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Hadith
2322
Narrated Aboo Hurayrah (may Allah be pleased with him)
Allah's Messenger ﷺsaid, "Whoever keeps a dog, one Qiraat of the reward of his good deeds is deducted daily, unless the dog is used for guarding farms or cattle." Aboo Hurayrah (may Allah be pleased with him) (in another narration) said that the Prophet ﷺ added, "… unless it is used for guarding sheep or farms, or for hunting." Aboo Haazim narrated on the authority of Aboo Hurayrah (may Allah be pleased with him): The Prophet ﷺsaid, "A dog for guarding cattle or for hunting."
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Commentary :
This hadeeth underlines the prohibition of owning and keeping dogs for other than three purposes: hunting, guarding livestock, and guarding farms. It underlines that keeping a dog for other than these three purposes causes one to lose one Qiraat of the rewards of his good deeds every day. Qiraat is a specific measure of reward that is only known to Allah, Exalted is He, and the meaning is that such a person’s rewards are diminished.
It is possible that the reason for the decrease in the reward because of keeping dogs is that the angels do not enter such a person’s house because of it, as narrated in the authentic Sunnah texts. It is also possible that another reason is the harm and intimidation caused by dogs to passers-by, or that it is a punishment for boldly committing a prohibited act and disobeying the Prophet ﷺ.
The hadeeth underlines the kindness of Allah, Exalted is He, towards His creation in permitting what benefits them, in earning their living in the worldly life, and in their Hereafter as well.
It is also deduced from the hadeeth that guaranteed benefit should be given precedence over the outweighed evil, mirrored in the exclusion of the three purposes from the relevant prohibition.
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2324
Narrated Aboo Hurayrah (may Allah be pleased with him)
The Prophet ﷺsaid, "While a man was riding a cow, it turned towards him and said, 'I have not been created for this purpose (i.e., riding), I have been rather created for ploughing." The Prophet ﷺ added, "I, Aboo Bakr, and ‘Umar believe in the story." The Prophet ﷺwent on, "A wolf caught a sheep, and when the shepherd chased it, the wolf said, 'Who will be its guard on the day of wild beasts, when there will be no shepherd for it except me?' "After narrating it, the Prophet ﷺ said, "I, Aboo Bakr and ‘Umar too believe it." Aboo Salamah (a sub-narrator) said, "Aboo Bakr and ‘Umar were not present then."
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Commentary :
The Prophet ﷺ used to narrate to his Companions (may Allah be pleased with them) the news of the previous nations and the miracles performed for them, to deduce lessons therefrom.
In this hadeeth, the Prophet ﷺ related two miraculous incidents that took place in the past. First, “While a man was riding a cow, it turned towards him and said, 'I have not been created for this purpose (i.e., riding), I have been rather created for ploughing.’” Secondly, “A wolf caught a sheep, and when the shepherd chased it,” to rescue it, “the wolf said, 'Who will be its guard on the day of wild beasts,” near the Last Hour, meaning that there shall be no people left as they would all die and perish, the earth would be destroyed, only beasts would remain and then, there shall be no shepherds to protect the sheep from the wolves and beasts, “when there will be no shepherd for it except me?’”
In these miraculous incidents, the cow and the wolf spoke by the permission and power of Allah, Exalted is He, and he ﷺ said, "I, Aboo Bakr and ‘Umar too believe it,” meaning that they believed in these two unusual and miraculous incidents that were contrary to the law-structure of the uniayah (i.e., natural laws), because the One who created these systems Is (effortlessly) Able to break them. The Prophet ﷺ mentioned Aboo Bakr and ‘Umar (may Allah be pleased with them) even though they were not present at that time out of his unshakable confidence in them, because he ﷺ knew of the sincerity of their faith, the strength of their certitude, and their certain knowledge of the great Omnipotence of Allah and the perfection of His power.
The hadeeth highlights one of the signs of his prophethoodﷺ.
It also underlines an apparent virtue of Aboo Bakr and ‘Umar (may Allah be pleased with them).
It is deduced therefrom that animals should be used only for their customary purposes, because Allah, Exalted is He, has prepared these creatures and subjugated them to Man to perform the tasks for which they were created. When they are used to perform tasks other than those for which they were created, it constitutes an act of injustice. It is also inferred that cows should only be used for ploughing, not for riding.
It is also deduced therefrom that a manifestation of faith is to believe absolutely everything that the Prophet ﷺreported..

2325
Narrated Aboo Hurayrah (may Allah be pleased with him)
The Ansaar said to the Prophet ﷺ: "Distribute the dates (of the palm trees) between us and our emigrant brothers." He ﷺ replied, "No." The Ansaar said (to the emigrants), "Look after the (palm) trees (i.e., water, and tend to them and share the fruits with us." They (may Allah be pleased with them) said, "We hear and obey."
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Commentary :
When the Prophet ﷺ migrated to Al-Madeenah, he ﷺ established the bond of brotherhood between the emigrants and the Ansaar (may Allah be pleased with them), who were exceptionally generous towards their fellow Muslims. None of them was stingy,nor did they withhold their wealth, homes, and food from their Muslim brothers. They graciously and munificently shared their wealth and houses with the emigrants.
In this hadeeth, It was narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that the Ansaar (may Allah be pleased with them), who were the people of Al-Madeenah, wanted to split their palm trees with their emigrant brothers, putting their best interests before their own. They asked the Prophet ﷺ to divide up the date palms they owned between themselves and the emigrants, but he ﷺ refused, because he ﷺ knew of the future conquests and wealth that they would be given (i.e., spoils of war). Therefore, he ﷺ disliked that the Ansaar should give up their property. When they knew the Prophet’s decision, they sought to realize both benefits, namely, comply with the Prophet’s command and hasten to support their emigrant brothers financially. They said: “Look after the (palm) trees (i.e., water and tend to them) and share the fruits with us." The apparent indication of their statement is that the emigrants would perform the cultivation and irrigation work and take care of the lands, so that the Ansaar would grow their palm trees and they both would share the fruits. This means that the Ansaar retained their ownership of the palm trees,while the emigrants helped them out with the cultivation and irrigation work in return for a share of the picked fruits. This business transaction is known as Musaaqaah, (i.e., a share tenancy or partnership in the yield of trees), wherebytrees are given to someone to look after and irrigate in return for a share of the harvest. The version of the hadeeth recorded in Musnad Abee Ya‘laa reads: “He ﷺ said, ‘No; they may look after the palm trees in return for a half of the yield.’” According to this version, those were the words of the Prophet ﷺ and the meaning would be that the Ansaar would look after the lands, because the emigrants were not familiar with cultivation. This meaning was further supported by the hadeeth narrated on the authority of Anas ibn Maalik (may Allah be pleased with him) reading: “When the Messenger of Allah ﷺ arrived in Al-Madeenah, the emigrants came to him and said: 'O Messenger of Allah! We have not seen people who are more willing to sacrifice when having a lot, nor more patient when having a little than the people whom we are staying amongst. Our provisions are so sufficient, and we share with them their produce, such that we fear that all our reward is gone. So, the Prophet ﷺ said: "No! As long as you supplicate to Allah for them and praise (i.e., show gratitude to) them (for it).”’
Thereupon, both the Ansaar and emigrants said: “We hear and obey,” in response to the Prophet’s command.
Musaaqaah and Muzaara‘ah are partnership contracts that are founded on justice between the two partners. The owner of the trees and land may be likened to the owner of capital money (i.e., principal) who gives it to a Mudhaarib (i.e., the one who manages the Mudhaarabah) to invest his capital in trade, provided that they both share the profits and endure the potential loss equally, and this makes their partnership free of risk and ambiguity.
The hadeeth urges Muslims to help their fellow Muslims and relieve them of hardship.
It also underlines the virtues of the emigrants and Ansaar, and their good compliance with the Prophet’s commands.
It is also deduced from the hadeeth that it is permissible to engage in Musaaqaah and Muzaara‘ah agreements.
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2326
 ‘Abdullah(may Allah be pleased with him) said:
The Prophet ﷺ got the date palm trees of the tribe of Banee Al-Nadheer burnt and the trees cut down at a place called Al-Buwayrah. In such occasion, Hassaan ibn Thaabit (may Allah be pleased with him) said a poetic verse (which means): "The chiefs of Banee Loo’ay found it easy to watch fire spreading at Al-Buwayrah."
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Commentary :
Many Jewish tribes lived in Al-Madeenah including: Banee Al-Nadheer, Banee Qurayzah, Banee Qaynuqaa‘, and Banee Haarithah, until the Messenger of Allah ﷺ migrated to Al-Madeenah. After the migration, he ﷺ concluded peace treaties with some of them and fought others. When Banee Al-Nadheer betrayed the Prophet ﷺ in 4 A.H., and treacherously tried to kill him, he ﷺ led the Muslim army and besieged them. They took shelter in their fortresses and therefore he ﷺ imposed a siege on them, and ordered their palm trees to be cut and burnt, to force them out. It was also said that only fruitless trees were cut and burnt. It was said also that only (palm) trees on the battlefield were cut and burnt. These palm trees were located in a place known as Al-Buwayrah, a known place between Al-Madeenah and Taymaa’ from the direction of Qubaa’ Mosque to the west.
On this occasion, Hassaan ibn Thaabit (may Allah be pleased with him) said a poetic verse that reads (that which means): "The chiefs of Banee Loo’ay found it easy to watch fire spreading at Al- Buwayrah.” It means that the chiefs of Banee Loo’ay, i.e., Quraysh, found it easy to watch fire spreading at Al- Buwayrah that belonged to Banee Al-Nadheer. Hassaan ibn Thaabit(may Allah be pleased with him) made a reference to Quraysh because they had enticed Banee Al-Nadheer to violate their peace treaty and covenant with the Muslims, and promised them support in case the Prophet ﷺ waged a war against them, but failed to live up to their promise.

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2327
Raafi‘ ibn Khadeej (may Allah be pleased with him) narrated:
We worked on farms more than anybody else in Al-Madeenah. We used to rent the land at the yield of specific delimited portion of it to be given to the landlord. Sometimes the vegetation of that portion was affected by blights etc., while the rest remained safe and vice versa, so the Prophet ﷺ forbade this practice. At that time gold or silver were not used (for renting lands). If they provided the seeds, they would get so-and-so much in return.
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Commentary : Islam regulates the interactions and transactions between people, and ensures that they are based on the principles of cooperation, (fostering) rapport, affection, love, and avoiding conflict, discord, and deceit.
In this hadeeth, Raafi‘ ibn Khadeej related that they had more agricultural lands than all the people in Al-Madeenah, and used to rent out the lands to farmers to cultivate and look after them in return for a specified portion of the farm having its yield payable to the landlord,while the farmers took the remaining yield. Sometimes the yield of the farmer’s portion was affected by blights etc., and accordingly went bad and spoiled, while the rest remained safe, or vice versa. Therefore, the Prophet ﷺ forbade this practice, given the Gharar (i.e., risk and uncertainty) and harm it incurs on one party. One party would gain profits and the other would incur loss, and this constitutes unlawfully devouring the wealth of one’s fellow Muslim. He added: “At that time, gold or silver were not used (for renting lands),” meaning that they were not acceptable as payments in lease agreements. It does not suggest that gold and silver were not used as currency.
This hadeeth indicates that the business transaction that the Prophet ﷺ forbade was the unjust Muzaara‘ah transaction which was evidently corrupt, warranting forbidding it. However, if there is a guarantee for the capital in the Muzaara‘ah transaction, there is no harm in that.
It is noteworthy that this does not contradict the fact the Prophet ﷺ concluded an agreement with the Jews of Khaybar to cultivate the lands in return for half the yield,while the other half would be given to the Prophet ﷺ. This agreement remained in force until the death of the Prophet ﷺ, and continued to be in force during the reigns of the rightly guided Caliphs. Muzaara‘ah transactions may be concluded in return for a share of the yield, rather than renting out one’s land for cultivation in return for the yield of a specific portion of the farm.

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2328
 ‘AbdullahNarrated Ibn ‘Umar (may Allah be pleased with him):
The Prophet ﷺ concluded a contract with the people of Khaybar to utilize the land on the condition that half the produce, fruits or vegetation, would be their share. The Prophet ﷺused to give his wives one hundred Wasqs each, eighty Wasqs of dates and twenty Wasqs of barley. When ‘Umar became the Caliph, he gave the wives of the Prophet ﷺ the option of either having the land and water as their shares, or carrying on the previous practice. Some of them chose the land and some chose the Wasqs, and ‘Aa’ishah (may Allah be pleased with her) chose the land.
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Commentary :
Islam regulates the interactions and transactions between people, and ensures that they are based on the principles of cooperation, (fostering) rapport, affection, love, and avoiding conflict, discord, and deceit.
In this hadeeth, ‘AbdullahIbn ‘Umar (may Allah be pleased with him) related that the Prophet ﷺ conquered Khaybar, a town located 95 miles (153 km) to the north of Al-Madeenah on the route to Shaam,whichwas inhabited by the Jews. After its conquest in 7 A.H., the Prophet ﷺ made an agreement with the Jews to look after the palm groves and agricultural fields in return for half the yield. They were responsible for tending to the lands, cultivating, and irrigating them in return for half the picked dates. This business transaction is called Musaaqaah (i.e., share-tenancy orpartnership in the yield of trees), whereas Muzaara‘ah means renting out land to someone to cultivate it in return for half the yield. The Prophet ﷺ used to give his wives one hundred Wasqs each. A Wasq equaled 60 Saa‘s (approximately 130 kg) and the Saa‘ equaled four Mudds, and the Mudd equaled two handfuls scooped up by someone with hands of average size. He ﷺ also gave each eighty Wasqs of dates and twenty Wasqs of barley. When ‘Umar (may Allah be pleased with him) became the Caliph, he exiled the Jews from Khaybar and they settled in Taymaa’ and Areehaa’ instead. He (may Allah be pleased with them) distributed the lands of Khaybar between Muslims and gave the wives of the Prophet ﷺ the choice either to have their share of the land or carry on the previous practice, and take exactly what the Prophet ﷺ used to give them. Some of them chose to take their shares of the land,while others preferred the old practice. ‘Aa’ishah (may Allah be pleased with her) was one of those who chose the land.
The hadeeth highlights the permissibility of Muzaara‘ah and Musaaqaah transactions.
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2330
 ‘Amr ibn Dinaar said to Taawoos: "I wish you would give up Mukhaabarah (i.e., a sharecropping agreement whereby a plot of land is rented for part of its yield, or the cultivation of a sowed land in return for a specific portion of its produce, and the rent is paid in kind from the land's produce), for people say that the Prophet ﷺ forbade it." On that Taawoos replied, "O ‘Amr! I give the land to sharecroppers and help them. No doubt; the most learned man, namely Ibn ‘Abbaas (may Allah be pleased with them) told me that the Prophet ﷺhad not forbidden it but said, 'It is more beneficial to give one’s land free to his fellow Muslim brother than to charge him a fixed rent.’.

Commentary :
Islam regulates the interactions and transactions between people, and ensures that they are based on the principles of cooperation, (fostering) rapport, affection, love, and avoiding conflict, discord, and deceit.
In this narration, a dialogue took place between ‘Amr ibn Dinaar and Taawoos ibn Kaysaan, who used to engage in Mukhaabarah, which is a sharecropping transaction which involved cultivating a land in return for a fixed share of the yield, and which is similar to the Muzaara‘ah transaction (i.e., a contract in which one of the parties gives a plot of land for a fixed period to the other party to cultivate and divide up the yield), but the difference between them is that the farmer supplies the seeds,in addition to his labor and expertise (and the landlord provides, through lease, the plot of land to be ploughed in preparation for sowing seed and growing crops) in the Mukhaabarahtransaction, whereas a landowner provides both in the Muzaara‘ah transaction. ‘Amr said to him: "I wish you would give up Mukhaabarah, for people say that the Prophet ﷺ forbade it." On that, Taawoos replied, "O ‘Amr! I give the land to sharecroppers and help them,” meaning pay the farmers what sufficed them. He added: “No doubt; the most learned man, namely Ibn ‘Abbaas (may Allah be pleased with them), who claimed that the Prophet ﷺ had forbidden it, told me that the Prophet ﷺhad not forbidden it but rather said, 'It is more beneficial to give one’s land free to his fellow Muslim brother than to charge him a fixed rent.’ This means that it is better for a Muslim landowner to lend his fellow Muslim farmer his land gratis and as a loan than to rent it out for a fixed rent, lest it would incur discord, dissention, and infringement of rights. The Prophet ﷺ disliked that practice for them lest it would undermine their rapport and causedissension among Muslims.
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2332
Raafi‘ (may Allah be pleased with him) said:
We had more farms than anybody else in Al-Madeenah, and we used to rent the land and say to the owner, "The yield of this portion is for us (as a rent) and the yield of that portion is for you." One of those portions might yield something and the other might not. So, the Prophet ﷺforbade us from doing so.
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Commentary :
Preserving wealth is one of the fundamental higher objectives of the Laws of Islam; whatever may harm one of the contracting parties, or may lead to the risk of losing their money is deemed prohibited. Therefore, the Prophet ﷺ forbade the form of Muzaara‘ah transaction that Raafi’ bin Khadeej (may Allah be pleased with him) reported in this hadeeth. They used to rent out their land for cultivation in return for the yield produced by a specified part of the land, and the landowner would take the yield of the other part. One part may produce a good yield and the other might not. That is why the Prophet ﷺ forbade this transaction, because of the risk involved;one of those parts might yield something and the other might not, and thus one partywould win his share of the yield, while the right of the other would be lost altogether!
His saying, “We had more farms than anyone else in Al-Madeenah,” means that they owned more lands and farms.
This hadeeth indicates that the business transaction that the Prophet ﷺ forbade was the unjust Muzaara‘ah transaction that was evidently corrupt, warranting forbidding it. However, if there is a guarantee for the capital in the Muzaara‘ah transactions, there is no harm in that.
It is noteworthy that this does not contradict the fact the Prophet ﷺ concluded an agreement with the Jews of Khaybar to cultivate the land in return for half the yield while the other half would be given to the Prophet ﷺ. This agreement remained in force until the death of the Prophet ﷺ, and continued to be in force during the reigns of the rightly guided Caliphs. Muzaara‘ah transactions may be concluded in return for a share of the yield, rather than renting out one’s land for cultivation in return for the yield of a specific delimited portion..

2334
Zayd ibn Aslam narrated on the authority of his father:
‘Umar (may Allah be pleased with him) said, "If it were not for the future Muslim generations, I would have distributed the land of the villages I conquer between the soldiers as the Prophet ﷺ distributed the land of Khaybar."
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Commentary :
Islam gives public interests precedence over private ones. In this hadeeth, ‘Umar (may Allah be pleased with him), knowing that wealth was becoming very scarce and that stinginess was prevailing, took pity on the following Muslim generations.Thus he decided to endow the lands seized by the Muslim army as spoils of war for the common benefit of all Muslims, rather than distributing them between the conquerors only, out of his mercy for the following Muslim generations, who would benefit from these lands and avail themselves of their yield. He (may Allah be pleased with him) stated that if it were not for the interests of the future Muslim generations, he would have distributed the lands seized by Muslims as spoils of war only between the conquerors, as did the Prophet ﷺ with the land of Khaybar, which was conquered in 7 A.H. Khaybar was a town located to the north of Al-Madeenah on the route to Shaam, 95 miles (153 km) from Al-Madeenah, and it was inhabited by Jews. The Prophet ﷺ allocated half of the lands to himself, and divided up the other half among Muslims, who had no farmers, and made agreements with the Jews to cultivate the lands in return for half the yield.
However, ‘Umar (may Allah be pleased with him) decided that if he divided up all the lands they conquered between the Muslim soldiers only, nothing would be left for the future Muslim generations.
The hadeeth highlights the ruler’s keenness to secure the present and future interests of Muslims.
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2335
‘Narrated Aa’ishah (may Allah be pleased with her) that the Prophet ﷺ said:
"He who cultivates a (deserted) land that does not belong to anybody is more rightful (to own it)." ‘Urwah (may Allah be pleased with him) said, "‘Umar (may Allah be pleased with him) gave the same verdict during his Caliphate."
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Commentary :
Islam urges Muslims to revive and cultivate the deserted and uncultivated lands. In this hadeeth, the Prophet ﷺ stated that whoever cultivates an unplanted land that has no buildings thereon, reviving it by means of cultivation or development, and it has no known owner and is not connected with the interests of a given town or village, e.g., by being a pasture for their animals, then such a person is more deserving of its ownership than anyone else. He does not need the permission of the ruler for it;though it was also said that the ruler’s permission is required.
It is deduced from the hadeeth that it is permissible to revive and cultivate the uncultivated lands and avail oneself of them..

2339
Raafi‘ ibn Khadeej (may Allah be pleased with them) narrated:
My uncle Zhuhayr said, "Allah's Messengerﷺforbade us from doing a thing which was helpful to us." I said, "Whatever Allah's Messengerﷺ said was right." He said, "Allah's Messengerﷺ sent for me and asked, 'What are you doing with your farms?' I replied, 'We give our farms on rent on the basis that we get the yield produced at the banks of the water streams (rivers) for the rent, or rent it for some Wasqs of barley and dates.' He ﷺsaid, 'Do not do so, but cultivate (the land) yourselves or let it be cultivated by others gratis, or keep it uncultivated.' I said, 'We hear and obey.'
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Commentary :
Islam regulates the interactions and transactions between people, and ensures that they are based on the principles of cooperation, (fostering) rapport, affection, love, and avoiding conflict, discord, and deceit.
In this hadeeth, Raafi’ ibn Khadeej narrated on the authority of his uncle Zhuhayr ibn Raafi’ (may Allah be pleased with them) that the Prophet ﷺ forbade them from a matter that was beneficial for them. The version recorded in Saheeh Muslim reads: “He ﷺ forbade us from something of benefit to us, but our obedience to Allah, Exalted is He, and His Messenger ﷺ is of greater benefit!” His statement means that the Prophet ﷺ forbade them from doing what was apparently beneficial for them, but their compliance with the Prophet’s command was more beneficial and better for their religious and worldly affairs. Raafi‘ asked his uncle about that act from which he ﷺ forbade them, “Whatever Allah's Messengerﷺ said was right.” His uncle informed him that the Prophet ﷺsent for him and asked, 'What are you doing with your farms?' Zhuhayr replied that they rented out their farms in return for one-fourth of the yield or some Wasqs of barley and dates.' A Wasq equaled 60 Saa‘s, approximately 130 kg.
A version of the hadeeth narrated by Al-Buhaaree reads: “We used to rent the land at the yield of a specific delimited portion of it to be given to the landlord. Sometimes the vegetation of that portion was affected by blights etc., while the rest remained safe and vice versa, so the Prophet ﷺ forbade this practice.” The version recorded in Saheeh Muslim reads: “People used to rent out their lands during the lifetime of Allah's Messenger ﷺ for what grew by the river-beds, and the edges of the brooks/streams, or for a portion of the crop. However, sometimes this portion of the crop would be destroyed or go bad while the other remained safe, or vice versa. Thus, there would be no fee to be paid to the landowners except the portion which produced a crop.” These versions clarified that his saying “one-fourth of the yield,” means a fixed share of the yield produced by a specific part of the land, and not one-fourth of the yield of the whole land.
The Prophet ﷺ gave them three options: to cultivate the land themselves, lend it to someone to cultivate it for free, which reflected the enjoined solidarity, or keep it uncultivated. Raafi‘ (may Allah be pleased with him) complied with the command of the Prophet ﷺ and said: “We hear and obey.”
This hadeeth indicates that the business transaction that was deemed forbidden by the Prophet ﷺ was the unjust Muzaara‘ah transaction that was evidently corrupt, warranting forbidding it. However, if there is a guarantee for the capital in the Muzaara‘ah transaction, there is no harm in that, as reported in other hadeeths and narrations.
It is noteworthy that this does not contradict the fact that the Prophet ﷺ concluded an agreement with the Jews of Khaybar to cultivate the lands in return for half the yield while the other half would be given to the Prophet ﷺ. This agreement remained in force until the death of the Prophet ﷺ, and continued to be in force during the reigns of the rightly guided Caliphs. Muzaara‘ah transactions may be concluded in return for a share of the total yield, rather than renting out one’s land for cultivation in return for the yield of a specific delimited portion of it.
The hadeeth highlights the virtues of Raafi’ ibn Khadeej (may Allah be pleased with him) and his obedience, and compliance with the command of the Prophet ﷺ..

2340
Jaabir (may Allah be pleased with him) narrated:
People used to rent their land for cultivation in return for one-third, one-fourth or half its yield. The Prophet ﷺ said, "Whoever has land should cultivate it himself or give it to his (Muslim) brother gratis; otherwise keep it uncultivated." It was narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that Allah's Messengerﷺsaid, "Whoever has land should cultivate it himself or give it to his (Muslim) brother gratis; otherwise, he should keep it uncultivated."
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Commentary :
Islam regulates the interactions and transactions between people, and ensures that they are based on the principles of cooperation, (fostering) rapport, affection, love, and avoiding conflict, discord, and deceit.
In this hadeeth, Jaabir ibn ‘Abdullah(may Allah be pleased with them) narrated that the Companions (may Allah be pleased with them) used to rent their lands for cultivation in return for a third, a quarter, or a half of the yield during the lifetime of the Prophet ﷺ. Therefore, he ﷺ said: “Whoever has land should cultivate it himself or give it to his (Muslim) brother gratis; otherwise keep it uncultivated.” He ﷺ commanded the landowners to cultivate their own lands, give it to other farmers to cultivate it free of charge, if unable to do it themselves, otherwise they should keep them uncultivated and should not rent them out for cultivation.
The indication of the hadeeth’s wording seemed objectionable because keeping the land uncultivated constitutes missing out on its benefit and implies wasting wealth, which was deemed prohibited by authentically reported texts.
In refutation, scholars underlined that the prohibition of wasting wealth means wasting the assets themselves or their benefits that cannot be compensated for, because if a land is left uncultivated, its owner does not miss out on its benefit in totality, for it may still be used as a pasture, or a source of firewood, in addition to many other benefits. Even if this was not the case, delaying the cultivation of the land for a while may be better for the quality of the yield. It may produce a greater and better yield in the following year,on whichthe landowner may have missed out if it was not left uncultivated. This is based on the interpretation of the relevant prohibition as to mean renting in general. However, if it meant the specific manner of renting practiced by them at that time, as narrated on the authority of the Prophet ﷺ, this does not necessarily entail missing out on its benefit in totality; the landowner may rent it out for gold or silver, for example.
A version of the hadeeth narrated by Al-Bukhaaree reads: “We used to rent the land at the yield produced by a specific delimited portion of it to be given to the landowner. Sometimes the vegetation of that portion was affected by blights etc., while the rest remained safe and vice versa, so the Prophet ﷺ forbade this practice.” The version recorded in Saheeh Muslim reads: “People used to rent out their lands during the lifetime of Allah's Messenger ﷺ for what grew by the river-beds, and the edges of the brooks/streams, or for a portion of the crop. However, sometimes this portion of the crop would be destroyed or go bad while the other was safe, or vice versa. Thus, there would be no fee to pay landowners except for the portion which produced a crop.” These versions clarified that his saying “one-fourth of the yield,” means a fixed share of the yield (i.e., the yield produced by a specific part of the land) and not one-fourth of the yield of the whole land.
This hadeeth indicates that the business transaction that the Prophet ﷺ forbade was the unjust Muzaara‘ah transaction that was evidently corrupt, warranting forbidding it. However, if there is a guarantee for the capital in the Muzaara‘ah transaction, there is no harm in that, as reported in other hadeeths and narrations.
It is noteworthy that this does not contradict the fact that the Prophet ﷺ concluded an agreement with the Jews of Khaybar to cultivate the lands in return for half the yield while the other half would be given to the Prophet ﷺ. This agreement remained in force until the death of the Prophet ﷺ, and continued to be in force during the reigns of the rightly guided Caliphs. Muzaara‘ah transactions may be concluded in return for a share of the total yield, rather than for the yield of a specific delimited portion.
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2343
Naafi‘ narrated that Ibn ‘Umar (may Allah be pleased with him) used to rent his farms during the reigns of Aboo Bakr, ‘Umar, ‘Uthmaan, and in the early days of the reign of Mu‘aawiyah (may Allah be pleased with them). Then he was told the narration of Raafi‘ ibn Khadeej (may Allah be pleased with him) that the Prophet ﷺ had forbidden renting out farms. Ibn ‘Umar went to Raafi‘ (may Allah be pleased with them) and I accompanied him. He asked Raafi‘ who replied that the Prophet ﷺ had forbidden renting farms. Ibn ‘Umar (may Allah be pleased with him) said, "You know that we used to rent our farms during the lifetime of Allah's Messengerﷺ for the yield of the banks of the water streams (rivers) and for certain amount of straw.”
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Commentary :
Renting farms means leasing them for cultivation in return for a share of the yield. As narrated in this hadeeth, Ibn ‘Umar (may Allah be pleased with him) used to rent his farms during the reigns of Aboo Bakr, ‘Umar, ‘Uthmaan, and in the early days of the reign of Mu‘aawiyah (may Allah be pleased with them). Then he was informed that Raafi‘ ibn Khadeej (may Allah be pleased with him) narrated that the Prophet ﷺ had forbidden renting farms. Ibn ‘Umar went to Raafi‘ (may Allah be pleased with them) and asked him about it, and his freed slave Naafi‘ accompanied him. He asked Raafi‘ (may Allah be pleased with him) about it, and he replied that the Prophet ﷺ had forbidden renting farms. Ibn ‘Umar (may Allah be pleased with him) said, "You know that we used to rent our farms during the lifetime of Allah's Messengerﷺ for the yield of the banks of the water streams and for a certain amount of hay,” meaning fresh and dried grass used as fodder. This means that the Prophet ﷺ specifically forbade a certain type of renting that involved stipulating a defective contractual condition and ambiguity. The yield produced by one portion of the land may be afflicted with pests and go bad, while the other might not. Thus, the Muzaara‘ah transaction would be concluded, but the farmer or the landowner might incur loss.
This hadeeth indicates that the business transaction that the Prophet ﷺ forbade was the unjust Muzaara‘ah transaction which was evidently corrupt,warranting forbidding it. However, if there is a guarantee for the capital in the Muzaara‘ah transaction, there is no harm in that, as reported in other hadeeths and narrations.
It is noteworthy that this does not contradict the fact that the Prophet ﷺ concluded an agreement with the Jews of Khaybar to cultivate the land in return for half the yield while the other half would be given to the Prophet ﷺ. This agreement remained in force until the death of the Prophet ﷺ, and continued to be in force during the reigns of the rightly guided Caliphs. Muzaara‘ah transactions may be concluded in return for a share of the total yield, rather than the yield of a specific delimited portion.
The hadeeth highlights the merits of Ibn ‘Umar (may Allah be pleased with him), his keenness in learning the Sunnah, and his deep knowledge..

2346
Hanzhlah ibn Qays said:
Raafi‘ ibn Khadeej (may Allah be pleased with him) said, "My two uncles told me that they (i.e. the Companions (may Allah be pleased with them) used to rent the lands during the lifetime of the Prophet ﷺfor the yield on the banks of water streams (rivers) or for a portion of the yield stipulated by the landowner. The Prophet ﷺ forbade it." I said to Raafi‘ (may Allah be pleased with him), "What about renting lands for Dinars and Dirhams?" He (may Allah be pleased with him) replied, "There is no harm in renting for Dinars- Dirhams. Al-Layth said, "If those who have discernment for distinguishing what is lawful from what is unlawful looked into what has been forbidden concerning this matter, they would not permit it, for it is surrounded with risks."
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Commentary : Islam regulates the interactions and transactions between people, and ensures that they are based on the principles of cooperation, (fostering) rapport, affection, love, and avoiding conflict, discord, and deceit.
In this hadeeth,Raafi‘ ibn Khadeej (may Allah be pleased with him) related that two of his uncles: Zhuhayr ibn Raafi‘ and Muzhhir ibn Raafi‘, told him that they, i.e., the Companions (may Allah be pleased with them), used to rent lands and farms during the lifetime of the Prophet ﷺfor the yield on the banks of water streams, or for a portion of the yield stipulated by the landowner, e.g., one-third, one-fourth, or the like. The Prophet ﷺ forbade such a rental transaction in particular, because it involved stipulating a defective contractual condition and ambiguity; the yield produced by one portion of the land or farm may be afflicted with pests and go bad, while the other might not. This Muzaara‘ah transaction would be concluded, but the farmer or the landowner might incur loss.
When Raafi‘ (may Allah be pleased with him) was asked about the permissibility of renting out farms for currency, i.e., the golden dinar, or the silver dirham, he (may Allah be pleased with him) replied that there was nothing wrong with that. It is possible that he (may Allah be pleased with him) answered based on his personal Ijtihaad (i.e., scholarly reasoning) or knowledge of a Laws of Islam text to that effect, or that the relevant prohibition on renting farms did not mean forbidding renting in general, but rather a specific rental transaction that involved ambiguity or the like, and therefore deduced from that the permissibility of renting farms for gold and silver.
It is noteworthy that this does not contradict the fact that the Prophet ﷺ concluded an agreement with the Jews of Khaybar to cultivate the lands in return for half the yield,while the other half would be given to the Prophet ﷺ. This agreement remained in force until the death of the Prophet ﷺ, and continued to be in force during the reigns of the rightly guided Caliphs. Muzaara‘ah transactions may be concluded in return for a share of the total yield, rather than the yield of a specific delimited portion.
Al-Layth ibn Sa‘d - one of the narrators and hadeeth scholars - made it clear that what is forbidden regarding renting land and farms, is what those endowed with knowledge and discernment (to distinguish what is lawful from what is unlawful) would not permit when looking into what has been forbidden concerning this matter, for it is surrounded with risks. Such a transaction involves risks, meaning most likely harms and potential destruction, and what is meant by that is renting the land in a way that involves Gharar (i.e., risk and uncertainty) and ambiguity..

2348
Narrated Aboo Hurayrah (may Allah be pleased with him)
Once the Prophet ﷺwas narrating (a story), while a Bedouin was sitting with him, "One of the inhabitants of Paradise will ask Allah, Exalted is He, to allow him to cultivate the land. Allah will ask him, 'Are you not relishing therein the pleasures that you like?' He will say, 'Yes, but I like to cultivate the land.'" The Prophet ﷺadded, "When the man (will be permitted, he) will sow the seeds and the plants will grow, ripen, and become ready for reaping and so on till it will be as huge as mountains within a wink. Allah will then say to him, 'O son of Adam! Here you are, gather (the yield); nothing satisfies you.'" On that, the Bedouin said, "The man must be either from Quraysh (i.e., an emigrant) or the Ansaar, for they are farmers, whereas we, desert dwellers, are not farmers." The Prophet ﷺsmiled (at this).
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Commentary :
Allah, Exalted is He, promised His obedient and righteous slaves eternal bliss in Paradise, to experience therein what no eyes have ever seen, no ears have ever heard of, and what has never come to the mind or heart of a human being. In Paradise, they shall have whatever they desire and wish for; Allah, Exalted is He, Says (what means): {They will have therein whatever they wish.} [Quran 16:31]. Whatever the people of Paradise shall want will come true, in fulfillment of the promise of Allah, Exalted is He, who never breaks His promise.
In this hadeeth, the Prophet ﷺ told his Companions (may Allah be pleased with them) – in the presence of a Bedouin – that one of the inhabitants of Paradise will ask Allah, Exalted is He, to allow him to cultivate a land therein. Allah, Exalted is He, will ask him, 'Are you not relishing therein the pleasures that you like?' Meaning, ‘Are not you savoring the promised bliss in Paradise?’ He will say, 'Yes, but I like to cultivate the land.' Thereupon, Allah, Exalted is He, will grant him permission to cultivate the land. He will sow the seeds and the plants will grow, ripen, and become ready for reaping and so on, till it will be as huge as mountains immediately. This means that as soon as the man will sow the seeds, the plants will grow, ripen and become ready to harvest! This shall happen quickly, in the blink of an eye. There shall be no time interval between sowing the seeds and harvesting the ripe fruits, and the yield will be as huge as mountains.
Thereafter, Allah, Exalted is He, will say to him, 'O son of Adam! Here you are, gather (the yield); nothing satisfies you,' meaning that although this man will not suffer from hunger nor thirst in Paradise, and shall find therein whatever he wishes for, yet the human self is innately greedy and aspires to more than what it needs. Upon hearing that, the Bedouin jokingly said, "The man must be either from Quraysh (i.e., an emigrant) or the Ansaar, for they are farmers, whereas we, desert dwellers, are not farmers!" The Prophet ﷺsmiled (at this).
It is deduced from the hadeeth that whatever worldly gain the people of Paradise shall wish for will be given to them.
The hadeeth highlights the virtue of contentment, limiting oneself to what he needs only, and dispraises greed and desire to acquire more worthless worldly goods.
It is also inferred therefrom that people may be described by their habitual actions.
The hadeeth also affirms the Attribute of Speech with respect to Allah, Exalted is He, in a manner that befits His Majesty..

1284
‘Abdullāh ibn ‘Umar reported: We were with the Messenger of Allah (may Allah's peace and blessings be upon him) in the morning of ‘Arafah, and some of us were saying Takbīr and some of us were saying Ihlāl (Talbiyah). As for us, we were saying Takbīr. He said: I said: "By Allah, your affair is strange! How did you not say to him: What did you see the Messenger of Allah (may Allah's peace and blessings be upon him) doing?!".

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. Its pillars, Sunnahs, and etiquettes must be taken from the Prophet (may Allah's peace and blessings be upon him).
In this Hadīth, the noble Companion ‘Abdullāh ibn ‘Umar (may Allah be pleased with him) informs that they were with the Messenger of Allah (may Allah's peace and blessings be upon him) in the morning of the day of ‘Arafah during the Farewell Hajj, in the tenth Hijri year. ‘Arafah: a mountain lying on the way between Makkah and Tā’if and located nearly 22km from Makkah, 10km from Mina, and 6km from Muzdalifah. The most important ritual of Hajj is performed in ‘Arafah, which is standing at ‘Arafah on the ninth day of Dhul-Hijjah. Some of the people with the Prophet (may Allah's peace and blessings be upon him) were "saying Takbīr" i.e., saying: Allahu akbar (Allah is the Greatest), and some of them were "saying Ihlāl" i.e., proclaiming Talbiyah, as in another version by Muslim. Ihlāl is to raise one's voice with Talbiyah. This indicates that the Prophet (may Allah's peace and blessings be upon him) approved their Dhikr, be it Takbīr or Talbiyah. And it is said: The intended meaning is that he would incorporate some Dhikr into Talbiyah, not that he abandoned Talbiyah altogether, as it is reported that the Prophet (may Allah's peace and blessings be upon him) did not cease Talbiyah till he threw Jamrat al-‘Aqabah.
Ibn ‘Umar (may Allah be pleased with him) said: "As for us, we were saying Takbīr" i.e., he (may Allah be pleased with him) and those with him chose to say Takbīr in this Hajj of theirs.
Then, ‘Abdullāh ibn Abi Salamah - one of the Hadīth narrators - said to ‘Abdullāh ibn ‘Abdullāh ibn ‘Umar: "By Allah, your affair is strange! How did you not say to him" i.e., to Ibn ‘Umar as he was narrating this Hadīth which he cited as proof for Takbīr instead of Talbiyah; "What did you see the Messenger of Allah (may Allah's peace and blessings be upon him) doing?!" I.e., which Dhikr among these Dhikrs you knew or saw the Messenger of Allah (may Allah's peace and blessings be upon him) saying: is it Takbīr or Talbiyah? By this, 'Abdullāh ibn Abi Salamah wanted to know what is best, for the Hadīth includes Takbīr and Talbiyah. So, he sought to learn what the Prophet (may Allah's peace and blessings be upon him) was saying to know which of the two Dhikrs was better and abide by it.
The Hadīth mentions Tahlīl and Takbīr by Muhrims during the day of ‘Arafah.
It shows the keenness of the Tābi‘īs to know what is best among the Sunnahs and etiquettes..

1288
Sa‘īd ibn Jubayr reported: We returned along with Ibn ‘Umar until we reached Jam‘. He led us in the Maghrib and ‘Ishā’ prayers with one Iqāmah. Then, he left as he said: "This is how the Messenger of Allah (may Allah's peace and blessings be upon him) led us in prayer in this place.".

Commentary : The Companions (may Allah be pleased with them) were keen to follow the Prophet's example in everything, especially the acts of worship, including the obligation of Hajj.
In this Hadīth, the Tābi‘i Sa‘īd ibn Jubayr relates what was done by ‘Abdullāh ibn ‘Umar (may Allah be pleased with him) during Hajj. He informs that they returned from ‘Arafāt along with Ibn ‘Umar (may Allah be pleased with him) until they reached Jam‘, which is Muzdalifah. It is the third among the sacred Mashā‘ir by which the pilgrims pass and is located between Mina and ‘Arafāt. The pilgrims stay there after leaving ‘Arafāt at the end of the ninth day of Dhul-Hijjah, and then they perform therein the Maghrib and ‘Ishā’ prayers, combined and shortened, and they collect from it the pebbles for throwing Jamarāt at Mina. The pilgrims stay there till the morning of the following day, the day of Eid al-Ad'ha, after which they head to Mina. It is called Jam‘ because people gather (Yajtami‘) therein. Ibn ‘Umar (may Allah be pleased with him) led them in the Maghrib and ‘Ishā’ prayers with one Iqāmah and did not offer a supererogatory prayer between them. He then left. The manner of doing that: He pronounces Iqāmah for prayer and offers the Maghrib prayer as three Rak‘ahs and then makes Taslīm. Then, he offers the ‘Ishā’ prayer as two Rak‘ahs. Indeed, he did so because he saw the Prophet (may Allah's peace and blessings be upon him) doing it. Then, he said: "This is how the Messenger of Allah (may Allah's peace and blessings be upon him) led us in prayer in this place," i.e., in Muzdalifah. This was explained by another version narrated by Muslim, in which Ibn ‘Umar said: The Messenger of Allah (may Allah's peace and blessings be upon him) combined the Maghrib and ‘Ishā’ prayers in Jam‘ - i.e., in Muzdalifah - offering the Maghrib as three and the ‘Ishā’ as two Rak‘ahs, with one Iqāmah. In a version by Al-Bukhāri, Ibn ‘Umar mentioned that the Messenger of Allah (may Allah's peace and blessings be upon him) offered the Maghrib and ‘Ishā’ prayers with one Iqāmah for each of them.
The Hadīth mentions that the Maghrib and ‘Ishā’ prayers are to be combined in Muzdalifah..

1292
’Umm Habībah reported: We used to do it during the lifetime of the Prophet (may Allah's peace and blessings be upon him): We would set forth during Ghalas (pre-dawn darkness) from Jam‘ to Mina. And in a version: We would set forth during Ghalas from Muzdalifah..

Commentary : The Companions (may Allah be pleased with them) were keen to follow the Prophet's example in everything, especially the acts of worship, including the obligation of Hajj, whose pillars, Sunnahs, and etiquettes must be taken from the Prophet's guidance, which clarifies in detail what the Qur'an mentions in brief terms.
In this Hadīth, ’Umm Habībah (may Allah be pleased with her), the Prophet's wife, informs that, during the Prophet's lifetime, they used to set forth from Jam‘ - and in a version: Muzdalifah - to Mina at the time of Ghalas. Ghalas: the darkness of the latter part of the night mixed with the light of morning. The meaning: The Prophet (may Allah's peace and blessings be upon him) would send the weak members of his family - the elderly, the women, and the children, as well as the sick - fearing crowdedness for them. So, weak people would stand at Al-Mash'ar al-Harām during the night, remembering Allah Almighty and supplicating Him with what came to their minds. Then, they would head to Mina before the Imām stood at Al-Mash'ar al-Harām and before he left for Mina. Some of them would reach Mina during the Fajr prayer so that they would throw Jamrat al-‘Aqabah. Some of them would reach Mina after that time, and they would throw Jamrat al-‘Aqabah, which is the largest Jamrah. This is intended to facilitate things for women and the weak during the rituals of Hajj, as they were allowed to hasten their departure from Muzdalifah to Mina before the rise of the sun.
Jam‘ (Muzdalifah): It is the third among the sacred Mashā‘ir by which the pilgrims pass and is located between Mina and ‘Arafāt. The pilgrims stay there after leaving ‘Arafāt at the end of the ninth day of Dhul-Hijjah, and then they perform therein the Maghrib and ‘Ishā’ prayers, combined and shortened, and they collect therein the pebbles for throwing Jamarāt at Mina. The pilgrims stay there till the morning of the following day, the day of Eid al-Ad'ha, after which they head to Mina. Mina is a valley surrounded by mountains and located east of Makkah, between Makkah and Mount 'Arafah. It is situated nearly 6km away from the Sacred Mosque. Mina is the place where the rituals of Hajj are performed, and the pilgrims stay during the day of Tarwiyah, the day of Eid al-Ad'ha, and the days of Tashrīq. It is the site of throwing the Jamarāt, which happens between sunrise and sunset during these days of Hajj. The Hady are also slaughtered there..

1294
Ibn ‘Abbās reported: The Messenger of Allah (may Allah's peace and blessings be upon him) sent me from Jam‘a at the time of Sahar with the luggage of the Prophet of Allah (may Allah's peace and blessings be upon him). I said: Were you informed that Ibn ‘Abbās said: He had sent me in the latter part of the night? He said: No, but only like that: at the time of Sahar. I said to him: Ibn ‘Abbās said: We threw the Jamrah before dawn, and where he performed the Fajr prayer? He said: No, but only like that..

Commentary : The Companions (may Allah be pleased with them) were keen to follow the Prophet's example in everything, especially the acts of worship, including the obligation of Hajj, whose pillars, Sunnahs, and etiquettes must be taken from the Prophet's guidance, which clarifies in detail what the Qur'an mentions in brief terms.
This Hadīth demonstrates the vast mercy of the Prophet (may Allah's peace and blessings be upon him) toward the weak members of his Ummah, even during the performance of worship, as he used to enjoin facilitation for people. ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) informs that the Messenger of Allah (may Allah's peace and blessings be upon him) sent him from Muzdalifah to Mina at the time of Sahar. Sahar: the time shortly before dawn. It is said: It extends from the last third of the night to the rise of dawn. "with the luggage of the Prophet of Allah (may Allah's peace and blessings be upon him)." Luggage is the belongings of a traveler which are heavy to carry. The Prophet (may Allah's peace and blessings be upon him) sent Ibn ‘Abbās along with the weak members of his family, including the elderly, the women, and the children, as well as the sick, for fear that they might be hurt in the crowdedness. So, the weak people would stand at Al-Mash‘ar al-Harām during the night, remembering Allah Almighty and supplicating Him with whatever came to their minds. Then, they would head to Mina before the Imām stood at Al-Mash‘ar al-Harām and before he left for Mina. Some of them reached Mina at the time of the Fajr prayer, and so they threw Jamrat al-‘Aqabah, and some others arrived at Mina after that time, and they threw Jamrat al-‘Aqabah, which is the largest Jamrah.
Jam‘a is Muzdalifah, and it is the third among the sacred Mashā‘ir by which the pilgrims pass and is located between Mina and ‘Arafāt. The pilgrims stay there after leaving ‘Arafāt at the end of the ninth day of Dhul-Hijjah, and then they perform therein the Maghrib and ‘Ishā’ prayers, combined and shortened, and they collect therein pebbles for throwing Jamarāt at Mina. The pilgrims stay there till the morning of the following day, the day of Eid al-Ad'ha, after which they head to Mina.
Ibn Jurayj asked his Shaykh ‘Atā’ ibn Abi Rabāh: Were you informed that Ibn ‘Abbās (may Allah be pleased with him) said: "He had sent me in the latter part of the night"? He replied: No! Rather, he said: "at the time of Sahar" i.e., without specifying a certain hour. So, Ibn Jurayj asked him: Did Ibn ‘Abbās say: We threw the Jamrah before dawn, and where did he perform the Fajr prayer? He replied: No! He did not mention to me when he threw the Jamrah or where he prayed. He did not tell me anything beyond what I have mentioned to you.
The Hadīth shows how Islam facilitates things for the weak people during Hajj and allows them to throw the Jamrah before dawn before people come in crowds.
It demonstrates the integrity in transmitting the Sunnah and traditions from the Prophet (may Allah's peace and blessings be upon him) and from the Companions (may Allah be pleased with them)..

1297
Jābir reported: I saw the Prophet (may Allah's peace and blessings be upon him) throwing pebbles while riding his mount on the day of Nahr, and he was saying: "Learn your rituals, for I do not know whether I will be performing Hajj after this Hajj of mine.".

Commentary : The Companions (may Allah be pleased with them) were keen to follow the Prophet's example in everything, especially the acts of worship, including the obligation of Hajj, whose pillars, Sunnahs, and etiquettes must be taken from the Prophet's guidance, which clarifies in detail what the Qur'an mentions in brief terms.
In this Hadīth, the noble Companion Jābir ibn ‘Abdullāh (may Allah be pleased with him) informs that he saw the Prophet (may Allah's peace and blessings be upon him) during the Farewell Hajj - which was in the tenth Hijri year - throwing Jamrat al-‘Aqabah while riding his mount - his she-camel which he used for traveling - during the day of Nahr, i.e., his throwing of Jamrah during the day of Eid, on the tenth day of Dhul-Hijjah, and that he (may Allah's peace and blessings be upon him) threw the Jamrah while riding so as to display his act to the people. He was saying to the people: "Learn your rituals," i.e., learn from me and memorize the rulings I practised during my Hajj through words and deeds. Take them from me, apply them, and teach them to others. Clarifying the reason for that, he (may Allah's peace and blessings be upon him) said: "for I do not know whether I will be performing Hajj after this Hajj of mine." This was a signal for bidding farewell to them, informing them about his imminent death, urging them to be keen on learning from him and seizing the opportunity of accompanying him and learning the matters of the religion. Hence, this was called the Farewell Hajj.
The Hadīth mentions that the Prophet (may Allah's peace and blessings be upon him) enjoined his Ummah to learn the matters of the religion, especially the rituals, from him, and not to act according to their personal whims; rather, they should follow the Sunnah he laid down for them..

1298
’Umm Al-Husayn reported: I performed the Farewell Hajj along with the Messenger of Allah (may Allah's peace and blessings be upon him) and saw him when he threw Jamrat al-‘Aqabah and returned while he was riding the mount, and Bilāl and Usāmah were with him. One of them was leading his camel, while the other was raising his cloth over the head of the Messenger of Allah (may Allah's peace and blessings be upon him) to protect him from the sun. She said: The Messenger of Allah (may Allah's peace and blessings be upon him) talked at length, and then I heard him saying: "If a maimed slave - I think she said: black - is appointed to govern you, and he leads you according to the Book of Allah Almighty, listen to him and obey him.".

Commentary : The Companions (may Allah be pleased with them) were keen to follow the Prophet's example in everything, especially the acts of worship, including the obligation of Hajj whose pillars, Sunnahs, and etiquettes must be taken from the Prophet's guidance, which clarifies in detail what the Qur’an mentions in comprehensive terms.
In this Hadīth, the female Companion ’Umm Al-Husayn (may Allah be pleased with her) informs that she performed the Farewell Hajj along with the Messenger of Allah (may Allah's peace and blessings be upon him). It was called as such because the Prophet (may Allah's peace and blessings be upon him) seemed to have been bidding farewell to the Companions, and he passed away shortly thereafter. It took place during the tenth Hijri year. She saw him when he threw Jamrat al-‘Aqabah al-Kubra in the morning of the tenth day of Dhul-Hijjah, the day of Eid al-Ad'ha, and he left on his mount, which is used for traveling. He (may Allah's peace and blessings be upon him) was riding a she-camel during this Hajj. He (may Allah's peace and blessings be upon him) threw the pebbles while he was riding so as to display his act to the people. The Companions with him were Bilāl ibn Rabāh and Usāmah ibn Zayd (may Allah be pleased with both of them). One of them was leading the she-camel and pulling it from the front, and the other was raising his clothing over the head of the Messenger of Allah (may Allah's peace and blessings be upon him) to shade him from the sun. The version by An-Nasā’i pointed out that the one leading the she-camel was Bilāl (may Allah be pleased with him) and the one raising his clothing was Usāmah (may Allah be pleased with him).
Then, ’Umm Al-Husayn (may Allah be pleased with her) informed that the Messenger of Allah (may Allah's peace and blessings be upon him) talked at length; In the version by An-Nasā’i: "Then, he delivered a sermon to the people. He praised Allah and lauded Him and mentioned many things" i.e., the Prophet (may Allah's peace and blessings be upon him) mentioned many rulings during this sermon. One of these is that he (may Allah's peace and blessings be upon him) said: "If a maimed slave," i.e., with an amputated limb, nose, or ear ", is appointed to govern you," i.e., is appointed as your leader. Yahya ibn al-Husayn said: "I think she", i.e., his grandmother, "said: black". In the Hadīth reported by Anas ibn Mālik (may Allah be pleased with him) and narrated by Al-Bukhāri: "as if his head is like a raisin," A person in whom these traits are combined is in utmost lowliness. The Prophet (may Allah's peace and blessings be upon him) meant to indicate that people usually disdain him.
If he assumes authority and "leads you according to the Book of Allah Almighty, listen to him and obey him", i.e., listening and obeying is due upon the subjects to such a governor, as long as he adheres to Islam and calls to the Book of Allah Almighty. If, however, he rules according to his personal inclination and in contradiction to the Qur'an and the Sunnah, no obedience is due to him.
The Hadīth mentions that Jamrat al-‘Aqabah is thrown on the day of Nahr.
It demonstrates that Jamrat al-‘Aqabah may be thrown while riding.
It also indicates that a Muhrim can shade his head with a cloth or the like.
The Hadīth points out the obligation to obey the rulers as long as they enjoin things involving obedience to Allah, not disobedience to Him..

1299
Jābir ibn ‘Abdullāh reported: I saw the Prophet (may Allah's peace and blessings be upon him) throwing the Jamrah with the like of pebbles of Khadhf..

Commentary : Hajj is one of the five pillars of Islam. The Prophet (may Allah's peace and blessings be upon him) clarified how to perform Hajj through his statements and acts, and he commanded Muslims to learn the rituals from him. Hence, a Muslim must follow the Prophet's example.
In this Hadīth, Jābir ibn ‘Abdullāh (may Allah be pleased with him and his father) informs that he saw the Prophet (may Allah's peace and blessings be upon him) during Hajj throwing Jamrat al-‘Aqabah in the morning of the day of Nahr, the 10th of Dhul-Hijjah, and he threw it with pebbles like those of Khadhf. Khadhf: throwing a pebble or a stone or holding it between one's forefingers and throwing it. This is meant to demonstrate the size of the thrown pebbles in terms of smallness and largeness. So, the pebbles the Prophet (may Allah's peace and blessings be upon him) threw were larger than chickpeas and smaller than hazelnuts. This denotes the prohibition of exaggeration in religion, like the belief that throwing large stones is more profound than throwing small ones. The throwing comprises seven pebbles each time, and they should be separated and thrown one after the other.
The Hadīth shows the facilitation of Islam in throwing the Jamarāt, and that the stones should be small to avoid causing harm to the people during the rituals..

1299
Jābir reported: The Messenger of Allah (may Allah's peace and blessings be upon him) threw pebbles at the Jamrah (stoning pillar) on the Day of Nahr (10th of Dhul-Hijjah) at Duha (forenoon), but threw after that when the sun passed its zenith..

Commentary : Hajj is one of the five pillars of Islam. The Prophet (may Allah's peace and blessings be upon him) clarified the manner of performing Hajj through his statements and acts and he commanded Muslims to learn the rituals from him. Hence, Muslims must follow the Prophet's example.
In this Hadīth, Jābir ibn ‘Abdullah (may Allah be pleased with him and his father) reports that the Prophet (may Allah's peace and blessings be upon him) threw pebbles at the Jamrah, namely Jamrat al-‘Aqabah, on the Day of Nahr, i.e., the 10th of Dhul-Hijjah, which is the Day of Eid al-Ad'ha that was so-called given the slaughtering of Hady and ’Ud-hiyahs that occur on that day. "Duha", i.e., is the forenoon time that starts from sunrise until Zawāl (when the sun reaches its zenith). As for the pebbles to be thrown on the Days of Tashrīq (11th, 12th, and 13th of Dhul-Hijjah), the Prophet (may Allah's peace and blessings be upon him) threw them after the sun had passed its zenith, and Zawāl starts from noon.
The Jamrahs that should be stoned are three, which are: The first Jamrah: It is called "As-Sughra" (the smallest) or "Ad-Dunya" (the nearest). It is the first Jamrah after Al-Khayf Mosque at Mina. It was called "Dunya", which is derived from "dunuww" (nearness), on account of its being the nearest Jamrah to Al-Khayf Mosque. The second Jamrah: It is called "Al-Wusta" (the middle one). It lies after the first Jamrah and before Jamrat al-‘Aqabah. Jamrat al-‘Aqabah: It is also called "Al-Jamrah al-Kubra" (the biggest Jamrah). It lies at the end of Mina in the direction of Makkah, and it is not part of Mina..

1300
Jābir reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "Istijmār is by odd numbers, throwing the pebbles is by odd numbers, Sa‘i between Safa and Marwah is by odd numbers, Tawāf is by odd numbers; and when any of you engages in Istjimār, he should do so by odd numbers.".

Commentary : This Hadīth demonstrates some Islamic Sunnahs and etiquettes and Shar‘i teachings. The Prophet (may Allah's peace and blessings be upon him) informs that Istijmār - which is to remove or dry up urine and stools with stones - should be done by odd numbers, i.e., Witr, which is three times. If cleaning is not done three times, he must do it more times until it is achieved. But if it is achieved by an odd number, there should be no more times. And if it is done an even number of times, he should wipe it one more time to make it odd. Likewise, throwing the Jamarāt in Hajj should be done with seven pebbles, which is an odd number. And Sa‘i between Safa and Marwah should comprise seven rounds, which is an odd number. And the Tawāf around the Ka‘bah should consist of seven rounds, which is an odd number.
Then, the Prophet (may Allah's peace and blessings be upon him) said: "and when any of you engages in Istjimār, he should do so by odd numbers." It is said that the statement at the beginning of the Hadīth is intended to refer to the number of times of doing it, and the statement here refers to the number of stones involved. Or the statement is repeated to give particular emphasis and attention to this matter, as it may be neglected with its daily repetition, unlike other things. So, the earlier statement is intended for information, and the latter is intended for urging and showing care. And it is said: Istijmār here refers to the use of incense, which is done by putting a stick of incense on a Jamrah of fire (ember); and it should also be done by an odd number..

1305
Anas ibn Mālik reported: When the Messenger of Allah (may Allah's peace and blessings be upon him) came to Mina, he went to the Jamrah (stoning pillar) and threw pebbles at it. After that, he went to his lodging in Mina and sacrificed. Then, he said to the barber: "Shave from here," pointing at his right side, then, at the left side. Then, he distributed it (his hair) among the people. [Another narration reads]: He said to the barber: "Here," and pointed with his hand at the right side like this. Then, he distributed his hair among those who were near him. He said: Then, he pointed at the barber and at the left side. So, he (the barber) shaved it, and he (the Prophet) gave it to ’Umm Sulaym. Another narration reads: He said: He started with the right half, and he distributed it among the people, each one taking a hair or two. Then, he asked for the left half to be shaved, and he did the same with it. Then, he (may Allah's peace and blessings be upon him) said: "Here, Abu Talhah," and he gave it to Abu Talhah..

Commentary : Hajj is one of the five pillars of Islam. The Prophet (may Allah's peace and blessings be upon him) clarified the manner of performing Hajj and ‘Umrah through his statements and acts, and he commanded Muslims to learn the rituals from him. Hence, Muslims must follow the Prophet's example.
In this Hadīth, Anas ibn Mālik (may Allah be pleased with him) narrates that the Messenger of Allah (may Allah's peace and blessings be upon him) reached Mina after spending the night at Muzdalifah. Then, he stoned Jamrat al-‘Aqabah al-Kubra on the morning of Eid al-Ad'ha, the 10th of Dhul-Hijjah. Stoning is to be done by using small pebbles the size of a chickpea and smaller than a hazelnut, or the size of a bean seed. Mina: It is a valley surrounded by mountains. It is located on the eastern side of Makkah, on the way between Makkah and ‘Arafah Mount. It is almost six kilometers away from the Sacred Mosque. It is the place where the Jamrahs are stoned and where the Hadys (sacrificial animals) are slaughtered.
Then, after throwing the pebbles, he (may Allah's peace and blessings be upon him) went to his dwelling place in Mina and slaughtered his Hadys, which were a hundred. The Prophet (may Allah's peace and blessings be upon him) slaughtered sixty-three of them with his own hand and ordered ‘Ali to slaughter the rest of the hundred, as mentioned in Sahīh Muslim.
After that, the Prophet (may Allah's peace and blessings be upon him) ordered the barber to shave his hair, pointing at his right side so the barber would start with it, then at the left side. Shaving or shortening the hair is the ritual that ends the acts of Hajj and ‘Umrah. The Prophet (may Allah's peace and blessings be upon him), then started giving people this hair for the sake of Tabarruk (seeking blessings) from the Prophet's hair. He distributed the hair shaved off the right side among people, then he took the hair shaved off the left side and gave it to ’Umm Sulaym, as mentioned in one of the narrations. In another narration: He (may Allah's peace and blessings be upon him) gave the hair of the left side to Abu Talhah.
The Hadīth clarifies some of the acts of Hajj that are to be performed in Mina, including stoning Al-Jamrah al-Kubra, then shaving the hair starting with the right side followed by the left side.
The Hadīth also indicates the act of seeking blessings from the Prophet's traces, which is something unique to the Prophet (may Allah's peace and blessings be upon him).
It also clarifies the purity of human hair.
Moreover, the Hadīth makes it clear that shaving the head is better than shortening, following the Prophet's example..

1305
Anas ibn Mālik reported: After the Messenger of Allah (may Allah's peace and blessings be upon him) had thrown the pebbles at the Jamrah, slaughtered his sacrifice, and shaved, he turned his right side (of his head) to the barber who shaved it. Then, he called Abu Talhah al-Ansāri and gave it to him. After that, he (the Prophet) turned the left side to him (the barber) and said: "Shave it," and he did. He (the Prophet), then, gave it to Abu Talhah and said: "Distribute it among people.".

Commentary : The Prophet's Companions used to hasten to get any of the Prophet's traces seeking blessings thereby, and this Hadīth presents one of those incidents. Anas ibn Mālik (may Allah be pleased with him) narrates that after the Prophet (may Allah's peace and blessings be upon him) had thrown pebbles at Jamrat al-‘Aqabah al-Kubra in Mina on the morning of Eid al-Ad'ha, the 10th of Dhul-Hijjah, during the Farewell Hajj on the tenth Hijri year, and after he had slaughtered his sacrifice, i.e., slaughtered his sacrificial animal and Hady, and wanted to shave his hair, he (may Allah's peace and blessings be upon him) turned the right side of his head to the barber, as he preferred beginning with the right side in everything, and the barber shaved it. The Prophet (may Allah's peace and blessings be upon him), then, called Abu Talhah al-Ansāri, the husband of ’Umm Sulaym who was the mother of Anas (may Allah be pleased with them), and gave him the hair that was shaved off. He chose him in particular because of his special status. Then, the Prophet (may Allah's peace and blessings be upon him) turned the left side of his head to the barber and said: Shave it, and he did. He, then, gave it to Abu Talhah and said: "Distribute it among people," i.e., among his Companions. Perhaps the Prophet (may Allah's peace and blessings be upon him) distributed his hair between them to remain as a blessing and as a reminder among them, as if by doing this he was referring to the approach of his death and to the end of the time of companionship.
In Ahmad's narration, Abu Talhah gave it to ’Umm Sulaym, his wife, who used to mix it in her perfume. It has been established that some of the Companions used to take the Prophet's sweat and add it to their perfume. Others used to seek the traces of his fingers on the food to eat from where he ate, and others used to drink from the leftovers of his drink. All this went along with their compliance with the Sunnah, their following of the Prophet's guidance out of love for the Prophet (may Allah's peace and blessings be upon him), and out of seeking blessings from his honorable traces. This is exclusive to the Prophet's tangible traces.
The Hadīth refers to the act of seeking blessings from the Prophet's hair and keeping it.
The Hadīth also shows how the Imam or the leader consoles his companions and followers by distributing gifts and presents to them.
It also highlights the act of beginning with the right side of the head when shaving.
It denotes the merit of Abu Talhah (may Allah be pleased with him) that was obvious in saving his share, then giving him the other half, and granting him the honor of distributing it among people.
The Hadīth also shows consolation between friends in terms of gifts and presents and the fact that consolation does not necessarily entail equality..

1308
Ibn ‘Umar reported: The Messenger of Allah (may Allah's peace and blessings be upon him) performed Tawāf al-Ifādah (pouring forth) on the Day of Nahr, then returned and prayed Zhuhr in Mina. Nāfi‘ said: Ibn ‘Umar used to perform Tawāf al-Ifādah on the Day of Nahr, then return and pray Zhuhr in Mina, and mention that the Prophet (may Allah's peace and blessings be upon him) did this..

Commentary : Hajj is the fifth pillar of Islam. The Messenger of Allah (may Allah's peace and blessings be upon him) clarified the rituals of Hajj in his words and acts, which were reported by the noble Companions (may Allah be pleased with them) just as they had learned them from the Prophet (may Allah's peace and blessings be upon him).
In this Hadīth, the great Companion, ‘Abdullah ibn ‘Umar (may Allah be pleased with him and his father), reports that during the Farewell Hajj on the 10th year of Hijrah, the Messenger of Allah (may Allah's peace and blessings be upon him) "performed Tawāf al-Ifādah on the Day of Nahr", i.e., he performed Tawāf al-Ifādah at the Sacred House, referring to the Tawāf that comes after standing at ‘Arafah and throwing pebbles at Al-Jamrah al-Kubra. It was called so because the pilgrim performs it after his Ifādah (setting forth) from Mina to Makkah. The Day of Nahr is the 10th of Dhul-Hijjah and the Day of Eid al-Ad'ha. It was called so because of Nahr (slaughtering) the Hady and Ud-hiyahs on that day. Ibn ‘Umar (may Allah be pleased with him and his father) reports that the Prophet (may Allah's peace and blessings be upon him) returned after that and prayed Zhuhr in Mina, which is a valley surrounded by mountains, located on the eastern side of Makkah on the way between Makkah and ‘Arafah Mount. Mina is known to be the place of performing the rituals of Hajj and the place where the pilgrims spend the night on the Day of Tarwiyah, the Day of Nahr, and the Days of Tashrīq, as it is the place where the Jamrahs (stoning pillars) are stoned between sunrise and sunset during those days of Hajj, and it is the place where the sacrificial animals are slaughtered.
It was said: The Prophet (may Allah's peace and blessings be upon him) prayed Zhuhr in Makkah, as mentioned in Sahīh Muslim on the authority of Jābir (may Allah be pleased with him) who said: "Then, the Messenger of Allah (may Allah's peace and blessings be upon him) rode and set forth towards the House and prayed Zhuhr in Makkah." It was said: What happened is that after the Prophet (may Allah's peace and blessings be upon him) had performed Tawāf al-Ifādah, the time for Zhuhr prayer became due. So, he prayed Zhuhr in Makkah at its earliest time. Then, he returned to Mina and found the people waiting to pray with him. So, he led them in prayer once again. In this way, the Hadīths could be understood together without needing to give preponderance to some of them over the other.
Nāfi‘, the freed slave of Ibn ‘Umar and the one who narrated this Hadīth from him, said that Ibn ‘Umar (may Allah be pleased with him and his father) was very keen on following the Prophet (may Allah's peace and blessings be upon him) in all his actions, whether as a traveler or a resident..

1310
Nāfi‘ reported: that Ibn ‘Umar regarded Tahsīb (stopping at Al-Muhassab after the completion of Hajj) as an act of Sunnah, and he used to perform the Zhuhr prayer in Hasbah during the day of Nafr. Nāfi‘ said: The Messenger of Allah (may Allah's peace and blessings be upon him) engaged in Tahsīb, and the caliphs did it after him..

Commentary : Hajj is one of the Tawqīfi acts of worship whose rituals were demonstrated by the Prophet (may Allah's peace and blessings be upon him) during the Farewell Hajj. The Prophet's actions during his Hajj were Sunnah and guidance for those who came after him. The Companions were keen to follow the Prophet's guidance and act like him in all the affairs of Hajj and other things.
In this Hadīth, Nāfi‘, the freed slave of Ibn ‘Umar, informs that ‘Abdullāh ibn ‘Umar (may Allah be pleased with him) regarded Tahsīb as an act of Sunnah, i.e., one of the Prophet's actions. Tahsīb: to halt at Muhassab after completing Hajj following the days of throwing the Jamarāt. Muhassab: Al-Abtah or Al-Bat'hā’. It is a place lying between Mina and Makkah and is closer to Mina. It is said: It is the place of throwing the Jamarāt at Mina, and it used to be called Khayf Bani Kinānah. Khayf: The place that goes down from the mountain and rises above the valley. It is located outside Makkah from the direction of Madīnah.
Nāfi‘ informed that ‘Abdullāh ibn ‘Umar (may Allah be pleased with him) used to perform the Zhuhr prayer at Al-Hasbah during the day of Nafr (departure), which is the day of returning from Mina after the completion of the Hajj rituals. The pilgrims have two days of Nafr (departure): First: The second day from the days of Tashrīq. Second: The third day from the days of Tashrīq, which is the 13th of Dhul-Hijjah; and this is the day intended here, for it was the day during which the Prophet (may Allah's peace and blessings be upon him) departed in his Hajj.
Nāfi‘ said: "The Messenger of Allah (may Allah's peace and blessings be upon him) engaged in Tahsīb, and the caliphs did it after him," i.e., they stopped at Al-Muhassab. This is the view of Ibn' Umar that stopping at this place is one of the Sunnahs of Hajj. However, 'Ā’ishah (may Allah be pleased with her) and others would not stop at this place during Hajj after the Prophet's passing. The relevant Hadīths point out that the Prophet (may Allah's peace and blessings be upon him) stopped at this place after the completion of the Hajj rituals, for this was easier for his departure to Madīnah and so that his Companions and those who would leave with him could gather there.
The Hadīth shows how the Companions would pursue the Prophet's guidance and were keen to follow his Sunnah..

1310
Ibn ‘Umar reported: that the Prophet (may Allah's peace and blessings be upon him) and Abu Bakr and ‘Umar used to alight in Al-Abtah..

Commentary : Hajj is one of the Tawqīfi acts of worship whose rituals were demonstrated by the Prophet (may Allah's peace and blessings be upon him) during the Farewell Hajj. The Prophet's actions during his Hajj were Sunnah and guidance for those who came after him. The Companions were keen to follow the Prophet's guidance and act like him in all the affairs of Hajj and other things.
In this Hadīth, ‘Abdullāh ibn ‘Umar (may Allah be pleased with him) informs "that the Prophet (may Allah's peace and blessings be upon him)" during his lifetime "and Abu Bakr and ‘Umar (may Allah be pleased with both of them)" during their caliphate "used to alight in Al-Abtah." The Prophet (may Allah's peace and blessings be upon him) alighted there on the 13th day of Dhul-Hijjah after he returned from Mina after the completion of the Hajj rituals. Al-Abtah: It is Al-Muhassab; it is a place lying between Mina and Makkah and is closer to Mina. It is said: It is the place of throwing the Jamarāt at Mina, and it used to be called Khayf Bani Kinānah. Khayf: The place that goes down from the mountain and rises above the valley. It is located outside Makkah from the direction of Madīnah.
The Prophet (may Allah's peace and blessings be upon him) stopped there after the end of the days of throwing the Jamarāt, and Rāfi‘, his freed slave (may Allah be pleased with him), had set up a tent for him in this place. After that, Abu Bakr and 'Umar followed the Prophet (may Allah's peace and blessings be upon him) in that, and they would stop in this place at the same time and some of the Companions, like 'Abdullāh ibn' Umar, considered it to be one of the Sunnahs of Hajj, as narrated in the Sahīh Muslim Collection.
‘Ā’ishah (may Allah be pleased with her) stated that the Prophet (may Allah's peace and blessings be upon him) stopped at this place because this was easier for his departure to Madīnah and so that his Companions and those who would leave with him could gather there, as narrated in a version by Muslim, in which ‘Ā’ishah (may Allah be pleased with her) reported: "that she would not do that, and she said: Indeed, the Messenger of Allah (may Allah's peace and blessings be upon him) alighted there because it was an easier place for his departure."
The Hadīth shows how the Companions - such as Abu Bakr and ‘Umar (may Allah be pleased with both of them) - would pursue the Prophet's guidance and were keen to follow his Sunnah..

1313
Abu Rāfi‘ reported: The Messenger of Allah (may Allah's peace and blessings be upon him) did not command me to stop at Al-Abtah when he departed from Mina, but I came and set up his canvas therein, and he came and alighted. [Another version] adds: And he was in charge of the Prophet's belongings..

Commentary : The rituals of Hajj are among the Tawqīfi acts of worship which were demonstrated by the Prophet (may Allah's peace and blessings be upon him) during the Farewell Hajj. The Prophet's actions during his Hajj were Sunnah and guidance for those who came after him. The Companions were keen to follow the Prophet's guidance and act like him, and they were also keen to demonstrate what is part of the Sunnah and what is not part of the Sunnah, yet it was accidentally done by the Prophet (may Allah's peace and blessings be upon him).
In this Hadīth, the noble Companion Abu Rāfi‘ (may Allah be pleased with him) - the Prophet's freed slave and servant - "and he was in charge of the Prophet's belongings" i.e., he was responsible for the Prophet's personal items; he informs that the Messenger of Allah (may Allah's peace and blessings be upon him) did not enjoin him when he departed from Mina, to stop at Al-Abtah, which means a spacious place, and it here refers to a location between Mina and Makkah. It is also called Al-Muhassab and Khayf Bani Kinānah. Al-Abtah today comprises buildings and markets. The Prophet (may Allah's peace and blessings be upon him) departed from Mina after throwing the pebbles on the 13th day of Dhul-Hijjah, following the completion of the Hajj rituals.
Abu Rāfi‘ (may Allah be pleased with him) said: "but I came and set up his canvas therein." Canvas is a tent made of wool or other material. Then, the Prophet (may Allah's peace and blessings be upon him) came, alighted, and rested in this tent set up at Al-Abtah - and this happened before the Farewell Tawāf. In a Hadīth in the Sahīh Al-Bukhāri Collection, Anas ibn Mālik reported: "that the Prophet (may Allah's peace and blessings be upon him) performed the Zhuhr, ‘Asr, Maghrib, and ‘Ishā’ prayers and then had a sleep in Al-Muhassab, after which he rode toward the House and performed Tawāf around it."
The Prophet (may Allah's peace and blessings be upon him) alighted in this place after completing the Hajj rituals, for it was easier for his departure to Madinah and so that his Companions and those who would leave with him could gather there, as narrated in a version by Muslim, in which ‘Ā’ishah (may Allah be pleased with her) reported: "Indeed, the Messenger of Allah (may Allah's peace and blessings be upon him) alighted there because this place was easier for his departure.".