2069

Qataadah (may Allah be pleased with him) narrated:
Anas (may Allah be pleased with him) delivered to the Prophet ﷺ barley bread with some rancid fat on it. The Prophet ﷺ had had pawned his armor with a Jew in Al-Madeenah for some barley for his family. Anas (may Allah be pleased with him) heard him saying, "The household of Muhammad did not possess even a single Saa‘ of wheat or food grains for the evening meal,” although he ﷺ has nine wives to look after..

Commentary :
The Prophet ﷺ led one of the most ascetic lives, and he ﷺ was content with his little share of Rizq (i.e., provision), and generously spent all the spoils of war conferred upon him by Allah, Exalted is He, on the poor and needy and in the Cause of Allah.
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) stated that the Prophet ﷺ was once invited over by a Jew - as recorded in Musnad Ahmad – for a meal of barley bread with some rancid fat on it. He ﷺ accepted his invitation and graciously ate that food.
He ﷺ once bought some barley from a Jew for a deferred price, and pawned him his armor that he ﷺ used as protection in war in return for that, because there was no food left in his house. Anas (may Allah be pleased with him) heard the Prophet ﷺ say: "The household of Muhammad did not possess even a single Saa‘ of wheat or food grains for the evening meal." It means, ‘There had no wheat or barley left in their houses.’ It is noteworthy that he ﷺ did not say those words out of resentment, nor was he complaining, Allah forbid. Rather, he ﷺ said so as a justification for accepting the invitation over such humble food, and for pawning his armor with the Jew.
Then Anas (may Allah be pleased with him) said: “He ﷺ had nine wives (to look after),” meaning: while he ﷺ had nine wives, who were in dire need of food, and this clarifies the reason for his purchase of barley on credit and pawning his armor.
It is deduced from the hadeeth that it is permissible to sell and buy food or other commodities on credit.
It is also inferred therefrom that a noble and knowledgeable man should buy his own needs, even if he has someone else to shoulder this task, because all the believers were keen on fulfilling the Prophet’s needs, seeking to win his pleasure and earn rewards for their Hereafter (yet he ﷺ undertook such tasks himself).
It is also deduced from it the permissibility of accepting an invitation for small (and humble) food.
The permissibility of engaging in sales transactions and pawning items of wealth with the People of the Book (i.e., the Christians and Jews) is also deduced from the hadeeth..

2070

‘Narrated Aa’ishah (may Allah be pleased with her):
When Aboo Bakr Al-Siddeeq (may Allah be pleased with him) was chosen as the Caliph, he said, "My people know that my earnings from trade were adequate to provide for my family, and as I will be busy serving the Muslim nation; my family will eat from the Public Treasury, and I will practice the profession of serving Muslims (and governing their affairs).".

Commentary :
Aboo Bakr (may Allah be pleased with him) was the first rightly guided Caliph, the Minister of the Prophet ﷺ, and his Companion during the migration to Al-Madeenah. He (may Allah be pleased with him) was the first free man to embrace Islam and was endowed with the biggest share of faith and ascetism among all the Companions (may Allah be pleased with them). He (may Allah be pleased with him) was one of the most beloved people to the Prophet ﷺ and was nicknamed ‘Al-Siddeeq’ because he strongly believed in the Prophet ﷺ.
In this hadeeth, the Mother of the Believers ‘Aa’ishah (may Allah be pleased with her) stated that when Aboo Bakr (may Allah be pleased with him) was chosen as the Caliph after the Prophet’s ﷺdeath, in 11 A.H., he (may Allah be pleased with him) said that Muslims knew that his earnings from trade before he became the Caliph, were adequate to provide for his family from his personal wealth.But after becoming Caliph and being preoccupied with serving Muslims and governing their affairs, he had no time to practice trade as a profession to provide for himself and his dependents (i.e., those for whom he was obliged to provide for as per the laws of Islam). He (may Allah be pleased with him) informed people that he would take an allowance from the Public Treasury to provide for his family and dependents, because he would be busy governing people’s affairs and he still needed to provide for himself and his family. He (may Allah be pleased with him) informed them that he would put his expertise (as a skilled trader) and profession to use in the service of Muslims, in return for which he would be given that allowance. He (may Allah be pleased with him) willingly committed himself to putting his expertise as a skillful trader to use in the service of Muslims by trading with the public funds to compensate Muslims for the allowance that was allocated for him, or more, to be paid from the generated profits. He (may Allah be pleased with him) voluntarily committed himself to do so and it was not one of his duties as the Caliph.
Ibn Sa‘d narrated in Al-Tabaqaat on the authority of ‘Aa’ishah (may Allah be pleased with her) that she said: “When Aboo Bakr fell terminally ill, he said on his deathbed, ‘Take stock of my personal fortune that I have acquired since becoming the Caliph, and hand it over to the new Caliph.” ‘Aa’ishah (may Allah be pleased with her) added: “When he (may Allah be pleased with him) died, we did as he commanded and took stock of a servant who used to carry his boys and a camel used to water his garden. We handed these assets over to ‘Umar (may Allah be pleased with him) in pursuance of Aboo Bakr’s will. On seeing that, ‘Umar, the new Caliph wept and said, ‘O Aboo Bakr (may Allah be pleased with him), you have made the task of your successor most difficult.’"
The hadeeth highlights the virtues and merits of Aboo Bakr (may Allah be pleased with him), indicating his asceticism and matchless mindfulness of Allah.
It also underlines the virtue of working and earning a living to meet one’s needs and those of his dependents.
It is deduced from the hadeeth that it is allowable to defend oneself against doubts and fend off (potential) accusations, even if they are false.
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2076

Narrated Jaabir ibn ‘Abdullah (may Allah be pleased with him):
Allah's Messenger ﷺ said, "May Allah's mercy be on him who is lenient in his buying, selling, and in demanding back his money.".

Commentary :
The wise Laws of Islam is keen to foster good relations between Muslims in their interactions and transactions, reflecting the enjoined solidarity, interdependence, love, and cooperation.
In this hadeeth, the Prophet ﷺ supplicated Allah, Exalted is He, to confer His mercy on those who display leniency, which denotes facilitation, (making) concession, overlooking, kindness, and lack of rigidity, in three contexts or situations. First, a seller should be lenient and should not be adamant at his price, but should rather be willing to give up some of his rights. Second, a buyer should be lenient and not undervalue the commodity and insist on buying it for a low price. Third, a creditor should be lenient when claiming his money. He should not make it difficult for poor debtors, but should rather gently and leniently claim his money and give respite to insolvent debtors (until they become able to repay).
The hadeeth urges Muslims to opt for forgiveness, good treatment, embodying noble morals, and avoiding dissention in financial transactions.
It also promotes relieving people of hardship when claiming one’s money and pardoning them (i.e., remitting their debts by way of charity).
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2079

Hakeem ibn Hizaam (may Allah be pleased with him) narrated:
Allah's Messenger ﷺ said, "Both parties in a business transaction have a right to rescind it so long as they have not separated; and if they tell the truth and make everything clear to each other (i.e., a seller speaks the truth with regard to the defects of the purchased commodity, if any, and a buyer speaks the truth with regard to the money) they will be blessed in their transaction, but if they conceal anything and lie, the blessing on their transaction will be eliminated. ".

Commentary :
Since people tend to engage in sales transactions without deliberate thinking, and a seller or buyer may regret missing out on some of his goals, the wise Shareer‘ah granted both parties a period in which they could rescind the contract (and undo their transaction).
In this hadeeth, the Prophet ﷺ made mention of such a period when he said: “Both parties in a business transaction have a right to rescind it so long as they have not separated.” This means that both the buyer and the seller are given an inalienable right to repudiate the transaction or contract as long as they have not separated, meaning to physically leave the meeting place where they concluded the contract. The Prophet ﷺ underlined that if both parties tell the truth and make everything clear to each other, regarding the price, the description of the purchased commodity, and the like, and clarify any defect, they will be blessed in their transaction. This means that they would obtain greater benefits from such transactions and prices, and both parties would get to recieve the blessing of Allah; a seller would obtain such blessing in the price and the buyer in the purchased commodity. However, if they conceal anything and lie, their transaction will be void of blessings. An example of such concealment is when a seller conceals the defects of the commodity, and the buyer conceals the defect of the price and they lie to one another, regarding the description of the commodity on the part of the seller, and the payment of the price on the part of the buyer.Or the buyer claims to agree on buying the commodity for less than the agreed-upon price and deceives the seller until the time of concluding the sale should come. A buyer may also lie to the seller regarding the reason of the purchase to lower its price, contrary to the truth. Thus, both parties would conceal something from the other and each would be cheating the other from what he owed in the exchange. A common example of the buyer’s lies is when he tries to lower the price of a piece of land by claiming to buy it to build a mosque on it, and after concluding the sale, he would build himself a house instead, and had originally lied merely to lower the price. The Prophet ﷺ underlined that the blessing of such business transactions would be eliminated, meaning it would be devoid of increase and growth due to their mutual lying and deceit.
The hadeeth evidences the Khiyaar Al-Majlis (i.e., an option whereby the parties have right to unilaterally withdraw from a contract as long as the parties do not leave the session of contract) for both the buyer and seller, to repudiate or retain the concluded sale.
It is also deduced from the hadeeth that the designated period for availing of this option (Khiyaar Al-Majlis) is after concluding the sale and until the two parties leave the contracting session.
It is also inferred therefrom that a sale becomes binding once the two contracting parties physically leave the contracting session.
The hadeeth also highlights the obligation of adhering to honesty and truthfulness in sales transactions.
It is also deduced therefrom that (blessed) worldly gains can only be attained by good-doing, and that the ominousness of sins and acts of disobedience causes one to miss out on what is good in this worldly life and the Hereafter.
The hadeeth also underlines the virtue of truthfulness, and urges Muslims to adhere to it, and highlights that it is a reason for having one’s earnings blessed.
The hadeeth dispraises lying, urges Muslims to abandon it, and underlines that it is a reason for having one’s earnings deprived of blessing.
It also highlights that the performance of good deeds to attain reward in the Hereafter ensures attainment of what is good in this worldly life and the Hereafter as well.
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2080

Aboo Sa’eed(may Allah be pleased with him) narrated:
We used to be given mixed dates (from the spoils of war) and used to sell (barter) two Saa‘s of those mixed dates for one Saa‘ (of good-quality dates). The Prophet ﷺ said (to us), "No (bartering of) two Saa‘s for one Saa‘ nor two Dirhams for one Dirham is permissible", (as it involves Ribaa). .

Commentary :
Allah, Exalted is He, has permitted selling, but deemed Ribaa (i.e., interest, usury) forbidden. In fact, the consumption of Ribaa is one of the major sins and destructive evil deeds and it was deemed forbidden in all the previous divine laws, given the evils and social and economic damages it incurs.
In this hadeeth, Aboo Sa’eed Al-Khudree(may Allah be pleased with him) stated that they were given mixed dates (from the spoils of war), which the Messenger of Allah ﷺ used to distribute to Muslims. Such dates were a mixture of various types of date fruits (of different qualities). They used to sell every two Saa‘s (the Saa‘ was a dry measure used for agricultural produce by the Arabs during the Prophet's ﷺlifetime) of such mixed dates, which were of poor quality, for one Saa‘ of good-quality dates. The Saa’ equaled four Mudds, and the Mudd equaled the measure of two open medium-sized handfuls. The Mudd approximately equals (509) grams in the lowest estimate, and (1072) grams in the highest estimate. The Saa’, on the other hand, is equivalent to between 2036 and 4288 grams.
The Prophet ﷺ forbade them from such a sale, and told them that it was not permissible to sell two Saa‘s of mixed dates for one Saa‘ of good-quality dates, despite the difference in quality, because the exchanged commodities in this barter would be the same; they were both dates. He ﷺ also forbade them from selling two Dirhams of old or poor-quality silver for one Dirham of good-quality silver because they are of the same kind (silver). This transaction was known as Ribaa Al-Fadhl, which involved an exchange or sale transaction in trade which effectively results in charging ‘interest’ through the exchange of the same commodity, but of a different quality or quantity, and this is prohibited as per the laws of Islam.
He ﷺ instructed them instead to sell any given type of date for a monetary value and then buy with that money whatever they wished. Thus, they would avoid taking excess in exchange of a given commodity in the event of a barter of two similar commodities, and the Ribaa involved in such a transaction.
It is deduced from the hadeeth that ignorance of a prohibition warrants pardon until one obtains knowledge of it.
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2081

Aboo Mas‘ood (may Allah be pleased with him) narrated:
A man from the Ansaar named Aboo Shu‘ayb, came and told his butcher-servant, "Prepare a meal sufficient for five persons, for I want to invite the Prophet ﷺ along with four other persons as I saw signs of hunger on his face." Aboo Shu‘ayb invited them and another person came along with them. The Prophet ﷺ said (to Aboo Shu‘ayb), “This man followed us, so if you allow him, he will join us, and if you want him to return, he will go back.” Aboo Shu‘ayb said, "No, I have allowed him (i.e. he, too, is welcomed to join you for the meal)..

Commentary :
The Companions (may Allah be pleased with them) loved the Messenger of Allah ﷺ dearly, and their love for him made themkeenly keep his company, and hastento please him and fulfill his needs.
In this hadeeth, Aboo Mas‘ood ‘Uqbah ibn ‘Amr Al-Ansaaree(may Allah be pleased with him) narrated that when Aboo Shu‘ayb Al-Ansaaree(may Allah be pleased with him) saw the signs of hunger on the Prophet’s face, he said to his servant (or a hired butcher as narrated in Saheeh Al-Bukhaaree and Saheeh Muslim), “Prepare some food that is sufficient for five persons; one of them is the Messenger of Allah ﷺ.” He (may Allah be pleased with him) prepared a meal for five people because he knew that some of the Companions (may Allah be pleased with them) would most likely come along with the Prophet ﷺ. It is also possible that he saw the Prophet ﷺ sitting with four people at that time and he (may Allah be pleased with him) invited them over for the meal, but a sixth man came along uninvited. The Prophet ﷺ asked the host, Aboo Shu‘ayb (may Allah be pleased with him), for his permission to clarify this sixth guest’s situation and spare him and the host any inconvenience, because he came uninvited. Aboo Shu‘ayb (may Allah be pleased with him) gave his consent and welcomed the uninvited guest.
The Prophet ﷺ did not give permission to that guest except after obtaining the host’s consent first, contrary to the situation when he ﷺ invited many people over to join him for the meal prepared by Aboo Talhah (may Allah be pleased with him), without seeking Aboo Talhah’s permission, as recorded in Saheeh Al-Bukhaaree and Saheeh Muslim. This is because Aboo Shau‘ayb limited his invitation to five people as he said to his servant, ‘prepare a meal that is sufficient for five people.’ This serves as a thoughtfulgesture on the part of the Prophet ﷺ, teaching us that when a host invites over a specified number of guests, they should abide by that number, and must not bring others along without hispermission.
The hadeeth teaches us that an aspect of showing hospitality to a guest is to invite those in his company as well.
It is also deduced from the hadeeth that whoever wishes to invite a group of people over for a meal should prepare for them enough food, and should not serve them a small amount of food (causing theminconvenience).
It is also inferred therefrom that it is allowable for someone to join a group of people and accompany them to the place of their destination; had it been prohibited, the Prophet ﷺ would have forbidden the man who followed him, and would have commanded him to go back. What is forbidden is to enter someone’s house and show up uninvited without the permission and consent of the host.
It is also deduced from the hadeeth that when one of the invited guests seeks the host’s permission to bring someone else with him, the host should give his permission, like what Aboo Shu‘ayb (may Allah be pleased with him) did, and it is indicative of his refined moral character.
It is also inferred therefrom that it is forbidden to eat someone's food without his permission.
The hadeeth also highlights the lawfulness of working and making a living as a butcher.
It is also deduced that a ruler, a noble, or old person is urged to considerately accept the invitation of those of inferior status.
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2084

‘Narrated Aa’ishah (may Allah be pleased with her):
When the last ayaat of Soorat Al-Baqarah (chapter no. 2) were revealed, the Prophet ﷺ recited them in the mosque and proclaimed the trade of Khamr (i.e., intoxicants) as unlawful..

Commentary :
Khamr (i.e., intoxicants) is the mother of all evils, and the Laws of Islamhas warned against drinking it and trading in it, because of the harm it incurs on the individual and society.
In this hadeeth, the Mother of Believers ‘Aa’ishah (may Allah be pleased with her) stated that when the last ayaat of Al-Baqarah chapter were revealed, the Prophet ﷺ recited them for people in the (Prophet's) Mosque. The version of the hadeeth complied in Saheeh Al-Bukhaaree and Saheeh Muslim has an addition reading, “about Ribaa.” This narration refers to the ayaat that read (what means): {Those who consume interest cannot stand [on the Day of Resurrection] except as one stands who is being beaten by Satan into insanity…[thus] you do no wrong, nor are you wronged.} [Quran 2:275-279]. These ayaat included the prohibition of Ribaa (i.e., interest, usury). Afterward, the Prophet ﷺ deemed trading in Khamr prohibited as well, because it involves selling or buying what is unlawful and leads to falling into the sin of consuming Khamr.
The Arabic word Khamr linguistically denotes covering, because Khamr covers intellect, leading a person to commit other destructive sins.
It is known that the prohibition of Khamr was revealed in the ayaat that reads (what means): {O you who have believed, indeed, intoxicants, gambling, [sacrificing on] stone altars [to other than Allah], and divining arrows are but defilement from the work of Satan, so avoid it that you may be successful. * Satan only wants to cause between you animosity and hatred through intoxicants and gambling and to avert you from the remembrance of Allah and from prayer. So will you not desist?* And obey Allah and obey the Messenger and beware. And if you turn away – then know that upon Our Messenger is only [the responsibility for] clear notification.} [Quran 5:90-92] These ayaat were revealed long before the ayah about the prohibition of Ribaa, which was either the last ayah to be revealed in the Quran or one of the last ones. It is possible that he ﷺ informed them of the prohibition of trading in Khamr when Khamr was deemed prohibited, then informed them of it again after the ayah on Ribaa was revealed, for the sake of laying emphasis on the prohibition in this regard and to ensure that it wasproclaimed more broadly. It is also possible that he ﷺ made mention of them both to indicate that Ribaa and Khamr are equally prohibited. Perhaps those who attended that assembly were absent during the previous one when he ﷺ proclaimed the prohibition of trading in Khamr.
It is deduced from the hadeeth that trading in Khamr is strictly prohibited, since Allah, Exalted is He, coupled it with Ribaa, about which stern warnings have been reported.
The hadeeth also highlights the emphasis laid by the Laws of Islam on the prohibition of Ribaa and Khamr, since the Prophet ﷺ keenly proclaimed such prohibitions in the mosque, emphasizing their gravity..

2086

‘Awn ibn Abee Juhayfah (may Allah be pleased with him) narrated: My father bought a slave who practiced Hijaamah (i.e., wet cupping therapy). (My father broke the slave's equipment that he used for cupping). I asked my father why he had done so, and he replied, "The Prophet ﷺ forbade accepting the price of a dog or blood (i.e., fees of Hijaamah), and also forbade the profession of tattooing, getting tattooed and receiving or giving Ribaa, and cursed the image-makers.".

Commentary :
Allah, Exalted is He, decreed that which is good lawful to His servants, and decreed unlawful that which is evil to them, and this applies to food, beverages, earnings, trade, and others. The Islamic Laws of Islam also urges Muslims to be a gracious and lift themselves above trivial aspirations.
In this hadeeth, ‘Awn ibn Abee Juhayfah (may Allah be pleased with him) stated that his father Abee Juhayfah Wahab ibn ‘Abdullah Al-Suwaa’iy (may Allah be pleased with him)bought a slave who practiced Hijaamah (i.e., wet cupping therapy). He ordered him to break the equipment that he used for cupping, as stated in a narration recorded in Saheeh Al-Bukhaaree. His son asked him about the reason for breaking the equipment, and he told him that the Prophet ﷺ had forbidden the price of a dog, i.e., selling a dog, and deemed such earnings unlawful as per the Sheree‘ah, because it is prohibited to own and keep dogs. It has been said that guard and hunting dogs are excluded from this prohibition, because they are beneficial, as stated in the narration reported by Al-Daaraqutnee on the authority of Aboo Hurayrah (may Allah be pleased with him) reading: “except for a hunting dog.” Another relevant narration reported by Al-Tirmithee reads: “Except for dogs meant for hunting.”
Likewise, the Prophet ﷺ forbade the price of blood, i.e., the fees of Hijaamah. Hijaamah is (a form of alternative medicine) used to remove bad blood from the body. The Prophet ﷺ had Hijaamah performed on him and paid a fee to the Hijaamah therapist, as narrated in Saheeh Al-Bukhaaree and Saheeh Muslim on the authority of Ibn ‘Abbaas (may Allah be pleased with them). Had it been forbidden to pay fees to the Hijaamahtherapist, the Prophet ﷺ would not have had Hijaamah performed on him nor paid fees to thetherapist! Therefore, the hadeeths stating the prohibition of practicing Hijaamah and profiting from it, and declaring the earnings of this profession unlawful, are interpreted as to indicate that such earnings are deemed inferior and urge Muslims to earn their living byother loftier professions, seek superior ways of earning a living, and exhibit fine moral qualities. It is possible that the prohibition was prescribed in the early days of Islam and was later abrogated, when the Prophet ﷺ paid the Hijaamah therapist his fee.
In the hadeeth, the Prophet ﷺ also forbade the practice of tattooing and having tattoos. Tattooing means piercing injections into the skin layers, then filling that location with kohl or something else until it turns blue or green. A tattoo is a form of drawing shapes on the body in a different color to a person's skin tone, and people used to use it for beautification purposes. The tattooist is called (in Arabic) ’Waashimah’, and it refers the one who practices tattooing in return for fees or for free, and the one being tattooed is called ’Mawshoomah’. The Prophet ﷺ forbade tattooing because it was practiced by the dissolute and ignorant people and because it involved changing the creation of Allah, Exalted is He.
The Prophet ﷺ forbade dealing in Ribaa for both parties, the payer and recipient of the interest money. Ribaa linguistically means excess, and in Islamic terminology, it is (the measure of excess in one thing when two things are exchanged in some bargain; or), in the case of a loan, an increased amount of the loan at the time of its payment.
There are two kinds of Ribaa; Ribaa Al-Fadhl (i.e., the excess taken in exchange of specific homogenous commodities and encountered in their hand-to-hand purchase and sale or barter transaction), andRibaa Al-Nasee'ah (i.e., increasing the price of an item in return for deferred payment).
The prohibition incorporates both taking and paying Ribaa (interest) money, even if the recipient does not consume Ribaa, and the reference to consumption in this context is due to the fact that it was one of the main sources of income, and most of people’s earnings at the time when this prohibition was revealed were obtained by dealing in Ribaa.
The Prophet ﷺ also cursed the image-makers. The prohibition in this regard applies only to those who make images of animate objects. It was said that the image-makers here are the sculptors who make and carve statues that imitate the creation of Allah, Exalted is He. It was also said they are the ones who make idols for the purpose of worship.
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2087

Narrated Aboo Hurayrah (may Allah be pleased with him)
I heard Allah's Messenger ﷺ saying, "Swearing oaths (by a seller) may persuade the buyer to purchase the goods but such sale will be deprived of Allah's blessing.".

Commentary :
Islam laid down etiquette and provisions governing business transactions. Both the buyer and seller are required to acquaint themselves with these provisions and etiquettes, to preserve their religious and worldly interests.
In this hadeeth, the Prophet ﷺ warns against excessive oaths and swearing too much when selling with the aim to promote one’s commodities. Making an oath, if the person is truthful, may help a seller promote his commodity and conclude the sale, but such sale would bedeprived from Allah’s blessing in the future. Allah, Exalted is He, may cause it to be destroyed by means of theft, burning, drowning, usurpation, plunder, or any other form of destruction by the will of Allah, Exalted is He. Thus, such a seller would be exerting such efforts to earn money and it would be all in vain, and this would be his due punishment from Allah, Exalted is He, for his excessive oaths. In the narration recorded by Muslim on the authority of Aboo Qatadaah Al-Ansaaree(may Allah be pleased with him), the Prophet ﷺ said: “Beware of excessive swearing (and making oaths) in sale, because it may promote trade, but this practice will eliminate the earnings’ blessing.” The hadeeth may also mean ‘false oaths’, as clarified in the narration reported by Imaam Ahmad reading: “Taking false oaths may help you conclude a sale transaction, but it takes (blessing) away from the earnings.”
The Arabic words used in the hadeeth are ‘Munaffiqah’ meaning inducive to the promotion of the commodity, and ‘Mumhiqah’, meaning eliminating the blessings. Other variations used in different narrations of the hadeeth are ‘Manfaqah’ derived from the word ‘Al-Nafaaq’, meaning saleability, and ‘Mumhaqah’ meaning deprivation of blessing and a reason for it.
The hadeeth lays emphasis on the gravity of excessive swearing (oaths) by the name of Allah, Exalted is He, and underlines that it must only be done for a need.
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2088

‘Abdullah ibn Abee Awfaa (may Allah be pleased with him) narrated:
A man displayed some goods in the market and swore by Allah that he had been offered so much for that, that which was not offered, and he said so, so as to cheat a Muslim. On that occasion, the following ayah was revealed (which means): {Indeed, those who exchange the covenant of Allah and their [own] oaths for a small price will have no share in the Hereafter…} [Quran 3:77] .

Commentary :
Swearing oaths is a serious matter, and Islam has laid emphasis on its gravity, especially making false oaths by means of which a person unlawfully takes the money of his fellow Muslim brother.
In this hadeeth, ‘Abdullah ibn Abee Awfaa (may Allah be pleased with him) stated that a man offered his commodity for sale in the market and falsely swore by Allah, Exalted is He, that he had bought it for such-and-such a price, merely to persuade his fellow Muslim to buy it. On that occasion, the following ayah was revealed. Allah, Exalted is He, Says (that which means): {Indeed, those who exchange the covenant of Allah and their [own] oaths for a small price will have no share in the Hereafter…} [Quran 3:77]. The ayah reads {Those who exchange} because the two parties of a sale transaction exchange the commodity for money,{the covenant of Allah},meaningthe covenant they made to believe in the Prophet ﷺ and fulfill the trusts, {and their [own] oaths for a small price} meaning their false oaths that they take to affirm the desired statements or actions. The intended meaning is that they trade their covenants with Allah and their oaths, with fleeting worldly gains and desires such as money, benefits, and other worldly gains. The price is described here as being small, to indicate its insignificance, for it was traded for breaching the covenant with Allah and taking a false oath. This makes it fundamentally insignificant, no matter how significantit seemed from a worldly perspective, compared to winning the pleasure of Allah, Exalted is He, and fulfilling the covenants made with Him. Then Allah, Exalted is He, stated the punishment designated for the one who commits such a major sin. He Says (that which means): {…will have no share in the Hereafter, and Allah will not speak to them or look at them on the Day of Resurrection, nor will He purify them; and they will have a painful punishment.} [Quran 3:77]. It means, ‘They shall have no share in the bliss tasted by the believers in the Hereafter, and Allah, Exalted is He, will not speak to them about what would please them, but would rather say to them that which will cause distress and disappointment to them.’ The ayah goes on, {or look at them on the Day of Resurrection} meaning that He will not mercifully look at them, {nor will He purify them}, from sins and misdeeds by conferring upon them His forgiveness, nor shall He commend them like He would commend His righteous servants. Rather, He shall be angry with them and will punish them for breaching their covenant with Him, {and they will have a painful punishment}, because of what they committed. This is a stern warning about making false oaths, because such a sin combines many corrupt evil deeds, including: lyingin the name of Allah, deceiving a purchaser into buying his commodity, making up lies for the sake of promoting it, and unlawfully taking the money of the purchaser, described here as a ‘small price’with which he shall not be availed for long in this worldly life.
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2094

Aboo Haazim narrated:
Some men came to Sahl ibn Sa‘d (may Allah be pleased with him) to ask him about the (Prophet’s) pulpit. He replied, "Allah's Messenger ﷺ sent for a woman (Sahl named her) this message: ‘Command your servant-carpenter to make pieces of wood (i.e., a pulpit) for me so that I may sit on it while addressing the people.’ So, she ordered him to make it from the tamarisk (tree) in the forest. He brought it to her and she sent it to Allah's Messenger ﷺ, and he ordered it to be placed in the mosque: so, it was put and he ﷺ sat on it..

Commentary :
The Messenger of Allah ﷺ used to deliver his speeches to his Companions (may Allah be pleased with them) while standing or leaning on a palm-tree trunk.When the number of worshippers in the mosque increased, the Prophet ﷺ thought about taking a wooden pulpit to stand and sit on while delivering his speeches to the Companions (may Allah be pleased with them).
This hadeeth relates the story of the Prophet’sﷺ pulpit. The Taabi’ee (a Muslim who saw at least one of the Companions) Aboo Haazim Salamah ibn Dinaar stated that some men came to the great Companion Sahl ibn Sa‘d Al-Saa‘dee (may Allah be pleased with him) asking him about the Prophet’s ﷺpulpit and he (may Allah be pleased with him) told them that the Prophet ﷺ sent a message to a woman. Sahl (may Allah be pleased with him) mentioned her name, but reporters differed regarding it; some said that it was ‘Aa’ishah and others said it was Minaas. She was from the Ansaar, according to the narration cited in Saheeh Al-Bukhaaree, or the emigrants according to another narration also recorded in Saheeh Al-Bukhaaree, and she had a servant-carpenter. The Prophet ﷺ commanded her to order her servant to make the Prophet ﷺ a pulpit to sit on it when delivering his speeches.
It has also been narrated in Saheeh Al-Bukhaaree on the authority of Jaabir ibn ‘Abdullah(may Allah be pleased with them) that a woman from the Ansaar said to the Messenger of Allah ﷺ: “O Messenger of Allah ﷺ, I have a servant-carpenter; he may make you something to sit on (i.e., pulpit), if you wish.” To reconcile between these narrations, it is possible that she asked the Prophet ﷺ first, and then he ﷺ sent her the reported message, indicating his acceptance of her offer, and commanding her to (order her servant to) make the pulpit for him.
The woman complied with the Prophet’s command and instructed her servant to make the Prophet ﷺ a pulpit from a desert tree called ‘Tarafah’, and the forest was located in Al-‘Awaalee on the route from Al-Madeenah to Al-Shaam, about 14 miles from Al-Madeenah. When the servant finished it, and the woman sent it to the Messenger of Allah ﷺ, he ordered it to be placed in its place in the Prophet’s Mosque, and he ﷺ sat on it.
It is deduced from the hadeeth that it is allowable to seek the help of professionals and skilled workers (in various fields) for whatever may bring benefit to Muslims..

2095

Jaabir ibn ‘Abdullah(may Allah be pleased with them) narrated:
A woman from the Ansaar said to Allah's Messenger ﷺ, "O Allah's Messenger ﷺ! Shall I make something for you to sit on, as I have a servant who is a carpenter?" He ﷺ replied, "If you wish." So, she (may Allah be pleased with him) had a pulpit made for him. When it was Friday the Prophet ﷺ sat on that pulpit. The date-palm trunk near which the Prophet ﷺ used to deliver his speeches cried so much so that it was about to burst. The Prophet ﷺ came down from the pulpit towards the trunk and embraced it and it started groaning like a crying child and then stopped crying. The Prophet ﷺ said, "It has cried because of (missing) what it was used to hearing Dhikr (i.e., remembrance of Allah) being recited!".

Commentary :
The Messenger of Allah ﷺ used to deliver his speeches to his Companions (may Allah be pleased with them) while standing or leaning on a palm-tree trunk.When the number of worshippers in the mosque increased, the Prophet ﷺconsidered taking a wooden pulpit to stand and sit on while delivering his speeches to the Companions (may Allah be pleased with them).
This hadeeth relates the story of the Prophet’spulpit and indicates theyearning and longing of the palm-tree trunk for the Prophet ﷺ when he left it and ascended the new pulpit.
In this hadeeth, Jaabir ibn ‘Abdullah (may Allah be pleased with them) stated that a woman from the Ansaar came to the Prophet ﷺ and offered to make him something to sit on while delivering his speeches, for she had a servant who was also a skilled carpenter. The Prophet ﷺ agreed and said to her, ‘If you wish!’
It was narrated in Saheeh Al-Bukhaaree and Saheeh Muslim on the authority of Sahl ibn Sa‘d (may Allah be pleased with him) that the Prophet ﷺ sent a message to a woman from the Ansaar, ‘Command your servant-carpenter to make pieces of wood (i.e., a pulpit) for me so that I may sit on it while addressing the people.’ She may have asked the Prophet ﷺ first, and then he ﷺ sent her that message, indicating his acceptance of her offer, and commanding her to (order her servant to) make it for him.
The woman complied with the Prophet’s ﷺcommand and instructed her servant to make the Prophet ﷺ a pulpit. When the servant finished it, the woman sent it to the Messenger of Allah ﷺ and he ordered it to be placed in its place in the mosque. On Friday, the Messenger of Allah ﷺ started to use the pulpit instead of the palm-tree trunk on which he ﷺ used to lean during his speeches, and sat on the new pulpit instead. The deserted trunk wept so much so that it was about to burst. It produced a loud groaning sound,indicating its yearning and longing for the Prophet ﷺ. Thereupon, the Prophet ﷺ came down from the pulpit, went to the trunk and embraced it to comfort it. Itstoppedcryinglittle by little like achild does. The Prophet ﷺ clarified the reason for its crying and said, “It has cried because of (missing) what it was used to hearing of Dhikr (i.e., remembrance of Allah) being recited!" It means that the trunk longed for listening to the remembrance of Allah by the Prophet ﷺ when he ﷺ delivered his speeches while standing or leaning on it.
The hadeeth highlights a sign of Prophethood and a miracle with which he ﷺ was aided, having an inanimate object yearn for him and sense his presence and absence.
It is deduced from the hadeeth that it is allowable to stand on an elevated platform while delivering the Khutbah (i.e., Friday speech), and install pulpits in mosques.
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2099

‘Amr said:
Here (i.e., in Makkah) there was a man called Nawwaas and he had camels suffering from a disease causing their thirst to become excessive and unquenchable. Ibn ‘Umar (may Allah be pleased with him) went to the partner of Nawwaas and bought those camels. The man returned to Nawwaas and told him that he had sold those camels. Nawwaas asked him, "To whom have you sold them?" He replied, "To so-and-so Shaykh (, describing to him how he looked)." Nawwaas said, " Woe to you! By Allah, that Shaykh was Ibn ‘Umar (may Allah be pleased with him)." Nawwaas then went to Ibn ‘Umar (may Allah be pleased with him) and said to him, "My partner sold you camels suffering from a disease causing their thirst to become unquenchable and he had not recognized you!" Ibn ‘Umar (may Allah be pleased with him) told him to take them back (i.e., annul the sale and return the camels). When Nawwaas went to take them, Ibn ‘Umar (may Allah be pleased with him) said to him, "Leave them there; I am happy with the judgment of Allah's Messenger ﷺ that there is no ‘Adwaa (i.e., contagion and transmission of infectious disease without the permission of Allah). ".

Commentary :
A Muslim is enjoined to be honest and truthful in all situations, including buying and selling. Sales transactions should be based on clarity and honesty about the merits and flaws of the commodity, to eliminate all chances of cheating, which sows hatred and discord among people.
In this hadeeth, the Taabi’ee (a Muslim who saw at least one of the Companions) ‘Amr ibn Dinaar stated that ‘AbdullahIbn ‘Umar (may Allah be pleased with him) bought camels from a man named Nawwaas and that these camels were infected with a disease known as Hiyaam, making their thirst excessive and unquenchable. It may also refer to a disease that resulted in scabies. It was also said that Al-Heem are thescabby camels painted with tar, and which therefore become thirsty due to the higher body temperature caused by it. Ibn ‘Umar (may Allah be pleased with him) bought these camels from a partner of Nawaaas, and this partner went to Nawwaas and informed him of the sale.He asked him: “To whom have you sold them?” The partner described the buyer to him, and Nawwaas knew that he was Ibn ‘Umar (may Allah be pleased with him).He said to him: “Woe to you! By Allah, that Shaykh was Ibn ‘Umar.” The Arabic word used in the hadeeth is ‘Wayhaka,’ which literally means ‘woe to you,’ indicating rebuke, and it is said in reference to someone who has made a serious mistake. Nawwaas went to Ibn ‘Umar and informed him that his partner had sold him some sick camels without informing him of their flaws prior to the sale. Ibn ‘Umar (may Allah be pleased with him) asked him to take them back, given the circumstances. When Nawwaas went to take them, Ibn ‘Umar (may Allah be pleased with him) said to him, “Leave them there; I am happy with the judgment of Allah's Messenger ﷺ that there is no ‘Adwa (i.e., contagion and transmission of infectious disease without the permission of Allah),” meaning that he (may Allah be pleased with him) did so in compliance with the Prophet’s statement, ‘There is no ‘Adwaa.’ The Arabic word used in the hadeeth (‘Adwaa) means contagion and transmission of infectious disease from one patient to another. The Prophet’s statement means that diseases cannot cause infection by themselves without the permission and decree of Allah, Exalted is He.People of the pre-Islamic era believed that diseases could spread from one person to another without the permission of Allah. The Prophet ﷺ negated that false belief and clarified to them that diseases are mere causes that may only have effects by the decree and permission of Allah, who causes illness (and that contagion is a means through which Allah effects His decrees).
The hadeeth highlights the virtues of Ibn ‘Umar (may Allah be pleased with him), and his (remarkable) compliance with the Prophet’s guidance and judgments, even if it seemed to be harmful.
It is also deduced from the hadeeth that a sale of a defective commodity is valid as long as the buyer is informed of its flaws and gives his consent.
It is also inferred therefrom that a buyer may return a defective commodity (and annul the transaction) if its defect was concealed by the seller.
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2101

Aboo Moosaa (may Allah be pleased with him) narrated:
Allah's Messenger ﷺ said, "The example of a good Companion (who sits with you) in comparison with a bad one, is like that of the musk seller and the blacksmith's bellows (or furnace); from the first you would either buy musk or enjoy its good smell while the bellows would either burn your clothes or your house, or you get a bad nasty smell thereof.".

Commentary :
Keeping the company of righteous people and attending their gatherings is one of the qualities of goodness, and a way to attain happiness in both the worldly life and the Hereafter. Likewise, keeping the company of wicked and evil people isa sign of wickedness and the path to loss and ruin.
In this hadeeth, the Prophet ﷺ gave a good similitude of the two categories of people: a good (righteous) companion and a bad (evil) one, to help us better understand the intended meanings, and urge us to adhere to what is good and avoid what is evil. The first category in the hadeeth is the righteous companion, a pious person who directs his companions to Allah, Exalted is He, and guides them to the sayings and deeds that bring them closer to Him. The Prophet ﷺ likened such a good companion to the musk seller. Keeping his company yields benefits in all cases; you either buy musk and perfume from him or simply enjoy the pleasant smell. Likewise, a good companion may bring you some tangible benefits or you may simplyfind comfort and joy in his company.
The second category is the bad companion, who drives those in his company away from Allah, Exalted is He, and all sayings and acts that draw them closer to Him. In this hadeeth, the Prophet ﷺ likened a bad companion to blacksmith's bellows (or furnace), meaning to a blacksmith. The Arabic word used in the hadeeth ‘Keer’ means a bag-like device made of thick leather (with handles) that is used to blow air onto a fire to keep the flame burning. Such a blacksmith (who blows air onto a fire) will either burn your body or clothes with the sparks, or make you smell an unpleasant odor, causing you distress and inconvenience. Likewise, a bad companion either causes you direct harm by committing sins with him, and accordingly suffering their burning flames, or by witnessing firsthand his ugly and evil deeds and therefore being dispraised for keeping the company of such a wicked person.
The hadeeth urges Muslims to keep the company of righteous and obedient people, and keep away from wicked and ill-mannered ones.
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2103

Narrated Ibn ‘Abbaas (may Allah be pleased with him):
Once the Prophet ﷺ got Hijaamah performed on him and paid that Hijaamah therapist who performed it fees. Had it been unlawful, the Prophet ﷺ would not have paid him..

Commentary :
A Hijaamah therapist is the one who performs Hijaamah (i.e., wet cupping therapy), which is (a form of alternative medicine) used to remove bad blood from the body by making superficial incisions on the skin using surgical scalpels, and removing the bad blood using a funnel-like device or special cups on the skin to create suction.It is used to treat different types of pain.
In this hadeeth, Ibn ‘Abbaas (may Allah be pleased with them) inferred the permissibility of (undertaking) Hijaamah therapy and the lawfulness of its fees from the action of the Prophet ﷺ, because he ﷺ had Hijaamah performed on him and paid thetherapist a fee. Had paying the Hijaamah therapist been impermissible, the Prophet ﷺ would not have had it performed on him nor paid the fee.
The hadeeths about the unlawfulness of the earnings obtained through performing Hijaamah that described such earnings as ‘unlawful’, and indicate their inferiority and urge Muslims to embody noble manners and seek other loftier means of earning a living. It is also possible that the prohibition was prescribed in the early days of Islam and was later abrogated when the Prophet ﷺ paid the Hijjamah therapist the fee.
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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

| Hadiths

Narrated Jaabir ibn ‘Abdullah (may Allah be pleased with him):
Allah's Messenger ﷺ said, "May Allah's mercy be on him who is lenient in his buying, selling, and in demanding back his money.".

‘Narrated Aa’ishah (may Allah be pleased with her):
When the last ayaat of Soorat Al-Baqarah (chapter no. 2) were revealed, the Prophet ﷺ recited them in the mosque and proclaimed the trade of Khamr (i.e., intoxicants) as unlawful..

Narrated Aboo Hurayrah (may Allah be pleased with him)
I heard Allah's Messenger ﷺ saying, "Swearing oaths (by a seller) may persuade the buyer to purchase the goods but such sale will be deprived of Allah's blessing.".

Narrated Ibn ‘Abbaas (may Allah be pleased with him):
Once the Prophet ﷺ got Hijaamah performed on him and paid that Hijaamah therapist who performed it fees. Had it been unlawful, the Prophet ﷺ would not have paid him..

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.".

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?".

‘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..

‘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..

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..

Book of Hadith

| Hadiths

Narrated Jaabir ibn ‘Abdullah (may Allah be pleased with him): Allah's Messenger ﷺ said, "May Allah's mercy be on him who is lenient in his buying, selling, and in demanding back his money.".

‘Narrated Aa’ishah (may Allah be pleased with her): When the last ayaat of Soorat Al-Baqarah (chapter no. 2) were revealed, the Prophet ﷺ recited them in the mosque and proclaimed the trade of Khamr (i.e., intoxicants) as unlawful..

Narrated Aboo Hurayrah (may Allah be pleased with him) I heard Allah's Messenger ﷺ saying, "Swearing oaths (by a seller) may persuade the buyer to purchase the goods but such sale will be deprived of Allah's blessing.".

Narrated Ibn ‘Abbaas (may Allah be pleased with him): Once the Prophet ﷺ got Hijaamah performed on him and paid that Hijaamah therapist who performed it fees. Had it been unlawful, the Prophet ﷺ would not have paid him..

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.".

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?".

‘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..

‘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..

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..

Narrated Jaabir ibn ‘Abdullah (may Allah be pleased with him):
Allah's Messenger ﷺ said, "May Allah's mercy be on him who is lenient in his buying, selling, and in demanding back his money.".

‘Narrated Aa’ishah (may Allah be pleased with her):
When the last ayaat of Soorat Al-Baqarah (chapter no. 2) were revealed, the Prophet ﷺ recited them in the mosque and proclaimed the trade of Khamr (i.e., intoxicants) as unlawful..

Narrated Aboo Hurayrah (may Allah be pleased with him)
I heard Allah's Messenger ﷺ saying, "Swearing oaths (by a seller) may persuade the buyer to purchase the goods but such sale will be deprived of Allah's blessing.".

Narrated Ibn ‘Abbaas (may Allah be pleased with him):
Once the Prophet ﷺ got Hijaamah performed on him and paid that Hijaamah therapist who performed it fees. Had it been unlawful, the Prophet ﷺ would not have paid him..