Narrated al-Saa'ib ibn Yazeed:I was in the company of Talhah ibn ‘Ubaydullah, Sa`d, Al-Miqdaad ibn Al-Aswad and `Abd al-Rahmaan ibn `Awf (may Allah be pleased with them)and I heard none of them narrating anything from Allah's Messengerﷺ,but Talhah was talking about the day (of the battle) of Uhud.
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Commentary : Transmitting the narrations of the Prophet ﷺ is a matter of extreme seriousness that made the Companions deal with it carefully. Some of them would avoid narrating hadeeths as much as possible, out of their fear that they may unintentionally omit or add a word to the hadeeth. Others, who trusted their memory and ability to transmit that which he had observed or heard, would narrate all that they knew, because they feared that not doing so may make them fall into the sin of keeping knowledge away from people.

In this hadeeth, al-Saa’ib ibn Yazeed ibn Sa’eed (may Allah be pleased with him) – who was one of the young Companions – reports that he was in the company of Talhah ibn ‘Ubaydullah, Sa’d ibn Abee Waqqaas, al-Miqdaad ibn al-Aswad, and ‘Abd al-Rahmaan ibn ‘Awf (may Allah be pleased with them), and that he heard none of them narrating any hadeeths from the Prophet ﷺ. This is because they feared that they may miss a word that he ﷺ said or add a word that he ﷺ did not say, which would make them fall into the sin of lying against the Prophet ﷺ. It is reported in anauthentic hadeeth that the Prophet ﷺ said: “Whoever tells a lie on me intentionally, will surely take his place in the Hell Fire.” However, he remarked that he heard Talhah ibn ‘Ubaydiulah talking about his experience in the battle of Uhud and how he remained firm and fought bravely and so on. He only disclosed such information with the intention of encouraging others to follow his lead.

The battle of Uhud took place in the month of Shawwaal in the 3rd year of Hijrah, and it was a battle between the Muslims andQuraysh. The mountain of Uhud is one of the mountains of al-Madeenah that is located in the north of the city.

From the benefits that can be concluded from this hadeeth is learning that it is permissible for one to talk about his efforts in serving the religion to raise the word of Allah, and the good deeds he did so others can follow his example..

2826

Narrated Aboo Hurayrah(may Allah be pleased with him): Allah's Messengerﷺsaid, "Allah laughs because oftwo men; one of whom kills the other and both of them enter Paradise. One fights in Allah's Cause and gets killed. Afterwards, Allah forgives the 'killer who also get martyred (In Allah's Cause)."
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2827

Narrated Aboo Hurayrah(may Allah be pleased with him): I went to Allah's Messengerﷺwhile he was at Khaybar after it had fallen in the Muslims' hands. I said, "O Allah's Messengerﷺ! Give me a share (from the land of Khaybar)."
One of the sons of Sa'eed ibn Al-'Aas said, "O Allah's Messengerﷺ! Do not give him a share." I said, "This is the murderer of Ibn Qawqal." The son of Sa’eed ibn Al-‘Aas said, "I wonder at a Wabr!He has come down to us from the grazing place of sheep blames me for killing a Muslim man whom Allah has given honour through me, and Allah did not disgrace me at his hands." (The sub-narrator said "I do not know whether the Prophetﷺgave him a share or not.”
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Commentary : The mercy of Allah, Exalted is He, is infinite, He accepts the repentance of people regardless of their sins, forgives those who disobeyed Him regardless of their disobedience, and rewards those who believe in Him and do good abundantly.

In this hadeeth, Aboo Hurayrah (may Allah be pleased with him) reports that he emigrated from Yemen to the Prophet ﷺ after he conquered Khaybar, a town which waspopulated by Jews and located about 135 km from al-Madeenah on the route to the Levant. The conquest of Khaybar happened in the 7th year of Hijrah. Aboo Hurayrah (may Allah be pleased with him) met the Prophet ﷺ before his return to al-Madeenah and he asked him for a share from the spoils the Muslims had seized from Khaybar. However, one of the sons of Sa’eed ibn al-‘Aas – Abaan ibn Sa’eed (may Allah be pleased with him) – asked the Prophet ﷺ not to give him a share. In response, Aboo Hurayrah said that Abaan was the killer of Ibn Qawqal. He was referring to the incident that happened before Abaan embraced Islam,whenhe killed a Muslim man by the name of al-Nu’maan ibn Tha’labah, a.k.a. Ibn Qawqal (may Allah be pleased with him). Upon hearing this, Abaan insulted Aboo Hurayrah (may Allah be pleased with them) and said: “I wonder at a Wabr,” i.e., he likened Aboo Hurayrah to a small animal that looks like a cat. It is said that it is a word used to describe a person of no significance,since Aboo Hurayrah had no tribe to defend him. He further added that Aboo Hurayrahwas just a man who came to al-Madeenahalong with those who came from the land of Daws, which is the homeland of Aboo Hurayrah (may Allah be pleased with him). Lastly, he said: “He blames me for killing a Muslim man whomAllah has given honourthrough me, and Allah did not disgrace me at his hands,” i.e., he blames for killing a Muslim man that Allah, Exalted is He, has blessed with martyrdom at my hand, while Allah did not disgrace me (as I wasn’t killed) at his hand at that time when I was a disbeliever, so I did not enter Hellfire. Abaan embraced Islam before Khaybar and after Hudaybiyyah. One of the sub-narrators of the hadeeth remarked that he did not know if the Prophet ﷺ gave Aboo Hurayrah(may Allah be pleased with him) a share or not.

This hadeeth shows that Islam wipes out all the sins one committed before Islam..

2828

Narrated Anas ibn Maalik(may Allah be pleased with him):Aboo Talhah(may Allah be pleased with him)used not to fast because of Jihad in the lifetime of the Prophet ﷺ. However, after the passing of the Prophetﷺ, I never saw him without fasting except on ‘Eid al-Fit and ‘Eid al-Adha.”
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Commentary : Fighting in the way of Allah is the greatest of all deeds and the best good deed to draw close to Allah, Exalted is He. Allah has ordered us to prepare for it, which includes disciplining the self, preserving its strength, and accustoming it to endure hardships and difficulties.

In this hadeeh, Anas ibn Maalik (may Allah be pleased with him) reports that Aboo Talhah, Zayd ibn Sahl al-Ansaaree (may Allah be pleased with him) would not fast any voluntary fasting in the lifetime of the Prophet ﷺ, so as to preserve his strength whenever fighting in the way of Allah was required. However, after the passing of the Prophet ﷺ, and when Islam had prevailed and Muslims had overpowered their enemies, he started to offer voluntary fasting to attain the reward of two acts of worship.He (may Allah be pleased with him) was so keen on offering voluntary fasting so much that he would only break his fast on the first day of the two ‘Eids, because it is forbidden to fast on these days. The day of ‘Eid al-Fitr is the first day of the month of Shawwaal, and the first day of ‘Eid al-Adha is the 10th of the month of Thoo al-Hijjah.

As for the hadeeths wherein the Prophet ﷺ forbids perpetual fast, as recorded in Saheeh al-Bukhaaree and Saheeh Muslim, it is said that the reason it is prohibited is because fasting the whole year causes fatigue and makes the person so weak that he would not be able to partake in fighting in the way of Allah or fulfil due rights. It is further said that if a person does not become weak or fatigued because of fasting the whole year, then he is permitted to do it.

From the benefits that can be concluded from this hadeeth is learning about the virtue of Aboo Talhah (may Allah be pleased with him), and his great understanding of religion and awareness of the different ranks of good deeds..

2830

Narrated Anas ibn Maalik(may Allah be pleased with him): The Prophetﷺsaid, "Plague is the cause of martyrdom of every Muslim (who dies because of it).
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Commentary : The mercy and favours of Allah are manifestupon Muslims in many ways. Of these, He has made martyrdom of different kinds and did not limit it to dying in His way on the battlefield.

In this hadeeth, the Prophet ﷺ informs us about one kind of martyr,i.e., one who dies because of plague, which is wounds that appear in different parts of the body, like armpits, elbows, hands and so on, andit comes with swelling and severe pain. It is said that plague is a term used to describe any type of epidemic. This kind of disease is called in Arabic Ta’oon (plague) because of its quick fatal impact. With that said, whoever dies because of plague is considered a martyr in the sense that he receives the reward of martyrdom in the Hereafter, but he is not treated as such in this life i.e., the rulings pertaining to martyrs who die on the battlefield are inapplicable to them, likethe rulings that martyrs should not be washed or shrouded, and that they should be buriedin the same clothes in which they were killed.

It is saidthat the reason dying because of plague, drowning, stomach disease, falling masonry, and that which has been mentioned in hadeeths, is considered martyrdom is due to the severity of pain resulting from them, which leads to a terrible death. For this reason, Allah rewards them, out of His mercy and generosity, by giving them the reward of martyrs. .

2834

Narrated Anas (may Allah be pleased with him): Allah's Messengerﷺwent towards the Trench and saw the Emigrants and the Ansaar digging in a very cold morning as they did not have slaves to do that for them. When he noticed their fatigue and hunger he said, "O Allah! The real life is that of the Hereafter, so forgive the Ansaar and the Emigrants." In its reply, the Emigrants and the Ansaar said, "We are those who have given a pledge of allegiance to Muhammad that we will carry on Jihaad as long as we live."
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Commentary : The Companions (may Allah be pleased with them) spared no effort or pain in serving the religion to raise the word of Allah and spread His religion, and they set the best example of sacrifice and sincerity.

In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) reports some of the sacrifices that occurred during the battle of the trench, which happened in the 5th year of Hijrah. The reason it was called the battle of the trench was because the Prophet ﷺ ordered the Muslims to dig a trench around al-Madeenah to protect it from the attacks of the disbelieving confederateswho rallied to attack the Muslims.The trench was a long, steep-sided ditch dug as a fortification, having a parapet of the excavated earth, and the Prophet ﷺ joined the Muslims from the Emigrants and Ansaar, in digging the trench on the northern side of al-Madeenah.

Anas ibn Maalik (may Allah be pleased with him) mentions that the Prophet ﷺ went out one cold morning to check on the Emigrants and Ansaar who were helping in digging the trench. He ﷺ noticed that they were exhausted because they had to dig and lift the rocks by themselves,because they had no slaves or servants to take care of the work. The Prophet ﷺ wished to lift their spirits and support them emotionally to keep them motivated andencouraged them by reminding them of the immense reward made for them in the Hereafter for their hard work. He ﷺ said: “The real life is that of the Hereafter, so forgive the Ansaar and the Emigrants,” i.e., the true life that one will live is in the Hereafter where one basks in Allah’s mercy and pleasures; and then he ﷺ asked Allah to forgive the Emigrants who left their homeland and property only for the sake of Allah and His pleasure, and to forgive the Ansaar who hosted and supported the Prophet ﷺ and the Emigrants, and shared with them their property and houses. In reply to his words, they all said: “We are those who have given a pledge of allegiance to Muhammad that we will carry on Jihaad as long as we live,” i.e., the literal meaning of the word ‘pledge’ entails compensation and exchange of property, and it is thus used in this context to indicate that it was a kind of a transaction where the Prophet ﷺ promised them reward in exchange for their endeavours and fighting in the way of Allah. They pledged to fight in the way of Allah so long there was a breath left in their bodies; and they indeed honored their pledge of allegiance. We ask Allah to forgive the Emigrants and Ansaar and to write us among their group with the Prophet ﷺ.

From the benefits that can be concluded from this hadeeth is learning about the extreme state of fear and hardship that the Muslims experienced while digging the trench.

The hadeeth highlights the compassion of the Prophet ﷺ, and his endeavours to lift the spirits of people in dark moments and hardships. This is the trait of one who calls people to the good and does not turn them away.

The supplication of the Prophet ﷺ forthe Emigrants and Ansaar highlights their virtue and status.

Another benefit is learning that it is permissible to recite poetry while working and fighting and use it to keep spirits high.
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2840

Narrated Aboo Sa’eed al-Khudree (may Allah be pleased with him): I heard the Prophetﷺsaying, "Anyone who fasts for one day in the way of Allah, Allah will keep his face away from the Hell fire for seventy autumns.
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Commentary : Allah, Exalted is He, orders us to fast, and He made immense reward for whoever fasts, whether it is obligatory or voluntary fasting.

In this hadeeth, the Prophet ﷺ highlights the abundant reward of voluntary fasting. In Islam, fasting means to abstain from food, drinks, intercourse, and all that which breaks the fast, from the beginning of Fajr to sunset, while intending it for the sake of Allah. It is said that his statement “in the way of Allah” means fasting while fighting in the way of Allah. This is recommended unless he fears fasting will weaken him when encountering the enemy; hence, breaking the fast is more recommended so he can preserve and save his strength. It is also said that it means to fast sincerely for the pleasure of Allah even if it is not during fighting in the way of Allah. The Prophet ﷺfurther explainsthat the rewardof this will be keeping his face away from the Hell fire for a distance covered by a journey of seventy autumns, i.e., seventy years, to show that the one fighting in the way of Allah while fasting, or the one who fasts only for the pleasure of Allah will be so far away from Hellfire.

This hadeeth encourages us to offer voluntary fasting. .

2842

Narrated Aboo Sa’eed Al-Khudree (may Allah be pleased with him): Allah's Messengerﷺascended the pulpit and said, "Nothing worries me as to what will happen to you after me, except the temptation of worldly blessings which will be conferred on you." Then he mentioned the flowers of this worldly life(i.e., pleasures). He started with the one and took up the other (i.e., the pleasures). A man got up saying, "O Allah's Messengerﷺ! Can the good bring about evil?" The Prophetﷺremained silent, and we thought that he was receiving revelation, so all the people kept silent with awe. Then the Prophetﷺwiped the sweat off his face and asked, "Where is the present questioner?" "Do you think wealth is good?" he repeated thrice, adding, "No doubt, good produces nothing but good. Indeed, it is like what grows in spring which either kills or nearly kills the grazing animals because of gluttony except the vegetation-eating animal which eats till both its flanks are full (i.e., till it gets satisfied) and then stands in the sun and defecates and urinates and again starts grazing. This worldly property is sweet vegetation. How excellent the wealth of the Muslim is, if it is collected through legal means and is spent in Allah's Cause and on orphans, poor people and travelers. But he who does not take it legally is like an eater who is never satisfied, and his wealth will be a witness against him on the Day of Resurrection."
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Commentary : Allah has predestined with His infinite wisdom this worldly life to be a place of tests and trials. On one hand, there are those who fall prey to its adornment and compete in acquiring its pleasures, while on the other thereareothers who are aware of its true colours. The latter thus detach themselves from its mortal pleasures and offerings,keeping their focus on the Hereafter, hoping for that which Allah has prepared for His believing servants. They utilise this worldly life and all its pleasures tohelp them attain the eternal pleasures of the Hereafter.

In this hadeeth, the Prophet ﷺ warns his Companions (may Allah be pleased with them) of the temptations and desires of this worldly life. In this regard, Aboo Sa’eed al-Khudree (may Allah be pleased with him) reports that the Prophet ﷺascended the pulpit and addressed his Companions by saying: "Nothing worries me as to what will happen to you after me, except the temptation of worldly blessings which will be conferred on you,” i.e., he ﷺ feared that when they had access to the pleasures of this worldly life, they may distract them from Allah and take them away from His path. Then, he ﷺ mentioned a number of the pleasures and blessings of the earth like money, property, and so on. The Prophet ﷺ likened the worldly pleasures to a flower to indicate that as the flower has a short lifespan and changes from one condition to another quickly, such is this worldly life. Then, one man got up and asked the Prophet ﷺ whether the good can bring about evil as he could not understand how the blessings and pleasures of this life could turn into a curse and evil that leads to Allah’s punishment. The Prophet ﷺremained silent, and the people understood that he was receiving revelation, thus, all of them kept silent with awe. After the revelation ended, the Prophetﷺwiped the sweat off his face, because every time he received revelation, he would sweat a lot, even if it was a very cold day. The Prophet looked for the man who had posed the question, which indicates that he approved his question and found it a good question. He ﷺ then asked him "Do you think wealth is good?" He repeated the question three times. The purpose of the question,however, was only to indirectly object to the presumption that wealth per se is good. Then, he ﷺ added: "No doubt, good produces nothing but good,” i.e., that which is truly good in itself, like Islam, can only produce good, but there are other types of good that may lead to evil, like wealth. It is true that wealth is good, but it may bring forth evil to its owner if it is earned unlawfully or spent wrongly. The statement of the Prophet ﷺexplains to us that the pleasures of this life and the treasures of this earth are not truly good in the ultimate sense because, oftentimes, they are a cause of temptation, and distract people from completely focusing on attaining Allah’s reward and pleasure. After, the Prophet ﷺ gave a parable to illustrate how the blessings and pleasures of this life can be harmful. He likened them to an animaleating what grows in spring – and it is said that the word spring here means the banks of a stream- which either kills or nearly kills the grazing animals because of gluttony. This is an example of that which is not purely good and becomes harmful when a person does not deal with it wisely.

The Prophet ﷺ added that only the vegetation-eating animal which eats till both its flanks are full will survive. This is because cattle eat green grass slowly and gradually until they become full. And then, they stand in the sun to bask in its warmth, and roam around,then defecate and urinate with ease and comfort to keep inside that which nurtures them.Later, when they are hungry, they start grazing again. This example is given about those who are moderate in their efforts to earn money from lawful sources and spend it in lawful ways. After, the Prophet ﷺexplained that wealth is desired and wanted, and human nature is inclined to love it and collect it just like it is naturally inclined to sweet fresh fruits.

He who is given wealth and pays its zakat to those who are entitled to it, like the poor and needy, and spends it on orphans and wayfarerswho do not have enough money to travel back to their homeland, is the best possessor of wealth,and his wealth will testify to his goodness. And whoever earns his wealth unlawfully, Allah will devoid it of His blessings and he will be in pursuit of more wealth as he never feels satisfied, regardless of how much wealth he possesses; thus, he always belittles his wealth and aspires to earn more. He is like a glutton who never feels satiated; the more he consumes, the more food he craves. The wealth of such a person will testify against him on the Day of Judgment and expose his unlawful earning, spending and collection of wealth.

From the benefits that can be concluded from this hadeeth is learning that the Imaam can sit on his pulpit while people are sitting around him listening to his sermon.

The hadeeth shows that parables are useful to help people understand the intended message and meaning, and that one can blame others when asking and objection is disliked or not called for.
It shows that wealth earned through unlawful sources is devoid of Allah’s blessings; and that the scholar may warn whoever sits with him of the temptation of money and worldly pleasures and bring their attention to the aspects of temptation.

This hadeeth encourages us to give away in charity and refrain from withholding money from good causes, and that we should be moderate with wealth..

2843

Narrated Zayd ibn Khaalid (may Allah be pleased with him): Allah's Messengerﷺsaid, " He who prepares a fighter going in Allah's Cause is given a reward equal to that of a fighter; and he who looks after properly the dependents of a fighter going in Allah's Cause is (given a reward equal to that of) fighter."
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Commentary : Allah has facilitated for His servants the means to earn good deeds and reward; thus, He warrants that each person helping a believer to do a good deed will receive the same reward of the one who did the good deed.

In this hadeeth, the Prophet ﷺ informs us that whoeverhelps a person who is going to fight in the way of Allah, financially so he can partake in the expedition,it will beas if he himself participated in the expedition, andhe will be given a reward equal to that of a fighter without affecting the reward of the fighter. All that because had he not covered the financial aspects, the fighter would not have been able to partake in the expedition. The reward of him who funds expeditions personally is more than one who just helps them without spending from his own money. Likewise, he who looks after the dependents of a fighter going in Allah's Cause is given a reward equal to that of the fighter. This is because without him looking after the household, the fighter would not have been able to travel and join the expedition.

This hadeeth encourages us to collaborate in good deeds..

2844

Narrated Anas(may Allah be pleased with him): The Prophetﷺused not to enter any house in Al-Madeenah except the house of Umm Sulaym(may Allah be pleased with her) besides those of his wives when he was asked why, he said, "I take pity on her as her brother was killed in my company. "
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Commentary : The Prophet ﷺ was the most loyal person to his Companions due to his noble character and good conduct, as he ﷺ always appreciated their sacrifice and efforts to support the religion of Allah, Exalted is He.

In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) reports that the Prophet ﷺ would not frequently enter a house in al-Madeenah - other than his own houses - except the house of Umm Sulaym (may Allah be pleased with her), the mother of Anas ibn Maalik (may Allah be pleased with him) – the narrator of this hadeeth. Her name was Sahlah, and it was also said that her name was Rumaylah or al-Ghumaysaa’. The Prophet ﷺ would not visit a house of a woman other than his wives except hers. The Companions (may Allah be pleased with them) asked the Prophet ﷺ about the reason that he would often visit Umm Sulaym in particular, so he ﷺ replied that he sympathized with her and took pity on her because her brother, Haraam ib Milhaan (may Allah be pleased with him), was killed in the expedition of the well of Ma’oonah. The Prophet ﷺ mentioned “in my company” to mean that he was killed while being one of his soldiers, who was on a mission that he ﷺ commissioned, because the Prophet ﷺ did not witness the battle.

The Messenger of Allah ﷺendeavoured to look out for her after the passing of her brother who attained martyrdom. Indeed, offering consolationand solaceis a good deed, and it is even more effective when it comes from the Prophet ﷺ, the best of mankind.

It is noteworthy to mention that Umm Sulaym and her sister, Umm Haraam bint Milhaan (may Allah be pleased with them) were the maternal aunts of the Prophet ﷺ through breastfeeding or blood; thus, it was allowed for him to be alone with them..

2845

Narrated Ibn `Awn:Once Moosa ibn Anas while describing the battle of Yamaamah, said, "Anas ibn Maalik(may Allah be pleased with him) went to Thaabit ibn Qays, who had lifted his clothes from his thighs and was applying perfume to his body. Anas asked, 'O Uncle! What is holding you back (from the battle)?' He replied, 'O my nephew! I am coming just now,' and went on perfuming himself, then he came and sat (in the row). Anas then mentioned that the people fled from the battlefield. On that Thaabit said, 'Clear the way for me to fight the enemy. We would never do so (i.e., flee) in the company of Allah's Messengerﷺ. How bad the habits you have accustomed your enemies!"
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Commentary : The Companions (may Allah be pleased with him) were known for their bravery and heroismon the battlefield; they fought in the way of Allah,and death was more beloved to them than life as they only wanted the pleasure of Allah and His reward in the Hereafter.

In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) mentions an incident that occurred between him and Thaabit ibn Qays (may Allah be pleased with him) - one of thebrave men who was well trained in arms and chivalry. He reports that he entered upon him and found him applying perfume to his body while his thigh is uncovered. Anas addressed him by the title “uncle” out of respect because he was older than him in age and both were from the same tribe of al-Khazraj. He asked him about what was holding him back from joining the Muslim army that was heading to fight Musaylamah the Falsifier and his followers, may Allah curse them. This battle occurredat al-Yamaamah during the rule of Aboo Bakr (may Allah be pleased with him), and it is known by the name of the Battle of al-Yamaamah, which is an area lying in the Najd region of modern-day Saudi Arabia. Thaabit ibn Qays (may Allah be pleased with him) assured Anas that he was definitely joining the fight, so he finished applying the perfume to his body and headed to join the Muslim army. Then, Anas mentioned that at some point in the battle the Muslims were overpowered, and it appeared as if the Muslims were about to be defeated; thus, some Muslims retreated from their positions. Thereupon, Thaabit stepped forward and addressed those who had retreated to give him room to enable him to fight the enemy, while admonishing them for retreating, saying that the Companions (may Allah be pleased with them) never left their positions or retreated while fighting along with the Prophet ﷺ. Then he said: “How bad are the habits to which you have accustomed your enemies,” i.e., your enemy is used to you fleeing from the battle such that they have become confident that they will overpower you. Thaabit (may Allah be pleased with him) fought courageously and dauntlessly in the battle until he was martyred on the battlefield.

This hadeeth highlights the sincerity, courage, and heroism of Thaabit ibn Qays (may Allah be pleased with him) and admonishes those who flee the battle.

It shows the courage and firmness of the Companions (may Allah be pleased with them) in times of war.
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2846

Narrated Jaabir (may Allah be pleased with him): The Prophetﷺsaid, "Who will bring me the information about the enemy on the day (of the battle) of Al-Ahzaab (i.e., Clans)?" Al-Zubayr said, "I will." The Prophetﷺsaid again, "Who will bring me the information about the enemy?" Al-Zubayr said again, "I will." The Prophetﷺsaid, "Every Prophet had a disciple, and my disciple is Al-Zubayr. "
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Commentary : The Battle of the Trench was one of the toughest battles that the Muslims ever experienced, after Quraysh and other disbelieving Arab tribes along with the Jews from Banoo Quraythah allied to fight the Muslims.

In this hadeeth, Jaabir ibn ‘Abdullah (may Allah be pleased with him) reports one of the incidents that highlights the extreme courage of the Companions (may Allah be pleased with them). The Battle of the Trench was different from other battles because it was the Muslims against all the disbelieving tribes of Arabia (supported by the Jews of Banoo Quraythah after they betrayed the Muslims). So, the Prophet ﷺ asked who was willing to secretly collect information about Banoo Quraythah, as reported in Musnad Ahmad. The person who actually went out to secretly obtain information about Quraysh and its allies was Huthayfah ibn al-Yamaan (may Allah be pleased with him), as reported in Saheeh Muslim. Upon hearing the Prophet ﷺ, al-Zubayr (may Allah be pleased with him) stepped forward and expressed his interest in the mission. The Prophet ﷺ repeated his request and again al-Zubayr stepped forward to take the mission. Thereupon, the Prophet ﷺ remarked:“Every prophet had a disciple, and my disciple is Al-Zubayr.” The intended meaning of disciple (Hawaary) is a supporter just like the disciples of Prophet Jesus (peace be upon him). It is said that they were given that name because they used to wash clothes and whiten them – and the word Hawaary is derived from such a meaning.

This hadeeth highlights the virtue of al-Zubayr ibn al-‘Awwaam (may Allah be pleased with him) and shows that Muslims should send secret agents to collect information about the enemy.
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2852

Narrated `Urwahibn al-Ja’d (may Allah be pleased with him): The Prophetﷺsaid, "Goodnessremains in the foreheads of horses till the Day of Resurrection, for they bring about either a reward or booty.”
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Commentary : Fighting in the way of Allah is the noblest of deeds and is indeed the pinnacle of Islam for which life and wealth are sacrificed. Allah has made horses a symbol of power and strength in battles and wars, and whoever prepares them well for such purposes will surely attain abundant goodness in this life and the Hereafter.

In this hadeeth, the Prophet ﷺ explains that goodness is permanently connectedto horses, just like forelockis attached to their foreheads. The reward mentioned in the hadeeth refers to the reward of Allah in the Hereafter, and the booty refers to the booty of wars in this worldly life. The horses mentioned in the hadeeth refer to the horses allocated by their owners for use in war.

This hadeeth shows that fighting in the way of Allah will never cease to exist, and it encourages us in using horses for Jihaad..

2853

Narrated Aboo Hurayrah(may Allah be pleased with him): The Prophet ﷺ said, "If somebody keeps a horse in Allah's Cause motivated by his faith in Allah and his belief in His Promise, then he will be rewarded on the Day of Resurrection for what the horse has eaten or drunk and for its dung and urine.".

Commentary : Fighting in the way of Allah is the noblest of deeds and is indeed the pinnacle of Islam for which life and wealth are sacrificed. Allah has made horses a symbol of power and strength in battles and wars, and whoever prepares them well for such purposes will surely attain abundant goodness in this life and the Hereafter.

In this hadeeth, the Prophet ﷺ clarifies the immense reward made for whoever dedicates something to be used for fighting in the way of Allah (Jihaad) i.e., if a person dedicates a horse that the Muslims can use to defend Muslims and fight their enemies while believing in Allah and being certain of Allah’s reward for this good deed, then he will be rewarded in the Hereafter for all the actions of the horse, including the water and food it eats, and its urination and defecating.

This hadeeth shows the immense favors of Allah upon His servants, and it encourages us to fight in the way of Allah and hope for its reward.

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2855

Narrated Sahl ibn Sa’d al-Saa’idee (may Allah be pleased with him): In our garden there was a horse belonging to the Prophetﷺcalled Al-Luhayf.
.

Commentary : Fighting in the way of Allah is the noblest of deeds and is indeed the pinnacle of Islam for which life and wealth are sacrificed. Allah has made horses a symbol of power and strength in battles and wars, and whoever prepares them well for such purposes will surely attain abundant goodness in this life and the Hereafter.

In this hadeeth, Sahl ibn Sa’d (may Allah be pleased with him) reports that the Prophet ﷺ had a horse that he kept in their garden. The horse was known by the name al-Luhayf due to its long tail. The horse in Arabic is called Faras, which is derived from the word Furoosiyyah,meaningequestrian.

This hadeeth indicates that one should give a name to animals (like horses) or objects (like swords) that are intended for a particular purpose..

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 Anas ibn Maalik(may Allah be pleased with him):Aboo Talhah(may Allah be pleased with him)used not to fast because of Jihad in the lifetime of the Prophet ﷺ. However, after the passing of the Prophetﷺ, I never saw him without fasting except on ‘Eid al-Fit and ‘Eid al-Adha.”
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Narrated Anas ibn Maalik(may Allah be pleased with him): The Prophetﷺsaid, "Plague is the cause of martyrdom of every Muslim (who dies because of it).
.

Narrated Aboo Sa’eed al-Khudree (may Allah be pleased with him): I heard the Prophetﷺsaying, "Anyone who fasts for one day in the way of Allah, Allah will keep his face away from the Hell fire for seventy autumns.
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Narrated Anas(may Allah be pleased with him): The Prophetﷺused not to enter any house in Al-Madeenah except the house of Umm Sulaym(may Allah be pleased with her) besides those of his wives when he was asked why, he said, "I take pity on her as her brother was killed in my company. "
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Narrated `Urwahibn al-Ja’d (may Allah be pleased with him): The Prophetﷺsaid, "Goodnessremains in the foreheads of horses till the Day of Resurrection, for they bring about either a reward or booty.”
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Narrated Sahl ibn Sa’d al-Saa’idee (may Allah be pleased with him): In our garden there was a horse belonging to the Prophetﷺcalled Al-Luhayf.
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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 Anas ibn Maalik(may Allah be pleased with him):Aboo Talhah(may Allah be pleased with him)used not to fast because of Jihad in the lifetime of the Prophet ﷺ. However, after the passing of the Prophetﷺ, I never saw him without fasting except on ‘Eid al-Fit and ‘Eid al-Adha.” .

Narrated Anas ibn Maalik(may Allah be pleased with him): The Prophetﷺsaid, "Plague is the cause of martyrdom of every Muslim (who dies because of it). .

Narrated Aboo Sa’eed al-Khudree (may Allah be pleased with him): I heard the Prophetﷺsaying, "Anyone who fasts for one day in the way of Allah, Allah will keep his face away from the Hell fire for seventy autumns. .

Narrated Anas(may Allah be pleased with him): The Prophetﷺused not to enter any house in Al-Madeenah except the house of Umm Sulaym(may Allah be pleased with her) besides those of his wives when he was asked why, he said, "I take pity on her as her brother was killed in my company. " .

Narrated `Urwahibn al-Ja’d (may Allah be pleased with him): The Prophetﷺsaid, "Goodnessremains in the foreheads of horses till the Day of Resurrection, for they bring about either a reward or booty.” .

Narrated Sahl ibn Sa’d al-Saa’idee (may Allah be pleased with him): In our garden there was a horse belonging to the Prophetﷺcalled Al-Luhayf. .

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 Anas ibn Maalik(may Allah be pleased with him):Aboo Talhah(may Allah be pleased with him)used not to fast because of Jihad in the lifetime of the Prophet ﷺ. However, after the passing of the Prophetﷺ, I never saw him without fasting except on ‘Eid al-Fit and ‘Eid al-Adha.”
.

Narrated Anas ibn Maalik(may Allah be pleased with him): The Prophetﷺsaid, "Plague is the cause of martyrdom of every Muslim (who dies because of it).
.

Narrated Aboo Sa’eed al-Khudree (may Allah be pleased with him): I heard the Prophetﷺsaying, "Anyone who fasts for one day in the way of Allah, Allah will keep his face away from the Hell fire for seventy autumns.
.

Narrated Anas(may Allah be pleased with him): The Prophetﷺused not to enter any house in Al-Madeenah except the house of Umm Sulaym(may Allah be pleased with her) besides those of his wives when he was asked why, he said, "I take pity on her as her brother was killed in my company. "
.

Narrated `Urwahibn al-Ja’d (may Allah be pleased with him): The Prophetﷺsaid, "Goodnessremains in the foreheads of horses till the Day of Resurrection, for they bring about either a reward or booty.”
.

Narrated Sahl ibn Sa’d al-Saa’idee (may Allah be pleased with him): In our garden there was a horse belonging to the Prophetﷺcalled Al-Luhayf.
.