‘Aamir narrated:
I heard Al-Nu‘maan ibn Basheer (may Allah be pleased with him) on the pulpit saying, "My father gave me a gift but ‘Amrah bint Rawaahah (my mother) said that she would not agree to it unless he made Allah's Messengerﷺ as a witness to it. So, my father went to Allah's Messengerﷺ and said, 'I have given a gift to my son from ‘Amrah bint Rawaahah, but she ordered me to make you as a witness to it, O Allah's Messengerﷺ!' Allah's Messenger ﷺ asked, 'Have you given (the like of it) to everyone of your children?' He replied in the negative. Allah's Messengerﷺ said, ‘Fear Allah, and be just to all your children (i.e., treat them all on an equal footing).' My father then returned and took back his gift."
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Commentary :
Every guardian is enjoined to be fair and treat those under his care on an equal footing. A father is a guardian and he is responsible for those under his care, i.e., his wife and children, and establishing the enjoined equality between them entails that he should not favor any of his children over the others in terms of gift-giving, giving some and denying the others.
In this hadeeth, Al-Nu‘maan ibn Basheer Al-Ansaaree (may Allah be pleased with him) related that his father Basheer gave him a gift, which was a male servant. His mother Umm Al-Nu‘maan had asked his father for that servant, as recorded in Saheeh Al-Bukhaaree and Saheeh Muslim. ‘Amrah bint Rawaahah, his mother, (may Allah be pleased with her) said to her husband that she would not agree to such a gift unless he made Allah's Messengerﷺ as a witness to it, aiming to make it binding. So, Basheer (may Allah be pleased with him) went to Allah's Messengerﷺ and related to him the matter and that his wife ordered him to make the Prophet ﷺ as a witness to it. He ﷺ asked him, “Have you given (the like of it) to everyone of your children?” He (may Allah be pleased with him) replied in the negative. Allah's Messengerﷺ said, 'Fear Allah, and be just to all your children (i.e., treat them all on an equal footing).' The aim of such a command was to foster mutual accord and affection between siblings, eliminating the causes of discord and hatred, and helping them show the enjoined dutifulness towards their father. Basheer (may Allah be pleased with him) obeyed the Prophet’s ﷺcommand, returned, and took back his gift to establish equality between all his children.
The hadeeth urges parents to establish equality between children in terms of gift-giving.
.

2590

Asmaa’ (may Allah be pleased with her) narrated:
Once I said, "O Allah's Messengerﷺ! I have no property except what has been given to me by Al-Zubayr (i.e., her husband). May I give in charity therefrom?" The Prophet ﷺ said, "Give in charity and do not withhold it; otherwise Allah, Exalted is He, will withhold it back from you . "
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Commentary : A wife is entrusted with her husband’s wealth and she shall be held accountable by Allah, Exalted is He, for it. It is incumbent on her to preserve his wealth, take care of it, take from it what she needs only (without excess or waste), and spend from it reasonably.
In this hadeeth Asmaa’ bint Aboo Bakr Al-Siddeeq (may Allah be pleased with them) relates that she once said to the Prophet ﷺ, "O Allah's Messengerﷺ! I have no property except what has been given to me by Al-Zubayr ibn Al-‘Awwaam (i.e., her husband),” meaning he gave her to spend therefrom on the household needs. She (may Allah be pleased with her) added: “May I give in charity therefrom?" The Prophet ﷺ said, "Give in charity and do not withhold it; otherwise Allah, Exalted is He, will withhold it back from you.” The Prophet’s ﷺstatement means, ‘Do not withhold wealth, but rather spend in charity, for withholding wealth may be a cause for being deprived of having it blessed and increased by Allah, Exalted is He. Another version of the hadeeth recorded by Al-Bukhaaree and Muslim reads: “Spend according to your means,” meaning spend therefrom reasonably as long as you afford it, even if you can only give very little in charity, and do not hoard wealth and refrain from spending in charity, fearing that your wealth might be exhausted, lest you would be deprived of a blessed Rizq (i.e., provisions).
The Prophet ﷺ may have commanded her to do so and did not ask her to seek her husband’s permission because he ﷺ knew of the leniency of Al-Zubayr (may Allah be pleased with him) for which he was known. It is allowable for a wife to spend reasonably from her husband’s wealth (without his knowledge) as long as she knows that he would approve of such disposal of his wealth, that he would not dislike such an act, that she habitually does so and he approves of it, or when she spends in charity small amounts that do not affect the affordability of supporting their dependents, and she would not exceed the proper limits nor aim to waste his wealth. It was narrated on the authority of ‘Aa’ishah (may Allah be pleased with her) that the Prophet ﷺ said: “When a woman gives some of the food in her house (in charity without her husband’s prior knowledge), not wasting it, she will have her reward for what she has given and her husband will have his for what he earned. The same applies to a storekeeper; in no respect does the one diminishe the reward of the other.” [Al-Bukhaaree and Muslim].
It is deduced from the hadeeth that spending in charity is a reason for having one’s wealth blessed and increased, and that generosity begets abundant Rizq (i.e., provisions).
It is also inferred therefrom that stinginess and withholding from giving (charity), especially the obligatory Zakaah, incurs the loss and ruin of wealth.
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2592

Kurayb, the free slave of Ibn ‘Abbaas (may Allah be pleased with them), narrated that Maymoonah bint Al-Haarith (may Allah be pleased with her) told him that she manumitted a slave-girl without taking the permission of the Prophet ﷺ. On the day when it was her turn to be with the Prophet ﷺ, she said, "Do you know, O Allah's Messengerﷺ, that I have manumitted my slave-girl?" He ﷺ said, "Have you really?" She (may Allah be pleased with her) replied in the affirmative. He ﷺ said, "You would have got more reward if you had given her (i.e., the slave-girl) to one of your maternal uncles."
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Commentary :
Spending in charity is one of the best acts of righteousness, and there are numerous channels of giving and spending in charity.Some should be given precedence over the others depending on the situation and circumstances. Charity offered to one’s relatives is better and more rewardable.
In this hadeeth, the Mother of the Believers Maymoonah (may Allah be pleased with her) related that she manumitted a slave-girl without taking the permission of the Prophet ﷺ. She (may Allah be pleased with her) owned this slave-girl, and being a sane adult, her disposal of her own property is valid as per the laws of Islam with no need for her husband’s prior consent. On the other hand, she (may Allah be pleased with her) had known that the Prophet ﷺ would not disapprove of her disposal, and that he ﷺ would even like such act, which did not constitute a violation of the proper conduct of a woman towards her husband in Islam.
On the day when it was her turn to spend the night with the Prophet ﷺ, she said, "Do you know, O Allah's Messengerﷺ,that I have manumitted my slave-girl?" He ﷺ said, "Have you really?" She (may Allah be pleased with her) replied in the affirmative. He ﷺ said, "You would have got more reward if you had given her (i.e., the slave-girl) to one of your maternal uncles,” meaning that it would have been better and more rewardable to give this slave-girl to her maternal uncles to serve them, since they needed a servant, than manumitting her. Her maternal relatives belonged to Banee Hilaal and her mother’s name was Hind bint ‘Awf ibn Zuhayr Al-Haarith (may Allah be pleased with them).
The hadeeth urges Muslims to uphold ties of kinship, and underlines the abundant reward designated for such a worshipful act..

2606

Narrated Aboo Hurayrah (may Allah be pleased with him)
Allah's Messengerﷺ owed a man some debt (and that man demanded it very harshly). The Companions (may Allah be pleased with them) wanted to harm him, but the Prophet ﷺ said to them, "Leave him (unharmed); one who has a right is entitled to speak (i.e., claim his right)." He ﷺ then added, "Buy (a camel) of the same age and give it to him." They (may Allah be pleased with them) said, "We cannot get except a camel of an older age than that of his." He ﷺ said, "Buy it and give it to him, as the best amongst you is he who pays back his debt in the most handsome way.”
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Commentary :
The Prophet ﷺ was a merciful teacher, a gentle educator, and a kind mentor. Whenever he ﷺ witnessed someone’s mistake, he ﷺ would not harshly reprimand, rebuke, or alienate the doer, and whenever he ﷺ witnessed something right, he ﷺ would praise and laud it, and reward the doer handsomely.
In this hadeeth, It was narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that Allah's Messengerﷺ owed a man some debt (and that man demanded it very harshly). The creditor was discourteous and impolite in demanding the repayment of the debt, as reported in the version of the hadeeth recorded in Saheeh Al-Bukhaaree and Saheeh Muslim. The Companions (may Allah be pleased with them) wanted to harm him verbally or physically, but they refrained from doing so out of politeness towards the Prophet ﷺ, and he said to them, "Leave him (unharmed);” and this mirrored the Prophet’s ﷺgood moral character, kindness, and endurance of people’s harshness despite his ability to retaliate against him, “the one who has a right is entitled to speak (i.e., claim his right)." This means that Allah, Exalted is He, deems it allowable for a person to claim his rights, be he a creditor, landlord, or worker, provided that he does not infringe upon people’s rights. The unpaid debt was a camel. The Prophet ﷺ then added, "Buy (a camel) of the same age and give it to him." The Companions (may Allah be pleased with them) could not get except an older, better, and more valuable camel than that of the man. The Prophet ﷺ commanded them to give it to him to repay the debt handsomely. He ﷺ explained the reason for giving him an older, better, and more valuable camel by saying, "the best amongst you is he who pays back his debt in the most handsome way.”
This means that the best of people is the one who is the kindest to others, and fulfills people’s rights, by the repayment of debts or other rights.
It is deduced from the hadeeth that one may delegate another person to repay his debts.
It is also inferred therefrom that one may loan an animal to someone.
It also deduced that whoever owes a debt or is liable to any other financial rights, should repay the debts or fulfill them handsomely.
It is also inferred that a debtor should endure the harshness of a creditor when claiming his rights..

2613

Narrated Ibn ‘Umar (may Allah be pleased with him):
Once the Prophet ﷺ went to the house of Faatimah (may Allah be pleased with her) but did not enter it. ‘Alee (may Allah be pleased with him) came and she told him about that. When ‘Alee asked the Prophet ﷺ about it, he ﷺ said, "I saw a (multicolored) decorated curtain on her door. I am not interested in worldly pleasures." ‘Alee went to Faatimah (may Allah be pleased with them) and told her about it. Faatimah said, "I am ready to dispense with it in the way he ﷺ suggests." The Prophet ﷺ ordered her to send it to such-and-such needy people.
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Commentary : The Prophet ﷺ was led the most ascetic life and renounced the worldly pleasures, because he ﷺ knew well the essence and true nature of the fleeting worldly life. This worldly life is a short-lived phase during which a Muslim should perform as many worshipful acts and good deeds as possible, to taste eternal bliss in Paradise. The Prophet ﷺ keenly instilled these meanings within the hearts and minds of his family and Companions (may Allah be pleased with them).
In this hadeeth, ‘Abadullaah Narrated Ibn ‘Umar (may Allah be pleased with him) that the Prophet ﷺ went once to the house of Faatimah (may Allah be pleased with her) but did not enter it. ‘Alee (may Allah be pleased with him) came and found her concerned and distressed. He (may Allah be pleased with him) asked her about it and she (may Allah be pleased with her) told him of what the Prophet ﷺ did. When ‘Alee asked the Prophet ﷺ about it, he ﷺ informed him of the reason for not entering their house: that they had a (multicolored) decorated curtain on the door. The Prophet ﷺ disliked the use of such a curtain merely because it contradicts the lauded asceticism; it is neither unlawful nor disliked to use curtains on the doors as per the laws of Islam. However, the Prophet ﷺ merely disliked it because it was multicolored and decorated, i.e., luxurious, and he ﷺ renounced such worldly pleasures. He ﷺ remarked: “I am not interested in worldly pleasures," meaning that he ﷺ did not like or pursue such worldly luxuries. He ﷺ only sought after the Hereafter, and disliked for his own beloved daughter what he ﷺ disliked for himself, namely, enjoying such luxuries and pleasures in the worldly life.
‘Alee went to Faatimah (may Allah be pleased with them) and told her about it. Faatimah (may Allah be pleased with her) said, "I am ready to dispense with it in the way he ﷺ suggests." The Prophet ﷺ ordered her to send it to such-and-such needy people, to use it or avail themselves of its price.
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2614

‘Alee (may Allah be pleased with him) narrated:
The Prophet ﷺ gave me a silken dress as a gift and I wore it. When I saw the signs of anger on his face, I cut it into pieces and distributed it among my womenfolk.”
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Commentary : Islamic teaching regarding dress code and adornment is clearly defined in the Book of Allah, Exalted is He, and the Sunnah of His Prophet ﷺ. The Islamic Laws of Islam has set general guidelines that must be taken into account regarding men’s and women’s clothing.
In this hadeeth, ‘Alee ibn Aboo Taalib (may Allah be pleased with him) narrated that the Prophet ﷺgave him a silken garment as a gift. The Arabic word used in the hadeeth is Hullah, which was a suit of two garments (woven with silk stripes). The Prophet ﷺ had forbidden men from wearing silk. When he ﷺ saw ‘Alee (may Allah be pleased with him) wearing it, anger was written all over his face! When he (may Allah be pleased with him) saw the signs of anger on his face, he cut it into pieces and distributed it among his womenfolk, because he (may Allah be pleased with him) did not take another wife besides Faatimah (may Allah be pleased with her) during the lifetime of the Prophet ﷺ.
This was further clarified by the version recorded in Saheeh Muslim reading: “Divide it among the Faatimahs (i.e., your womenfolk) to make head covers,” meaning Faatimah, the daughter of the Prophet ﷺ, Faatimah bint Asad, the mother of ‘Alee ibn Aboo Taalib, and Faatimah bint Hamzah ibn ‘Abd Al-Muttalib (may Allah be pleased with them).
It is inferred from the hadeeth that it is allowable to give gifts from one’s property even if it is prohibited or disliked to wear such a gift, because the owner is entitled to dispose of it by means of sale or gift to whomever he wishes from those who are allowed to wear or use it, like women and young boys in this case.
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2615

Narrated Anas (may Allah be pleased with him):
A Jubbah (i.e., cloak) made of thick silken cloth was presented to the Prophet ﷺ, and he used to forbid people to wear silk. So, people were pleased to see it. The Prophet ﷺsaid, "By Him in Whose Hands Muhammad's soul is, the handkerchiefs of Sa‘d ibn Mu‘aadh in Paradise are better than this." Anas (may Allah be pleased with him) added, "The present was sent to the Prophet ﷺ by Ukaydir (a Christian) from Dawmah..

Commentary : The Prophet ﷺ led the most ascetic life and was the keenest in renouncing worldly pleasures, and he ﷺ used to instill these values within his Companions (may Allah be pleased with him), ensuring that their hearts were fixated on and attached to the Hereafter and the eternal bliss prepared by Allah, Exalted is He, for them in Paradise.
In this hadeeth, Narrated Anas (may Allah be pleased with him) that Ukaydir (a Christian Arab ruler) of Dawmah Al-Jandal, a town near Tabook, northern Saudi Arabia, gifted the Prophet ﷺ a Jubbah. This ruler was seized by Khaalid ibn Al-Waleed (may Allah be pleased with him) when he was sent by the Prophet ﷺto Tabook in 9 A.H. He (may Allah be pleased with him) killed this Christian ruler’s brother and took him prisoner. The Prophet ﷺ released him on the condition of paying the Jizyah (i.e., head tax on non-Muslim citizens living under the protection of Muslim rule). This ruler gifted the Prophet ﷺ a Jubbah (i.e., cloak) made of thick silken cloth, and it captured the admiration of people. The Prophet ﷺ used to forbid people to wear silk. Since people were pleased to see it, the Prophet ﷺsaid, "By Him in Whose Hands Muhammad's soul is,” a wording that was often used by the Prophet ﷺ when making an oath, “the handkerchiefs of Sa‘d ibn Mu‘aadh in Paradise are better than this." This is a reference to Sa‘d’s least valuable possessions in Paradise, because handkerchiefs – used to clean the hands and remove impurities - are the least possessions a person will be given therein. The least valuable possessions of Sa‘d in Paradise shall be better than this silken Jubbah that they admired much, because the bliss in Paradise will be like what no eyes have ever seen, no ears have ever heard of, and which has never crossed your hearts or minds. Allah, Exalted is He, Says (what means): {And no soul knows what has been hidden for them of comfort for eyes as reward for what they used to do.} [Quran 32:17].
The hadeeth highlights the virtues of Sa‘d ibn Mu‘aadh (may Allah be pleased with him) and proves that he shall be admitted to Paradise.
It is also deduced from the hadeeth that the Prophet ﷺ used to accept gifts from non-Muslims..

2617

Narrated Anas ibn Maalik (may Allah be pleased with him):
A Jewess brought a poisoned (cooked) sheep for the Prophet ﷺwho ate from it. She was brought to the Prophet ﷺ and he was asked, "Shall we kill her?" He ﷺ said, "No." I continued to see the effect of the poison on the palate of the mouth of Allah's Messengerﷺ.
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Commentary :
The Prophet ﷺ was the humblest of all people, and a manifestation of his good moral character was that he ﷺ accepted the gifts offered to him from anyone, even small gifts and even if the gift-giver was a non-Muslim, to win his heart and encourage him to embrace Islam. The Jews took advantage of that when they knew of his graciousness, and tried to kill him by serving him poisonous food.
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) stated that a Jewish woman, named Zaynab bint Al-Haarith, who was married to Salaam ibn Mishkam, gifted the Messenger of Allah ﷺ a poisoned sheep after the battle of Khyber. She cooked the meat for the Prophet ﷺ and put poison in it. The Prophet ﷺ ate from it, but Allah, Exalted is He, protected him from the immediate effects of the poison and he ﷺ did not die. However, the effect of the poison remained in his body. Anas (may Allah be pleased with him) said: “Icontinued to see the effect of the poison on the palate of the mouth of Allah's Messenger ﷺ.” It seems that the effect of the poison remained visible, in that some black marks or the like could be seen on palate of the mouth of Allah's Messenger ﷺ. This woman was brought to the Prophet ﷺ. The version of the hadeeth recorded in Saheeh Muslim reads: “(When the effects of this poison were felt by him) she was brought to the Prophet ﷺ and he asked her about that, whereupon she said: “I had determined to kill you.” Thereupon he ﷺ said: ‘Allah will never give you the power to do it.’ (It is possible that this was ‘Alee’s statement).”
The Companions (may Allah be pleased with him) asked the Messenger of Allah ﷺ permission to kill her, but he ﷺ refused to have her killed on the spot. This is why he ﷺ forbade them from killing her. However, it was authentically reported that she was killed as narrated in Sunan Aboo Daawood. The Prophet ﷺ killed her, or gave her to the guardians of the blood (i.e., ‘Asabah, or blood male relatives from the father's side) of Bishr ibn Al-Baraa’ ibn Ma’roor, who had eaten from it and died; his guardians had the woman killed in Qisaas (i.e., retribution). To reconcile between the two versions of the hadeeth, it could be said that the Prophet ﷺ did not kill her upon knowing of the poison she put in the sheep and refused the companions’ request to kill her, but when Bishr ibn Al-Baraa’ died of this poison, he ﷺ handed her over to his guardians, and they killed her by virtue of Qisaas (i.e., retribution). It is authentically reported that he ﷺ did not kill her immediately and it is also authentically reported that he ﷺ killed her afterward.
The hadeeth highlights the divine protection bestowed upon the Prophet ﷺ; Allah, Exalted is He, Says (what means): {And Allah will protect you from the people.} [Quran 5:67].
It also underlines a miracle with which the Messenger of Allah ﷺ was aided, as Allah, Exalted is He, delivered him from the poison that killed others.
It is deduced from the hadeeth that it is allowable to accept gifts from non-Muslims.
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2618

‘Abd Al-Rahmaan ibn Abee Bakr (may Allah be pleased with them) narrated:
We were one-hundred and thirty persons accompanying the Prophet ﷺ who asked us whether anyone of us had food. There was a man who had about a Saa‘ of wheat which was mixed with water then. A tall pagan with long matted unkempt hair came driving sheep. The Prophet ﷺ asked him, "Will you sell us (a sheep) or give it as a present?" He said, "I will sell you (a sheep)." The Prophet ﷺbought a sheep and it was slaughtered. He ﷺ ordered that its liver and other abdominal organs be roasted. By Allah, the Prophet ﷺ gave every person of the one-hundred-and-thirty a piece of that; he gave all those of them who were present; and kept the shares of those who were absent. He ﷺthen put its meat in two huge basins and all of them ate to their fill, and even then, more food was left in the two basins which were carried on the camel (or said something like it).
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Commentary :
Allah, Exalted is He, supported His Prophet ﷺ with miracles, and imparted His blessings through him. An example of such a blessing was increasing small quantities of food to suffice large groups of people, by the blessing of the Prophet ﷺ.
In this hadeeth, ‘Abd Al-Rahmaan ibn Abee Bakr (may Allah be pleased with them) narrated that there were one-hundred and thirty people accompanying the Prophet ﷺ,who asked them whether anyone of them had food. There was a man who had about a Saa‘ of wheat which was mixed with water. A tall pagan with long matted unkempt hair pagan came driving sheep. The Prophet ﷺ asked him, "Will you sell us (a sheep) or give it as a present?" He said, "I will sell you (a sheep)." The Prophet ﷺ bought a sheep and it was slaughtered and cooked. He ﷺ ordered that its liver and other abdominal organs be roasted. ‘Abd Al-Rahmaan (may Allah be pleased with him) swore by Allah, Exalted is He, that the Prophet ﷺ gave every person of the one-hundred-and-thirty a piece of that liver; he gave all those of them who were present; and kept the shares of those who were absent! He ﷺordered the meat to be put in two huge wooden basins and all of them ate to their fill, and even then, more food was left in the two basins which were carried on the camel, and this was a miracle performed by the Prophet ﷺ.
It is deduced from the hadeeth that it is allowable to buy from non-Muslims and accept their gifts.
It is also inferred therefrom that Muslims are urged to share their food whenever necessary.
It is also deduced that a person may swear to confirm his statement, even if he is truthful.
It is also inferred therefrom that it is allowable to buy things from an unknown person until one comes to know of that which entails caution or makes it incumbent to refrain from engaging in business transactions with him, such as usurpation, theft, or their like.
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2620

Asmaa’ bint Aboo Bakr (may Allah be pleased with her) narrated:
My mother came to me during the lifetime of Allah's Messengerﷺ and she was a pagan. I said to Allah's Messenger (seeking his verdict), "My mother has come to me and she desires to receive a reward from me, shall I keep good relations with her?" The Prophet ﷺ said, “Yes, keep good relation with her.”
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Commentary : Upholding ties of kinship and dutifulness towards parents are among the good manners preached by Islam and instilled in the hearts of Muslims. The enjoined dutifulness and upholding of kinship ties are not exclusive to Muslims, and are also required for non-Muslim relations, especially close relatives such as the parents, siblings, etc.
In this hadeeth, Asmaa’ bint Abee Bakr (may Allah be pleased with her) stated that her mother, Qutaylah bint Al-‘Uzzaa, who was a pagan,came to her during the lifetime of Allah's Messenger ﷺ. Another version of the hadeeth recorded in Saheeh Al-Bukhaaree and Saheeh Muslim reads: “My mother who was a polytheist came to me when he (the Prophet) ﷺ entered into treaty with Quraysh,” meaning in the period between Al-Hudaybiyah Peace Treaty and the conquest of Makkah. Asmaa’ (may Allah be pleased with her) was then married to Al-Zubayr ibn Al-‘Awwaam (may Allah be pleased with him). She (may Allah be pleased with her) sent to Allah's Messenger (seeking his verdict) and told him that her mother wanted to maintain good relations with her and win her heart, since she offered her gifts and aspired to receive a reward or something else from her, but that her mother was not inclined to Islam. She (may Allah be pleased with her) asked the Prophet ﷺ as to whether she should keep good relations with her, despite the fact that she held onto disbelief. The Prophet ﷺ said, “Yes, keep good relations with her,” meaning uphold ties of kinship with her despite her disbelief.
It is deduced from the hadeeth that it is allowable for a Muslim person to uphold ties of kinship with his non-Muslim relatives.
The hadeeth underlines the merits of Asmaa’ bint Aboo Bakr (may Allah be pleased with them), who keenly sought the Prophet’sﷺ verdict beforehand, and mindfully asked about the relevant religious ruling before acting..

2622

Narrated Ibn ‘Abbaas (may Allah be pleased with him):
The Prophet ﷺ said, "The bad example is not for us. He who takes back his present is like a dog that swallows back its vomit."
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Commentary :
Taking back gifts is a reprehensible act and awful behavior that contradicts chivalry, and does not conform with a good moral character or sound human nature. Therefore, the Prophet ﷺ warned against it and likened such a deed to the ugliest and most heinous act to alienate Muslims from it.
In this hadeeth, the Prophet ﷺ stated that it is unbecoming of Muslims to approve of or do such an act; he ﷺ said, "The bad example is not for us. He who takes back his present is like a dog that swallows back its vomit.” In this hadeeth, he ﷺ likened the gift-giver who takes back his gift to a dog that swallows its vomit. The statement underlines that the believers should not do such a reprehensible act, in which we resemble animals. This simile is rarely used in the Laws of Islam texts, which indicates the gravity and heinousness of such act. The Prophet ﷺ likened it to vomit rather than any other impurity to reflect how disgusting and repugnant that is; it is quite revolting for a person to swallow his vomit, and one should detest and find it equally revolting to take back his gifts.
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2624

‘Abdullah ibn ‘Ubaydullaah ibn Abee Maleekah narrated that the tribe of Suhayb, the freed slave of Ibn Jud‘aan, laid claim to two houses and a room that they claimed that the Prophet ﷺ had given to Suhayb. Marwaan said: "Who will testify as witness on your behalf?" They said: "Ibn ‘Umar (may Allah be pleased with him).” So, they called him, and he corroborated their claim that the Prophet ﷺ gave Suhayb two houses and a room. Marwaan based his judgment on Ibn ‘Umar's testimony.".

Commentary :
The settlement of people’s disputes is a great role and Islam has strictly regulated the judiciary process and sternly warns against the gravity of passing judgments and rulings without knowledge or acting on one’s sinful desires. Hence, a ruler is enjoined to be substantive (and firm) when settling disputes and adjudicating allegations.
In this hadeeth, the Taabi’ee (a Muslim who saw at least one of the Companions) ‘Abdullah ibn ‘Ubaydullaah ibn Abee Maleekah narrated regarding the tribe of Suhayb ibn Sinaan Al-Roomee (may Allah be pleased with him), the freed slave of ‘Abdullah ibn Jud‘aan who had bought and freed him. The tribe of Suhayb (may Allah be pleased with him) laid claim to two houses and a room that they claimed that the Prophet ﷺ had given to Suhayb (may Allah be pleased with him). A house referred to a roofed building and it translates into Bayt in Arabic because it the place where one spends the night (as denoted by the Arabic term); a room is one section of a house. The tribe of Suhayb referred to his children and descendants: Hamzah, Sa‘d, Saalih, Sayfee, ‘Abbaad, ‘Uthmaan, Habeeb, and Muhammad. They claimed these two houses and room and argued that the Prophet ﷺ had given them to their father (may Allah be pleased with him), and that they had inherited them from him. Marwaan ibn Al-Hakam, the governor of Al-Madeenah appointed by Mu‘aawiyah (may Allah be pleased with him), requested that they should provide substantial proofs to support their claim. He said, "Who will testify as witness on your behalf?" It is possible that two of them referred the dispute to the governor and the rest of them gave their consent to it. Marwaan addressed the two claimants, as suggested by the wording of the Arabic text, and they said: "Ibn ‘Umar (may Allah be pleased with him).” Marwaan called for Ibn ‘Umar (may Allah be pleased with him) to testify, and he corroborated their claim that the Prophet ﷺ had given Suhayb (may Allah be pleased with him) the two houses and a room. The wording of the Arabic text indicates that Ibn ‘Umar (may Allah be pleased with him) took an oath affirming their claim. Thereupon, Marwaan based his judgment on Ibn ‘Umar's testimony, and gave them the two houses and room. It was also said that he passed his judgment and verdict based on Ibn ‘Umar’s testimony and their oath.
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2625

Jaabir (may Allah be pleased with him) narrated:
The Prophet ﷺgave a verdict that a lifelong gift belongs to the one to whom it was given.
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Commentary :
Islam urged interdependence, solidarity, and cooperation between people. The enjoined interdependence and solidarity take many forms, such as Zakaah, charity, and gifts, one of which is lifelong gifts.
In this hadeeth, Jaabir (may Allah be pleased with him) narrated that the Prophet ﷺ gave a verdict that a lifelong gift belongs to the one to whom it was given. An example of a lifelong gift is when someone says to another, “My house is now yours as long as I should live,” or “You may reside in my house until I die.” This gift is binding as per the laws of Islam and it is impermissible for the gift-giver to take it back and annul the gift. This is the case when the gift-giver offers the recipient the gift without stipulating any conditions that it should be returned to him after a specified period of time. For example, a person might say, ‘I gift you my house as long as you should live,” or “throughout your life,” or any similar wording indicating the same meaning. Such wordings are indicative of lifelong gifts. The gifted property becomes the property of the beneficiary or receiver and his or her heirs afterward, according to the verdict of the Prophet ﷺ. In the same vein, the Prophet ﷺ said: “If anyone gives a life-tenancy it goes to the one to whom it is given, both during his lifetime and after his death, and to his descendants (heirs).” [Muslim].
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2626

It was narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that the Prophet ﷺ said, "The ‘Umraee (i.e., lifelong gift) is permissible." ‘Ataa’ said, "Jaabir (may Allah be pleased with him) narrated the same to me on the authority of the Prophet ﷺ.”
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Commentary :
Islam has urged interdependence, solidarity, and cooperation between people. The enjoined interdependence and solidarity take many forms, such as Zakaah, charity, and gifts, one of which is lifelong gifts.
This hadeeth highlights the permissibility of lifelong gifts. An example of such gifts is when someone says to another, “My house is now yours as long as I should live,” or “You may reside in my house until I die.” This gift is binding as per the laws of Islam, and it is impermissible for the gift-giver to take it back and annul the gift. This is the case when the gift-giver offers the recipient the gift without stipulating any conditions that it should be returned to him after a specified period of time. For example, a person might say, ‘I gift you my house as long as you should live,” or “throughout your life,” or any similar wording indicating the same meaning. Such wordings are indicative of lifelong gifts. The gifted property becomes the property of the beneficiary or receipt and his or her heirs afterward, according to the verdict of the Prophet ﷺ. In the same vein, the Prophet ﷺ said: “If anyone gives a life-tenancy it goes to the one to whom it is given, both during his lifetime and after his death, and to his descendants (heirs).” [Muslim].

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2628

Ayman narrated:
I went to ‘Aa’ishah (may Allah be pleased with her) and she was wearing a coarse dress costing five Dirhams. ‘Aa’ishah (may Allah be pleased with her) said, "Look up and see my slave-girl who refuses to wear it in the house though during the lifetime of Allah's MessengerﷺI had a similar dress which no woman desiring to appear elegant (before her husband) failed to borrow from me."
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Commentary : The Companions (may Allah be pleased with him) devoted their good deeds exclusively to Allah, Exalted is He, aspiring to His rewards only rather than worldly gains. Thus, Allah, Exalted is He, caused them to be the means to perfect the divine light of guidance bestowed upon humanity through the Prophet ﷺ, and rewarded them by conferring upon them abundant wealth and blessings.
In this hadeeth, Ayman Al-Habashee Al-Makhzoomee narrated that he went to ‘Aa’ishah (may Allah be pleased with her) while she was wearing a coarse dress costing five Dirhams. The Arabic word used in the hadeeth is Qitr, which referred to a reddish coarse cotton dress from Yemen. It was also said that Qitr meant a dress made of a coarse fabric or cotton in particular. Another saying was that the name Qitr was derived from a village in Bahrain called Qatar. The point is that such a dress was coarse, and its price was about five Dirhams (of silver). ‘Aa’ishah (may Allah be pleased with her) disapprovingly said, “Look up and see my slave-girl who refuses to wear it in the house,” meaning that she looked down on such an inexpensive dress in the house. She (may Allah be pleased with her) then described the changed conditions in comparison to her past life conditions during the lifetime of the Prophet ﷺ. She added that during the lifetime of Allah's Messenger ﷺ she had a similar dress that the women of Al-Madeenah admired so much that no woman desiring to appear elegant (before her husband in their wedding) failed to borrow from her, since people were less fortunate and had smaller properties, and therefore perceived such inexpensive dress as elegant and expensive at that time.
This underlines the changed life conditions and the riches acquired by Muslims after the conquests. Women used to borrow such a coarse dress to beautify themselves for their husbands in weddings, but ‘Aa’ishah’s slave-girl refused to wear such a dress in the house!
It is deduced from the hadeeth that it is allowable to lend and borrow clothes, and the same goes for other precious jewelry and jewels for a bride and others.
It is also inferred therefrom that a woman may wear elegant dresses inside her home and what some servants may wear.
It also highlights the humbleness of ‘Aa’ishah (may Allah be pleased with her) and the fact that she renounced worldly pleasures at times when she (may Allah be pleased with her) was given wealth.
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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

‘Alee (may Allah be pleased with him) narrated:
The Prophet ﷺ gave me a silken dress as a gift and I wore it. When I saw the signs of anger on his face, I cut it into pieces and distributed it among my womenfolk.”
.

Narrated Ibn ‘Abbaas (may Allah be pleased with him):
The Prophet ﷺ said, "The bad example is not for us. He who takes back his present is like a dog that swallows back its vomit."
.

Jaabir (may Allah be pleased with him) narrated:
The Prophet ﷺgave a verdict that a lifelong gift belongs to the one to whom it was given.
.

It was narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that the Prophet ﷺ said, "The ‘Umraee (i.e., lifelong gift) is permissible." ‘Ataa’ said, "Jaabir (may Allah be pleased with him) narrated the same to me on the authority of the Prophet ﷺ.”
.

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

‘Alee (may Allah be pleased with him) narrated: The Prophet ﷺ gave me a silken dress as a gift and I wore it. When I saw the signs of anger on his face, I cut it into pieces and distributed it among my womenfolk.” .

Narrated Ibn ‘Abbaas (may Allah be pleased with him): The Prophet ﷺ said, "The bad example is not for us. He who takes back his present is like a dog that swallows back its vomit." .

Jaabir (may Allah be pleased with him) narrated: The Prophet ﷺgave a verdict that a lifelong gift belongs to the one to whom it was given. .

It was narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that the Prophet ﷺ said, "The ‘Umraee (i.e., lifelong gift) is permissible." ‘Ataa’ said, "Jaabir (may Allah be pleased with him) narrated the same to me on the authority of the Prophet ﷺ.” .

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..

‘Alee (may Allah be pleased with him) narrated:
The Prophet ﷺ gave me a silken dress as a gift and I wore it. When I saw the signs of anger on his face, I cut it into pieces and distributed it among my womenfolk.”
.

Narrated Ibn ‘Abbaas (may Allah be pleased with him):
The Prophet ﷺ said, "The bad example is not for us. He who takes back his present is like a dog that swallows back its vomit."
.

Jaabir (may Allah be pleased with him) narrated:
The Prophet ﷺgave a verdict that a lifelong gift belongs to the one to whom it was given.
.

It was narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that the Prophet ﷺ said, "The ‘Umraee (i.e., lifelong gift) is permissible." ‘Ataa’ said, "Jaabir (may Allah be pleased with him) narrated the same to me on the authority of the Prophet ﷺ.”
.