Narrated Aboo Hurayrah (may Allah be pleased with him)
I have loved the people of the tribe of Banee Tameem ever since I heard, three things, Allah's Messengerﷺ said about them. I heard him saying, ‘These people (of the tribe of Banee Tameem) would stand firm against Al-Dajjaal." When the Sadaqah (i.e., charity) from that tribe came, Allah's Messengerﷺ said, "These are the Sadaqaat (i.e., Zakaah and charity) of our folk." ‘Aa’ishah (may Allah be pleased with her) had a slave-girl from that tribe, and the Prophet ﷺsaid to her, "Manumit her as she is a descendant of Prophet Ismaa‘eel (Ishmael).”
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Commentary :
The Prophet ﷺ used to hold people in due regard and laud their good qualities to win their hearts and underline their qualities which merited praise.
In this hadeeth, It was narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that he (may Allah be pleased with him) loved the Banee Tameem, an Arab tribe, since the moment he heard the Prophet ﷺ lauding three of their good qualities.
First, they would stand firm against Al-Dajjaal when he emerges. Linguistically, the Arabic word ‘Dajjaal’ denotes concealment and deception, because he is a liar who covers up the truth, conceals it, and reveals falsehood. He will be a human being whose emergence will be one of the major signs of the Last Hour. His emergence shall be a trial and test for people, for Allah, Exalted is He, will grant him some abilities that are exclusive to Him such as: the resurrection of the dead person whom he shall kill, the time of prosperity and affluence that he will usher in, his heaven and fire, and his two rivers. Moreover, the treasures of the land will follow him, and he will command the sky to rain and the plants to grow, and they will comply. All of that shall happen by the power and will of Allah, Exalted is He, as a Fitnah and trial for people.
Second, when their Zakaah and charity funds were brought to the Prophet ﷺ, he ﷺ said: “These are the Sadaqaat (i.e., Zakaah and charity) of our folk." He ﷺ attributed them to himself because their lineage intersects with the Prophet’s, as they both can be traced back to Ilyaas ibn Mudhar.
Third, he ﷺ attributed them to Prophet Ismaa‘eel (Ishmael). ‘Aa’ishah (may Allah be pleased with her) had a slave-girl from that tribe, taken prisoner in one of the battles, and the Prophet ﷺsaid to her, "Manumit her as she is a descendant of Prophet Ismaa‘eel (Ishmael).”
It is inferred therefrom that it is allowable to take Arab captives as prisoners of war and retain ownership of them as is the case with non-Arab captives.
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2548

Narrated Aboo Hurayrah:
Allah's Messengerﷺ said, "A pious slave gets a double reward." Aboo Hurayrah (may Allah be pleased with him) added: “By Him in Whose Hands my soul is but for Jihaad, Hajj, and my duty to serve my mother, I would have loved to die as a slave”.
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Commentary :
The Prophet ﷺ keenly urged slaves to obey their masters, for Allah, Exalted is He, does not allow a doer’s good deed to go unrewarded. When a slave shoulders great burdens and duties and carries them out as due, aspiring to the reward of Allah, Exalted is He, He shall reward him handsomely.
In this hadeeth, Aboo Hurayrah (may Allah be pleased with him) stated that the Prophet ﷺsaid, "A pious slave gets a double reward,” meaning the slave who serves his master duly and fulfills his rights over him, and also honors the rights of Allah over him, i.e., worship, earns a double reward; one for his service to his master and aspiring to the rewards of Allah, Exalted is He, and the second is for his worship, like any obedient servant of Allah who fulfills the rights of his Lord over him. It was also said that such a slave earns a double reward if he serves his master with what constitutes obedience to Allah, Exalted is He, such as the service of the needy and weak people, when his master commands him to do so.
Afterward, Narrated Aboo Hurayrah (may Allah be pleased with him) “By Him in Whose Hands my soul is, but for Jihaad, Hajj, and my duty to serve my mother, I would have loved to die as a slave.” He (may Allah be pleased with him) stated that had not it been for the (abundant rewards of) Jihaad, Hajj, and dutifulness towards one’s mother, observed by a free Muslim man, he (may Allah be pleased with him) would have loved and chosen to die as a slave to earn such great rewards. The reward of a good slave is after that of Jihaad, Hajj, and dutifulness towards one’s parents, because a slave is unable to perform such great acts of worship except with the permission of his master, who may hinder or prevent him from performing them.

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2551

Aboo Moosaa (may Allah be pleased with him) narrated:
The Prophet ﷺ said, "A Mamlook (i.e., slave) who worships his Lord in a perfect manner, and is dutiful, sincere and obedient to his Saiyyid (i.e., master), will get a double reward."
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Commentary :
The Prophet ﷺ keenly urged slaves to obey their masters, for Allah, Exalted is He, does not allow a doer’s good deed to go unrewarded. When a slave shoulders great burdens and duties and carries them out as due, aspiring to the reward of Allah, Exalted is He, He shall reward him handsomely.
In this hadeeth, the Prophet ﷺ underlined that a slave who worships and obeys Allah, Exalted is He, as due, fulfills the rights of his master, and displays sincerity and obedience to him, within what is permissible as per the laws of Islam, earns a double reward; one for his service of his master and aspiration to the rewards of Allah, Exalted is He, and also the reward of worship, like any obedient servant of Allah who fulfills the rights of his Lord over him.
The hadeeth urges slaves to perfect their adherence to and performance of the worshipful acts and be sincere in this regard.
It is also deduced from the hadeeth that obedience to Allah, Exalted is He, is more imperative and takes precedence over the obedience to any created being, as it was given priority in the hadeeth.
It also underlines the vast and all-inclusive nature of the divine mercy and grace bestowed by Allah, Exalted is He, on His servants, and the multiplication of their rewards.
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2552

Narrated Aboo Hurayrah (may Allah be pleased with him)
The Prophet ﷺ said, "You should not say, 'Feed your lord (Rabbaka), help your lord in performing ablution, or give water to your lord, but should say, 'my master (e.g., Feed your master instead of lord etc.) (Saiyyidee), or my guardian (Mawlaaiy), and one should not say, my slave (‘Abdee), or my girl-slave (Amatee), but should say, my lad (Fatayaa), my lass (Fataatee), and 'my boy (Ghulaamee).
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Commentary :
In this Hadeeth, the Prophet ﷺ underlined some guidelines for the Islamic etiquette of speech that instillshumility within Muslims’ hearts. He ﷺ highlighted the proper titles that should be used when masters and slaves address one another. He ﷺ forbade slave-owners to address their slaves or those owned by others using the title ‘lord’ in reference to a master or slave-owner, saying, ‘Feed your lord (Rabbaka), help your lord in performing ablution, or give water to your lord,’ and instructed them to rather use the title master (Saiyyid) or guardian (Mawlaa).
Moreover, he ﷺ forbade slave-owners to address their slaves saying, “my slave (‘Abdee), or my girl-slave (Amatee),” because absolute servitude is exclusive to Allah, Exalted is He, “but should say, my lad (Fatayaa), my lass (Fataatee), and my boy (Ghulaamee).”
The wisdom behind the prohibition is this regard is that human beings are required to devote their worship exclusively to Allah, Exalted is He, their One and Only Lord, and to refrain from associating any partners with Him, and therefore it is disliked to address someone as ‘lord’, lest one should fall into Shirk (i.e., associating partners with Allah). There is no difference in the relevant ruling when the addressee is a slave or a free man. As for what is not taken as an object of worship, such as animals and inanimate objects, it is not disliked to refer to their owner as ‘Rabb,’ which literally means lord, like saying the lord of the house for instance.
As for the fact that the title Rabb was used in His Saying (which means): {"Mention me before your Rabb (lit., lord)."} [Quran 12:42], and His Saying {Return to your Rabb (lit., lord).} [Quran 12:50], it was used to indicate the permissibility of using the title, and the prohibition in this hadeeth aims to urge Muslims to adhere to the becoming Islamic etiquette of speech and (graciously refrain from using it since), being a non-prohibitively disliked act rather than forbidden. It could also mean that a Muslim is forbidden from the excessive and habitual use of such titles, but it does not indicate deeming it strictly forbidden when used occasionally.
It is deduced from the hadeeth that a Muslim is required to abide by the Islamic etiquette of speech even if the wording does not involve any violation of the Laws of Islam..

2557

Narrated Aboo Hurayrah (may Allah be pleased with him)
The Prophet ﷺ said, "When your servant brings your meals to you then if he does not let him sit and share the meals, then he should at least give him a mouthful or two mouthfuls of that meal or bits of the food, as he has prepared it."
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Commentary :
The Prophet ﷺ taught us the Islamic etiquette of dealing with servants and the less fortunate, and urged Muslims to treat them well and honor them.
In this hadeeth, the Prophet ﷺ instructed Muslims to abide by refined Islamic etiquette when interacting with one’s servants and slaves. He ﷺ enjoined a master or slave-owner to invite the servant, who serves him food, to join him for the meal that he has prepared and cooked. If he cannot invite him to join him for the meal for a valid excuse, like having a small quantity of food, involuntarily disliking it and fearing to force himself into it lest he should fall into a Laws of Islam violation, or for any other reason like his wish to enjoy a delicious meal on his own, or that a servant dislikes it out of bashfulness or politeness, he should feed the servant from the food he has prepared. He ﷺ instructed that he should offer the servant a mouthful or two mouthfuls of that meal. It was also said that he ﷺ said, “bits of the food.” To reconcile between the two wordings, it can be fairly said that the meaning of the two wordings is close; it is possible that the narrator doubted as whether the Prophet ﷺ had said ‘mouthful’ or ‘bits of food’, and narrated them both using the particle of conjunction “Aww” (or) to indicate his doubt and be honest in narrating the hadeeth. It is also possible the Prophet ﷺ used the particle of conjunction “Aww” (or) to couple two synonyms.
The Prophet ﷺ justified the command to feed the servant from the meal he has prepared by saying that he is the one who endured the heat and smoke when cooking the food, went to the trouble of preparing the meal for him, smelled the aroma of delicious food, and craved to taste it. Moreover, eating with one’s servant is a manifestation of humbleness and modesty, and it distances one from arrogance, and this is part of the becoming etiquette of the believers and the good manners of the Messengers of Allah..

2559

It was narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that the Prophet ﷺsaid, "If somebody fights (or beats somebody), let him avoid striking the face."
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Commentary :
Man is the creation of Allah, Exalted is He; He created, honored, and favored him over many other created beings. He enjoins us to honor and respect human sanctity, and specifically commanded us to respect the face, being the loftiest body part that is associated with human dignity and honor.
In this hadeeth, the Prophet ﷺ commands Muslims to avoid striking the face, if they have to hit someone in a quarrel, fight, and the like. The prohibition in this regard also applies to all (prescribed) disciplinary measures towards one’s servant, wife, and children. It is prohibited to strike someone’s face, because it is special; its parts are invaluable and crucial for most human cognitive processes; striking the face may cause serious damage to a person’s cognitive abilities. It might also deform the face, which is a substantial damage because the face is the most prominent body part that is hard to cover, and striking it often causes some sort of damage.
The version of the hadeeth recorded in Saheeh Muslim further clarified the rationale behind the prohibition in this regard. The Prophet ﷺ said: “When any of you fights another person, let him avoid striking the face, for Allah, Exalted is He, created Adam in His own image.” This means that Allah, Exalted is He, created Man in His own image, but this does not mean that He is like His creation. Rather, Allah, Exalted is He, is nothing like His creation, for His Attributes befit His Majesty and Grandeur, and human beings’ attributes suit them as well. The attributes of human beings are subject to non-existence and imperfection, whereas the Attributes of Allah are perfect and ever-lasting. Therefore, Allah, Exalted is He, Says (what means): {There is nothing like unto Him, and He is the Hearing, the Seeing.} [Quran 42:11]. He also Says (what means): {Nor is there to Him any equivalent.} [Quran 112:4].
This hadeeth underlines one of the Attributes of Allah, Exalted is He, in which we are enjoined to believe without Tahreef (i.e., distortion) or Ta‘teel (i.e., denial), Takyeef (i.e., trying to describe "how" an Attribute is, e.g., to say: How Allah's Face is), or Tashbeeh and Tamtheel (i.e., likening Allah to His creation).
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2566

Narrated Aboo Hurayrah (may Allah be pleased with him)
The Prophet ﷺ said, “O Muslim women! None of you should look down upon the gift sent by her female neighbor even if it were the trotters of sheep (i.e., fleshless part of sheep’s legs).”
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Commentary :
Allah, Exalted is He, shall reward Muslims for all good deeds and acts of kindness, no matter how small they may seem. He Says (what means): {So whoever does an atom's weight of good will see it.} [Quran 99: 7].
In this hadeeth, the Prophet ﷺ enjoined women not to belittle any gift they may offer to their neighbors, even it was sheep’s trotters (i.e., fleshless part of sheep’s legs)! It was said that the meaning of the Prophet’s ﷺstatement is that a woman must not look down on any gift, as insignificant as it may seem, that she offered to her neighbors, meaning that she should not refrain from offering charity and gifts to her neighbors because she believes such gifts and charity are insignificant. Rather, they are enjoined to spend in charity and offer gifts from whatever they have available, regardless of its worth, even if it was a sheep’s trotter or a goat’s hoof; it is better than nothing. If people generously spend in charity and exchange gifts from small provisions, it will add up, and such acts foster mutual love and affection, and expel grudges and hatred. Moreover, small gifts are more indicative of affection, and are also easier and more convenient for the gift giver, being more affordable. The Prophet ﷺ made mention of women in particular because they often belittle such small things, boast about abundance, and the like.
The hadeeth urges Muslims to offer gifts to their neighbors.

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2567

‘Urwah narrated:
‘Aa’ishah (may Allah be pleased with her) said to me, "O my nephew! We used to see the crescent, and then the crescent and then the crescent in this way we saw three crescents in two months and no fire (for cooking) used to be made in the houses of Allah's Messenger ﷺ. I said, "O my aunt! Then what did you eat to sustain yourselves?" ‘Aa’ishah (may Allah be pleased with her) said, "The two black foodstuff: dates and water; our neighbors from Ansaar had some milch she-camels and they used to present Allah's Messenger ﷺ some of their milk and he ﷺ used to offer it to us to drink it.".

Commentary :
This hadeeth highlights the Prophet’s asceticism and renouncement of this worldly life. He ﷺ was content with a small share of worldly provisions and pleasures and endured it. He ﷺ was content with having his basic needs and necessities of life, and gave preference to the Hereafter over the worldly life. The Mother of the Believers ‘Aa’ishah bint Aboo Bakr (may Allah be pleased with them) said to her nephew ‘Urwah ibn Al-Zubayr (may Allah be pleased with him), the son of her sister Asmaa’ bint Aboo Bakr (may Allah be pleased with them), that they used to wait three crescents in a row, i.e., 60 days or three consecutive months, and no fire (for cooking) would be used in the houses of Allah's Messenger ﷺ! ‘Urwah exclaimed: “O my aunt! Then what did you eat to sustain yourselves?” ‘Aa’ishah (may Allah be pleased with her) said, "The two black foodstuffs: dates and water;” Arabs used one word to refer to both dates and water (since dates and water are usually consumed together), Al-Aswadaan (i.e., the two black things) even though only the dates are black (which is known in Arabic language as Taghleeb), giving preference to the color of dates.
She (may Allah be pleased with her) added: “… our neighbors from the Ansaar,” and it was said that they were Sa‘d ibn ‘Ubaadah, ‘Abdullah ibn ‘Amr ibn Haraam, Aboo Ayyoob Khaalid ibn Zayd, Sa‘d ibn Zuraarah, and others (may Allah be pleased with them), “… had some milch she-camels and they used to present Allah's Messenger ﷺ some of their milk and he ﷺ used to offer it to us to drink it. It was also said that the Arabic word Manaa’ih referred to milch she-camels or sheep that are gifted to someone else to avail himself of their milk, and then return them to their owners. It could also mean that such she-camels or sheep are offered as life-long gifts to others to keep and avail themselves of their milk and other benefits. These men from the Ansaar used to gift such milk to the Prophet ﷺ, who offered it to his household members as sustenance.
The hadeeth underlines the merits of the Ansaar (may Allah be pleased with them) and the virtues of exchanging gifts and presents, as small and insignificant as they may seem.
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2568

Narrated Aboo Hurayrah (may Allah be pleased with him)
The Prophet ﷺ said, "I shall accept the invitation even if I were invited to a meal of a sheep's arm or trotter, and I shall accept the gift even if it were a sheep's arm or trotter."
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Commentary :
The Prophet ﷺ used to accept invitations and gifts, regardless of their worth, out of his refined moral character and graciousness.
In this hadeeth, the Prophet ﷺ instructed his Ummah, saying: “I shall accept the invitation even if I were invited to a meal of a sheep's arm or trotter, and I shall accept the gift even if it were a sheep's arm or trotter.” The most beloved part to the Prophet ﷺ from a slaughtered animal was its arm, because this meat can be cooked easily, and is more delicious than the other parts of the animal. A sheep’strotter means the fleshless part of the legs below the knees. He ﷺ stated that if he was invited for a meal of a sheep’s arm or trotter, or it was gifted to him, he ﷺ would graciously accept it. He ﷺ made mention of a sheep’s arm or trotter to indicate his keenness to accept invitations and gifts, regardless of their worth. This reflects his humbleness, kindness, and consideration of the host’s or gift-giver’s feelings, lest he may be hurt or harmed if he ﷺ turned down his invitation or gift.
The hadeeth urges Muslims to accept gifts and invitations, and graciously eat from any food served to them, even if it was a small humble meal.
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2571

Narrated Anas (may Allah be pleased with him):
Once Allah's Messengerﷺvisited us in this house of ours and asked for something to drink. We milked one of our sheep and mixed it with water from this well of ours and gave it to him. Aboo Bakr was sitting on his left side and ‘Umar (may Allah be pleased with them) in front of him and a Bedouin on his right side. When Allah's Messengerﷺfinished, ‘Umar (may Allah be pleased with him) said to Allah's Messenger ﷺ, “Here is Aboo Bakr!" But Allah's Messengerﷺ gave the remaining milk to the Bedouin and said twice, "The (persons on the) right side! Start from the right side." Anas (may Allah be pleased with him) added, "It is an act of Sunnah," and repeated it thrice.
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Commentary :
The Prophet ﷺ was keen to instill goodness and adherence to true guidance within Muslims, an example of which is teaching Muslims to start with the right side in every act where it is optional; the right side is blessed since the people of the right hand (i.e., those whose books of records will be placed in their right hands) are the people of Paradise.
In this hadeeth, Narrated Anas (may Allah be pleased with him) that the Prophet ﷺvisited their house and asked for something to drink. They milked one of their sheep, and Anas (may Allah be pleased with him) mixed it with water from the well inside their house and gave it to the Prophet ﷺ. Aboo Bakr was sitting on his left side, ‘Umar (may Allah be pleased with them) in front of him, and a Bedouin on his right side. When Allah's Messengerﷺfinished drinking, ‘Umar (may Allah be pleased with him) said to him, “Here is Aboo Bakr!" He (may Allah be pleased with him) meant to ask the Prophet ﷺ to give him the milk, but heﷺ gave the remaining milk to the Bedouin and said twice, "The (persons on the) right side! Start from the right side,” meaning that those on one’s righthand side should be given precedence, and repeatedly emphasized it by the following command to start with the right side. Anas (may Allah be pleased with him) added, "It is an act of Sunnah," and repeated it thrice, to further stress its importance, and the Prophet’s command in this regard.
In the same vein, it was narrated on the authority of Sahl ibn Sa‘d Al-Saa‘idee (may Allah be pleased with him), and recorded in Saheeh Al-Bukhaaree, that the Prophet ﷺ was oncewas offered something to drink. He ﷺ drank of it while on his right was a boy, i.e., Ibn ‘Abbaas (may Allah be pleased with them), and on his left were some elderly people. He ﷺ said to the boy, "May I give these (elderly) people first?" The boy said, "By Allah, O Allah's Messenger ﷺ! I will not give up my share from you to somebody else." On that, Allah's Messenger ﷺ placed the cup in the hand of that boy. In this incident, he ﷺ sought permission from Ibn ‘Abbaas (may Allah be pleased with them) because he was on his right side and worthier of the turn, and did not seek the Bedouin’s permission in the other hadeeth to give the milk to Aboo Bakr (may Allah be pleased with him) out of consideration of his feelings, being a new revert and lest he should assume that the Prophet ﷺ was disgusted by him, and that he ﷺ was offending him, acting upon the Arabs’ prejudice against Bedouins in the pre-Islamic era, in light of the Bedouins’ reputation for being harsh and discourteous. Moreover, he ﷺ sought the permission of Ibn ‘Abbaas (may Allah be pleased with them) to offer the beverage to the elderly and elite of his people, as he ﷺ was confident that he (may Allah be pleased with him) would not mind being asked to do so, and out of courtesy and consideration for the elderly people, and also to edify those who did not know on the relevant ruling, and that he ﷺ could not deny the one on his right hand his turn except with his permission.
As for the fact that other Laws of Islam texts have been reported regarding giving precedence to elderly people, there is no contradiction between their indication and the command to start with one’s right hand; giving precedence to the elderly people should be done when all the concerned people are of equal statuses (as far as all other qualities are concerned). In this case, the older person should be given precedence. The same goes for the case when a group of people do not sit in order, i.e., ranked by age; in this case the older ones should be given precedence. However, if they sat down in order, the one sitting on the right side should be given precedence and he is more deserving of it than the elder.
It is deduced from the hadeeth that the act of Sunnah is to give the beverage to the one on the right side, even if the one on the left side is more virtuous.

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2572

Narrated Anas (may Allah be pleased with him):
Once Allah's Messengerﷺvisited us in this house of ours and asked for something to drink. We milked one of our sheep and mixed it with water from this well of ours and gave it to him. Aboo Bakr was sitting on his left side and ‘Umar (may Allah be pleased with them) in front of him and a Bedouin on his right side. When Allah's Messengerﷺfinished, ‘Umar (may Allah be pleased with him) said to Allah's Messenger ﷺ, “Here is Aboo Bakr!" But Allah's Messengerﷺ gave the remaining milk to the Bedouin and said twice, "The (persons on the) right side! Start from the right side." Anas (may Allah be pleased with him) added, "It is an act of Sunnah," and repeated it thrice.
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Commentary :
The Prophet ﷺ was keen to instill goodness and adherence to true guidance within Muslims, an example of which is teaching Muslims to start with the right side in every act where it is optional; the right side is blessed since the people of the right hand (i.e., those whose books of records will be placed in their right hands) are the people of Paradise.
In this hadeeth, Narrated Anas (may Allah be pleased with him) that the Prophet ﷺvisited their house and asked for something to drink. They milked one of their sheep, and Anas (may Allah be pleased with him) mixed it with water from the well inside their house and gave it to the Prophet ﷺ. Aboo Bakr was sitting on his left side, ‘Umar (may Allah be pleased with them) in front of him, and a Bedouin on his right side. When Allah's Messengerﷺfinished drinking, ‘Umar (may Allah be pleased with him) said to him, “Here is Aboo Bakr!" He (may Allah be pleased with him) meant to ask the Prophet ﷺ to give him the milk, but heﷺ gave the remaining milk to the Bedouin and said twice, "The (persons on the) right side! Start from the right side,” meaning that those on one’s righthand side should be given precedence, and repeatedly emphasized it by the following command to start with the right side. Anas (may Allah be pleased with him) added, "It is an act of Sunnah," and repeated it thrice, to further stress its importance and the Prophet’s ﷺcommand in this regard.
In the same vein, it was narrated on the authority of Sahl ibn Sa‘d Al-Saa‘idee (may Allah be pleased with him), and recorded in Saheeh Al-Bukhaaree, that the Prophet ﷺ was oncewas offered something to drink. He ﷺ drank of it while on his right was a boy, i.e., Ibn ‘Abbaas (may Allah be pleased with them), and on his left were some elderly people. He ﷺsaid to the boy, "May I give these (elderly) people first?" The boy said, "By Allah, O Allah's Messenger ﷺ! I will not give up my share from you to somebody else." On that, Allah's Messenger ﷺ placed the cup in the hand of that boy. In this incident, he ﷺ sought permission from Ibn ‘Abbaas (may Allah be pleased with them) because he was on his right side and worthier of the turn, and did not seek the Bedouin’s permission in the other hadeeth to give the milk to Aboo Bakr (may Allah be pleased with him), out of consideration of his feelings, being a new revert and lest he should assume that the Prophet ﷺ was disgusted by him, and that he ﷺ was offending him, acting upon the Arabs’ prejudice against Bedouins in the pre-Islamic era, in light of the Bedouins’ reputation for being harsh and discourteous. Moreover, he ﷺ sought the permission of Ibn ‘Abbaas (may Allah be pleased with them) to offer the beverage to the elderly and elite of his people, as he ﷺ was confident that he (may Allah be pleased with him) would not mind being asked to do so, and out of courtesy and consideration for the elderly people, and also to edify those who did not know on the relevant ruling and that he ﷺ could not deny the one on his right hand his turn except with his permission.
As for the fact that other Laws of Islam texts have been reported regarding giving precedence to elderly people, there is no contradiction between their indication and the command to start with one’s right hand; giving precedence to the elderly people should be done when all the concerned people are of equal statuses (as far as all other qualities are concerned). In this case, the older person should be given precedence. The same goes for the case when a group of people do not sit in order, i.e., ranked by age; in this case the older ones should be given precedence. However, if they sat down in order, the one sitting on the right side should be given precedence, and he is more deserving of it than the elder.
It is deduced from the hadeeth that the act of Sunnah is to give the beverage to the one on the right side, even if the one on the left side is more virtuous.

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2576

Anas (may Allah be pleased with him) said:
We chased a rabbit at Marr Al-Thahraan and people ran after it but were exhausted. I overpowered and caught it, and gave it to Aboo Talhah (may Allah be pleased with him) who slaughtered it and sent its hip or two thighs to Allah's Messenger ﷺ. (The narrator confirms that he sent two thighs). The Prophet ﷺ accepted his gift. (The sub-narrator asked Anas (may Allah be pleased with him), "Did the Prophet ﷺ eat from it?" Anas (may Allah be pleased with him) replied, "He ﷺ ate from it.")
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Commentary :
The Prophet ﷺ was the humblest of all people, and a manifestation of his (exemplary) humility was that he ﷺaccepted gifts from his Companions (may Allah be pleased with them), regardless of their worth.
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) stated: “We chased a rabbit at Marr Al-Thahraan, meaning that they forced it out of its hole and chased it at Marr Al-Thahraan, a valley five miles (8 kilometers) from Makkah in the direction of Al-Madeenah. People ran after it but were exhausted. Anas (may Allah be pleased with him) overpowered and caught it.He said: “I gave it to Aboo Talhah (may Allah be pleased with him) who slaughtered it,” for Aboo Talhah Al-Ansaaree was his stepfather, who married his mother Umm Sulaym (may Allah be pleased with them). Aboo Talhah sent Anas (may Allah be pleased with them) with its hip or two thighs to Allah's Messenger ﷺ, as a gift. Shu‘bah ibn Al-Hajjaaj, a sub-narrator of the hadeeth, confirmed that he sent two thighs. Shu‘bah doubted at the beginning as to whether he (may Allah be pleased with him) had gifted the rabbit’s hips or thighs to the Prophet ﷺ but then learnt with certainty that he (may Allah be pleased with him) sent him the thighs; the hips are part of the thighs. The Prophet ﷺ accepted the gift. Shu‘bah also doubted as to whether the Prophet ﷺ ate from it or not, but merely narrated that he ﷺaccepted it. When Anas (may Allah be pleased with him) was asked about it, he (may Allah be pleased with him) replied, "He ﷺ ate from it." Shu‘bah was certain that he ﷺ accepted the gift but doubted as to whether he ﷺ ate it or not. Anyway, whether he ﷺ ate it or merely accepted it, this hadeeth evidences that it is allowable to eat rabbit meat.
It is also inferred from the hadeeth that accepting a hunted gift and the like is allowable.
It is also deduced therefrom that hunting is permissible as long it does not lead to missing the prayers or other religious and worldly interests.
It is also inferred that a hunted animal belongs to the one who catches and takes it, and none of the chasers has the right to any share of it..

2581

Narrated Aboo Hurayrah (may Allah be pleased with him)
Whenever a meal was brought to Allah's Messengerﷺ,he would ask whether it was a gift or Sadaqah (i.e., charity). If he ﷺ was told that it was Sadaqah, he ﷺ would tell his Companions (may Allah be pleased with them) to eat it, but if it was a gift, he ﷺ would hasten to share it with them.
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Commentary :
It was forbidden for the Prophet ﷺ to eat or avail himself of what is given in charity, because it may be paid by some people as means to purify their wealth from unlawful earnings or as atonement for their sins.
In this hadeeth, It was narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that whenever a meal was brought to Allah's Messengerﷺ,he would ask whether it was a gift or Sadaqah (i.e., charity). If he ﷺ was told that it was Sadaqah, he ﷺ would tell his Companions (may Allah be pleased with them) to eat it, but if it was a gift, he ﷺ would hasten to share it with them. This is because it was deemed unlawful for the Prophet ﷺ to eat from what was given in charity. He ﷺ used to eat from a meal offered as a gift rather than the one give in charity, because the exchange of gifts fosters love and affection, and it was possible that he ﷺ would reward the gift-giver with a similar or better gift so that none should do a favor to the Prophet ﷺ (that would go unrewarded), but this was not the same for charity, and this was the wisdom behind the different rulings.
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2582

‘Azrah ibn Thaabit Al-Ansaaree narrated:When I went to Thumaamah ibn ‘Abdullah, he gave me some perfume and said that Anas (may Allah be pleased with him)would not reject the gifts of perfume and said that the Prophet ﷺwould not reject any perfume gifted to him.
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Commentary :
Perfume was one of the most beloved things to the Prophet ﷺ, as he used to love (cleanliness and) good scent and disliked that his body odor should not be pleasant, which was not possible, because he ﷺ always had a good smell, and wore the best perfume, so much that people used to use his sweat as perfume.
In this hadeeth, the Taabi‘ee ‘Azrah ibn Thaabit Al-Ansaaree narrated that he visited Thumaamah ibn ‘Abdullah ibn Anas ibn Maalik, who gave him some perfume and told him that his grandfather Anas ibn Maalik (may Allah be pleased with him) never turned down perfume gifted to him, following the example of the Prophet ﷺ who did not turn down perfume that was gifted to him.
The prohibition of turning down gifts of perfume was reported along with the wisdom behind it in the hadeeth narrated on the authority of Aboo Hurayrah (may Allah be pleased with him), and recorded by Aboo Daawood, reading: “Whoever is offered perfume (as a gift), let him not refuse it, for it is easy to carry, and smells good.”
The hadeeth urges Muslims to considerately accept people’s gifts.
It is also inferred therefrom that Muslims are urged to wear fragrance and use aromatic perfumes..

2585

‘Aai’shah (may Allah be pleased with her) narrated:
Allah's Messengerﷺused to accept gifts and used to give something in return.
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Commentary :
The Prophet ﷺ was the humblest of all people, and a manifestation of such (exemplary) humility was that he ﷺ would accept gifts from his Companions (may Allah be pleased with them), regardless of their worth.
In this hadeeth, the Mother of the Believers ‘Aa’ishah (may Allah be pleased with her) stated that the Prophet ﷺ used to accept gifts from people and never turned down any gift given to him, regardless of its value. In this vein, the Prophet ﷺ said: “I shall accept the gift even if it were an arm or a trotter of a sheep.” [Al-Bukhaaree and Muslim].
This reflected his graciousness and noble moral character as he ﷺ was keen to win people’s hearts. He ﷺ used to accept people’s gifts, no matter how insignificant they may seem, and reward the gift givers with similar or better gifts, acting upon the Islamic etiquette of rewarding acts of kindness in kind, with one better than it or [at least] return it [in a like manner] and so that none should do a favor to the Prophet ﷺ that goes unrewarded.
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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

Narrated Aboo Hurayrah:
Allah's Messengerﷺ said, "A pious slave gets a double reward." Aboo Hurayrah (may Allah be pleased with him) added: “By Him in Whose Hands my soul is but for Jihaad, Hajj, and my duty to serve my mother, I would have loved to die as a slave”.
.

Aboo Moosaa (may Allah be pleased with him) narrated:
The Prophet ﷺ said, "A Mamlook (i.e., slave) who worships his Lord in a perfect manner, and is dutiful, sincere and obedient to his Saiyyid (i.e., master), will get a double reward."
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Narrated Aboo Hurayrah (may Allah be pleased with him)
The Prophet ﷺ said, "When your servant brings your meals to you then if he does not let him sit and share the meals, then he should at least give him a mouthful or two mouthfuls of that meal or bits of the food, as he has prepared it."
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It was narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that the Prophet ﷺsaid, "If somebody fights (or beats somebody), let him avoid striking the face."
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Narrated Aboo Hurayrah (may Allah be pleased with him)
The Prophet ﷺ said, “O Muslim women! None of you should look down upon the gift sent by her female neighbor even if it were the trotters of sheep (i.e., fleshless part of sheep’s legs).”
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Narrated Aboo Hurayrah (may Allah be pleased with him)
The Prophet ﷺ said, "I shall accept the invitation even if I were invited to a meal of a sheep's arm or trotter, and I shall accept the gift even if it were a sheep's arm or trotter."
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‘Azrah ibn Thaabit Al-Ansaaree narrated:When I went to Thumaamah ibn ‘Abdullah, he gave me some perfume and said that Anas (may Allah be pleased with him)would not reject the gifts of perfume and said that the Prophet ﷺwould not reject any perfume gifted to him.
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‘Aai’shah (may Allah be pleased with her) narrated:
Allah's Messengerﷺused to accept gifts and used to give something in return.
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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

Narrated Aboo Hurayrah: Allah's Messengerﷺ said, "A pious slave gets a double reward." Aboo Hurayrah (may Allah be pleased with him) added: “By Him in Whose Hands my soul is but for Jihaad, Hajj, and my duty to serve my mother, I would have loved to die as a slave”. .

Aboo Moosaa (may Allah be pleased with him) narrated: The Prophet ﷺ said, "A Mamlook (i.e., slave) who worships his Lord in a perfect manner, and is dutiful, sincere and obedient to his Saiyyid (i.e., master), will get a double reward." .

Narrated Aboo Hurayrah (may Allah be pleased with him) The Prophet ﷺ said, "When your servant brings your meals to you then if he does not let him sit and share the meals, then he should at least give him a mouthful or two mouthfuls of that meal or bits of the food, as he has prepared it." .

It was narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that the Prophet ﷺsaid, "If somebody fights (or beats somebody), let him avoid striking the face." .

Narrated Aboo Hurayrah (may Allah be pleased with him) The Prophet ﷺ said, “O Muslim women! None of you should look down upon the gift sent by her female neighbor even if it were the trotters of sheep (i.e., fleshless part of sheep’s legs).” .

Narrated Aboo Hurayrah (may Allah be pleased with him) The Prophet ﷺ said, "I shall accept the invitation even if I were invited to a meal of a sheep's arm or trotter, and I shall accept the gift even if it were a sheep's arm or trotter." .

‘Azrah ibn Thaabit Al-Ansaaree narrated:When I went to Thumaamah ibn ‘Abdullah, he gave me some perfume and said that Anas (may Allah be pleased with him)would not reject the gifts of perfume and said that the Prophet ﷺwould not reject any perfume gifted to him. .

‘Aai’shah (may Allah be pleased with her) narrated: Allah's Messengerﷺused to accept gifts and used to give something in return. .

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..

Narrated Aboo Hurayrah:
Allah's Messengerﷺ said, "A pious slave gets a double reward." Aboo Hurayrah (may Allah be pleased with him) added: “By Him in Whose Hands my soul is but for Jihaad, Hajj, and my duty to serve my mother, I would have loved to die as a slave”.
.

Aboo Moosaa (may Allah be pleased with him) narrated:
The Prophet ﷺ said, "A Mamlook (i.e., slave) who worships his Lord in a perfect manner, and is dutiful, sincere and obedient to his Saiyyid (i.e., master), will get a double reward."
.

Narrated Aboo Hurayrah (may Allah be pleased with him)
The Prophet ﷺ said, "When your servant brings your meals to you then if he does not let him sit and share the meals, then he should at least give him a mouthful or two mouthfuls of that meal or bits of the food, as he has prepared it."
.

It was narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that the Prophet ﷺsaid, "If somebody fights (or beats somebody), let him avoid striking the face."
.

Narrated Aboo Hurayrah (may Allah be pleased with him)
The Prophet ﷺ said, “O Muslim women! None of you should look down upon the gift sent by her female neighbor even if it were the trotters of sheep (i.e., fleshless part of sheep’s legs).”
.

Narrated Aboo Hurayrah (may Allah be pleased with him)
The Prophet ﷺ said, "I shall accept the invitation even if I were invited to a meal of a sheep's arm or trotter, and I shall accept the gift even if it were a sheep's arm or trotter."
.

‘Azrah ibn Thaabit Al-Ansaaree narrated:When I went to Thumaamah ibn ‘Abdullah, he gave me some perfume and said that Anas (may Allah be pleased with him)would not reject the gifts of perfume and said that the Prophet ﷺwould not reject any perfume gifted to him.
.

‘Aai’shah (may Allah be pleased with her) narrated:
Allah's Messengerﷺused to accept gifts and used to give something in return.
.