the upper hand is better the lower hand, meaning that the giver is better than the receiver.
Once Hakeem (may Allah be pleased with him) heard this valuable advice from the Prophet ﷺ, he said: “'By Him (Allah) Who sent you with the Truth, I shall never accept anything from anybody after you, till I leave this world” i.e., I swear that I will not ask anyone for money from now and on. From that day, he would not accept taking his share from the war spoils that the Muslims seized from the disbelievers without fighting. He remained firm on his position during the reigns of Aboo Bakr (may Allah be pleased with him) and ‘Umar ibn al-Khattaab (may Allah be pleased with him) to the extent ‘Umar asked the people to be witness that he offered Hakeem his share, but he declined it only so that no one would think that ‘Umar refused to give him his share or deprive him of his right in the war spoils that are seized without fighting, and because he feared people may misunderstand the situation, so he (may Allah be pleased with him) wanted to leave no room for gossips and misunderstanding. Hakeem remained firm on his position until he departed this life 10 years after Mu’aawiyyah (may Allah be pleased with him) assumed his position as the new Caliph. All this because he (may Allah be pleased with him) was keen on acting upon the advice of the Prophet ﷺ. Indeed, the innate nature of humans is keen on having more wealth and collecting more money for the self is disposed to take as much as it can, and whoever approaches the sanctuary is bound to transgress upon it.
From the benefits of this hadeeth is that there is no shame if a person asks the ruler for money, and that it is fine to advise the person to refrain from asking others for money and decline his requests if he is found to be persistent in his request for money while he is no need of it.
This hadeeth shows that one should not ask for help or money except when there is a real need or necessity, and that the reward of zuhd (i.e., detachment from worldly pleasures) and the blessings of Allah in wealth will be realised if a person accepts money without being attached to it or keen on having it.
It highlights an evident merit of Hakeem ibn Hizaam (may Allah be pleased with him), condemns greediness and keenness on having more wealth, encourages refraining from asking for money and to be content with the little one had, and shows that the upper hand that gives in charity is better than the lower hand that receives the charity..

1473

Narrated ‘Abdullah ibn ‘Umar (may Allah be pleased with him): I heard ‘Umar (may Allah be pleased with him) say: Allah's Messenger ﷺ used to give me something but I would say to him, "would you give it to a poorer and more needy one than l?" The Prophet ﷺ said to me, "Take it. If you are given something from this property, without asking for it or having greed for it take it; and if not given, do not run for it.".

Commentary : Money and property are from the temptations of this life that the believer should not be attached to or keen on collecting them, avoid collecting or wealth from unlawful sources, and avoid spending it on that which Allah dislikes or forbids.
The Prophet ﷺ used to give ‘Umar ibn al-Khattaab money from the zakat money. However, the money was not given as a charity but rather as remuneration for his work in collecting the zakat. For this reason, ‘Umar thought that the Prophet ﷺ was giving him the money as a charity due to his poverty thus he (may Allah be pleased with him) asked the Prophet ﷺ to give the money to those who are poorer and more needy. The Prophet ﷺ, however, ordered him to take the money, and then said to him, as reported in the hadeeth in Saheeh Muslim, “keep it or give it away in charity”. He ﷺ gave him the option either to keep it or donate it after he takes it from him ﷺ. After, the Prophet ﷺ explained to him that if he is offered money or property without him being avaricious or begging for it, then he should accept it. However, if he was not offered that money or property, then he should not let his desire go after it or ask for it.
From the benefits of this hadeeth is that we learn that the Companions of the Prophet ﷺ were not after worldly pleasures, and that their deeds were only intended for the sake of Allah, Most High.
This hadeeth shows that it is permissible to accept gifts and offerings if one does not let his desire go after it or ask for it.
It highlights one of the merits of ‘Umar ibn al-Khattaab (may Allah be pleased with him), and his altruism and lack of interest in worldly benefits and pleasures. .

1474

Narrated ‘Abdullah ibn ‘Amr (may Allah be pleased with him): The Prophet ﷺ said, "A man keeps on asking others for something till he comes on the Day of Resurrection without any piece of flesh on his face." The Prophet ﷺ added, "On the Day of Resurrection, the Sun will come near (to, the people) to such an extent that the sweat will reach up to the middle of the ears, so, when all the people are in that state, they will ask Adam for help, and then Moses, and then Muhammad ﷺ." The sub-narrator added "Muhammad will intercede with Allah to judge amongst the people. He will proceed on till he will hold the ring of the door (of Paradise) and then Allah will exalt him to highly-praised status (the privilege of intercession, etc.). Thereafter, all the people of the gathering will praise him.” Mu’alla said: Wuhayb narrated from al-Nu’maan ibn Raashid from ‘Abdillah ibn Muslim, the brother of al-Zuhree that Hamzah heard ‘Ibn ‘Umar (may Allah be pleased with him) narrated from the Prophet the same issue.

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Commentary : Money and property are from the temptations of this worldly life that believers should detach themselves from them, and refrain from desiring the wealth and possessions of others or even asking them for help or money without being in a real need so they be saved from humiliation in this life and the Hereafter.
In this hadeeth, the Prophet ﷺ clarifies that if a person is not poor or in need and yet asks people for money only to increase his wealth and possessions without caring about humiliating himself, although Allah orders him to preserve his dignity, Allah will be angry at him and humiliate him in the Day of Judgment just like how he accepted to humiliate himself in life for the sake of money. On the Day of Judgment, this person will be exposed in the presence of all people and the flesh of his face will fall off due to his embarrassment and shame. All this because he did not save his face in this life and accepting to experience humiliation for the sake of money.
The Prophet ﷺ then explained that the Sun will draw so close to the people, on the Day of Judgment, such that their sweat will reach up to the middle of their airs due to the extreme heat. It is reported on the authority of al-Miqdaad ibn al-Aswad (may Allah be pleased with him) that the Messenger of Allah ﷺ said: “The people would be submerged in perspiration according to their deeds, some up to their knees, some up to the waist and some would have the bridle of perspiration.” Amid this difficult situation, the people went to Adam and then Moses ((peace be upon them) asking for their help to intercede for them with Allah but they declined their request. According to the hadeeth of intercession that is reported on the authority of Anas ibn Maalik (may Allah be pleased with him) in Saheeh al-Bukhaaree and Saheeh Muslim, they first asked Adam before asking Ibraheem, Moses, and Jesus (peace be upon them) respectively. However, all of them declined and explained their excuse. Thereupon, they ask intercession from Allah’s Messenger ﷺ and Allah, Exalted be He, approves his intercession for them. He ﷺ then proceeds on till he holds the ring of the door of Paradise. Thereupon, all the people of the gathering praise him for his intercession, which is an exclusive privilege that Allah has granted to him ﷺ to relieve the people from the torments of the Day and judge the creation and settle all the disputes between them. That is the highly praised status that Allah has promised to the Prophet ﷺ.
The scholars differed on the reason that made the other prophets (peace be upon them) not to intercede for the people with Allah. One view said that it was out of humility and due to the seriousness of the request. It has been said that they believed that this intercession and lofty status do not belong to them; thus, they directed people to another prophet until they reached the Prophet ﷺ. It is also possible that they knew that only the Prophet ﷺ is entitled to this status and privilege and they directed them to lead people gradually to Prophet Muhammad ﷺ.
This hadeeth teaches us that punishment fits the crime thus Allah promised those who beg and ask for money and things only to increase their wealth and not because they are in need that He will skin off their faces on the Day of the Judgment just like how they did not save their faces in this life. This is because begging and asking people is humiliation and shame, and Allah does not wish for the believer to put himself in such shame and humiliation unless there is a necessity.
We learn from this hadeeth that begging and asking people for something is commended and ugly, and that we should endeavour to give our charity to those who are in need, but their dignity prevents them from asking people for help.
It confirms the intercession of the Prophet ﷺ on the Day of Judgment..

1476

Narrated Aboo Hurayah (may Allah be pleased with him): “The Prophet ﷺ said, "The needy person is not the one who asks a morsel or two (of meals) from the others, but the needy is the one who has nothing and is ashamed to beg from others.".

Commentary : Property and wealth are from the pleasures and temptations of this worldly life that believers should not be keen on collecting them and avoid desiring what others have, and refrain from asking others for money or things, as much as possible.
In this hadeeth, the Prophet ﷺ explains that the needy (Arabic: miskeen) who deserve receiving charity and zakat is not the one who begs people and would accept as little as one morsal or two. Rather, it is the one who works but what he earns is insufficient. Allah, Most High, described the ones who owned the ship in the story of Prophet Moses (peace be upon him) as needy although the ownership of the ship was theirs. He said: {As for the ship, it belonged to some needy (masakeen) people, working at sea. So, I intended to damage it, for there was a ˹tyrant˺ king ahead of them who seizes every ˹good˺ ship by force.} [Quran 18:79].
The statement of the Prophet ﷺ “The needy person is not…” does not negate the vulnerability and neediness of the one who begs people. It is rather intended to mean that the vulnerability and neediness of the one who cannot cover all his basic needs are the most overwhelming. He could be a person who has money, but it is not enough to cover all his basic needs and yet is ashamed of asking people for money, and his shyness and embarrassment prevents him from informing people of his need and do not persist in his request for help. The Statement of Allah {They do not beg people persistently.} [Quran 2:273] means they do not beg people at all i.e., they do not go around begging people for money, and nobody is aware of their need. It is possible that it means that if they beg people for money and help, they would not be persistent.
This hadeeth encourages us to refrain from begging people and asking for their money, and directs us to whom we better give our charity, and that we should give priority to those who are ashamed of begging people and if they beg, they do not do it persistently. .

1477

The clerk of Al-Mugeerah ibn Shu`bah related that "Mu’aawiyyah wrote to al-Mugheera ibn Shu`bah asking him to write for him something which he has heard from the Prophet ﷺ." So, al-Mugheerah wrote “I heard the Prophet ﷺ saying, "Allah has hated for you three things: -1. Vain talks. -2. Wasting of wealth -3. And asking too many questions (in disputed religious matters).

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Commentary : The Prophet ﷺ would order people to observe good manners and warn them from bad manners.
In this hadeeth, Mu’aawiyyah ibn Abee Sufyaan (may Allah be pleased with him) wrote to al-Mugheerah ibn Shu’bah (may Allah be pleased with him) asking him to write to him something he heard directly from the Prophet ﷺ. In response, al-Mugheerah wrote to him this hadeeth in which the Prophet ﷺ mentions that Allah disliked for His servants engaging in three things:
1. “vain talks” i.e., talking too much without a real needthat necessitates it, or about others, or reporting something that one is not certain of its truthfulness, or useless talking that neither benefits nor harms.
2. “waste of wealth” i.e., by extravagance and spending it on inappropriate things, or spending it on unlawful things and sins.
3. “Asking too many questions” i.e., asking others for their money without being in need, or asking too many questions about the matters of this life and the Hereafter like asking about acts of worship that we are ordered to perform without disclosing to us the wisdom behind them, or asking about matters that do not concern the questioner, or asking people so many questions about their life affairs such that they become embarrassed.
This hadeeth shows that it is fine to ask for knowledge be written and fulfilling such requests, and that the Companions used to take knowledge from each other.
It highlights the superiority of living with the minimum where needs are covered over poverty and wealthiness, because wasting money will lead to poverty and begging people for money, and wealthiness could lead to inflictions and trials. .

1479

Narrated Aboo Hurayrah (may Allah be pleased with him): Allah's Messenger ﷺ said, "The needy person is not the one who goes round the people and ask them for a mouthful or two (of meals) or a date or two but the needy is that who has not enough (money) to satisfy his needs and whose condition is not known to others that others may give him something in charity, and who does not beg of people.".

Commentary : Allah has praised those who do not beg people despite their need (i.e., money, food, clothes, etc.) Allah, Most High, said: {Those unfamiliar with their situation will think they are not in need ˹of charity˺ because they do not beg.} [Quran 2:273] and the Prophet ﷺ disliked for his nation to frequently ask people for help.
In this hadeeth, the Prophet ﷺ explains that the neediest person is not the one who goes around asking people for charity and all they want is a mouthful or two of meals or a date or two, and that is because he is capable of earning his living. Allah, Exalted be He, described the people of the ship as Miskeen despite the fact they owned the ship that Prophet Moses (peace be upon him) mounted. Allah, Most High, said: {As for the ship, it belonged to some needy (masakeen) people, working at sea.} [Quran 18:79].
The statement of the Prophet ﷺ “The needy person is not…” does not negate the vulnerability and neediness of the one who begs people. Rather, it means that his vulnerability and neediness are not the most overwhelming. The true needy person is the one who does not have enough money to cover all his basic needs and make him self-sufficient, yet he is ashamed of begging and does not disclose to others his neediness thus no one knows about his condition thus they do not give charity to him. As Allah, Most High, said: {They do not beg people persistently.} [Quran 2:273]
This hadeeth teaches us that we should refrain from begging and asking people for charity and directs us to be diligent about where to put our charity and ensure that our charity is given to the needy who does not beg people for charity..

1481

Narrated Aboo Humayd al-Saa’idee (may Allah be pleased with him): We joined Allah's Messenger ﷺ in the Battle of Tabuk and we came to the valley of al-Quraa where there was a garden belonging to a woman. Allah's Messenger ﷺ said, “Make an assessment.” And Allah's Messenger ﷺ also made an assessment, and it was ten awsaaq. He asked that woman to calculate the amount. Then, we proceeded on until we came to Tabuk and Allah's Messenger ﷺ said: A violent storm will overtake you during the night, so none amongst you should stand up and he who has a camel with him should hobble it firmly. A violent storm blew and a person who had stood up was carried away by the storm and thrown between the mountains of Tayy. The King of ‘Aylah, gifted Allah's Messenger ﷺ a white mule. Allah's Messenger ﷺ wrote him (the reply) and gifted him garments. We came back until we halted in the valley of al-Quraa. Allah's Messenger ﷺ asked that woman about the total weight of the date fruits she had. She said: Ten awsaaq. Then, Allah's Messenger ﷺ said: I am going to depart, and he who amongst you wishes may depart with me, but he who wants to stay may stay. We resumed the journey until we came to the outskirts of al-Madeenah. (It was at this time) that Allah's Messenger ﷺ said: This is Taaba, this is Uhud, that is a mountain which loves us, and we love it, and then said: Should I tell you the best houses of al-Ansaar? The best amongst the houses of the Ansaar is the house of Banee al-Najjaar. Then the house of Banee ‘Abd al-Ashhal, then the house of Banee Saa’idah - or Banee ‘Abd al-Haarith ibn al-Khazraj - and there is goodness in all the houses of the Ansaar.
Sulaimaan ibn Bilaal said: ‘Amr narrated to me: then the house of Banee al-Haarith then the house of Banee Saa’idah.
Sulaymaan related from Sa’d ibn Sa’eed from ‘Umaarah ibn Ghaziyyah from ‘Abbaas from his father that the Prophet ﷺ said: Uhud is a mountain that loves us and we love him..

Commentary : The Prophet ﷺ loved al-Madeenah, its people, and everything about it. He ﷺdeclared it a safe sacred place and supplicated Allah for His blessings to be showered in its food twice as did Ibraheem (peace be upon him) for the inhabitants of Makkah.
In this hadeeth, Aboo Humayd al-Saa’idee (may Allah be pleased with him) that the Companions (may Allah be pleased with them) were with the Prophet ﷺ in the Battle of Tabuk, which was the last military expedition in which he ﷺ took part. It occurred in the month of Rajab in the 9th year of Hijrah against the Romans. Tabuk is in the northernmost of the Arabian Peninsula, halfway to Damascus and is situated 1252 kilometers away from the region of Hijaaz.
He (may Allah be pleased with him) reports that the Muslim army arrived at the Valley of al-Quraa, which is located near al-Madeenah, between Taymaa’ and Khaybar (i.e., between al-Madeenah and al-Shaam). While scholars differed on its exact location, but most signs indicate that it refers to what is known today as the Valley of al-Jazl. After their arrival to that place, he ﷺ found a garden that belonged to a woman. The Prophet ﷺ asked his Companions to estimate the weight of the date fruits that are still on the palm trees. He ﷺ estimated that they would make when they are dry about 10 awsaaq (plural of wasaq) i.e., 1300 kg since one wasaq equals 60 Saa’, and then asked the woman to measure the weight of date fruits when they are dry to get an accurate measurement.
After they arrived at Tabuk, the Prophet ﷺ informed them that there would be a stormy wind coming in the night; thus, no one should stand up so they would not be harmed by the wind, and that those with camels should hobble them firmly so they do not get loose and carried away with the wind and be harmed. On that night, a violent windstorm swept the place, and one man stood up and was carried away by the wind until threw him near the mountain of Tayy, which is located in Haa’il, in the northern part of al-Hijaaz.
The king of ‘Aylah, which is an ancient coastal town, known today as Aqaba in Jordan, gifted the Prophet ﷺ a white mule called Duldul, and in return the Prophet ﷺ gifted him fancy garments and wrote him a letter to him inviting him and his people to Islam or pay the Jizayh. They opted for the jizyah and he ﷺ accepted that they remain upon their faith and pay the jizyah.
On their way back to al-Madeenah, they arrived at the valley of al-Quraa, where they visited the owner of the garden, and the Prophet ﷺ asked her about the total weight of her date fruits to which she confirmed that it was 10 awsaaq, which was exactly as the Prophet ﷺ estimated.
Afterwards, the Prophet ﷺ informed his Companions (may Allah be pleased with them) that he wishes to return to al-Madeeanh as soon as possible. It has been said that he ﷺ meant that he ﷺ wished to take the shortest route; thus, he ﷺ gave them the option to accompany him in the journey back to al-Madeenah or stay behind with the Muslim army. When he ﷺ arrived at the outskirts of al-Madeenah and saw the houses of its inhabitants from far, he ﷺ said this is Taabah (English: good) i.e., the good city that Allah has named Taabah due to its goodness. And when he ﷺ saw the mountain of Uhud, he ﷺ said that this mountain loves us and we love him. The mountain of Uhud is in the northwest of al-Madeenah and 4 km away from the Prophet Mosque. There is nothing to prevent that a non-animated object to love as Allah can create this emotion into it just like how it happens that non-animated objects extol Allah [as reported in the Quran and Sunnah]. The meaning of his statement is that he ﷺ loved the inhabitants of al-Madeenah and his love to the mountain of Uhud necessitates that it be a blessed place and encourage residing near it.
Then, the Prophet ﷺ asked his Companions if they would like to know which houses are the best amongst the Ansaar, and the word “houses” here is used in reference to their tribes. The Companions (may Allah be pleased with them) expressed their interest in knowing the answer so he ﷺ said: The best tribe is Banee al-Najjaar, which is the tribe of his mother and thus they are considered his maternal uncles who hosted him when he emigrated from Makkah to al-Madeenah. The next tribe he ﷺ mentioned was Banee ‘Abd al-Ashhal and that was because they were from the early tribes that entered Islam from the Ansaar at the hand of Mu’sab ibn ‘Umayr (may Allah be pleased with him) after their leader Sa’d ibn Mu’aadth entered Islam. There are a few of highly esteemed Companions from this tribe like Sa’d ibn Mu’aath, Usayd ibn al-Khudayr, and ‘Abbaad ibn Bishr. Then, he ﷺ mentioned Banee Saa’idah – or Banee al-Haarith ibn al-Khazraj and added that there is goodness in all of the tribes of al-Ansaar i.e., all the tribes of Ansaar are renowned and highly esteemed in Islam and even before Islam. However, he ﷺ ranked them based on who embraced Islam earlier and their contributions to Islam.
From the benefits of this hadeeth is learning the permissibility of estimating the total weight of dates that palm trees are expected to produce from the Rutab (i.e., dates before the maturity), so its zakat can be calculated.
This hadeeth provides one of the evidences on the truthfulness of the Prophethood of the Prophet ﷺ as he foretold the Companions about the windstorm.
It shows us that it is permissible to accept gifts from non-Muslims and that opposing the instructions of the Prophet ﷺ leads to loss and hardship.
It shows the merit of the mountain of Uhud and confirms the virtue of the Ansaar and that while they are meritorious, they differ in rank among each other..

1483

Narrated Saalim ibn ‘Abdullah from his father (may Allah be pleased with him): The Prophet ﷺ said, "On a land irrigated by rain water or by natural water channels or if the land is wet due to a nearby water channel one-tenth is compulsory (as Zakat); and on the land irrigated by the well, half of a one-tenth is compulsory (as Zakat on the yield of the land).".

Commentary : Zakat is one of the five pillars of Islam that Allah has dictated upon those whose savings exceed the specified threshold. It is taken from the wealthy and given to the poor (i.e., all those who are eligible to receive it according to the Quran). Allah and His Messenger ﷺ explained all the rulings and details pertaining to this obligatory act of worship to protect the wealthy ones from injustice and protect the rights of those who are in need.
In this hadeeth, the Prophet ﷺ explains that the yield of rainfed agriculture and lands irrigated by natural water channels or irrigated by rivers and nearby water sources without the help of tools is subject to one-twentieth as zakat, and the yield of lands irrigated by water taken out from the well by whatever means is subject to one-fifth as zakat. The difference of zakat rate between the two types of lands is due to the additional cost incurred by lands owners.
This hadeeth explains the zakat on agricultural products and that the hardship and expenses incurred to produce the yield affect the rate of zakat..

1485

Narrated Aboo Hurayrah (may Allah be pleased with him): Dates used to be brought to Allah's Messenger ﷺ immediately after being plucked. Different persons would bring their dates till a big heap collected (in front of the Prophet ﷺ). Once Al-Hasan and Al-Husayn were playing with these dates. One of them took a date and put it in his mouth. Allah's Messenger ﷺ looked at him and took it out from his mouth and said, "Don't you know that the family of Muhammad do not eat what is given in charity?".

Commentary : Allah, Exalted be He, has honored His Prophet Muhmmad ﷺ, purified him, elevated his rank above all His creation, and endowed him with exclusive qualities that befit the state of his prophethood that makes him different to the people in certain issues that entail desire for worldly pleasures.
In this hadeeth, Aboo Hurayrah (may Allah be pleased with him) reports that the people during the lifetime of the Prophet ﷺ would harvest the palm trees after the date fruits ripen and fully dry, and then bring the zakat of their dates to the Prophet ﷺ making a big heap. One day, al-Hasan and al-Husayn, the two sons of Alee ibn Abee Taalib and Faatimah, the daughter of the Prophet ﷺ (may Allah be pleased with all of them), played with the dates, and al-Hasan picked one date from the dates of zakat and put it into his mouth. Thereupon, the Prophet ﷺ looked at him in a way that showed his disapproval so he ﷺ took it out from his mouth and said to him: “Don't you know that the family of Muhammad do not eat what is given in charity?” i.e., the family of Muhammad ﷺ are not allowed to accept and receive charity or zakat from people as Allah honored them because charity and zakat are the dirt of the people, as reported in the authentic hadeeths.
The family of the Prophet ﷺ who are not allowed to take or receive zakat and charity are his offspring, wives, and the descendants of ‘Abdul-Muttalib: the descendants of ‘Alee ibn Abee Taalib, the descendants of al-‘Abbaas, the descendants of Ja’far, the descendants of ‘Aqeel, and the descendants of al-Haarith.
This hadeeth shows that zakat on dates should be given upon its plucking when the dates ripen and dry.
It teaches us that we should raise and teach our children to obey the rules of religion and avoid that which is made forbidden.
It shows that we should explain to children the reason they are not allowed to do a particular act, as much as possible.
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1486

Narrated Ibn ‘Umar (may Allah be pleased with him): The Prophet ﷺ forbade selling fruits till they appear ripe. When he ﷺ was asked about (the words): 'appear to be ripe'?" He ﷺ replied, "Till they were safe from damage or disease.".

Commentary : Islam introduces legislations that govern the transactions and dealings between people to protect their rights and end any possibility of dispute.
In this hadeeth, the Prophet ﷺ forbids people from selling fruits that are not picked yet from the tree before they appear are ripe and good to eat i.e., the taste, texture, and color appear good. This is because when fruits and dates are soft and taste good, and their color changes to yellowish or reddish can be signs of their ripeness.
When the Prophet ﷺ was asked about the signs that can indicate the fruit is ripe, his answer was that it is when the defect is no longer present i.e., the signs of ripeness are evident as that indicates its suitability for consumption. The legal reasoning for prohibiting the selling of fruits before their condition is known i.e., they appear ripe is that such transaction would entail vagueness and harm. This is because when the condition of the fruit is unknown, there would be a possibility that it may become defective or damaged; thus, the buyer will lose his money and entail taking his money without any lawful right.
This hadeeth forbids us from selling fruits before they are ripe and good to consume..

1488

Narrated Anas ibn Maalik (may Allah be pleased with him): Allah's Messenger ﷺ forbade the selling of fruits until they were ripe. The Prophet ﷺ added, "It means that they become red.".

Commentary : Islam introduces legislations that govern the transactions and dealings between people to protect their rights and end any possibility of dispute.
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) reports that the Prophet ﷺ forbade the selling of fruits on trees and dates on palm trees before their condition is known i.e., they are ripe and suitable for eating, and their color changes to red or yellow as that would indicate it is ripe. The Prophet ﷺ explained the red color is the sign that indicates the maturity of fruit and that is free of defects.
The legal reasoning for prohibiting the selling of fruits before their condition is known i.e., they appear ripe is that such transaction would entail vagueness and harm. This is because when the condition of the fruit is unknown, there would be a possibility that it may become defective or damaged; thus. the buyer will lose his money and entail taking his money without any lawful right.
One of the benefits that we can conclude from this hadeeth is learning the ruling of impermissibility to sell dates before they are ripe, and their condition is known..

1489

Narrated Saalim from ‘Abdullah ibn ‘Umar (may Allah be pleased with him): `Umar ibn al-Khattaab (may Allah be pleased with him) gave a horse in charity in Allah's Cause and later he saw it being sold in the market and intended to purchase it. However, he went to the Prophet ﷺ and asked his permission. The Prophet ﷺ said, "Do not take back what you have given in charity." For this reason, Ibn `Umar never purchased the things which he had given in charity except that he would give it in charity again.”.

Commentary : Giving in charity for the sake of Allah, Exalted be He, is considered one of the best and most rewarding good deeds. It necessitates that when a person gives something in charity hoping for its reward and blessings from Allah alone that he does not wish to have it back again or request that it goes back to his possession.
In this hadeeth, ‘Abdullah ibn ‘Umar (may Allah be pleased with him) reports that his father ’Umar ibn al-Khattaab (may Allah be pleased with him) gave in charity a horse to a man so he can mount it in fighting for Allah’s cause. Afterwards, he (may Allah be pleased with him) found that this horse in the market is offered for sale. The reason the man wanted to sell the horse was because it became fatigued and no longer suitable to participate in battles like other horses. According to another report in Saheeh al-Bukhaaree and Saheeh Muslim, the ownership of the horse was transferred to the man, which explains the reason he wanted to sell it afterwards. When ‘Umar ibn al-Khattaab (may Allah be pleased with him) found the man selling his horse in the market, he presumed that the man may sell it for less than its actual value and that he was no longer able to afford looking after it. For this reason, he wanted to buy it but before doing so he consulted the Prophet ﷺ about his plan. The Prophet ﷺ said to him: “Do not take back what you have given in charity” because it was given for the cause of Allah and no person may buy his charity because a person no longer owns anything that he has given away for the cause of Allah. ‘Umar complied and refrained from proceeding with his plan.
For this reason, whenever ‘Abdullah ibn ‘Umar (may Allah be pleased with him) would buy something that he gave in charity before, he would only do it so he can give it away in charity one more time. It is as if he understood the order of the Prophet ﷺ to only apply to whose intent is to bring back his charity into his possessions and not whose intent is to give it away in charity again.
This hadeeth highlights the virtue of donating to the Muslim army to help and support them in their fighting for the cause of Allah.
It shows that it is impermissible to buy that which a person has given in charity because it will be considered as if one reconsidered his charity..

1160

Mu‘ādhah al-‘Adawiyyah reported: I asked ‘Ā’ishah, the wife of the Prophet (may Allah's peace and blessings be upon him): “Did the Messenger of Allah (may Allah's peace and blessings be upon him) used to fast three days of each month?" She said: 'Yes.' I said to her: "Which days of the month did he use to fast?" She said: "It did not matter to him which days of the month he fasted.".

Commentary : People would ask the Prophet's wives about his custom regarding matters unclear to them or those they liked to learn about.
In this Hadīth, the Tābi‘i Mu‘ādhah al-‘Adawiyyah informs that she asked ‘Ā’ishah, the Mother of the Believers, (may Allah be pleased with her): "Did the Messenger of Allah (may Allah's peace and blessings be upon him) use to fast three days of each month?" The Prophet (may Allah's peace and blessings be upon him) urged the observance of fasting for three days every month, as narrated in the Two Sahīh Collections. In response to her, ‘Ā’ishah (may Allah be pleased with her) said: 'Yes', he used to fast them, and this was the minimum he would fast in a month. Then, Mu‘ādhah al-‘Adawiyyah asked for the specification of these days; whether they were at the start, middle, or end of the month, and whether they were successive or separated? ‘Ā’ishah (may Allah be pleased with her) told her that the Prophet (may Allah's peace and blessings be upon him) did not care about fixing these days; rather, she would find him fasting at the start of the month and at its middle and at its end. It was said: He (may Allah's peace and blessings be upon him) probably did not observe three specific days in a persistent manner, lest it might be thought they were specified.
In a Hadīth narrated by Abu Dāwūd, ‘Abdullāh ibn Mas‘ūd (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) used to fast - meaning at the Ghurrah of each month - three days, i.e., the start of the month. The Ghurrah of something is its beginning. It was also said: He meant the white days in the middle of the month during which the moon becomes full, namely the 13th, 14th, and 15th days. This is because Ghurrah also refers to whiteness. So, the Companion ‘Abdullāh ibn Mas‘ūd, who reported the Hadīth, probably mentioned the usual practice based on his knowledge of the Prophet's conditions and that he used to fast these days. Also, ‘Ā’ishah (may Allah be pleased with her), as narrated in the Two Sahīh Collections, reported that the Prophet (may Allah's peace and blessings be upon him) would fast so often outside Ramadan until it was said: He does not cease fasting. And he would refrain from fasting until it was said: He does not fast. Nonetheless, he used to fast on certain days, like the days at the start of the month and its middle, as well as on Mondays and Thursdays.
The bottom line is that there were numerous conditions for the Prophet (may Allah's peace and blessings be upon him) regarding fasting. Every Companion reported what he knew about the Prophet (may Allah's peace and blessings be upon him), or what he saw, or what was suitable in a certain situation; all the reports about the Prophet's fasting are authentic, which falls under permissibility and flexibility for those who want to fast as they wish while being keen to adhere to the Prophet's Sunnah and keep away from the days in which fasting is prohibited.
In the Hadīth: Demonstrating the practice of the Prophet (may Allah's peace and blessings be upon him) as he used to fast often and diligently.

1162

Abu Qatādah al-Ansāri (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) was asked about his fasting. He said: . The Messenger of Allah (may Allah's peace and blessings be upon him) got angry. Thereupon, ‘Umar (may Allah be pleased with him) said: "We are pleased with Allah as a Lord, with Islam as a religion, with Muhammad as a Messenger, and with our pledge of allegiance as a pledge of allegiance." He said: He was asked about fasting of Ad-Dahr (all days), and he said: May he not fast or break his fast, or he has not fasted or broken his fast. He said: He was asked about fasting for two days and not fasting for one day, and he said: Who could bear that?! He said: He was asked about fasting one day and not fasting for two days, and he said: I wish that Allah had given us the strength for that. He said: He was asked about fasting one day and not fasting for one day, and he said: That is the fasting of my brother David (Dāwūd) (peace be upon him). He said: He was asked about fasting on Monday, and he said: That is the day on which I was born and the day on which I was sent (as a Prophet), or the revelation was sent down to me on that day. He said: And he said: Fasting three days every month and from Ramadan to the next Ramadan is (equivalent to) the fasting of Ad-Dahr (all days). He said: He was asked about fasting on the day of ‘Arafah, and he said: It expiates the past year and the coming one. He said: He was asked about fasting on the day of ‘Āshūrā’, and he said: It expiates the past year..

Commentary : The Prophet (may Allah's peace and blessings be upon him) liked that a Muslim should perform the deeds he can bear and do regularly. People used to ask about his guidance (may Allah's peace and blessings be upon him) regarding matters confusing and unclear to them, or about things they would like to know, so that they could follow his example and attain success.
In this Hadīth, Abu Qatādah al-Ansāri (may Allah be pleased with him) relates that the Messenger of Allah (may Allah's peace and blessings be upon him) was asked about his fasting, meaning: the fasting of the Messenger of Allah (may Allah's peace and blessings be upon him). In the version by Ahmed, it is mentioned that the questioner was a Bedouin, an Arab living in the desert. He (may Allah's peace and blessings be upon him) got angry and the effect of anger became manifest on his face, due to this man's statement and question. He probably got angry because he disliked the question, as he would need to answer it and feared that his answer would lead to some evil, namely that the questioner might think it to be obligatory or too little, or he might restrict himself to it while his condition allowed for more than that. As for the Prophet (may Allah's peace and blessings be upon him), he restricted himself to it due to his preoccupation with the interests and rights of Muslims, and the rights of his wives and guests and those who came to him, lest his example might be followed by anyone, and this would cause harm to some people. The questioner should have said: How much should I fast? Or: How should I fast? Thus, he would pose the question regarding himself, to which he would give him an answer based on his condition, as he gave answers to others on the basis of their respective conditions. Moreover, the Prophet's fasting did not follow one pattern. Rather, it would differ with the difference of conditions. He would sometimes fast often and at other times less often, and a situation like that makes it hard to answer the question.
When ‘Umar (may Allah be pleased with him) noticed the Prophet's anger, he - out of politeness and respect towards the Prophet (may Allah's peace and blessings be upon him) and as an apology and appeasement to him, and out of pity towards the questioner - said: "We are pleased with Allah as a Lord, with Islam as a religion, with Muhammad as a Messenger," i.e., we are pleased with His planning and predestination for us, and we have taken Him as our God and Deity, apart from anyone else. And we are pleased with Islam as a religion, as we have chosen it from among all religions and entered it being content and submissive, and we did not seek a religion other than Islam. And we are pleased with Muhammad (may Allah's peace and blessings be upon him) as a Messenger. We are pleased with all he brought from Allah Almighty and accepted that with submission and delight, and we believed what he said, obeyed his commands, and shunned his prohibitions, and we loved, followed, and supported him.
"and with our pledge of allegiance as a pledge of allegiance," which refers to the pledge of allegiance over Hijrah and Jihad. This shows complete faith and submission to Allah and to His Messenger and religion.
When the Prophet's anger subsided, ‘Umar asked him - as related in another version by Muslim - in a more accurate and rational manner that was closer to the truth. He posed his question in a general way that would benefit all people. He asked him about fasting for all days, which is the fasting for all the days of the year consecutively, and about the state of he who observes such fasts, as to whether it is commendable or dispraised. Thereupon, the Prophet (may Allah's peace and blessings be upon him) said: "May he not fast or break his fast;" or he said: "He has not fasted or broken his fast." The meaning: He does not struggle against the severity of hunger and thirst because he gets used to fasting and so it becomes easier for him, and he does not need the patience over the effort upon which the reward is conditional. Hence, he becomes like one who did not fast. And since he does not gain the comfort and pleasure felt by those who break their fast, it is as if he did not break his fast. It was said: This means supplication against him, by way of deterring him. It may also be an informative statement, meaning that it is as if this person did not break the fast because he ate nothing, and he did not observe the fast because his fast was not prescribed by the Lawgiver.
Then, he asked him about a person fasting for two days and not fasting for one day. Thus, the days he fasts are double the days he does not fast, which makes this act of worship more common than the usual way of life. Thereupon, the Prophet (may Allah's peace and blessings be upon him) said: "Who could bear that?!", i.e., who can do that being able to continue fasting while discharging his other duties of the day?! He seemed to have disliked it, for it mostly goes beyond people's capacity, and so it is not encouraged by an easy and tolerant religion. It was said: It indicates that the reason for prohibition is weakness, which means: If anyone can bear it, there is nothing wrong with that.
Then, he asked him about a person fasting one day and not fasting for two days. Thus, the days he does not fast are double the days he fasts, and he continues to do that for all his life. The Prophet (may Allah's peace and blessings be upon him) replied to him, saying: I wish that Allah had given us the strength for that. He seemed to have approved of this type of fasting and hoped to observe it. It was said: That his wish pertains to others in his Ummah, for the Prophet (may Allah's peace and blessings be upon him) would bear it and more than that, and it is authentically reported that he (may Allah's peace and blessings be upon him) used to observe continuous fasts. It was said: This means that because of his preoccupation with his wives, guests, activities, and people, the Messenger of Allah (may Allah's peace and blessings be upon him) did not observe this amount of fasting on a continuous basis. This is not because of his weakness to bear fasting, or his lack of patience over abstinence from eating for this period.
Then, he asked him about a person who fasts one day and does not fast for one day, and who takes that as a habit. In response, the Prophet (may Allah's peace and blessings be upon him) said: "That is the fasting of my brother David (Dāwūd) (peace be upon him)." This indirectly indicates that the Messenger of Allah (may Allah's peace and blessings be upon him) encouraged this fasting, for it is very moderate and it takes the two aspects of worship and habit into the best consideration, and it is one of the most beloved fasts to Allah Almighty, as related in the Two Sahīh Collections. This is because it is not ongoing fasting nor ongoing abandonment of fasting.
Then, he asked him about the reason behind fasting on Monday. Thereupon, the Prophet (may Allah's peace and blessings be upon him) said: "That is the day on which I was born and a day on which I was commissioned (as a Prophet)," i.e., the day of the beginning of my prophethood; so, it is the day most worthy of being fasted. Or he said: "the revelation was sent down to me therein;" the revelation began to come down on it.
Then, the Prophet (may Allah's peace and blessings be upon him) said that fasting three days every month - which applies to specification, like the fasting of the white days: the 13th, 14th, and 15th days; or to generality, like fasting three days at the beginning of the month, its middle, or at its end, successively or sporadically - and the fasting of Ramadan every year is equivalent to the fasting of all days. That is, Allah, out of His grace and generosity, multiplies the reward for every act of goodness and worship, involving words or deeds, tenfold. So, a good deed is multiplied to ten similar good deeds. Likewise, the fasting of one day is recorded as fasting of ten days. Accordingly, if a person fasts three days, it is as if he fasts thirty days, which is a whole month. Thus, by fasting three days every month, it is as if he fasts the entire year, in addition to the obligatory fasting in the month of Ramadan.
And he asked him about fasting on the day of ‘Arafah. In response, the Prophet (may Allah's peace and blessings be upon him) said that whoever fasts it, Allah forgives for him the sins of two years: the past year and the coming year. This fasting is to be observed by non-pilgrims, for it is disliked for a pilgrim to fast on the day of ‘Arafah. This is because fasting on this day will make the pilgrim too weak to stand and supplicate. As for non-pilgrims, they are addressed by this Hadīth to the relevant merit and attainment of rewards from Allah Almighty. The day of ‘Arafah is the ninth day of Dhul-Hijjah. It was called as such because it comprises one of the pillars of Hajj, namely standing at ‘Arafah in Makkah.
Then, he asked him about the fasting of the day of ‘Āshūrā’, which is the tenth day of the month of Muharram. This is the day in which Allah saved Moses (peace be upon him) and his people from Pharaoh. So, Moses fasted it in gratitude to Allah for His favor in destroying the oppressors. In response, he (may Allah's peace and blessings be upon him) said that Allah forgives by fasting this day the sins of the past year.
This expiation includes minor sins, not the major ones. As for major sins, they can only be expiated by repentance or mercy from Allah, or it is hoped the major sins will be alleviated. It was said: The expiation for the coming year is that He will preserve him from committing sins in it. It was also said: that He will give him an amount of mercy and reward that expiates for the past year and the next one if it comes and he commits sins therein.
These questions by ‘Umar (may Allah be pleased with him) point to his proper understanding. He first calmed the anger of the Prophet (may Allah's peace and blessings be upon him) and then asked him about certain types of fasting that comprise all that a Muslim can observe, and he knew their rulings, while demonstrating which of them are valid and which are not and pointing out the merit of some of them. Meanwhile, he taught us all of that. So, whoever wishes can observe the valid fast and choose what is more suitable for himself and his ability.
The Hadīth points out the merit of fasting on Monday.
It also points out the merit of fasting on the day of ‘Āshūrā’.
It also shows the merit of fasting on the day of ‘Arafah.
And it demonstrates the merit of fasting during the month of Ramadan.
The Hadīth points out that Allah is Kind to His servants, and He facilitates things for them and removes hardships and restrictions from them.
The Hadīth prohibits fasting for all days.
And it forbids overburdening oneself in worship with things beyond one's capacity..

1163

Abu Hurayrah (may Allah be pleased with him) reported in a Marfū‘ Hadīth: He [i.e., the Prophet (may Allah's peace and blessings be upon him)] was asked: "Which prayer is the most excellent after the obligatory prayer? And which fasting is the most excellent after the month of Ramadan?" He said: "The most excellent prayer after the obligatory prayer is prayer in the middle of the night, and the most excellent fasting after the month of Ramadan is fasting Allah's month of Al-Muharram.".

Commentary : Prayer and fasting are among the pillars of Islam. Allah determined the obligatory prayer as five prayers during the day and night and determined the obligatory fasting as the fasting of the month of Ramadan. But, if anyone wants to perform these two forms of worship on a voluntary basis, the Prophet (may Allah's peace and blessings be upon him) specified its meritorious times during which the servant obtains the best reward.
In this Hadīth, Abu Hurayrah (may Allah be pleased with him) relates that the Prophet (may Allah's peace and blessings be upon him) was asked about the best times and conditions for offering prayer and observing fast voluntarily. So, someone asked him: What are the best prayers after performing the five obligatory prayers, which must be offered? These are the best forms of worship whereby a servant can seek closeness to Allah Almighty before thinking about supererogatory and additional worship, in case he wants to offer that voluntarily. In a clarifying and demonstrating reply, the Prophet (may Allah's peace and blessings be upon him) said: "The most excellent prayer after the obligatory prayer is prayer in the middle of the night." This is because prayer during the night is more likely to be free from Riyā’ (show-off) and closer to sincerity, and the praying person can offer it in a focused and carefree manner away from daytime preoccupations. Plus, this is more helpful in remembering the Qur’an and not forgetting some of the verses. The middle of the night means: the last third of the night.
And he was asked about the most excellent fasting after the obligatory fasting of Ramadan, and he replied that the most excellent fasting after the month of Ramadan is fasting Allah's month of Al-Muharram, which is one of the sacred months within which Allah prohibited fighting. The month is attributed to Allah by way of extolment. It is the first month in the Hijri calendar, which is a reason for him to start it with the doing of good and receive it with worship. This is one of the best deeds, just as the first part of the day is received with Dhikr. So, it is hoped that this expiates for the rest of the year, akin to the merit of Dhikr in the early part of the day. It is also probable that since fighting was prohibited during Muharram, seizing its time for fasting was a good opportunity because the times during which fighting is permissible may entail that the believer does not fast, for fasting causes weakness.
The Hadīth points out the merit of prayer in the middle of the night.
It demonstrates the merit of fasting during the month of Muharram.
It also indicates that supererogatory and voluntary worship can be offered after performing the obligations..

1164

Abu Ayyūb al-Ansāri (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "If anyone fasts Ramadan and then follows it with six days in Shawwāl, it will be like a perpetual fast.".

Commentary : The Prophet (may Allah's peace and blessings be upon him) used to fast some days every month on a voluntary basis, and he urged his Companions to do the same. He also urged the fasting of some days within the months of the year, given their abundant reward.
In this Hadīth, he directed the Muslims to fast six days in Shawwāl, after Ramadan, and pointed out that if anyone fasts the entire Ramadan and then fasts six days in Shawwāl, successive or sporadic - for fasting them successively or sporadically falls under the adherence to the Sunnah - he will obtain a reward equivalent to fasting the entire year. This stems from the great bounty of Allah towards His Muslim servants, as He multiplies the reward for them. This is explained by the verse that reads: {Whoever comes with a good deed will be rewarded tenfold.} [Surat al-An‘ām: 160] The month of Ramadan is equivalent to ten months, and fasting six days after Eid al-Fitr completes the year.
The Hadīth points out the merit of fasting six days in the month of Shawwāl..

1166

Abu Hurayrah (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "I was shown Laylat al-Qadr, and then some members of my family woke me up, and I was caused to forget it. So, seek it in the remaining ten days." [And in a version]: I forgot it..

Commentary : Laylat al-Qadr is a great night whose status Allah points out in Surat al-Qadr. In this night the Qur’an was revealed; worship in it is better than worship in a thousand months; the angels descend in it with the permission of Allah; and it contains safety, security, and peace. It is known to occur, but its time is unknown. Several versions are reported from the Prophet (may Allah's peace and blessings be upon him) regarding the specification of Laylat al-Qadr. This Hadīth is one of those versions, and in it the Prophet (may Allah's peace and blessings be upon him) said: "I was shown Laylat al-Qadr," i.e., I was made aware of the specification of Laylat al-Qadr and on which night it occurs, but "some members of my family woke me up." This indicates that the Prophet's sighting of it was in a dream. However, his dreams (may Allah's peace and blessings be upon him) and the dreams of the prophets (peace be upon them) were divine revelations. This does not denote that he did not learn about it during wakefulness. As the Prophet (may Allah's peace and blessings be upon him) was caused to forget it, he said: "So, seek it in the remaining ten days," i.e., try to find it in the remaining ten days, which are the last ten days of the month of Ramadan as a whole. Other versions in the Two Sahīh Collections state that it occurs on odd-numbered days within the last ten days of Ramadan. The Prophet's statement: "seek it" denotes encouragement to try to find it. This should be done by engaging in worship, supplication, and pious acts.
This Hadīth mentions that the reason behind the Prophet (may Allah's peace and blessings be upon him) forgetting Laylat al-Qadr was that some members of his household awakened him. And it is mentioned in a Hadīth in the Sahīh Al-Bukhāri Collection, reported by ‘Ubādah ibn as-Sāmit (may Allah be pleased with him), that the reason behind that was a dispute and conflict between two men. And also in a Hadīth in the Sahīh Muslim Collection, reported by Abu Sa‘īd al-Khudri (may Allah be pleased with him), with the wording: "There came two men contending with each other and along with them was the devil." To reconcile these two Hadīths, this may either be taken to denote plurality; thus, the vision in the Hadīth of Abu Hurayrah (may Allah be pleased with him) was a dream. The forgetfulness happened because of awakening, and the vision in the Hadīth reported by others happened during wakefulness, while the forgetfulness occurred because of the mentioned dispute. Or it may be taken to suggest the occurring of the two stories, in which case the forgetfulness happened twice for two reasons. Or this may probably mean: Some members of my family awakened me, and I heard the dispute between the two men and got up to mediate between them. So, I was caused to forget it, due to my preoccupation with the two men.
The Hadīth indicates that the Prophet (may Allah's peace and blessings be upon him) was subject to forgetfulness, in what Allah willed.
It points out that Laylat al-Qadr lies in the last ten days of Ramadan.
It urges us to seek Laylat al-Qadr..

1168

‘Abdullāh ibn ’Unays reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "I was shown Laylat al-Qadr and then I was caused to forget it. I saw myself prostrating in water and mud on its morning." He said: We had rain during the twenty-third night. So, the Messenger of Allah (may Allah's peace and blessings be upon him) led us in prayer and left, and indeed the trace of water and mud was on his forehead and nose. He said: ‘Abdullāh ibn ’Unays used to say: The twenty-third..

Commentary : There is no doubt that the greatest month in the sight of Allah is the month of Ramadan, and the greatest night is Laylat al-Qadr. Therefore, the Companions (may Allah be pleased with them) diligently tried to specify it. So, numerous Hadīths were reported on determining this night.
In this Hadīth, ‘Abdullāh ibn ’Unays (may Allah be pleased with him) relates that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "I was shown Laylat al-Qadr and then I was caused to forget it," i.e., I came to know on which day it occurs. Then, this knowledge was taken away from me. Jibrīl (Gabriel) (peace be upon him) informed him of its specific time in that year. The Prophet (may Allah's peace and blessings be upon him) saw in a dream - and the dreams of the prophets are true and truth, and constitute revelation from Allah Almighty - that its sign is that he (may Allah's peace and blessings be upon him) was prostrating in water and mud. Then, ‘Abdullāh ibn ’Unays (may Allah be pleased with him) related that it rained on the twenty-third night. The Prophet's vision of himself prostrating in water and mud came true. He led them in Qiyām al-Layl and departed after the prayer as the trace of water and mud was on his forehead and nose due to prostrating over them. This was confirmation of the Prophet's dream. The roof of his mosque was made of palm leaf stalks. Based on this Hadīth, ‘Abdullāh ibn ’Unays (may Allah be pleased with him) used to determine Laylat al-Qadr to be the twenty-third night every year. Several Hadīths are reported specifying the time of Laylat al-Qadr. The scholars had a lot to say on reconciling these Hadīths or favoring some above others. This includes: that Laylat al-Qadr moves every year within the last ten days of Ramadan. It was called Laylat al-Qadr because of its high status and rank, or because the pious deeds performed therein are of great significance. Out of Allah's wisdom, He concealed it from people for them to diligently seek it within the nights, and thus, they will engage more in worship, which brings benefits to them.
The Hadīth mentions prostration on water and mud.
It states that the dreams of the prophets are true.
It urges us to seek Laylat al-Qadr and utilize it for the performance of righteous deeds, given the increased merit and reward therein.
It affirms prostration on the forehead and nose..

1170

Abu Hurayrah (may Allah be pleased with him) reported: We were talking about Laylat al-Qadr in the presence of the Messenger of Allah (may Allah's peace and blessings be upon him), who said: "Who amongst you remembers when the moon rose and it was like a half of plate?".

Commentary : Laylat al-Qadr is a great night. Allah points out its status in Surat al-Qadr. The Qur’an was revealed therein. Worship in it is better than worship in a thousand months. The angels descend in it with the permission of Allah, and it contains safety, security, and peace. It is known to occur, but its time is unknown. Several versions are reported from the Prophet (may Allah's peace and blessings be upon him) regarding the specification of Laylat al-Qadr or the nature of its night.
This Hadīth is one of those versions, and it identifies one of the characteristics of Laylat al-Qadr. Abu Hurayrah (may Allah be pleased with him) relates that they talked to one another about Laylat al-Qadr and its status and significance, the merit of performing Qiyām al-Layl therein, and its signs which were mentioned by the Messenger of Allah (may Allah's peace and blessings be upon him). Thereupon, the Prophet (may Allah's peace and blessings be upon him) said: "Who amongst you remembers when the moon rose, and it was like a half of plate?" He likened the moon to half of a food plate. The meaning: Who amongst you remembers the night in which half of the moon appeared like half of a food plate? This was the sign of Laylat al-Qadr in this month known to them and in that year, or the sign of Laylat al-Qadr in all years. This indicates that Laylat al-Qadr can be seen and verified by whomever Allah wills..

1175

‘Ā’ishah (may Allah be pleased with her) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) would strive more in the last ten days than he would strive in other than them..

Commentary : The Prophet (may Allah's peace and blessings be upon him) was most keen on attaining rewards, and he was good at utilizing the virtuous times, including the last ten days of Ramadan, which are the best nights of the year, and they contain Laylat al-Qadr (the Night of Decree), which is better than a thousand months.
In this Hadīth, the Mother of the Believers ‘Ā’ishah (may Allah be pleased with her) relates that when the last ten days of Ramadan came - starting from the night of the 21th day until the end of the month - the Prophet (may Allah's peace and blessings be upon him) would strive more in them than he would strive at other times, i.e., more than his diligence in other nights. This is due to the significance and merit of those nights and in pursuit of Laylat al-Qadr. He would engage more in righteous deeds and worship, draw close to Allah Almighty, retire in his praying place, and keep away from women. This is demonstrated by another version in the Two Sahīh Collections: "When the ten days came, he would pray all night, wake up his family, show diligence, and tie up his lower garment firmly."
The Hadīth demonstrates keenness to engage diligently in worship during the last ten days of Ramadan.
It indicates that one should strive to have the best possible ending of Ramadan..

1176

‘Ā’ishah (may Allah be pleased with her) reported: I never saw the Messenger of Allah (may Allah's peace and blessings be upon him) fasting during the ten days..

Commentary : The month of Dhul-Hijjah is one of the sacred months. It includes the ten days at its beginning, during which righteous deeds are greatly meritorious. They include the day of ‘Arafah, the ninth day. And they include the day of Eid al-Ad'ha, the tenth day. A number of Hadīths are reported on their merit.
In this Hadīth, the Mother of the Believers ‘Ā’ishah (may Allah be pleased with her) reports that she did not see the Messenger of Allah (may Allah's peace and blessings be upon him) fasting during the first ten days of Dhul-Hijjah. In another version narrated by Muslim, she said: "He did not fast the ten days." The ten days here refer to the nine days from the beginning of Dhul-Hijjah, for fasting on the day of Eid is forbidden.
This Hadīth indicates that it is disliked fasting the ten days; whereas other Hadīths point to the merit of performing pious deeds - which include fasting - in those ten days. It is authentically narrated in the Sahīh Al-Bukhāri Collection that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "There are no deeds on any day better than deeds in these," i.e., the first ten days of Dhul-Hijjah. It is probable that the Prophet (may Allah's peace and blessings be upon him) did not observe fasting on these days because he would sometimes abandon certain deeds, though he would like to perform them, for fear that they might be ordained upon his Ummah. The merit of fasting the day of ‘Arafah by non-pilgrims is mentioned in a Hadīth narrated by Muslim: "Fasting the day of ‘Arafah, I expect from Allah that it expiates the sins of the preceding year and the next one.".

1184

‘Abdullāh ibn ‘Umar (may Allah be pleased with him) reported: I heard the Messenger of Allah (may Allah's peace and blessings be upon him) proclaim Talbiyah with his hair matted, saying: "Labbayka allahumma labbayk, labbayka la sharīka laka labbayk, inna al-hamda wa an-ni‘mata laka wa al-mulk, la sharīka lak." (Here I am at Your service, O Allah, here I am at Your service, here I am at Your service. You have no partner; the praise, the favor, and the dominion belong to You. You have no partner). He would not say anything more than these words. ‘Abdullāh ibn ‘Umar (may Allah be pleased with him) used to say: The Messenger of Allah (may Allah's peace and blessings be upon him) would offer two Rak‘ahs in Dhul-Hulayfah, and when his she-camel stood upright with him on its back near the mosque of Dhul-Hulayfah, he proclaimed Talbiyah with these words. ‘Abdullāh ibn ‘Umar (may Allah be pleased with him) used to say: ‘Umar ibn al-Khattāb (may Allah be pleased with him) used to proclaim Talbiyah like the Talbiyah of the Messenger of Allah (may Allah's peace and blessings be upon him) with these words and would say: Labbayka allahumma labbayk, labbayka wa sa‘dayk, wa al-khayr fi yadayk, labbayka wa ar-raghba’ ilayka wa al-‘amal (Here I am at Your service, O Allah, here I am at Your service. Here I am at Your service, in bliss. Good is in Your Hands. Here I am at Your service; things are sought of You, and deeds are done for Your sake)..

Commentary : This Hadīth demonstrates the manner of the Prophet's Talbiyah upon assuming Ihrām for Hajj. ‘Abdullāh ibn ‘Umar (may Allah be pleased with him) mentions that the Messenger of Allah (may Allah's peace and blessings be upon him) "proclaimed Talbiyah," i.e., he said Talbiyah in a loud voice, "with his hair matted," i.e., he put something like glue in his hair to prevent it from drooping or to keep insects away. The Prophet (may Allah's peace and blessings be upon him) used to say in his Talbiyah: "Labbayka allahumma labbayk" (Here I am at Your service, O Allah, here I am at Your service), i.e., I repeat my response to You in complying with Your command to perform Hajj; so, I respond to Your command time and again. "labbayka la sharīka laka labbayk" (Here I am at Your service; You have no partner), i.e., You alone are Sovereign in Your dominion, without any opponent or partner. "inna al-hamda wa an-ni‘mata laka" (the praise, the favor... belong to You), i.e., praise, gratitude, and laudation are due to You alone, and every favor comes from You, and You are the Giver of it. "wa al-mulk, la sharīka lak" (and the dominion belongs to You; You have no partner). He mentioned the dominion after the praise and favor to generalize the causes of obedience and demonstrate the aspects of submission and worship. Then, he followed that with the words "la sharīka lak" (You have no partner) to dispel any resemblance to Him and affirm that He alone is the Possessor of the dominion, the praise, and the favor. The Prophet (may Allah's peace and blessings be upon him) would not say anything beyond these words in his Talbiyah and the assumption of Ihrām. It is said: The wisdom behind Talbiyah is to note Allah's honor to His servants as they come to His House after a call from Him.
Then, ‘Abdullāh ibn ‘Umar (may Allah be pleased with him) says that the Messenger of Allah (may Allah's peace and blessings be upon him) offered two Rak‘ahs in the mosque of Dhul-Hulayfah. This refers to the Zhuhr prayer performed in a shortened form, as related in a Hadīth narrated by Muslim and reported by Ibn ‘Abbās. Dhul-Hulayfah is a place lying outside Madīnah, on the way to Makkah. Dhul-Hulayfah is located 6 or 7 miles, nearly 9 or 10km, away from Madīnah. It is the Miqāt of the people of Madīnah and the non-residents who pass by it. It is known today among the ordinary people as Abiyār ‘Ali or Ābār ‘Ali. It lies about 420km away from Makkah. On the day he arrived in Dhul-Hulayfah, the Prophet (may Allah's peace and blessings be upon him) performed the ‘Asr prayer therein as two Rak‘ahs. Then, he performed the Maghrib, ‘Ishā’, Fajr, and Zhuhr prayers there. Thus, he offered five prayers there and stayed for a day and night. "and when his she-camel stood upright with him on its back near the mosque of Dhul-Hulayfah," i.e., he rode his she-camel, and it stood up in preparation for moving, "he proclaimed Talbiyah with these words," i.e., the Prophet (may Allah's peace and blessings be upon him) raised his voice as he said this supplication mentioned earlier.
Then, ‘Abdullāh ibn ‘Umar (may Allah be pleased with him) relates that ‘Umar ibn al-Khattāb (may Allah be pleased with him) would assume Ihrām and raise his voice as the Prophet (may Allah's peace and blessings be upon him) used to do and say: "Labbayka allahumma labbayk, labbayka wa sa‘dayk" (Here I am at Your service, O Allah, here I am at Your service. Here I am at Your service, in bliss), i.e., bliss after bliss, and I repeat that time and time again. "Wa al-Khayr fi yadayk" (Good is in Your Hands); good comes from You alone. "Labbayka wa ar-raghba’ ilayka wa al-‘amal." (Here I am at Your service; things are sought from You, and deeds are done for Your sake), i.e., things are sought from You and asked of You.
This addition was from the words of ‘Umar (may Allah be pleased with him). Other additions to Talbiyah are reported from some of the Companions, who added them by way of increasing what is good. It is narrated in the Two Sahīh Collections that the Prophet (may Allah's peace and blessings be upon him) would not criticize the Talbiyah proclaimed by any of his Companions..

1185

Ibn ‘Abbās (may Allah be pleased with him) reported: The polytheists used to say: "Labbayk la sharika lak" (Here I am at Your service; there is no partner with You.) He said: The Messenger of Allah (may Allah's peace and blessings be upon him) would say: "Woe to you! Enough, enough." They would say: "illa sharika howa lak; tamlikuhu wa ma malak" (Except a partner with You, whom You possess and all what he possesses." They would say that while performing Tawāf around the House!.

Commentary : Talbiyah for Hajj among the Muslims involves proclamation of the Tawhīd of Allah, sincere devotion to Him, and keeping away from Shirk. As for the polytheists, they used to proclaim Talbiyah for Hajj with Shirk.
In this Hadīth, ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) reports that the polytheists used to say while performing Tawāf around the Ka‘bah: "Labbayk, there is no partner with You." So, they would commence the Talbiyah with Tawhīd. Since the Messenger of Allah (may Allah's peace and blessings be upon him) knew what they would add after that, he would say to them when they pronounced Talbiyah with Tawhīd: "Woe to you!" i.e., you will be in ruin and destruction for what you add to the Talbiyah. "Enough, enough!" i.e., your statement of Tawhīd is sufficient. Limit your Talbiyah to it and do not add the subsequent words: "illa sharika howa lak; tamlikuhu wa ma malak" (Except a partner with You, whom You possess and all what he possesses." By the partner, they meant their idols. This phrase in Arabic (tamlikuhu wa ma malak) has two potential meanings: First: You possess him and what is in his possession. Second: You possess him and he possesses nothing. They acknowledge that he is not worthy of any worship, for he is capable of nothing for himself or others, and that indeed the Sovereign is Allah. Nonetheless, they associate him with Allah in worship, out of ignorance or stubbornness, transgression, and arrogance! Allah Almighty says: {They have taken besides Him other gods who can create nothing but are themselves created. Nor do they have the power to harm or benefit themselves, nor do they have the power to cause death, give life or resurrect the dead.} [Surat al-Furqān: 3]
Moreover, Ibn ‘Abbās (may Allah be pleased with him) says that they used to say that while performing Tawāf around the Sacred House of Allah by way of seeking closeness to Allah Almighty through false words, which are rejected..

1186

Sālim reported: When Ibn ‘Umar (may Allah be pleased with him) was told that Ihrām should start from Al-Baydā’, he would say: Al-Baydā’ about which you tell a lie about the Messenger of Allah (may Allah's peace and blessings be upon him)! The Messenger of Allah (may Allah's peace and blessings be upon him) did not proclaim Talbiyah except at the tree when his camel stood up with him on its back..

Commentary : The Companions (may Allah be pleased with them) learned the rituals of Hajj from the Prophet (may Allah's peace and blessings be upon him) during the Farewell Hajj, as he enjoined them to do, and they passed them on to those who came after them.
In this Hadīth, Sālim ibn ‘Abdullāh ibn ‘Umar mentions that when his father ‘Abdullāh (may Allah be pleased with him) was told that raising one's voice with Talbiyah in Hajj or ‘Umrah should start from Al-Baydā’, he would deny that and say: "Al-Baydā’ about which you tell a lie about the Messenger of Allah (may Allah's peace and blessings be upon him)!" i.e., you allege that the Messenger of Allah (may Allah's peace and blessings be upon him) started his Talbiyah in his Hajj when he reached Al-Baydā’. You are mistaken in this. He attributed lying to them, for they said something contrary to reality. This does not mean intentional lying. Indeed, the Arabs tend to say to one who made an error: You lied. Al-Baydā’ is a place near Dhul-Hulayfah from the direction of Makkah. It was called Baydā’ for the absence of landmarks therein such as buildings and the like. What is meant here is the elevated and high place opposite Dhul-Hulayfah from the direction of Makkah.
Then, Ibn ‘Umar (may Allah be pleased with him) explained what is right to them, namely that the Messenger of Allah (may Allah's peace and blessings be upon him) did not raise his voice with Talbiyah "except at the tree" located near the mosque of Dhul-Hulayfah, which is a village situated 6 or 7 miles (nearly 10km) away from Madīnah, and it is the Miqāt for the people of Madīnah and the non-residents who pass by it. This happened when he set out for the Farewell Hajj. He raised his voice with Talbiyah as he rode his camel and made it stand up to leave, after he had assumed Ihrām at that location.
The difference between the Companions (may Allah be pleased with them) over the places from which the Messenger of Allah (may Allah's peace and blessings be upon him) proclaimed Talbiyah is probably caused by the fact that each of them talked about what he saw. The Prophet (may Allah's peace and blessings be upon him) left Madīnah for Hajj. When he prayed in the mosque of Dhul-Hulayfah, he proclaimed Talbiyah for Hajj, which some people heard and memorized from him. Then, he rode his she-camel, and it stood up, he proclaimed the Talbiyah, of which some people became aware, for they were coming in groups. So, they heard him and said: Indeed, the Messenger of Allah (may Allah's peace and blessings be upon him) proclaimed the Talbiyah when his she-camel stood up with him on its back. Then, the Messenger of Allah (may Allah's peace and blessings be upon him) proceeded, and when he ascended the elevated place of Al-Baydā’, he proclaimed the Talbiyah, which some people became cognizant of and said: Indeed, he proclaimed the Talbiyah when he ascended the elevated place of Al-Baydā’. So, each of them transmitted what he had heard. This shows that the difference arose over the starting of the Talbiyah and the assumption of Ihrām from the Miqāt. This confusion is cleared up by a Hadīth narrated by Abu Dāwūd, in which Ibn ‘Abbās (may Allah be pleased with him) said: "By Allah, he proclaimed the Talbiyah in his place of prayer, proclaimed the Talbiyah when his she-camel stood up with him on its back, and proclaimed the Talbiyah when he ascended the elevated place of Al-Baydā’.".

1195

Ibn ‘Abbās (may Allah be pleased with him) reported that Zayd ibn Arqam came, and ‘Abdullāh ibn ‘Abbās said to him, reminding him: "How did you tell me about the meat of the game presented as a gift to the Messenger of Allah (may Allah's peace and blessings be upon him) while he was in a state of Ihrām?" He said that he said: "He was presented with a slice of the meat of the game, and he refused it, saying: "Indeed, we will not eat it; we are in a state of Ihrām.".

Commentary : Hajj is one of the pillars of Islam, and it is an act of worship for those who can find a way to it. During it, some permissible things become forbidden for those who assume Ihrām for Hajj. One of these is that Allah Almighty says: {But hunting land animals is forbidden to you as long as you are on pilgrimage.} [Surat al-Mā’idah: 96]
In this Hadīth, the Tābi‘i Tāwūs ibn Kaysān al-Yamāni relates that Zayd ibn Arqam (may Allah be pleased with him) came from Kufa to ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him), and Ibn ‘Abbās asked him to relate to him what he had previously told him about the Prophet's action when some meat from a hunted land animal was presented to him as a gift while he was in a state of Ihrām for Hajj. In other words, did the Prophet (may Allah's peace and blessings be upon him) accept it and eat therefrom or refuse it? So, Zayd ibn Arqam (may Allah be pleased with him) told him that when the Messenger of Allah (may Allah's peace and blessings be upon him) was presented with some meat and he knew that it was part of a hunted land animal, he refused the gift and did not accept it from the person who offered it to him. Then, the Prophet (may Allah's peace and blessings be upon him) clarified to the man who presented the gift that he refused it because he was in a state of Ihrām, and a Muhrim may not eat from hunted land animals.
In a Hadīth in the Two Sahīh Collections, Abu Qatādah (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) ate from his game while being in a state of Ihrām. However, Abu Qatādah was not in a state of Ihrām when he hunted this animal from which the Prophet (may Allah's peace and blessings be upon him) ate. Reconciling the two Hadīths, the scholars said that he refused the first gift because the man hunted it for his sake, whereas he deemed the second game lawful because no role was played by a Muhrim in its hunt, and he did not hunt it for his sake. So, if a non-Muhrim hunts an animal for himself and then presents part of it to a Muhrim, there is nothing wrong with that, and the Muhrim may eat from it.
The Hadīth demonstrates the Prophet's guidance upon refusing a gift, and that he would mention the reason for refusing it. This stems from his good manners (may Allah's peace and blessings be upon him)..

1197

Mu‘ādh ibn ‘Abdur-Rahmān ibn ‘Uthmān at-Taymi reported: We were with Talhah ibn ‘Ubaydullāh as we were in a state of Ihrām. A bird was presented to him as a gift. Meanwhile, Talhah was sleeping. Some of us ate and some of us refrained. When Talhah woke up, he agreed with those who ate it and said: "We ate it along with the Messenger of Allah (may Allah's peace and blessings be upon him).".

Commentary : Hajj is one of the pillars of Islam, and it is an act of worship for those who can find a way to it. During it, some permissible things become forbidden for those who assume Ihrām for Hajj.
In this Hadīth, the Tābi‘i ‘Abdur-Rahmān ibn ‘Uthmān at-Taymi says that they were one day with the Companion Talhah ibn ‘Ubaydullah (may Allah be pleased with him) as the people were in a state of Ihrām for Hajj or ‘Umrah. Meanwhile, a grilled or cooked bird was gifted to Talhah (may Allah be pleased with him), and it probably was a hunted bird. Talhah was reclining, asleep. So, he did not know about the bird gifted to him, and the ruling on eating therefrom was not clear to those in the state of Ihrām. Therefore, the people fell under two categories; some of them ate from this bird, and others feared and refrained from eating from the gifted bird thinking that a Muhrim may not eat from it. "When Talhah woke up, he agreed with those who ate it," i.e., he described their action as right, by words or deeds. Clarifying the reason behind his approval of those who ate, Talhah said: We ate the like of that along with the Prophet (may Allah's peace and blessings be upon him) while we were in a state of Ihrām. So, eat from what was gifted to me.
In the Two Sahīh Collections, Ibn ‘Abbās reported: As-Sa‘b ibn Jaththāmah al-Laythi presented to the Prophet (may Allah's peace and blessings be upon him) the meat of a zebra while he was in Al-Abwā’ or Waddān (they are two places). The Messenger of Allah (may Allah's peace and blessings be upon him) declined to eat therefrom. Upon noticing the unpleasant feeling on his face, he said to him: "Indeed, we only declined it because we are in a state of Ihrām."
Reconciling between the two Hadīths, it is to be said that the Messenger of Allah (may Allah's peace and blessings be upon him) permitted the bird for them because the Muhrims played no role in hunting it. This is also explicitly mentioned in a Hadīth in the Two Sahīh Collections, in which Abu Qatādah (may Allah be pleased with him) reported that he hunted a zebra, and when they asked the Prophet (may Allah's peace and blessings be upon him), he said to them: "Did anyone of you command him or point to him with something?" They said: 'No.' So, he said: "Then, eat what is remaining of its meat."
As for declining the meat of the hunted animal from As-Sa‘b ibn Jaththāmah, this is because he hunted it for the Prophet's sake, and he (may Allah's peace and blessings be upon him) was in a state of Ihrām, and a Muhrim may not eat from the meat of a prey which was hunted for him. Had he not been in a state of Ihrām, he would have accepted it and eaten it.
The Hadīth shows how the Companions used to explain the rulings of the religion to the contemporary Tābi‘is..

1202

Ibn ‘Abbās reported: The Messenger of Allah (may Allah's peace and blessings be upon him) got himself cupped and paid the cupper his wage, and he put medicine in his nose..

Commentary : Allah Almighty has made good things lawful for His slaves and made unlawful for them anything evil and impure concerning food, drink, gains, trade, etc. The Shariah has also urged Muslims to have self-esteem and to elevate themselves from lowly things.
In this Hadīth, ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) mentions that the Messenger of Allah (may Allah's peace and blessings be upon him) "got himself cupped," i.e., he asked someone to cup him. Cupping is to extract some blood from the body by pricking the area of pain and then absorbing and extracting this blood after collecting it by means of a cup, which is an instrument resembling a funnel. Cupping provides treatment for a variety of pains. The Prophet (may Allah's peace and blessings be upon him) paid the person who cupped him his wage for that. This is part of the Prophet's actual acts of Sunnah. If it was prohibited to give a wage to a cupper, he would not pay this cupper a wage. The scholars took the Hadīths prohibiting the earning by a cupper and stating that it is impure to denote purification and exaltation above lowly earnings and to urge noble manners and lofty matters. Or perhaps the prohibition was in the early days of Islam, and it was subsequently abolished. So, when he paid the cupper his wage, he abrogated the previous ruling.
Then, Ibn ‘Abbās (may Allah be pleased with him) mentioned another medicine which the Prophet (may Allah's peace and blessings be upon him) used, saying: "and he put medicine in his nose." To use it, a person lies down and places something below his shoulders to raise them, and then he puts drops of the medicine into his nose, so that they can reach his brain. Then, the illness comes out with sneezing.
The Hadīth demonstrates the Prophet's use of medicine and his pursuit of the proper means of treatment.
It mentions that the cupper took a wage for cupping..

Book of Hadith

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