Aboo Mas‘ood Al-Ansaaree(may Allah be pleased with him) narrated:
Allah's Messengerﷺ forbade availing oneself of the price of a dog, money earned by prostitution, and the earnings of a soothsayer.
.

Commentary : Allah, Exalted is He, deemed lawful that which is good and ritually pure, and deemed unlawful that which is evil and ritually impure, with regards to food, beverages, earnings, trade, and so on. The Laws of Islam also urges Muslims to be gracious and deem themselves far above trivial and inferior aspirations.
In this hadeeth, Aboo Mas‘ood Al-Ansaaree(may Allah be pleased with him) narrated that the Prophet ﷺ forbade three things. First, the sale of dogs and availing oneself of the price. In fact, such earnings are declared unlawful, because it is prohibited to own and keep dogs, except those used for guarding livestock or crops. It was said that this is a general Laws of Islam ruling whether such a dogis trained for hunting or not, and whether or not it is allowable to keep such dog as per the laws of Islam. It was also said that guard and hunting dogs are excluded from this prohibition, because they are beneficial, as stated in the narration reported by Al-Daaraqutnee on the authority of Aboo Hurayrah (may Allah be pleased with him) reading: “except for a hunting dog.” Another relevant narration reported by Al-Tirmithee reads: “Except for dogs meant for hunting.” This means that he ﷺ forbade the price of dogs except for the ones the keeping of which are deemed allowable as per the laws of Islam given their benefit. It is also possible that the prohibition of taking and availing oneself of the dog’s price was prescribed in the early days of Islam and was later abrogated, and it was deemed allowable to use dogs for hunting animals and sell dogs just like other hunting animals.
The second is the money earned by a prostitute in return for engaging in illicit sexual intercourse with non-Mahram men. The Arabic word used in the hadeeth is ‘Mahr’ because such money is paid in a similar context of the dower in the case of lawful marriage.
In the pre-Islamic era, people used to force their slave-girls into prostitution to earn money, but Islam renounced this practice. Allah, Exalted is He, Says (what means): {And do not compel your slave girls to prostitution, if they desire chastity, to seek [thereby] the temporary interests of worldly life. And if someone should compel them, then indeed, Allah is [to them], after their compulsion, Forgiving and Merciful.} [Quran 24:33].
The third category is the earnings of a soothsayer in return for their prediction of the unseen.
A soothsayer refers to the one who claims to know the unseen, and informs people of his claims about unseen beings and future events. The reference here incorporates all those who claim such knowledge (to foresee the future), including astrologers, soothsayers who throw stones, and the like. The Arabic word used for the fees paid to a soothsayer is ‘Hulwaan’ literally denoting something sweet, because such money is taken for no real service rendered..

2239

Ibn ‘Abbaas (may Allah be pleased with them) said: Allah's Messengerﷺ came to Al-Madeenah and people used to pay in advance the price of fruits to be delivered within one or two years. (The sub-narrator doubted whether it was one to two years or two to three years.) The Prophet ﷺ said, "Whoever pays money in advance for dates (to be delivered later) should pay it for known specified weight and measure (of dates)”.
.

Commentary : Al-Salaf or Salam transaction (i.e., a sale of payment in advance) refers to a sale transaction whereby a buyer purchases a clearly defined item to be delivered in a fixed future date and pays its price in advance, in the contracting session.
In this hadeeth, ‘AbdullahIbn ‘Abbaas (may Allah be pleased with them)stated that when the Prophet ﷺ migrated to Al-Madeenah, he ﷺ found the Ansaar conducting Salaf transactions - also called Salam, because it stipulates immediate payment of the specified price in the contracting session. They used to sell crops to be delivered within one, two, or three years, for an immediate payment paid in the contracting session. The Prophet ﷺ approved such transactions, yet set certain conditions for their validity. He ﷺ said that when someone buys crops: dates, wheat, or barley for example, to be delivered after one or two years for an immediate payment made in the contracting session, the purchased commodity must be clearly defined and specified. This means that the commodity must be of a specified weight and measure, and the delivery date must be fixed, e.g., a year or two, rather than an unspecified future time, to avoid potential Gharar (i.e., risk and uncertainty) and ambiguity that could occur in such sale transactions, and to eliminate potential disputes and conflicts.
.

2244

Muhammad ibn Al-Mijaalid narrated that ‘Abdullah ibn Shaddad and Aboo Burdah sent me to ‘Abdullah ibn Abee Awfaa (may Allah be pleased with them) and told me to ask ‘Abdullah whether the people in the lifetime of the Prophet ﷺ used to pay in advance for wheat (to be delivered in a future time). ‘Abdullah replied, "We used to pay in advance to the peasants of Shaam for wheat, barley and olive oil of a known specified measure to be delivered in a specified future time." I asked (him), "Was the price paid (in advance) to those who had the sold items to be delivered later?" ‘Abdullah ibn Awfaa replied, "We did not use to ask them about that." Then they sent me to ‘Abdul- Rahmaan ibn Abzaa and I asked him. He replied, "The Companions (may Allah be pleased with them) of the Prophet ﷺ used to conduct Salam transactions during the lifetime of the Prophet ﷺ; and we did not ask them whether or not they had standing crops."
.

Commentary : Al-Salaf or Salam transaction (i.e., a sale of payment in advance) refers to a sale transaction whereby a buyer purchases a clearly defined item to be delivered later,on a fixed future date, and pays its price in advance, in the contracting session.
In this hadeeth, the Taabi’ee (a Muslim who saw at least one of the Companions)Muhammad ibn Al-Mijaalid narrated that ‘Abdullah ibn Shaddad ibn Al-Haad and Aboo Burdah ibn Abee Moosaa Al-Ash‘ari differed about whether or not the Companions (may Allah be pleased with them) used to pay in advance for wheat to be delivered at a future time during the lifetime of the Prophet ﷺ, as narrated in the version complied in Saheeh Al-Bukhaaree. They sent him to ‘Abdullah ibn Abee Awfaa (may Allah be pleased with them) to ask him about it, and he (may Allah be pleased with him) replied: “We used to pay in advance to the peasants of Shaam for wheat, barley and olive oil of a known specified measure to be delivered at a specified future time.” The version of the hadeeth recorded in Saheeh Al-Bukhaaree reads, “… some Nabateans from those of Syria used to come to us.” The Nabateans were Arabs who mixed with non-Arabs and Romans, and this corrupted their language and lineage. Those of them who mixed with the non-Arabs settled in Al-Bataa’ih between Basrah and Kufa, and those who mixed with the Romans settled in the valleys of Shaam (Greater Syria or Levant) and were called: Al-Nabat, Al-Nabeet, and the Nabataeans. They were given these names because they were known for groundwater extraction as they worked in agriculture. They used to buy from them wheat, barley, oil - and in another version of the hadeeth: ‘and raisins’ - of known specified measures to be delivered at a specified future time. This means that they would buy these crops for an immediate payment, and specify their measure and future delivery date. Ibn Abee Al-Milaaid asked him: “Was the price paid (in advance) to those who had the sold items to be delivered later?” He asked him whether or not the Salam transaction is valid if the seller does not grow wheat or grapes to begin with, and ‘Abdullah ibn Awfaa replied, “We did not use to ask them about that.”
Then ‘Abdullah ibn Shaddad and Aboo Burdah (may Allah be pleased with them) sent Ibn Abee Al-Milaaid to ‘Abdul-Rahmaan ibn Abzaa (may Allah be pleased with him) and he asked him about it, and he replied, "The Companions (may Allah be pleased with them) of the Prophet ﷺ used to conduct Salam transactions during the lifetime of the Prophet ﷺ; and we did not use to ask them whether they had standing crops or not." This means that they did not ask them whether or not they grew such crops. This fosters ease and facilitation (preached by the Laws of Islam), and to opt for leniency regarding the matters that were pardoned as per the laws of Islam.
The hadeeth also highlights that Muslims are urged to consult the people of knowledge about disagreements and disputes (regarding religious matters).
.

2246

Aboo Al-Bakhtaree At-Taa’ee said: I asked Ibn ‘Abbaas (may Allah be pleased with them) about the Salam transaction for (the fruits of) date-palms. He (may Allah be pleased with him) replied "The Prophet ﷺ forbade the sale of unpicked dates till they became (ripe and) ready for consumption and could be weighed." A man asked what to be weighed (as the dates were still on the trees). Another man sitting beside Ibn ‘Abbaas (may Allah be pleased with them) replied, "Till they are cut and stored." Aboo Al-Bakhtari said: I heard Ibn ‘Abbaas (saying) that the Prophet ﷺforbade ... etc. as above.
.

Commentary : Any sale in which the sold item cannot be delivered, or its measure or weight is unspecified, is invalid as per the laws of Islam. The Prophet ﷺ forbade some forms of sales that fit this profile, including the one mentioned in this hadeeth.
The Taabi’ee (a Muslim who saw at least one of the Companions)Aboo Al-Bakhtari At-Taa’ee narrated that he asked ‘Abbaas (may Allah be pleased with them) about the Salam transaction for dates. Salam transaction (i.e., a sale of payment in advance) refers to a sales transaction whereby a buyer purchases a clearly defined item to be delivered at a fixed future date, and pays its price in advance, in the contracting session. Ibn ‘Abbaas (may Allah be pleased with him) replied "The Prophet ﷺ forbade the sale of unpicked dates till they became (ripe and) ready for consumption,” meaning that dates may not be sold except after they become ripe and edible, “and could be weighed.” A man asked what was to be weighed (as the dates were still on the trees). It is not possible to know the measure of unpicked dates! Another man sitting beside Ibn ‘Abbaas (may Allah be pleased with them) replied, “(It rather means) Till they are cut and stored.” Another version of the hadeeth reads: “… after their measure/weight is estimated,” meaning without plucking them. This helps with regard to knowing the amount of the due Zakaah payable to the poor before the owner disposes of the dates, and knowing the quantity that will be sold, so that there should be no ambiguity of the sold item, nor Gharra (i.e., risk and uncertainty) regarding its value. The one who estimates the measure/weight of the fruits on the trees is called Khaaris (estimator).
.

2258

‘Amr ibn Al-Shareed said:
While I was standing with Sa‘d ibn Abee Waqqaas, Al-Miswaar ibn Makhramah (may Allah be pleased with them) came and put his hand on my shoulder. Meanwhile Aboo Raafi‘ (may Allah be pleased with him), the freed slave of the Prophet ﷺ came and asked Sa‘d to buy from him the (two) dwellings which were in his house. Sa‘d (may Allah be pleased with him) said, "By Allah I will not buy them." Al-Miswaar (may Allah be pleased with him) said, "By Allah, you shall buy them." Sa‘d replied, "By Allah, I will not pay more than four thousand (Dirhams) in installment!" Aboo Raafi‘ (may Allah be pleased with him) said, "I have been offered five hundred Dinars (for it) and had I not heard the Prophet ﷺ saying, 'The neighbor has more right (i.e., preemption) than anyone else because of his nearness,’ I would not have sold them to you for four-thousand (Dirhams) while I am offered five-hundred Dinars (i.e., one Dinar equals ten Dirhams) for them.” So, he sold it to Sa‘d (may Allah be pleased with him)..

Commentary : The Laws of Islam delineated the provisions regulating sales transactions in general, and of those involving one’s neighbors in particular. It clarified the provisions regarding the right of pre-emption (when selling property) to one’s neighbors because they have more right to buy neighboring property.
In this hadeeth, the Taabi’ee (a Muslim who saw at least one of the Companions) ‘Amr ibn Al-Shareed stated that he stood with Sa‘d ibn Abee Waqqaas once when Al-Miswaar ibn Makhramah (may Allah be pleased with them) came and put his hand on his shoulder, indicating their mutual affection and love. Meanwhile Aboo Raafi‘ (may Allah be pleased with him), the freed slave of the Prophet ﷺ, came and asked Sa‘d to buy from him the (two) dwellings which were in his house, because Sa‘d (may Allah be pleased with him) had the right of Shuf‘ah (pre-emption), but he said, "By Allah I will not buy them." He (may Allah be pleased with him) swore not to buy them, but Al-Miswaar (may Allah be pleased with him) said: “By Allah, you shall buy them.” Sa‘d said that he would not pay more than four thousand (Dirhams) in installments. The Arabic word used in the hadeeth - Munajjamah or Muqata‘ah, meaning “in installments,” - was doubted by one of the narrators, and the intended meaning is that such payments would be made at specified times. Aboo Raafi‘ (may Allah be pleased with him) told him that he was offered five hundred Dinars for the dwellings, and this means that the price offered by Sa‘d (may Allah be pleased with him) was one thousand Dirhams (silver) or one hundred Dinars (gold) less than the other offer. Aboo Raafi‘ asked him, “How would I sell it to you for four thousand Dirhams, and I turned down an offer to sell it for five thousand Dirhams?!”
However, he sold it to Sa‘d for the lower price and stated that he did so in compliance with the Prophet’s command, as he ﷺ said: ‘A neighbor has more right (of pre-emption) than anyone else to property that is near his.’ The Arabic word used in the hadeeth is ‘Saqb’ meaning physical proximity or nearness. A co-owner may be referred to as a ‘neighbor’ because he may co-own the joint property and live therein. This establishes his right of pre-emption, to buy the neighboring property that is near his. He (may Allah be pleased with him) explained that had it not been for the right of pre-emption, he would not have sold it to him for four-thousand (Dirhams) in installments while he had been offered five-hundred Dinars for them.
The hadeeth highlights the Companions’ keenness to comply with the Sunnah of the Prophet ﷺ and act upon his commands, and their willingness to incur financial loss for the sake of such compliance.
.

2259

‘Narrated Aa’ishah (may Allah be pleased with her):
I said, “O Allah's Messengerﷺ! I have two neighbors and would like to know to whom of them I should give presents.” He ﷺ replied, "To the one whose door is nearer to yours."
.

Commentary : Allah, Exalted is He, urged Muslims to show kindness to their neighbors; He Says (what means): {… the near neighbor, the neighbor farther away, the companion at your side.} [Quran 4:36]. Moreover, the Prophet ﷺ also commanded Muslims to honor the rights of their neighbors, and warned against harming them and infringing on their rights. The closer a neighbor is, the greater his rights are.
In this hadeeth, the Mother of the Believers ‘Aa’ishah (may Allah be pleased with her) stated that she asked the Prophet ﷺ, “I have two neighbors and would like to know to whom of them I should give presents.” He ﷺ replied, “To the one whose door is nearer to yours.” This is because the closer neighbors have greater rights, and deserve generosity and kindness more than those farther away from, for he sees what comes in and out of his house, and would naturally aspire to a share of such benefits. Moreover, the closer neighbors would respond faster to his call for help when he seeks it. Therefore, he should give the greatest share of his kindness and generosity to the closer neighbors whose doors are next to his, even if their houses are not the nearest.
This is meant for arranging one’s priorities when fulfilling neighbors’ rights, especially if one could not afford to offer gifts to all his neighbors.
.

2263

‘Narrated Aa’ishah (may Allah be pleased with her):
The Prophet ﷺ and Aboo Bakr (may Allah be pleased with him) employed a (pagan) man from the tribe of Banee Al-Deel and the tribe of Banee ‘Abd ibn ‘Adiy as a guide. He was an expert guide and he had made a covenant with the tribe of Al-‘Aasi ibn Waa’il and adhered to the religion of Quraysh pagans. The Prophet ﷺ and Aboo Bakr (may Allah be pleased with him) had confidence in him and gave him their riding camels and told him to bring them to the Cave of Thawr after three days. So, he brought them their two riding camels after three days and both of them (The Prophet ﷺ and Aboo Bakr (may Allah be pleased with him) set out accompanied by ‘Aamir ibn Fuhayrah and the guide from Al-Deel tribe who guided them below Makkah along the road leading to the sea-shore.
.

Commentary :
Despite the many reprehensible qualities and habits associated with pre-Islamic society in Arabia, it was also characterized by many benign traits that were later on approved by Islam, the most important of which were chivalry and fulfillment of covenants. These two good qualities were infused in the moral characters of Arabs.
This hadeeth highlights the situation of an Arab disbeliever named ‘Abdullah ibn Urayqit, reflecting these qualities. ‘Aa’ishah (may Allah be pleased with her) stated that when the Prophet ﷺ and Aboo Bakr (may Allah be pleased with him) decided to emigrate to Al-Madeenah, they hired a man from Banee Al-Deel, who belonged to Banee ‘Abd ibn ‘Adiy, named ‘Abdullah ibn Urayqit as their guide, for he was an expert guide who was well-acquainted with the hidden paths and narrow passageways, and knew his way around the desert. ‘Abdullah ibn Urayqit had made a covenant with Banee Al-‘Aas ibn Waa’il. The Arabic verb used in the hadeeth is ‘Ghamsa’ meaning to dip one’s hand into blood or similar liquids, as Arabs customarily did to affirm their commitment to covenants and alliances. The Prophet ﷺ and Aboo Bakr Al-Siddeeq (may Allah be pleased with him) entrusted Ibn Urayqit, as they knew of his chivalry and discretion. Therefore, they placed their confidence in him and trusted him with their secret migration out of Makkah, and the two she-camels they gave him to bring along when they agreed to meet three nights later in the cave of Thawr, a mountain at the (southern) end of Makkah. Ibn Urayqit honored his commitment and covenant with them and brought them the two she-camels at that agreed-upon time in Thawr Cave. Afterward, the Prophet ﷺ, Aboo Bakr (may Allah be pleased with him), ‘Aamir ibn Fuhayrah, and their guide Ibn Urayqit set off on their journey. They walked down a route from the end of Makkah all the way to Al-Madeenah, along theRed Sea coast.
‘Aamir ibn Fuhayrah was the freed slave of Aboo Bakr (may Allah be pleased with him) who shepherded sheep, and he would take the sheep in the evening and go to them in the cave to give them milk; he did this for three nights.
It is deduced from the hadeeth that it is allowable to hire a non-Muslim worker. It is also inferred that it is allowable for two people to hire one worker to perform one task for both of them.
It is also deduced therefrom that it is allowable to hire a worker to perform a task after a specified period of time, and that the contract concluded before the commencement of the work is valid.
.

2271

Aboo Moosaa (may Allah be pleased with him) narrated:
The Prophet ﷺ said, "The example of Muslims, Jews, and Christians is like the example of a man who employed laborers to work for him from morning till night for specific wages. They worked till midday and then said, 'We do not need your money which you have fixed for us and let whatever we have done be annulled.' The man said to them, 'Do not quit the work, but complete the rest of it and take your full wages,' but they refused and went away. The man employed another batch after them and said to them, 'Complete the rest of the day and yours will be the wages I had fixed for the first batch.' So, they worked till the time of ‘Asr prayer. Then they said, "Let what we have done be annulled and keep the wages you promised us for yourself.' The man said to them, 'Complete the rest of the work, as only a little part of the day remains,' but they refused. Thereafter he employed another batch to work for the rest of the day and they worked for the rest of the day till the sunset, and they received the wages of the two former batches. So, that was the example of those people (Muslims) and the example of this light (guidance) which they have accepted willingly.”
.

Commentary : Allah, Exalted is He, sent Muhammad ﷺ as the last of all the Prophets, rendered his message (i.e., Islam) the concluding divine message, and commanded all humankind to follow him. Therefore, it is incumbent on all people, including the Jews and Christians, to follow the religion of Islam. Alas, most of the Jews and Christians refused to follow it, disbelieved in what was revealed to the Prophet ﷺ, and rather adhered to their distorted books. In this hadeeth, the Prophet ﷺ gave a similitude of the situation of Muslims, Jews and Christians. He ﷺ likened their situation to a man who had hired some people to do some work for him till the night, and promised them specified wages. They worked till midday, refused to complete their work, and then said to the employer, 'We do not need your money which you have fixed for us, and let whatever we have done be annulled.' Meaning that they annulled their agreement and would not ask him for any payment. The man said to them, 'Do not quit the work; complete the rest of it and take your full wages,' but they refused. These people symbolized the Jews, and this indicates that they had disbelieved, turned away from the truth, and Allah, Exalted is He, has turned them down. It also indicates that their good deeds were rendered void and worthless when they disbelieved in Prophet ‘Eesaa (Jesus) and distorted the divine law revealed to them; they were denied their full rewards due to their defiant refrainment from completing their duties and for not honoring their commitment.
The man employed another batch to complete the task and said to them, 'Complete the rest of (the work till the end of) the day and yours will be the wages I had fixed for the first batch.' They worked till the time of ‘Asr prayer, and then did as the previous group did! These people symbolized the Christians. Thereafter he employed another batch to work for the rest of the day, and they completed the work till the sunset, and received the wages of the two former batches. They (symbolizing Muslims) deserved the wages (rewards) of the two previous batches due to their belief in the three Prophets Muhammad, Moosaa, and ‘Eesaa ﷺ.
The Prophet ﷺ said: “The example of those people (Muslims) and the example of this light (guidance) which they have accepted willingly,” meaning that this is the similitude of Muslims, Jews, and Christians in accepting Islam, and following the light of (the divine) guidance. Since Muslims acknowledged the truth with which Prophet Muhammad ﷺ was sent and adhered to it unto the Day of Resurrection, they deserved the rewards of the believers who would have adhered to the truth since the beginning of time till its end, because they completed the task for the rest of the appointed time, devoting worship exclusively to Allah, Exalted is He, like what the third batch of workers did when they completed the work for which the first batch (Jews) were originally hired.
The hadeeth highlights the special honor and divine bestowal conferred upon Muslims and that they are promised abundant rewards for their few good deeds.
It is also deduced from the hadeeth that a person's deeds are judged according to the concluding and final ones.
It is also inferred therefrom that it is permissible to give examples and similitudes for education and amplification purposes..

2272

‘AbdullahNarrated Ibn ‘Umar (may Allah be pleased with him):
I heard Allah's Messenger ﷺ saying, "Three men from the previous nations set out on a journey together till they reached a cave at night and entered it. A big rock rolled down the mountain and blocked the mouth of the cave. They said (to each other), ‘Nothing could save you from this rock but to invoke Allah, Exalted is He, by virtue of your righteous deed which you have done (and devoted exclusively to Him).' So, one of them said, 'O Allah! I had old parents and I never served milk to my own dependents before them. One day, I happened to be delayed and came late (at night) while they had slept. I milked the sheep for them and took the milk to them, but found them sleeping. I disliked to serve my family the milk before them. Therefore, I waited for them holding the bowl of milk in my hand, and kept on waiting for them to get up till the day dawned. Then they got up and drank the milk. O Allah! If I did that for Your Sake only, please relieve us of our calamity caused by this rock.' So, the rock shifted a little but they could not get out." The Prophet ﷺ added, "The second man said, 'O Allah! I had a cousin who was the most beloved of all people to me and I wanted to have an illicit sexual intercourse with her but she refused. Later on, she had a hard time during a year of famine and came to me (for help). I gave her one hundred and twenty Dinars on the condition that she would not resist my desire (i.e., agree to have intercourse with me), and she complied. When I was about to approach her, she said: It is unlawful to deflower me except rightfully (i.e., by marriage). So, I refrained from committing that sin (of Fornication) and left her though she was the most beloved of all the people to me. I also left the gold I had given her. O Allah! If I did that for Your Sake only, please relieve us of our present calamity.' So, the rock shifted a little more but still they could not get out from there." The Prophet ﷺ added, "Then the third man said, 'O Allah! I employed few laborers and I paid them their wages with the exception of one man who did not take his wages and went away. I invested his wages and earned a great wealth thereby. (Then after some time) he came back and said to me: O Allah's slave! Pay me my wages. I said to him: All the camels, cows, sheep, and slaves you see, are yours. He said: O Allah's slave! Do not mock me. I said: I am not mocking you. So, he took all the herd and drove them away and left nothing. O Allah! If I did that for Your Sake only, please relieve us of our suffering.' So, that rock shifted completely and they got out walking.”
.

Commentary :
Imploring Allah, Exalted is He, by virtue of one’s good deeds that were devoted exclusively to Him is a way to have all one’s distress and calamities relieved.
In this hadeeth, the Prophet ﷺ related that three men, who belonged to the previous nations, set out on a journey. The Arabic word used in the hadeeth is ‘Raht’ which literally means a group of men whose number is below ten. They sought shelter in a cave to spend their night. The version recorded in Saheeh Al-Bukhaaree and Saheeh Muslim stated that they entered it because of the rain. A big rock rolled down the mountain and blocked the mouth of the cave, and they were trapped inside. They said (to each other), ‘Nothing could save you from this rock but to invoke Allah, Exalted is He, by virtue of a righteous deed that you have done (and devoted exclusively to Him),' to ensure that your supplications would be most likely answered and the rock would be moved.
“One of them said, 'O Allah! I had old parents and I never served milk to my own dependents before them,’ meaning he never served the milk at night to anyone else before them, not even his own family, and this indicated his dutifulness towards them, putting them before his own family and children. He added that he came back once late due to some needs to find his parents asleep. He prepared the milk that they usually drank before going to bed, but when he went home, he found them asleep; he disliked breaking his habit of serving them the milk first. Therefore, he did not drink milk that night nor did he serve it to his family. He said: ‘I waited for them holding the bowl of milk in my hand, and I kept on waiting for them to get up till the day dawned,’ he did not wake them up and chose to stay up all night until they woke up on their own. He said: “O Allah! If I did that for Your Sake only, I implore you to relieve us of our calamity caused by this rock,’ and grant us a way out of this cave. The Prophet ﷺ stated that the rock shifted a little but they could not get out.
The second man said, 'O Allah! I had a cousin who was the most beloved of all people to me and I wanted to have illicit sexual intercourse with her but she refused. Later on, she had a hard time during a year of famine and came to me (for help). I gave her one hundred and twenty Dinars on the condition that she would not resist my desire (i.e., agree to have intercourse with me), and she complied. When I was about to approach her, she said: ‘O Servant of Allah! Fear Allah,’ as recorded in Saheeh Al-Bukhaaree and Saheeh Muslim. In this version, she said: ‘It is unlawful to deflower me except rightfully (by marriage),’ reminding him of Allah, Exalted is He, and urging him to fear Him. She asked him to keep away from her and not to have illicit intercourse with her and deflower her without marriage that Allah has deemed lawful. Thereupon, he did not touch her as she reminded him of the right of Allah. The man said: “So, I refrained from committing that sin (of Fornication) and left her though she was the most beloved of all the people to me,” and this indicated that his deep love for her would most likely drive him to have intercourse with her, yet he refrained from falling into this sin and left the money he had given her. He added: “O Allah! If I did that for Your Sake only, I implore you to relieve us of our present calamity.' The Prophet ﷺ stated that the rock shifted a little more but still they could not get out from there.
The Prophet ﷺ added, "Then the third man said, 'O Allah! I employed a few laborers and I paid them their wages with the exception of one man who did not take his wages and went away. I invested his wages,’ meaning in trade, ‘and I earned great wealth thereby. (Then after some time) he came and,asked for his wages. He said to him: ‘All the camels, cows, sheep and slaves you see, are yours. He (the hired worker) said: ‘O Allah's slave! Do not mock me,’ as he could not believe that his wages would have generated such great wealth. The employer said: ‘I am not mocking you.’ The hired worker took all the wealth and drove them away and left nothing, and this indicates that the employer did not covet any of his wealth, and did not even aspire to a reward or compensation for investing his wages on his behalf. He said: “O Allah! If I did that for Your Sake only, I implore you to relieve us of this suffering.' Afterward, the Prophet ﷺ stated that rock shifted completely and they got out walking.
It is deduced from the hadeeth that it is permissible to implore Allah, The Exalted, by virtue of one’s good deeds.
It also highlights the virtue of sincerity and devoting one’s intentions and deeds exclusively to Allah, Exalted is He.
It also underlines the merits of showing dutifulness towards the parents, and the virtues of giving preference to them over all one’s family members and relatives.
It also underscores the virtue of abstaining from prohibitions, of mindfulness of Allah, Exalted is He, and of fearing Him.
It also urges Muslims to do good to others without aspiring to a reward from them, and to beware of greed..

2274

Taawoos narrated that Ibn ‘Abbaas (may Allah be pleased with them) said, "The Prophet ﷺ forbade the meeting of trading caravans (on the way) and ordained that no townsman is permitted to sell things on behalf of a Bedouin." I asked Ibn ‘Abbaas (may Allah be pleased with them), "What is the meaning of his saying, 'No townsman is permitted to sell things on behalf of a Bedouin.' He (may Allah be pleased with him) replied, "He should not work as a broker for him.”
.

Commentary : The Prophet ﷺ forbade transactions that incur harm on people. Since human beings are infused with an inclination to love what benefits them and do what best serves their personal interests, even if it harms others, the Laws of Islamprovisions were prescribed to restrain the evil-enjoining self. One such provision that was prescribed to restrain and curb human greed is what the Prophet ﷺ prohibited in this hadeeth. He ﷺ forbade going out to meet the trading caravans (on their way) before they reach the marketplaces to buy their goods and then resell them for a higher price, taking advantage of the traders’ ignorance of their market values and prices or the buyer's needs. This incurs harm on the seller, because he may sell the goods for less than their market prices in this town, which may harm its people, because this buyer may monopolize such goods, controlling their price and increasing them as he wishes.
He ﷺ also forbade a townsman from selling goods on behalf of a Bedouin. This means that a Bedouin may not appoint a townsman to sell his goods on his behalf in any given village or town for higher prices, acting as a broker and mediator in the sales transaction. The wisdom behind the prohibition in this regard is that it best serves people’s interests; a townsman may sell the commodity for a higher price, but if the Bedouin sells his own goods, he may sell it for a lower price, and this would be more beneficial for people. Moreover, a townsman may harm the interests of the Bedouin, i.e., principal, and be a reason for imperiling him to deceit.
The hadeeth highlights the Prophet’s keenness to preserve the best interests of Muslims and his kindness towards them, even with regard to their worldly affairs.
It is also deduced from the hadeeth that a ruler guides people (to what is lawful and unlawful) with regard to their business and sales transactions..

2276

Aboo Sa’eed(may Allah be pleased with him) narrated that some Companions of the Prophet ﷺwent on a journey till they reached some of the Arab tribes (at night). They asked the latter to receive them as their guests but they refused. The chief of that tribe was then bitten by a snake (or stung by a scorpion) and they tried their best to cure him but in vain. Some of them said (to the others), "Nothing has benefited him, will you go to those people who stayed here that night; one of them might possess something (as treatment)." They went to the Companions(may Allah be pleased with them) and said, "Our chief has been bitten by a snake (or stung by a scorpion) and we have tried everything but he has not benefited. Have you got anything (useful)?" One of them replied, "Yes, by Allah! I can recite a Ruqyah (i.e., Quranic healing), but as you have refused to accept us as your guests, I will not recite the Ruqyah for you unless you pay us wages for it." They agreed to pay them a flock of sheep. One of them then went and recited (Surat Al-Faatihah): 'Praise be to Allah, The Lord of the Worlds,' and puffed over the chief who became all right as if he was released from a chain; he got up and started walking, showing no signs of sickness! They paid them what they agreed to pay. Some of them (i.e., the Companions (may Allah be pleased with them)) then suggested to divide their earnings among themselves, but the one who performed the recitation said, "Do not divide them till we go to the Prophet ﷺ and narrate the whole story to him, and wait for his command." So, they went to Allah's Messenger ﷺ and narrated the story. He ﷺasked, “How did you know that Soorat Al-Faatihah is recited as Ruqyah?” Then he ﷺ added, "You have done the right thing. Divide (what you have earned) and assign a share for me as well." The Prophet ﷺ smiled thereupon.
.

Commentary :
The Companions (may Allah be pleased with him) keenly sought the opinion of the Prophet ﷺ on every new matter concerning their personal affairs, even if it seemed a righteous deed; they still demanded his consent or disapproval (prohibition).
In this hadeeth, Aboo Sa’eed Al-Khudhree (may Allah be pleased with him) stated that he went on a journey with a group of Companions (may Allah be pleased with them). They passed by a tribe, and asked them for the usual hospitality as their guests, but they refrained. As these Companions (may Allah be pleased with them) were in their place of residence, the chief of the tribe was stung by a scorpion and was poisoned. The pain intensified, and they tried their best to cure him but in vain.Some of them said (to the others), "Nothing has benefited him, will you go to those people who stayed here,” meaning the Companions (may Allah be pleased with them). The Arabic word used in the hadeeth is ‘Raht’ which is used to refer to a group of men below ten, and it was also said that it refers to a group of men below forty. They added, “…one of them might possess something (as treatment).” One of the Companions (may Allah be pleased with them) informed them that he would cure him by means of Ruqyah (i.e., Quranic healing), provided that they paid them fees, because they had refused to welcome them as their guests and show them the usual hospitality. They agreed to pay him a flock of sheep in return for curing their chief. The version recorded in Saheeh Al-Bukhaaree read: “… thirty sheep.” He then went and recited (Soorat Al-Faatihah): “Praise be to Allah, The Lord of the Worlds” and puffed over the chief; Aboo Sa’eed Al-Khudree (may Allah be pleased with him) added that he, “became all right as if he was released from a chain,” meaning that his pain ended immediately as if he was released from a chain; “he got up and started walking, showing no signs of sickness.” The Arabic word used in the hadeeth is ‘Qalabah’ meaning illness, and the word literally denotes turning something upside down. It is given this name because a patient may beasked to lie on his back during the medical examination. They paid them the agreed-upon fee, and some of the Companions (may Allah be pleased with them) then suggested to divide their earnings among themselves, but the one who recited the Ruqyah, i.e., Aboo Sa’eed(may Allah be pleased with him), as stated in Musnad Ahmad, forbade them until they went to the Prophet ﷺ, related the whole story to him, and waited for his command. They went to Allah's Messenger ﷺ and narrated the story, and he ﷺasked Aboo Sa’eed(may Allah be pleased with him), “How did you know that Soorat Al-Faatihah is recited as Ruqyah (and a cure for illness)?” As recorded in Musnad Ahamd, Aboo Sa’eed(may Allah be pleased with him) replied: “It was inspired into my heart,” meaning that it was an insight and inspiration from Allah, Exalted is He, and he (may Allah be pleased with him) acted according to it, and this was a blessing from Him. Then he ﷺ added, "You have done the right thing,” by acting upon such insight and inspiration and reciting the Ruqyah to save this stung man, such that you were made the reason for his recovery. He ﷺ commanded them to divide those sheep among themselves and assign him a share as well, to comfort them so that they would be reassured regarding the lawfulness of such earnings.
It is deduced from the hadeeth that it is permissible to recite Ruqyah from the Quran and that Soorat Al-Faatihah is a cure for illness, and this is why one of its names is Al-Shifaa’, meaning ‘recovery or cure’.
It is also inferred from the hadeeth that although the whole Quran is a source of blessing, yet certain chapters are recited as Ruqyah.
It is deduced therefrom that it is permissible to take fees in return for reciting Ruqyah.
The Hadeeth also highlights the Companions’ mindfulness of Allah, Exalted is He, and keenness on consulting the Prophet ﷺ before availing themselves of any earnings to inquire about the relevant Laws of Islam ruling..

2280

Anas (may Allah be pleased with him) said:
The Prophet ﷺused to have Hijaamah performed on him and would never withhold the fees of any person.
.

Commentary :
Hijaamah is a form of alternative medicine used to remove bad blood from the body.
In this hadeeth, Anas (may Allah be pleased with him) stated that the Prophet ﷺ used to have Hijaamah performed on him. His saying, “would never withhold the fees of any person,” means that he ﷺpaid fees to the Hijaamah therapist. He ﷺ would never wrong others nor withhold the fees of any person. Rather, he ﷺ was the keenest on fulfilling people’s rights. The reference to the Prophet’s payment of such fees aims to refute the opinion suggesting that the earnings of the Hijaamah therapist are declared unlawfulas per the laws of Islam..

2283

It was narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that the Prophet ﷺ prohibited the earnings of slave girls (through prostitution).
.

Commentary :
People in the Pre-Islamic era of ignorance used to force their slave girls into prostitution and Fornication (i.e., illicit sexual intercourse), and take their earnings, and therefore Allah, Exalted is He, revealed the ayah that reads (what means): {And do not compel your slave girls to prostitution, if they desire chastity, to seek [thereby] the temporary interests of worldly life.} [Quran 24:33].
In this hadeeth, the Prophet ﷺ forbade the earnings of female slaves from prostitution, and this aims to protect the female slaves from being forced into Fornication. It also aims to protect them from unlawful earnings and all base qualities and inferior ways of earning a living..

2284

Narrated Ibn ‘Umar (may Allah be pleased with him):
The Prophet ﷺ forbade taking a price for animal copulation..

Commentary :
Islam urges people to seek good and lawful means of earning a living to the best of one’s ability, and stay away from all evil and unlawful ones.
In this hadeeth, the Prophet ﷺ forbade taking a price for animal copulation, which means charging fees for the stud's semen (i.e., hiring out a stud for copulation). The Arabic word used in the hadeeth is ‘Fahl’ (translates as stud) and is used to refer to a male animal (kept for breeding), including: horses, camels, goats, or otherwise. The transaction is conducted by hiring out a stud (for copulation) from its owner and keeping it until the female animals conceive (become pregnant) in return for fees payable to the stud’s owner, or that the owner of female animals would leave his animals with the stud’s owner until they conceive (become pregnant).
The Prophet ﷺ forbade such a transaction because of the ambiguity involved, since the benefit is not guaranteed; the copulation is not certain. The stud may not discharge semen and the female animals may not conceive. Therefore, the transaction involves Gharar (i.e., risk and uncertainty). It is also possible that the prohibition in this regard is meant to urge Muslims to embody noble morals and graciously lend the studs for copulation without charging fees to enhance animal breeding. This would indicate that such an act is the becoming attitude of Muslims towards one another, being an act of kindness that promotes the spirit of cooperation andinterdependence among Muslims.
It was narrated on the authority of Anas (may Allah be pleased with him), as recorded in Sunan Al-Tirmithee, that the Prophet ﷺ deemed it allowable (as a legal concession) to accept an honorarium rather than charging fees for the stud’s semen. This means that he ﷺ deemed it allowable for the stud’s owner to accept a gift orhonorarium for offering his stud for copulation, but not fees.
.

2287

Narrated Aboo Hurayrah (may Allah be pleased with him)
The Prophet ﷺsaid, "Procrastination (delay) in repaying debts by a wealthy man is an act of injustice. So, if your debt is transferred from your debtor to a rich one, you should agree."
.

Commentary : Allah, Exalted is He, commanded the fulfillment of others’ (financial) rights, and warned against unlawfully consuming people's wealth. He Says (what means): {And do not consume one another's wealth unjustly.} [Quran 2:188]. Allah, Exalted is He, sternly warned against taking loans with the intention of wasting people’s wealth and refraining from repayment.
In this hadeeth, he ﷺ stated that the delay of repayment by a wealthy debtor is an act of injustice, because he can afford the repayment of his debts. Since he refrains from paying off the debt despite his financial ability, his act is an act of injustice. Afterward, the Prophet ﷺ said: “So, if your debt is transferred from your debtor to a rich one, you should agree,” meaning that if someone owes you a debt and he requested transferring his debt to a rich person (who can repay it on his behalf), the creditor is urged to accept the transfer of the due debt.
Many lessons can be deduced from this hadeeth, including that it is an act of justice by a rich debtor to postpone the repayment of his debts. However, it should be noted that this does not apply to an insolvent debtor, who cannot repay his debts, because Allah, Exalted is He, commanded a creditor to give respite to insolvent debtors. He Says (what means): {And if someone is in hardship, then [let there be] postponement until [a time of] ease.} [Quran 2:280].
It is also inferred from the hadeeth that the Laws of Islam declares the wealth of one’s fellow Muslims inviolable.
It also urges Muslims to avoid whatever may cause discord among Muslims and undermine their unity.
.

1316

Bakr ibn ‘Abdullāh al-Muzani reported: While I was sitting with Ibn' Abbās near the Ka'bah, a Bedouin came to him and said: "What is the matter that I see that the children of your uncle supply honey and milk, whereas you supply Nabīdh (water sweetened with dates or raisins)?! Is it due to your poverty or due to your stinginess?" Thereupon, Ibn' Abbās said: "Praise be to Allah, we are neither poor nor stingy. The Prophet (may Allah's peace and blessings be upon him) came riding his mount, and Usāmah was sitting behind him. He asked for water, and we gave him a cup of Nabīdh, and he drank and gave the remaining amount to Usāmah, and he said: 'You have done something good and pleasant. Continue doing it.' So, we do not want to change what the Messenger of Allah (may Allah's peace and blessings be upon him) commanded.".

Commentary : A true Muslim follows in the footsteps of the Prophet (may Allah's peace and blessings be upon him) and adheres to his guidance, especially concerning what is authentically reported from him. This was the attitude of the Prophet's Companions, who were keen to follow the Prophet (may Allah's peace and blessings be upon him) in all his actions and statements.
In this Hadīth, the Tābi‘i Bakr ibn ‘Abdullāh al-Muzani informs that while he was sitting with Ibn ‘Abbās near the Ka‘bah, a Bedouin - a dweller of the desert - came to him and said: "What is the matter that I see that the children of your uncle", meaning the rest of the Quraysh tribe apart from the children of Al-‘Abbās. "supply honey and milk, whereas you supply Nabīdh?!" The Bedouin was referring to supplying water to the pilgrims. The children of Al-‘Abbās would provide the people with Nabīdh, dates or raisins soaked in water till their taste became sweet. It is not intoxicating. Water in Makkah was subject to change, and so they used to sweeten it by that. He asked him: Is your abandonment of the supply of honey and milk due to poverty or stinginess? Thereupon, Ibn ‘Abbās (may Allah be pleased with him) said: "Praise be to Allah", and he told him that they were neither poor nor stingy; instead, they did so in adherence to the teaching they had received from the Prophet (may Allah's peace and blessings be upon him). This is because the Prophet (may Allah's peace and blessings be upon him) had come to Makkah while riding his mount, i.e., his she-camel, and Usāmah ibn Zayd (may Allah be pleased with him) was riding behind him. The Prophet (may Allah's peace and blessings be upon him) asked for water, and they brought him a vessel containing Nabīdh, and he drank and made Usāmah drink the amount left over. Then, the Prophet (may Allah's peace and blessings be upon him) said to them: "You have done something good and pleasant," i.e., you have done a good and pleasant act by sweetening water with Nabīd made of dates or raisins. This indicates that this drink is not prohibited; otherwise, the Prophet (may Allah's peace and blessings be upon him) would not have drunk it, and he would have forbidden it.
Then, clarifying the reason for that, Ibn ‘Abbās (may Allah be pleased with him) said: "So, we do not want to change what the Messenger of Allah (may Allah's peace and blessings be upon him) commanded" about sweetening water with Nabīdh, when he said: "Continue doing it," i.e., the Prophet (may Allah's peace and blessings be upon him) forbade them to continue supplying Nabīdh to the people, and they complied with his command. The meaning: We do not change the supply of Nabīdh into the supply of something else like honey and milk, even if this is deemed more appropriate to people, but we will not change something which the Messenger of Allah (may Allah's peace and blessings be upon him) liked and then commanded us to do. Indeed, this is more appropriate and befitting for us.
The Hadīth shows how the Companions followed the Prophet's guidance and were keen to adhere to his Sunnah.
It points out the merit of supplying drinks to the pilgrims.
It indicates that it is legitimate to drink non-intoxicating Nabīdh.
It includes praise for those who supply drinks to the pilgrims and for every doer of good.
The Hadīth demonstrates that wealthy people may consume the water provided in the mosques or roads, for it is supplied for everyone, not the poor alone..

1318

Jābir ibn ‘Abdullāh reported: We joined the Prophet (may Allah's peace and blessings be upon him) in Hajj and ‘Umrah, and seven persons shared in a Badanah. A man asked Jābir, "Can a Jazūr be shared as a Badanah is shared? He said: "They are but from among the Badanahs." Jābir was present at the Hudaybiyah, and he said: We slaughtered seventy Badanahs during that day, and every seven persons shared in a Badanah. [In a version]: He commanded us that when we ended our Ihrām, we should present the Hady, and a group of us should share in one Hady. This was when he enjoined them to exit their Ihrām for Hajj..

Commentary : The Hady and Nahr (animal slaughter) are among the rituals of Hajj, and they represent a means of drawing closer to Allah and feeding the poor and needy. The Prophet (may Allah's peace and blessings be upon him) clarified its rulings and that it is valid for seven persons to share in one Badanah, which is sufficient for them.
In this Hadīth, Jābir ibn ‘Abdullāh (may Allah be pleased with him) informs that when they were with the Prophet (may Allah's peace and blessings be upon him) in Hajj and ‘Umrah, every seven persons shared in a Badanah. Badanah: It particularly belongs to camels. And it is said: It refers to camels and cows. In another version by Muslim: "in camels and cows, and every seven persons of us shared in a Badanah." This means that if the Hady is a camel or a cow, it is valid and sufficient to be shared by seven persons.
A man said to Jābir: "Can a Badanah be shared as a Jazūr is shared? Jazūr: young camels. And it is said: a Badanah is offered to the House before assuming Ihrām for the rituals, whereas Jazūr is the camels bought and offered to the House after Ihrām. Hence, the man asked about it and whether it is valid to also share in it? Jābir said to him: "They are, but from the Badanahs", i.e., when Jazūr is bought for the rituals, it becomes like Badanah.
Then, Abu az-Zubayr - who narrated the Hadīth from Jābir (may Allah be pleased with him) - informed that Jābir attended the Hudaybiyah, the incident when the Prophet (may Allah's peace and blessings be upon him) and the Muslims were prevented from entering Makkah to perform 'Umrah. So, he ended his Ihrām and slaughtered the Hady at the place where he was stopped from proceeding. This happened in the sixth Hijri year. Hudaybiyah is the name of a well located near Makkah, almost 20km away on the old Jeddah Road.
Jābir (may Allah be pleased with him) stated that they slaughtered seventy Badanahs on that day, and every seven persons shared in one Badanah. And in a version: "He", i.e., the Prophet (may Allah's peace and blessings be upon him), "commanded us that when we ended our Ihrām, we should present the Hady and a group of us should share in one Hady", i.e., a group up to seven persons would share in one Badanah. "This is when he enjoined them to exit their Ihrām for Hajj"; by Hajj, he meant the Farewell Hajj; and by ‘Umrah, he meant the ‘Umrah of Hudaybiyah, as indicated by his words: "Jābir was present at the Hudaybiyah."
The Hadīth indicates that it is legitimate for seven persons to share in one Badanah to offer it for Hajj..

1318

Jābir ibn ‘Abdullāh reported: In the year of Al-Hudaybiyah, we slaughtered with the Messenger of Allah (may Allah's peace and blessings be upon him) a camel on behalf of seven persons and a cow on behalf of seven persons..

Commentary : Hady (sacrificial animals) and Nahr (slaughtering) are from the rituals of Hajj, and they represent a means of drawing closer to Allah and of feeding the poor and the needy. The Prophet (may Allah's peace and blessings be upon him) clarified its rulings pointing out that it is valid for seven persons to share one camel or one cow and this will be sufficient for them.
In this Hadīth, Jābir ibn ‘Abdullah (may Allah be pleased with him and his father) reports that the Companions (may Allah be pleased with them) slaughtered their sacrificial animals with the Messenger of Allah (may Allah's peace and blessings be upon him) on the year of Al-Hudaybiyah, the 6th year after Hijrah. Al-Hudaybiyah is the name of a well located near Makkah, almost 20 km away on the old Jeddah Road. The year of Al-Hudaybiyah is the year when the Prophet (may Allah's peace and blessings be upon him) set out to perform ‘Umrah. He (may Allah's peace and blessings be upon him) assumed Ihrām (ritual state of consecration) for ‘Umrah from Dhul-Hulayfah and brought the Hady with him. However, when the polytheists prevented him from reaching the House, they slaughtered the Hady. Jābir (may Allah be pleased with him) reported that the Badanah was shared by seven and the cow was shared by seven, and this was sufficient for them. "Badanah" here means a camel.
The Hadīth indicates the permissibility of sharing the Hady..

1324

Abu az-Zubayr reported: I asked Jābir about riding the Hady (sacrificial animal) and he said: I heard the Prophet (may Allah's peace and blessings be upon him) say: "Ride it gently if you have nothing else until you find a mount.".

1325

Mūsa ibn Salamah al-Hudhali reported: Sinān ibn Salamah and I set out to perform 'Umrah. Sinān proceeded while having a sacrificial camel with him, which he was driving. The camel stopped in the way, being completely exhausted, and this state of it made him helpless - if it stopped proceeding further, how would he be able to take it along with him? He said: "When I come to the town, I will surely ask about that." I moved on in the morning, and as we encamped at Al-Bat'hā', he said: "Let us go to Ibn' Abbās to talk to him." He said: He mentioned to him the affair of his sacrificial camel, and he said: "You have come upon the well-informed one. The Messenger of Allah (may Allah's peace and blessings be upon him) sent sixteen sacrificial camels with a man, and he put him in charge of them. He proceeded and then returned and said: 'O Messenger of Allah, what should I do with those of them which become too exhausted to move?' He said: 'Slaughter them and then dye their hooves in their blood, and then put in on the sides of their humps. Neither you nor anyone of those in your company may eat from it.'" [In a version]: The Messenger of Allah (may Allah's peace and blessings be upon him) sent eighteen sacrificial camels with a man... and the rest of the Hadīth is the same. He did not mention the first part of the Hadīth..

Commentary : Allah Almighty sent His Prophet Muhammad (may Allah's peace and blessings be upon him) as a mercy to the worlds and made obedience to his commands and avoidance of his prohibitions the cause of salvation in this world and the Hereafter. His way was to make things easy for people in their worship and life, especially in those matters that involve hardship and harm.
In this Hadīth, the Tābi‘i Mūsa ibn Salamah al-Hudhali informs that he set out on a journey along with his brother Sinān ibn Salamah to perform ‘Umrah, Sinān had a sacrificial camel which he was driving. Badanah in Arabic and the plural is Budn, refers to a camel or cow brought and presented to the Sacred House of Allah. "The camel stopped in the way, being completely exhausted," i.e., it fell due to exhaustion before reaching where it would be slaughtered. So, Sinān was confused and did not know what to do about it. "If it stopped proceeding further", i.e., if it became tired and exhausted, what should he do with it? So, he swore, saying: "When I come to the town", meaning Makkah, "I will surely ask about that", which means: I will pose a thorough question about that. When he reached Makkah - in the forenoon - he alighted at Al-Bat'hā', a place containing small pebbles. It was initially the channel of the valley of Makkah, and it lies south of the Sacred Precincts, opposite Mount Thawr. It is also called Al-Abtah. He asked Mūsa ibn Salamah to go along with him to ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him). When they went to Ibn ‘Abbās (may Allah be pleased with him), Sinān told him about the sacrificial camel and what happened to it. Thereupon, Ibn ‘Abbās (may Allah be pleased with him) said: "You have come upon the well-informed one", i.e., you have come across a person well aware of the truth of what you have asked about and knowledgeable of all its aspects, apparent and hidden. Then, Ibn ‘Abbās said to him: "The Messenger of Allah (may Allah's peace and blessings be upon him) sent" from Madīnah to Makkah "sixteen sacrificial camels with a man, and he put him in charge of them." He said: "He proceeded," i.e., he departed from the Prophet's gathering. "and then returned" and asked the Messenger of Allah, saying: "What should I do with those who become too exhausted to move?" i.e., they got exhausted and could not move on and reach the place of slaughter. In response, the Prophet (may Allah's peace and blessings be upon him) said: "Slaughter them", i.e., slaughter them in the place where you would leave them, and then dye the hooves hung around their necks in their blood, and then put the blood "on the sides of their humps" so that they could be recognized by anyone passing them by after that and known to be Hady that have been spoiled, and thus he could eat from them freely and would not think them to be dead animals. This is because the routes people took on their journeys were well-known to everyone. Also, it was a common habit for the dwellers of the desert - the Bedouins - and others to follow the positions of the pilgrims to pick up whatever they left behind in the places of their rest.
Then, the Prophet (may Allah's peace and blessings be upon him) said to him: "Neither you nor anyone of those in your company may eat from it", i.e., your companions who travel with you. This is intended to block the means to wrong action, lest some people may slaughter the Hady or deem them defective before the right time.
The Hadīth indicates that a person may send presents to Makkah or appoint someone to do so on his behalf in case he does not go by himself..

1326

Dhu’ayb Abi Qabīsah reported: The Messenger of Allah (may Allah's peace and blessings be upon him) used to send the sacrificial camels under his charge and say: If any of these is completely exhausted and you fear it may die, then slaughter it and dip its shoe in its blood, then strike its side therewith; however, neither you nor anyone of your companions should eat it..

Commentary : Hady is the name given to what is offered as a gift and slaughtered at the Haram (sanctuary) from the camels, cows, sheep, and goats. In this Hadīth, Abu Qabīsah Dhu’ayb ibn Halhalah al-Khuzā‘i narrates that the Messenger of Allah (may Allah's peace and blessings be upon him) used to send the Budn, which refers to the livestock gifted to Allah's Sacred House, with him and then say to him: "If any of these is completely exhausted," i.e., afflicted with a disease or overcome by exhaustion that is likely to cause its death before reaching the place where it should be slaughtered, "then slaughter it" on the spot, "And dip its shoe" that is tied in its blood, "then strike" with this shoe stained with blood on its side, i.e., put the two sandals on the side of the camel's hump as a known sign to be recognized by whoever passes by it. Thus, whoever comes after them will look at it and realize that it is a damaged Hady and that it is permissible to eat from it without thinking it to be a dead animal. This is because the routes that people took in their travels were known to others as well, besides the fact that it was a regular habit of the desert dwellers from among the Bedouins and others to follow the traces of the pilgrims' lodgings to pick whatever they left behind therein. "But neither you nor any of your companions should eat it," i.e., he should not eat from it whether he is poor or rich, which entails blocking the means to what is unlawful lest some people should slaughter the Hady or make it defective prior to its due time.
The Hadīth encourages the act of sending Hadys to Makkah and appointing a proxy in case one does not go there himself..

1328

Tāwūs reported: I was in the company of Ibn' Abbās when Zayd ibn Thābit said: "Do you give Fatwa that a menstruating woman may depart without the last thing she does being Tawāf around the House?" Ibn' Abbās said, "If not, then ask the Ansāri woman so-and-so as to whether the Messenger of Allah (may Allah's peace and blessings be upon him) commanded her to do that." He said: Then, Zayd ibn Thābit returned to Ibn' Abbās, laughing as he said: "I only found that you spoke the truth.".

Commentary : Allah Almighty says: {Allah wants ease for you and does not want hardship for you.} [Surat al-Baqarah: 185] Allah Almighty also says: {and He has not imposed upon you any hardship in religion.} [Surat al-Hajj: 78] This clearly manifests the facilitation of things for people and the removal of hardship from them during the rituals of Hajj.
In this Hadīth, the Tābi‘i Tāwūs ibn Kaysān informs that he was with the Companion ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) when Zayd ibn Thābit (may Allah be pleased with him) said to him: You issued a Fatwa that a menstruating woman may leave Makkah without performing the Farewell Tawāf! Ibn ‘Abbās replied to him, saying: "If not" i.e., if you do not accept my view, then leave it and go ask the Ansāri woman so-and-so - this is ’Umm Sulaym bint Milhān (may Allah be pleased with her) - as to whether the Messenger of Allah (may Allah's peace and blessings be upon him) enjoined her to do that. So, Zayd (may Allah be pleased with him) went and asked her, and she agreed with the view of Ibn ‘Abbās (may Allah be pleased with him). It is narrated in the Two Sahīh Collections that ‘Ā’ishah, the Prophet's wife, reported that Safiyyah bint Huyay, the Prophet's wife, got her menses during the Farewell Hajj. Thereupon, the Prophet (may Allah's peace and blessings be upon him) said: "Will she delay us?!" I said: "O Messenger of Allah, she has performed the Ifādah Tawāf around the House." Thereupon, the Prophet (may Allah's peace and blessings be upon him) said: "Then, let her depart."
When Zayd ibn Thābit (may Allah be pleased with him) knew the right thing, he went back to Ibn ‘Abbās (may Allah be pleased with him), laughing, as he found his view to be correct. Then, he said: "I only found that you spoke the truth." So, Zayd (may Allah be pleased with him) agreed with the view adopted by Ibn' Abbās (may Allah be pleased with him). This is what we are required to do when a dispute arises over something; we should refer to the Qur'an and the Sunnah, and when a sincere person finds proof that disproves his own opinion, he complies with it and scraps stubbornness.
The Hadīth shows the politeness of the Companions (may Allah be pleased with them), their righteousness, their keenness to follow the Sunnah, and their readiness to go back to what is right when it becomes manifest.
It indicates that if a woman gets her menses, she can depart and leave the Farewell Tawāf.
It also demonstrates that some rulings may be unknown to some scholars..

1331

Ibn ‘Abbās reported: The Prophet (may Allah's peace and blessings be upon him) entered the Ka‘bah while there were six pillars in it. He stood near a pillar and supplicated, and he did not pray..

Commentary : The Conquest of Makkah took place in the eighth Hijri year. It was a blessed victory for the Muslims. When the Prophet (may Allah's peace and blessings be upon him) entered it, he did so in modesty and humility toward Allah Almighty, Who bestowed this victory upon him.
In this Hadīth, ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) relates that the Prophet (may Allah's peace and blessings be upon him) entered the Ka'bah during the day of the Conquest of Makkah, and "there were six pillars" in it, i.e., six columns, and he stood near a pillar and supplicated while standing and did not pray therein. However, the opposite of that is established by a Hadīth in the Two Sahīh Collections. ‘Abdullāh ibn ‘Umar (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) entered the Ka'bah with Usāmah ibn Zayd, Bilāl, and 'Uthmān ibn Talhah al-Hajabi, and he locked it behind him and remained inside. I asked Bilāl when he came out: What did the Prophet (may Allah's peace and blessings be upon him) do? He said: "He took up a position with one pillar on his left, one pillar on his right, and three pillars behind him - the House had six pillars at the time - and then he prayed. They are reconciled by giving precedence to the Hadīth reported by 'Abdullāh ibn' Umar (may Allah be pleased with him), as Bilāl (may Allah be pleased with him) was with the Prophet (may Allah's peace and blessings be upon him) inside the Ka'bah; or that the Prophet (may Allah's peace and blessings be upon him) entered the Ka'bah twice; he prayed at one time and did not pray at the other..

1333

‘Atā’ reported: When the House (the Ka‘bah) was burned during the time of Yazīd ibn Mu‘āwiyah as the people of the Levant invaded it, and what happened to it happened, Ibn az-Zubayr left it until the people came to the season, seeking to encourage - or incite - them against the people of the Levant. When the people departed, he said: "O people, advise me regarding the Ka'bah. Should I demolish it and then rebuild it or repair its damaged part?" Ibn ‘Abbās said: "An opinion has occurred to me concerning it; that you repair the damaged part of it and leave a House upon which the people embraced Islam and stones upon which the people embraced Islam and upon which the Prophet (may Allah's peace and blessings be upon him) was sent." In reply, Ibn az-Zubayr said: "If the house of one of you was burned, he would not be pleased until he renewed it. So, what about the House of your Lord? I will make Istikhārah (consult my Lord) for three and then determine my affair." When the three were over, he decided to demolish it. The people kept away from him, fearing that something from heaven might descend upon the first one to climb it. Then, a man climbed and threw down some stones from it. When the people saw that nothing harmed him, they went one after another and demolished it to the ground. Ibn Az-Zubayr erected pillars and hung curtains on them until its structure rose up. Ibn az-Zubayr also said: I heard ‘Ā’ishah say: The Prophet (may Allah's peace and blessings be upon him) said: "Were it not for the fact that the people have recently left Kufr (disbelief) and that I do not have enough funds to enable me to build it, I would incorporate five cubits from the Hijr into it and make for it a door through which people enter and a door through which they exit." He said: "Today, I have the funds, and I do not fear people." He said: "He added to it five cubits from the Hijr till there appeared a foundation the people could see it. He built the structure upon it. The length of the Ka‘bah was 18 cubits, and when he added to it, he regarded it as short. So, he increased its length by ten cubits and made two doors for it: one for entrance and the other for exit. When Ibn az-Zubayr was killed, Al-Hajjāj sent a message to ‘Abdul-Malik ibn Marwān informing him about that and telling him that Ibn az-Zubayr had placed the structure upon a foundation that was seen by the upright people in Makkah. In reply, ‘Abdul-Malik sent a message to him saying: "We do not have anything to do with Ibn Zubayr's smearing. As for the addition he had made to its length, approve it. As for the addition he had made to it from the Hijr, revert it to its structure and wall up the door he had opened." So, he demolished it and restored it to its structure..

Commentary : The Ka‘bah is the Sacred House of Allah and the Qiblah of the Muslims. It is the first house to be appointed for humankind. Abraham and Ishmael (Ismā‘īl) (peace be upon both of them) had constructed it at the command of Allah Almighty, and it was demolished and built more than once.
In this Hadīth, ‘Atā’ ibn Abu Rabāh relates that when the Sacred House was burned, which happened when Al-Husayn ibn Numayr as-Sakūni surrounded ‘Abdullāh ibn az-Zubayr (may Allah be pleased with him) in Makkah after the incident of Al-Harrah in Madīnah, in 63 A.H., at the command of Yazīd ibn Mu‘āwiyah, the then Caliph of the Levant. Ibn Az-Zubayr (may Allah be pleased with him) was in dispute with him over the caliphate at the time. So, the people of the Levant entered the Sacred House to fight ‘Abdullāh ibn az-Zubayr and the Ka‘bah was burned, and its wall inclined due to the throwing of a catapult, a tool that throws stones. This burning and damage that happened to the Ka‘bah were not intended to occur to it; rather, the intended purpose was to besiege Ibn Az-Zubayr. So, the catapult strikes were targeting him, not the Ka‘bah.
During the siege, there came news about the death of Yazīd ibn Mu‘āwiyah in 64 A.H. Thereupon, the Levant army returned to its land. Then Ibn Az-Zubayr rose and declared himself as the Caliph, and the pledge of allegiance was given to him as the Caliph, and he commanded the obedience of the people of the Hejaz, Egypt, Iraq, and Khurāsān. After the departure of the Levant army, ‘Abdullāh ibn az-Zubayr (may Allah be pleased with him) left the House in its damaged state until people came from every place for the season of Hajj and gathered there. Ibn az-Zubayr (may Allah be pleased with him) wanted to "embolden them", i.e., encourage them to fight the people of the Levant, or "incite them", i.e., stir up rage in their hearts by making them see the burned House, and so they would fight the people of the Levant. When the people turned back to their homeland after the end of Hajj rituals, Ibn az-Zubayr (may Allah be pleased with him) said to the people of Makkah or the notables among them: "O people, advise me regarding the Ka'bah", i.e., give me your opinion: Should I demolish it and then rebuild it anew, or repair its weakened and damaged part? In reply, Ibn ‘Abbās (may Allah be pleased with him) said: "An opinion has occurred to me concerning it", i.e., an opinion has appeared and become clear to me, which is that you repair the weakened and damaged part in it and restore it to its former condition and leave the Ka'bah in the state which the people were familiar with when they embraced Islam. "and stones upon which the people embraced Islam", meaning the stones of the Ka'bah without alteration, and upon which the Prophet (may Allah's peace and blessings be upon him) was sent, and he did not change them. Ibn az-Zubayr said: "If the house of one of you was burned, he would not be pleased," i.e., the owner of the burned house until he renewed it. "So, what about the House of your Lord?!" In other words, the House of Allah Almighty is more worthy of being repaired and renovated. Then, he said to them: "I am going to make Istikhārah (consult my Lord) for three", i.e., I will perform the Istikhārah prayer and seek goodness and help from my Lord for three times or three days, and then I will make up my mind. When the three days were over, he realised that he should demolish and rebuild it, and he was determined to do that. As a result, the people avoided him. They turned away, fearing punishment would descend upon the first person to go above the House to demolish it, like what happened to the Companions of the Elephant. They remained in that situation till a man from them ascended the Ka‘bah and began to pull out the stones. When the people saw no punishment hit him, they moved and headed to the House one after another in constant succession. They demolished it and removed its stones until it was leveled to the ground. "Ibn az-Zubayr erected pillars and hung curtains on them until its structure rose up." The purpose was to make these pillars and curtains a Qiblah for worshippers so that they could identify the location of the Ka'bah through them. These curtains remained till the structure went up and became visible to the people. At that point, he removed them, as the objective was achieved, which was to build the high structure of the Ka'bah.
Then, Ibn az-Zubayr (may Allah be pleased with him) mentioned a Hadīth which he heard from his maternal aunt ‘Ā’ishah (may Allah be pleased with her), who reported that the Prophet (may Allah's peace and blessings be upon him) said: "Were it not for the fact that the people have recently left Kufr", i.e., they have recently embraced Islam and departed from Kufr. "and that I do not have enough funds" i.e., I do not possess enough money to enable me to build it, I would incorporate into the House "from the Hijr" - which is the circular structure around the Ka'bah from the side opposite the Black Stone and the Yemeni Corner, and it takes the shape of a semicircle adjacent to the Levantine and Iraqi Corners, and this Hijr is part of the Ka'bah - "five cubits"; In another version by Muslim: "and I added to it six cubits from the Hijr." This is because the Quraysh did not have enough money to construct the Ka‘bah. So, they built it according to their available means and left the remaining part outside and called it Hijr. Therefore, the Prophet (may Allah's peace and blessings be upon him) wanted to include it in the House. Then the Prophet (may Allah's peace and blessings be upon him) said: "and make for it a door through which people enter", which is the eastern door, "and a door through which they exit", which is the western one. So, the Prophet (may Allah's peace and blessings be upon him) decided not to demolish the Ka'bah and incorporate the Hijr into it out of fear of possible Fitnah (confusion, strife), so he left it as it was. After narrating the Hadīth, Ibn az-Zubayr said: "Today I have the funds", and I possess money sufficient for this purpose, and I do not fear Fitnah for the people as Imān (faith) is well established in their hearts. So he added to the Sacred House, incorporated into it five cubits from the Hijr, and dug an area in the ground of the Hijr till he reached the foundation of the House, upon which Abraham (peace be upon him) constructed the building, and the people saw and observed it. Ibn Az-Zubayr built the structure upon it. "The length of the Ka'bah was 18 cubits, and when he added to it, he regarded it as short," i.e., he considered it to be short. So, Ibn az-Zubayr increased its length by ten cubits. A cubit is about 69 cm. "and he made for it two doors: one for entrance and the other for exit." So, Ibn Az-Zubayr built the Ka'bah according to the design intended by the Prophet (may Allah's peace and blessings be upon him).
When Ibn az-Zubayr was killed in 73 A.H., and the caliphate was established for Banu Umayyah, Al-Hajjāj ibn Yūsuf ath-Thaqafi sent a message to ‘Abdul-Malik ibn Marwān - the then Caliph of the Levant - informing him "that Ibn az-Zubayr had placed the structure upon a foundation" i.e., upon the foundation of Abraham, which he revealed when the Hijr was dug; "that was seen" i.e., observed "by the upright people", those whose testimony is acceptable, "in Makkah"; so, should he leave it in the way Ibn az-Zubayr built it or demolish it and then rebuild it according to its old design? ‘Abdul-Malik sent a reply to Al-Hajjāj: "We do not have anything to do with Ibn Zubayr's smearing", i.e., we have nothing to do with the blame for the crime Ibn Az-Zubayr perpetrated by demolishing the Ka‘bah. In other words, we are innocent of his crime of demolishing the House. "As for the addition he had made to its length, approve it", i.e., keep it as it is. "As for the addition he had made to it from the Hijr, revert it to its structure," i.e., demolish it and restore it to its former structure, as it was during the lifetime of the Messenger of Allah (may Allah's peace and blessings be upon him). "and seal up the door he had opened"; this is the other door, which Ibn Az-Zubayr added. So, Al-Hajjāj demolished the House and restored it to its former structure.
The Hadīth highlights the significance of seeking the opinion of those with sound judgment and experience.
It mentions the repair of the damaged part of the Sacred House.
It indicates the permissibility of abandoning something recommended and legitimate for fear that people may fail to understand it.
It also indicates that an interest may be abandoned for the sake of being safe from falling into evil.
It shows how the ruler should win the hearts of his subjects and work to protect them.
The Hadīth demonstrates how the Companions were keen to comply with what the Prophet (may Allah's peace and blessings be upon him) wanted.
It points out that the Istikhārah prayer should be performed with regard to important matters..

1336

Ibn ‘Abbās reported: The Prophet (may Allah's peace and blessings be upon him) came across a caravan at Ar-Rawhā’. He said: Who are the people? They replied: The Muslims. Then, they asked: Who are you? He said: The Messenger of Allah. So, a woman lifted up a boy to him and said: Is Hajj counted for this one? He said: Yes, and you will have a reward..

Commentary : Islam has laid down certain conditions for a Muslim to be held accountable for religious duties and obligations. One of these conditions is making Hajj obligatory only upon the adult, sane, and free Muslim who has the ability.
In this Hadīth, ‘Abdullah ibn ‘Abbās (may Allah be pleased with him and his father) reports that the Prophet (may Allah's peace and blessings be upon him) "came across a caravan," i.e., a traveling group. A caravan specifically refers to the owners of camels. And it is originally used to refer to ten or less than that. "At Ar-Rawhā’", is a village located almost 80 km away from Madīnah, that was on the way back from the Farewell Hajj, as mentioned in the narration of An-Nasā’i. He asked them: "Who are the people?" They answered him saying that they were from the Muslims. Then, they asked him (may Allah's peace and blessings be upon him): "Who are you?" He replied: "The Messenger of Allah". Perhaps they did not recognize him (may Allah's peace and blessings be upon him) because they had not seen him before, as they did not emigrate, i.e., they embraced Islam in their countries and did not emigrate before this incident.
On knowing that he was the Messenger of Allah (may Allah's peace and blessings be upon him), a woman from among them lifted up a little boy - one who had not reached the age of puberty - and she asked: "Is Hajj counted for this one?", i.e., does this little boy obtain the reward of Hajj? The Prophet (may Allah's peace and blessings be upon him) answered her, saying: "Yes" he gets the reward of voluntary Hajj, "and you will have a reward," i.e., because of making him avoid what the Muhrim (one in state of ritual consecration) avoids, and doing what the Muhrim does, and teaching him if he is discerning, or the reward of being his deputy in Ihrām (state of ritual consecration), throwing the pebbles, standing, and carrying him during Tawāf (circumambulating the Ka‘bah) and Sa‘y (walking at a brisk pace between Safa and Marwah) if he is undiscerning. His saying: "And you will have a reward" is meant to encourage her.
A boy's Hajj is valid, and he gets a reward for it; however, it does not exempt him from the obligation, and he will have to perform the obligatory Hajj after reaching puberty.
The Hadīth indicates the permissibility of performing Hajj on behalf of the minor in general.
It also makes it clear that the boy is rewarded for his act of obedience and his virtuous deeds are recorded for him.
The Hadīth also affirms the reward of the boy's guardian if he makes him perform Hajj.
It also denotes that whoever does not know something must ask the scholars about the rulings he does not know.
It points out that whoever helps someone offer an act of obedience gets rewarded..

1342

‘Ali al-Azdi reported that Ibn ‘Umar taught them: Whenever the Messenger of Allah (may Allah's peace and blessings be upon him) mounted his camel to set out on a journey, he would say Takbīr three times and then say: "Subhāna al-ladhi sakhkhara lana hādha wa ma kunna lahu muqrinīn wa inna ila rabbina lamunqalibūn. Allāhumma inna nas’aluka fi safarina hādha al-birra wa at-taqwa wa min al-‘amali ma tarda. Allāhumma hawwin ‘alayna safarana hādha watwi ‘anna bu‘dah. Allāhumma anta as-sāhibu fi as-safar wa al-khalīfatu fi al-ahl. Allāhumma inni a‘ūdhu bika min wa‘thā’ as-safar wa ka’ābat al-manzhar wa sū’ al-munqalab fi al-māli wa al-ahl (Glory be to Him Who has subjected this for us, for we could not have done it by ourselves, and we will surely return to our Lord. O Allah, we ask You on this journey of ours for goodness and piety, and for deeds that are pleasing to You. O Allah, make this journey easy for us and make its distance short for us. O Allah, You are the Companion on the journey and the One in Whose care we leave our family behind. O Allah, I seek refuge in You from this journey's hardships, from the terrible sights, and from a misfortunate return to our property and our family)." On returning, he would say the same and add: "Āyibūn tā’ibūn ‘ābidūn lirabbina hāmidūn (We are returning in safety, turning to our Lord in repentance, worshiping Him, and praising Him).".

Commentary : Traveling involves hardship and fatigue, but Allah Almighty, out of His mercy, has created for His slaves and guided them to make ships that they could ride on the sea; camels, horses, and cars that they could ride on land; and airplanes that they could ride in the air. They carry them to their destinations without any fatigue or hardship. So, when they settle on them, they remember the favor that Allah Almighty has bestowed on them by subjugating and making such mounts and vehicles easy for them to ride.
In this Hadīth, ‘Abdullah ibn ‘Umar (may Allah be pleased with him and his father) teaches some of his companions the supplication for traveling. He informed them that when the Messenger of Allah (may Allah's peace and blessings be upon him) rode and settled on his mount - which was the camel, and this includes all types of animals that could be ridden and the modern means of transportation - to set out from Madīnah on some journey, he would remember Allah and say: "Allāhu akbar (Allah is the Greatest)", three times. The Prophet's (may Allah's peace and blessings be upon him) saying Takbīr when riding and settling on the mount was acknowledging the greatness of Allah Almighty and the fact that He is greater than everything. He, thus, proclaimed His greatness to thank Him for that, so Allah would grant him extra bounty from Himself. Then, he would say: "Glory be to Him Who has subjected this for us" and has made it submissive to us, referring to the mount. "For we could not have done it by ourselves," i.e., we could not have been able to subjugate it and use it if Allah Almighty had not subjected it for us. "and we will surely return to our Lord," i.e., surely, we will return and go back to our Lord after death. It is as if the traveler who rides on what Allah has subjected for him remembers the last journey in this world, which is one's journey to Allah Almighty when he dies and people carry him on their shoulders.
Then, the Prophet (may Allah's peace and blessings be upon him) would praise Allah and supplicate Him saying: "O Allah, we ask You on this journey of ours for goodness and piety," Birr (goodness): adherence to obedience. Taqwa (piety): refraining from sins; thus, obeying the commands and avoiding the prohibitions. Then, he would ask his Lord to grant him deeds so that He becomes pleased with him. After that, he would ask Allah to make the journey easy for him and make its distance short for him. Following his supplication, he would say: "O Allah, You are the Companion on the journey," i.e., You accompany me on my journey and, thus, You make it easy for me. "And the One in Whose care we leave our family behind," in my absence, so, You surround them with Your care and protection, as Allah Almighty is with man on his journey and the One Who takes care of his family in his absence because Allah Almighty encompasses all things.
Then, he (may Allah's peace and blessings be upon him) would seek refuge with Allah from some of what afflicts man during his journey including: "This journey's hardships," i.e., its severity, difficulty, and the fatigue it causes. and "the terrible sights," i.e., the change in the face as if one is sick, and the feeling of defeat as a result of seeing what one likes undergoing something bad, which causes grief and sadness. It was also said: It means seeking refuge with Allah from every sight that results in grief when looking at it. "A misfortunate return," indicates when returning and seeing what displeases him in his family and property. In the Hadīth of ‘Abdullah ibn Sarjis (may Allah be pleased with him) - in Sahīh Muslim and Musnad Ahmad - it was mentioned that he would start with "the family" on returning, as he would say: "And from a misfortunate return to our family and our property" instead of "our property and our family." The Hadīth also states: The Prophet (may Allah's peace and blessings be upon him) sought refuge from "Hawr" after "Kawr", i.e., from scarcity after abundance and from the change in state from obedience to sin. He also sought refuge from the supplication of an oppressed person, i.e., I seek refuge with You from oppression, as it leads the oppressed person to engage in supplication, and there is no barrier between it and Allah, as mentioned in the Two Sahīh Collections.
On returning, the Prophet (may Allah's peace and blessings be upon him) would say these aforementioned words and would add: Āibūn (We are returning), i.e., we are returning from the journey safely. Tāibūn: (We are repenting), i.e., turning to our Lord from sins to obedience. Ābidūn, lirabbina hāmidūn (We are worshiping Him, and praising our Lord,) i.e., praising Allah Almighty with His attributes of perfection and majesty and showing gratitude to Him for His blessings and favors. It means: We are on our way back to our country, homeland, and families, and we are determined to return to Allah in sincere repentance coupled with righteous deeds, including showing gratitude to Allah, worshiping Him on a regular basis, and drawing close to Him by prayer and frequent prostrations.
So, the Prophet (may Allah's peace and blessings be upon him) used to remember Allah's worship and the fact that he was a slave of Allah Almighty all the time.
The Hadīth urges the act of Allah's remembrance when setting out on a journey and on returning therefrom..

1348

‘Ā’ishah reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "There is no day on which Allah sets free more of His slaves from the Fire than the Day of ‘Arafah. He verily draws near, then He boasts about them before the angels saying: 'What do these [people] want?'".

Commentary : Allah has favored some days over others, and these favored days are occasions for Allah's grants and gifts that He offers His slaves, forgiving sins and elevating degrees, and the Day of ‘Arafah is one of these virtuous days.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) says that saving people from torment and setting them free from the Fire takes place on a larger scale on the Day of ‘Arafah than on any other day. ‘Arafah is a spot located on the way between Makkah and Tā’if. It is almost 22 kilometers away from Makkah, 10 kilometers away from Mina, and 6 kilometers away from Muzdalifah. It is the place where the pilgrims stand on the 9th of Dhul-Hijjah supplicating to Allah and asking for His forgiveness. "He" the Almighty verily "draws near" in a manner that befits His majesty and greatness, in compliance with what Allah Almighty has established for Himself, without Tashbīh (drawing comparison) or Tamthīl (likening Him to His creatures). Then, He boasts before the angels about the Muslims standing at ‘Arafah, demonstrating their merit and the excellence of what they do, and praising them before the angels. The word "bahā’" (boast) originally means beauty and grace. So, Allah boasts about them and praises them in the angels' presence. "Saying: What do these [people] want?", i.e., what do these people want by leaving their families and homelands, spending their money, and exhausting their bodies? The answer is omitted, and it is assumed to be: They only sought Allah's forgiveness and pleasure, which indicates that they are granted forgiveness, as Allah does not boast about sinners and wrongdoers except after repenting and being granted forgiveness.
The Hadīth establishes the attribute of drawing near to Allah Almighty in a way that befits His majesty and greatness.
It also establishes the attribute of boasting for Allah Almighty in a way that befits His majesty and greatness..

1356

Jābir reported that he heard the Prophet (may Allah's peace and blessings be upon him) say: "It is not lawful for any of you to carry a weapon in Makkah.".

Commentary : Makkah is a sacred city as it has the Sacred House and sacred sites. The Shariah has legislated for its special rulings that affirm such meanings. It has legislated therein means of security that have not been legislated in any other spot on earth.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) forbade carrying weapons in Makkah. Perhaps the reason behind this is to prevent it from being a cause of terrifying a Muslim or doing harm to anyone. Undoubtedly, this enhances the sense of security in a place like Makkah where the Islamic sacred sites are found. The prohibition here is meant when there is no necessity for carrying a weapon. However, if there is a necessity - like fighting the disbelievers and their likes - it is permissible to carry weapons like what happened in the Year of the Conquest when the Messenger of Allah (may Allah's peace and blessings be upon him) entered Makkah with his armies carrying their weapons. Allah granted him permission to do so to spread His religion and make His word superior. Hence, Allah made this Sanctuary lawful for him for part of the day, from sunrise to ‘Asr prayer. Then, he declared among people that its sanctity had returned to its former state..

1358

Jābir ibn Abdullah al-Ansāri reported: The Messenger of Allah (may Allah's peace and blessings be upon him) entered Makkah, Qutaybah said: - [another narration reads]: He entered on the day of the Conquest of Makkah - wearing a black turban without being in Ihrām (state of ritual consecration)..

Commentary : The Companions (may Allah be pleased with them) used to observe the Prophet's states to learn from him, especially during calamities like wars and battles, and reported all this to those who came after them. They described his appearance, his clothes, and all his states.
In this Hadīth, the great Companion, Jābir ibn ‘Abdullah (may Allah be pleased with him and his father), reports that the Messenger of Allah (may Allah's peace and blessings be upon him) entered Makkah on the day of the Conquest, 8 AH, wearing a black turban on his head. He was not wearing the clothes of Ihrām and did not have the intention to make Ihrām on that day because he did not want to perform the rituals; rather, he wanted to conquer Makkah.
In the two Sahīh Collections, Anas ibn Mālik (may Allah be pleased with him) reported: "The Messenger of Allah (may Allah's peace and blessings be upon him) entered in the year of the Conquest wearing a helmet on his head." It is likely that the helmet was over the turban to protect his honorable head from iron rust, or the turban was over the helmet, or perhaps he was wearing the helmet when first entering, then he took it off and put on the turban later. Thus, each one of them reported what he had seen..

1359

‘Amr ibn Hurayth reported: It is as if I am looking at the Messenger of Allah (may Allah's peace and blessings be upon him) on the pulpit, wearing a black turban, the two ends of which he has let hang down between his shoulders..

Commentary : The Companions (may Allah be pleased with them) used to observe the Prophet's conditions to learn from him, and they conveyed what they saw to those who came after them and described his appearance, clothes, and all conditions.
In this Hadīth, ‘Amr ibn Hurayth (may Allah be pleased with him) informs that he saw the Prophet (may Allah's peace and blessings be upon him) in one of his sermons on the pulpit - and this took place at the time of the Conquest of Makkah, as narrated by Al-Humaydi in his Musnad Collection - wearing a black turban on his head and letting the two ends of his turban hang down between his shoulders. The words "two ends" are reported like this, in the plural form, whereas it is narrated by Abu Dāwūd in the singular form 'end', which is more preponderant.
The Hadīth makes mention of wearing a black turban..

Book of Hadith

| Hadiths

Aboo Mas‘ood Al-Ansaaree(may Allah be pleased with him) narrated:
Allah's Messengerﷺ forbade availing oneself of the price of a dog, money earned by prostitution, and the earnings of a soothsayer.
.

‘Narrated Aa’ishah (may Allah be pleased with her):
I said, “O Allah's Messengerﷺ! I have two neighbors and would like to know to whom of them I should give presents.” He ﷺ replied, "To the one whose door is nearer to yours."
.

Anas (may Allah be pleased with him) said:
The Prophet ﷺused to have Hijaamah performed on him and would never withhold the fees of any person.
.

It was narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that the Prophet ﷺ prohibited the earnings of slave girls (through prostitution).
.

Narrated Ibn ‘Umar (may Allah be pleased with him):
The Prophet ﷺ forbade taking a price for animal copulation..

Narrated Aboo Hurayrah (may Allah be pleased with him)
The Prophet ﷺsaid, "Procrastination (delay) in repaying debts by a wealthy man is an act of injustice. So, if your debt is transferred from your debtor to a rich one, you should agree."
.

Jābir ibn ‘Abdullāh reported: In the year of Al-Hudaybiyah, we slaughtered with the Messenger of Allah (may Allah's peace and blessings be upon him) a camel on behalf of seven persons and a cow on behalf of seven persons..

Abu az-Zubayr reported: I asked Jābir about riding the Hady (sacrificial animal) and he said: I heard the Prophet (may Allah's peace and blessings be upon him) say: "Ride it gently if you have nothing else until you find a mount.".

Ibn ‘Abbās reported: The Prophet (may Allah's peace and blessings be upon him) entered the Ka‘bah while there were six pillars in it. He stood near a pillar and supplicated, and he did not pray..

Jābir reported that he heard the Prophet (may Allah's peace and blessings be upon him) say: "It is not lawful for any of you to carry a weapon in Makkah.".

Jābir ibn Abdullah al-Ansāri reported: The Messenger of Allah (may Allah's peace and blessings be upon him) entered Makkah, Qutaybah said: - [another narration reads]: He entered on the day of the Conquest of Makkah - wearing a black turban without being in Ihrām (state of ritual consecration)..

‘Amr ibn Hurayth reported: It is as if I am looking at the Messenger of Allah (may Allah's peace and blessings be upon him) on the pulpit, wearing a black turban, the two ends of which he has let hang down between his shoulders..

Book of Hadith

| Hadiths

Aboo Mas‘ood Al-Ansaaree(may Allah be pleased with him) narrated: Allah's Messengerﷺ forbade availing oneself of the price of a dog, money earned by prostitution, and the earnings of a soothsayer. .

‘Narrated Aa’ishah (may Allah be pleased with her): I said, “O Allah's Messengerﷺ! I have two neighbors and would like to know to whom of them I should give presents.” He ﷺ replied, "To the one whose door is nearer to yours." .

Anas (may Allah be pleased with him) said: The Prophet ﷺused to have Hijaamah performed on him and would never withhold the fees of any person. .

It was narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that the Prophet ﷺ prohibited the earnings of slave girls (through prostitution). .

Narrated Ibn ‘Umar (may Allah be pleased with him): The Prophet ﷺ forbade taking a price for animal copulation..

Narrated Aboo Hurayrah (may Allah be pleased with him) The Prophet ﷺsaid, "Procrastination (delay) in repaying debts by a wealthy man is an act of injustice. So, if your debt is transferred from your debtor to a rich one, you should agree." .

Jābir ibn ‘Abdullāh reported: In the year of Al-Hudaybiyah, we slaughtered with the Messenger of Allah (may Allah's peace and blessings be upon him) a camel on behalf of seven persons and a cow on behalf of seven persons..

Abu az-Zubayr reported: I asked Jābir about riding the Hady (sacrificial animal) and he said: I heard the Prophet (may Allah's peace and blessings be upon him) say: "Ride it gently if you have nothing else until you find a mount.".

Ibn ‘Abbās reported: The Prophet (may Allah's peace and blessings be upon him) entered the Ka‘bah while there were six pillars in it. He stood near a pillar and supplicated, and he did not pray..

Jābir reported that he heard the Prophet (may Allah's peace and blessings be upon him) say: "It is not lawful for any of you to carry a weapon in Makkah.".

Jābir ibn Abdullah al-Ansāri reported: The Messenger of Allah (may Allah's peace and blessings be upon him) entered Makkah, Qutaybah said: - [another narration reads]: He entered on the day of the Conquest of Makkah - wearing a black turban without being in Ihrām (state of ritual consecration)..

‘Amr ibn Hurayth reported: It is as if I am looking at the Messenger of Allah (may Allah's peace and blessings be upon him) on the pulpit, wearing a black turban, the two ends of which he has let hang down between his shoulders..

Aboo Mas‘ood Al-Ansaaree(may Allah be pleased with him) narrated:
Allah's Messengerﷺ forbade availing oneself of the price of a dog, money earned by prostitution, and the earnings of a soothsayer.
.

‘Narrated Aa’ishah (may Allah be pleased with her):
I said, “O Allah's Messengerﷺ! I have two neighbors and would like to know to whom of them I should give presents.” He ﷺ replied, "To the one whose door is nearer to yours."
.

Anas (may Allah be pleased with him) said:
The Prophet ﷺused to have Hijaamah performed on him and would never withhold the fees of any person.
.

It was narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that the Prophet ﷺ prohibited the earnings of slave girls (through prostitution).
.

Narrated Ibn ‘Umar (may Allah be pleased with him):
The Prophet ﷺ forbade taking a price for animal copulation..

Narrated Aboo Hurayrah (may Allah be pleased with him)
The Prophet ﷺsaid, "Procrastination (delay) in repaying debts by a wealthy man is an act of injustice. So, if your debt is transferred from your debtor to a rich one, you should agree."
.