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Bukhari Hadiths 1356
Muslim Hadiths 558

Hadith

2684

Sa’eed ibn Jubayr said:
A Jew from Al-Heerah asked me which one of the two periods Prophet Moosaa (Moses) completed. I said, "I do not know, (but wait) till I see the most learned Arab and inquire him about it." So, I went to Ibn ‘Abbaas (may Allah be pleased with them) and asked him. He (may Allah be pleased with him) replied, "Prophet Moosaa completed the longer and better period." Ibn ‘Abbaas (may Allah be pleased with them) added, "No doubt, a Messenger of Allah always does what he says."
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Commentary :
The Prophets and Messengers of Allah were endowed with the most perfect moral characters and were the most truthful among all people. The Quran made mention of Prophet Moosaa, given his exemplary resolve and patience.
In this hadeeth, the Taabi’ee (a Muslim who saw at least one of the Companions)Sa’eed ibn Jubayr related that a Jew from the people of Al-Heerah, which was an ancient city in Iraq near Kufa, and was the capital of many dynasties, asked himwhich one of the two periods Prophet Moosaa (Moses) completed, referring to the ayah that reads (what means): {He said, "Indeed, I wish to wed you one of these, my two daughters, on [the condition] that you serve me for eight years; but if you complete ten, it will be [as a favor] from you.} [Quran 28:27]. The ayah means that Prophet Moosaa was offered to marry the man’s daughter, and her dower was to work for him for eight years, and if he chose to work for him from ten years instead, it would be a favor and not required of him. Sa’eed told him that he did not know which period Prophet Moosaa completed, and told him that he would ask the well-ayahd Arab scholar, meaning, Ibn ‘Abbaas (may Allah be pleased with them), in Makkah. Ibn ‘Abbaas (may Allah be pleased with them) informed him that Prophet Moosaa completed ten years. He (may Allah be pleased with them) added: “No doubt, a Messenger of Allah always does what he says.” This applies to all Messengers of Allah, and foremostly Prophet Moosaa, because they were talking about him in particular. This is because the Prophets of Allah were endowed with the most perfect moral characters which entailed fulfilling their promises.
The hadeeth urges the fulfillment of promises.
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2685

‘Ubaydullaah ibn ‘Abdullah ibn ‘Utbah narrated that Ibn ‘Abbaas (may Allah be pleased with them) said, "O Muslims! How do you ask the People of the Scriptures, though your Book (i.e., the Quran) which was revealed to His Prophet ﷺ is the most recent divine revelation and you recite it, and it has not been distorted? Allah, Exalted is He, has revealed to you that the People of the Scriptures have changed and distorted what had been revealed to them with their own hands and said (regarding their changed Scriptures): This is from Allah, in order to get some worldly benefit thereby." Ibn ‘Abbaas (may Allah be pleased with them) added: "Is not the knowledge revealed to you sufficient to you, and you do not need to ask them about anything? By Allah, I have never seen any one of them asking you about what has been revealed to you!"
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Commentary :
The Prophet ﷺ keenly instilled the correct Islamic creed within the hearts and minds of his Companions (may Allah be pleased with them), and warned them against following the path of the previous nations, and the Companions (may Allah be pleased with them) did the same with the following Muslim generation.
In this hadeeth, the Taabi’ee (a Muslim who saw at least one of the Companions) ‘Ubaydullaah ibn ‘Abdullah ibn ‘Utbah narrated that ‘Abdullah ibn ‘Abbaas (may Allah be pleased with them) addressed people once, rebuking and warning them against asking the People of the Scriptures, i.e., Jews and Christians, regarding some religious matters that seemed similar to what had been revealed to them, or regarding the topics and stories addressed in their Scriptures. He (may Allah be pleased with him) stated that the reason for the prohibition in this regard was that the Quran, which was revealed by Allah, Exalted is He, to His Prophet ﷺ, is the most recent divine revelation. He (may Allah be pleased with him) said, “… and you recite it,” meaning that Muslims are enjoined to recite the Quran as an act of worship, “and it has not been distorted?” This means that the Quran was not changed like the previous heavenly books revealed to the People of the Scriptures. They “have changed and distorted what had been revealed to them with their own hands,” including the Torah that was revealed to the Jews, and the Gospel that was revealed to the Christians, “and they have said (regarding their changed Scriptures): ‘This is from Allah, in order to get some worldly benefit thereby.’" They traded their Scriptures for an insignificantly small price, although they (i.e., the Scriptures) are worth the whole worldly life! He (may Allah be pleased with him) rebuked them for it since Allah, Exalted is He, blessed Muslims with the Quran in which He imparted to them adequate knowledge that suffices them, and they do not need to ask the People of the Scriptures about anything!
Ibn ‘Abbaas (may Allah be pleased with them) added: "Is not the knowledge revealed to you sufficient to you, and you do not need to ask them about anything?” His statement, “By Allah, I have never seen any one of them asking about what has been revealed to you,” means that they did not perceive Muslims as worthy of their questions, despite their trustworthiness and competence (i.e., since Muslims are endowed with the ultimate divine knowledge in the Quran). He (may Allah be pleased with him) meant to say, ‘How could you trust them with answering your questions, although Allah, Exalted is He, informed you in the Quran of their lies, distortion of the previous Scriptures,and even attributing lies to Him?” It is also possible that the People of the Scriptures did not have prescribed religious celebrations and therefore did not need to ask about them!
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2687

Umm Al-‘Alaa’ (may Allah be pleased with her) narrated that when the Ansaar drew lots as to whom of the emigrants should dwell with whom of the Ansaar, the name of ‘Uthmaan ibn Madh‘oon came out (to be in their lot). Umm Al-‘Alaa’ (may Allah be pleased with her) further said, "‘Uthmaan stayed with us, and we nursed him when he got sick, but he died. We shrouded him in his clothes, and Allah's Messenger ﷺ came to our house and I said, (addressing the dead ‘Uthmaan), 'O Aboo Al-Saa’ib! May Allah be merciful to you. I testify that Allah, Exalted is He, has blessed you.' The Prophet ﷺ said to me, "How do you know that Allah has blessed him?" I replied, 'I do not know, O Allah's Messengerﷺ! May my parents be sacrificed for you!' Allah's Messengerﷺ said, 'As regards ‘Uthmaan, by Allah, he has died and I really wish him every good, yet, by Allah, although I am Allah's Messenger, I do not know what will be done to him!' Thereupon, Umm Al-‘Alaa’ added, 'By Allah, I shall never attest the piety of anybody afterward! What Allah's Messenger ﷺ said made me sad." Umm Al-‘Alaa’ (may Allah be pleased with her) further said, "Once, I slept and saw in a dream, a flowing stream for ‘Uthmaan. So, I went to Allah's Messengerﷺ and told him of it, he ﷺ said, 'That is (the symbol of) his good deeds."
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Commentary :
The Prophet ﷺ keenly instilled within his Companions (may Allah be pleased with them) the mindfulness of Allah, Exalted is He, and refrainment from making assumptions about people’s fate in the Hereafter, as to whether they would be admitted to Paradise or thrown into Hellfire. Human beings must not play God, judge and pass sentences on people as they wish. Rather, we are enjoined to judge people according to what is apparent, and bear in mind that only Allah, Exalted is He, knows their true inward characters and what is hidden in their hearts (and He shall reward or punish them accordingly).
This hadeeth emphasizes this meaning. Umm Al-‘Alaa’ (may Allah be pleased with her) was a woman from the Ansaar who had given the Bay‘ah (i.e., pledge of allegiance) to the Prophet, making a covenant with him to adhere to Islam and refrain from associating partners with Allah and from committing immoral acts.She narrated that when the Ansaar drew lots as to whom of the emigrants should dwell with whom of the Ansaar, the name of ‘Uthmaan ibn Madh‘oon came out (to be in their lot). The emigrants had no place to live in Al-Madeenah and were hosted by their fellow Muslim brothers from the Ansaar. Umm Al-‘Alaa’ (may Allah be pleased with her) further said, "‘Uthmaan stayed with us, and we nursed him when he got sick, but he died. We shrouded him in his clothes, and Allah's Messenger ﷺ came to our house and I said, (addressing the dead ‘Uthmaan), 'O Aboo Al-Saa’ib,’ which was his nickname, ‘May Allah be merciful to you. I testify that Allah, Exalted is He, has blessed you.'” Another version of the hadeeth, compiled in Musnad Ahmad, on the authority of Ibn ‘Abbaas (may Allah be pleased with them), reads: “Congratulations on entering Paradise!” She (may Allah be pleased with her) decisively judged him as one of the people of Paradise, based on her knowledge of his devotion in worship and other good qualities. According to the version recorded by Ahmad, the Prophet ﷺ gave her a disapproving look, because she had decisively judged ‘Uthmaan (may Allah be pleased with him) as one of the People of Paradise, which implies impoliteness with Allah, Exalted is He, by claiming the knowledge of the unseen that is exclusive to Him! None knows the ultimate fate of people in the Hereafter except Allah, Exalted is He. Thereupon, the Prophet ﷺ said to her, edifying her on that meaning, "How do you know that Allah has blessed him?" She (may Allah be pleased with her) replied, 'I do not know, O Allah's Messengerﷺ! May my parents be sacrificed for you!' The Prophet ﷺ said, 'As regards ‘Uthmaan, by Allah, he has died and I really wish him every good, yet, by Allah, although I am Allah's Messenger, I do not know what will be done to him!' In the version reported by Al-Bukhaaree, the Prophet ﷺ said: “… although I am Allah's Messenger, I do not know what will be done to me,” meaning that he ﷺ did not know with certainty what shall happen to him in the Hereafter except for what Allah, Exalted is He, had informed him of.
Umm Al-‘Alaa’ (may Allah be pleased with her) said, 'By Allah, I shall never attest the piety of anybody afterward,” meaning that she would never decisively attest the righteousness of any person and that he would enter Paradise expect those who were named by the Prophet ﷺ among the people of Paradise. What she did and what the Prophet ﷺ said made her sad. Umm Al-‘Alaa’ (may Allah be pleased with her) further said, "Once, I slept and saw in a dream, a flowing stream for ‘Uthmaan. So, I went to Allah's Messengerﷺ and told him of it, and he ﷺ said, 'That is (the symbol of) his good deeds.‘ He ﷺ interpreted the flowing stream in the vision as to refer to his good deeds, because all people’s good deeds come to an end by their death except the one who dies while partaking in Jihaad as Muraabit (i.e., a guard at frontier outposts in support of Allah's Cause); his good deeds continue to grow and increase unto the Day of Judgment. ‘Uthmaan (may Allah be pleased with him) died as an emigrate for the sake of Allah, fleeing religious persecution to worship his Lord freely, and Muraabit in support of the Cause of Allah, Exalted is He.
It has been reported on the authority of the Prophet ﷺthat which urges Muslims to testify to the righteousness and piety of a dead person and mention his good qualities and deeds, provided that one should not decisively state that such a person shall be in Paradise or Hellfire. It was narrated on the authority of ‘Umar ibn Al-Khattaab (may Allah be pleased with him), and recorded by Al-Bukhaaree, that the Prophet ﷺ said: “If four people testify to the righteousness of a (dead) Muslim, Allah, Exalted is He, will grant him Paradise." The Companions (may Allah be pleased with them) (eagerly) asked, "If three people testify to his righteousness (will he earn the same reward)?" He ﷺ replied, "Even three." They further asked, "What about two?" He ﷺ replied, "Even two."
The hadeeth aims to edify Muslims on the relevant prohibition; we are enjoined to refrain from playing God and decisively judging anyone’s fate in the Hereafter without knowledge. This is because only Allah, Exalted is He, will hold people accountable on the Day of Resurrection and shall reward or punish them accordingly. Moreover, we do not have knowledge of a dead person’s inward character and what he had harbored in his heart. Rather, we are enjoined to settle for testifying to the dead person’s righteousness by saying, ‘I think that (s)he was a good and righteous person, and only Allah, Exalted is He, knows best,’ or the like.
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2691

Narrated Anas (may Allah be pleased with him):
It was said to the Prophet ﷺ, "Would you, please, go to ‘Abdullah ibn Ubayy?" So, the Prophet ﷺwent to him, riding a donkey, and Muslims accompanied him, walking on salty barren land. When the Prophet ﷺreached ‘Abdullah ibn Ubayy, the latter said, "Keep away from me! By Allah, the bad smell of your donkey has harmed me." On that, a man from the Ansaar said (to ‘Abdullah), "By Allah! The smell of the Prophet’s donkey is better than your smell." Thereupon, a man from ‘Abdullah's tribe got angry for ‘Abdullah's sake, and the two men verbally abused each other which caused their friends to get angry and agitated, and the two groups started fighting with palm branches, shoes, and hands. We were informed that the following ayah was revealed (in this regard). Allah, Exalted is He, Says (what means): {And if two factions among the believers should fight, then reconcile between the two.} [Quran 49:9]
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Commentary :
‘Abdullah ibn Ubayy ibn Salool was one of the leaders and chiefs of the Khazraj tribe. When he was invited to embrace Islam, he converted outwardly only, but harbored disbelief. He was the head of the hypocrites in Al-Madeenah, and nursed hostility against the Prophet ﷺ and Muslims.
In this hadeeth, Narrated Anas (may Allah be pleased with him) that it was said to the Prophet ﷺ, "Would you, please, visit ‘Abdullah ibn Ubayy?" They were asking the Prophet ﷺ to go to ‘Abdullah ibn Ubayy to invite him to Islam, and this took place upon his arrival to Al-Madeenah. TheProphet ﷺwent to him, riding a donkey, and Muslims accompanied him, walking on salty barren land. When the Prophet ﷺreached ‘Abdullah ibn Ubayy, the latter said, "Keep away from me! By Allah, the bad smell of your donkey has harmed me." On that, a man from the Ansaar said (to ‘Abdullah), "By Allah! The smell of the Prophet’s donkey is better than your smell." This Companion (may Allah be pleased with him) retorted to ‘Abadullaah, defending the Prophet ﷺ. Thereupon, a man from ‘Abdullah's tribe got angry for ‘Abdullah's sake, and the two men verbally abused each other, which caused their friends to get angry and agitated,” meaning that the Companions (may Allah be pleased with him) got angry for the sake of the Prophet ﷺ and the friends of Ibn Salool got angry for his sake. The two groups started fighting with palm branches, shoes, and hands. A version of the hadeeth compiled by Al-Bukhaaree and Muslim, reads: “The Prophet ﷺ continued to calm them until they kept silent.” He ﷺ continued to calm them until they stopped fighting. Anas (may Allah be pleased with him) added: “We were informed that the following ayah was revealed (in this regard). Allah, Exalted is He, Says (what means): {And if two factions among the believers should fight, then reconcile between the two.} [Quran 49:9].”
It was argued that this ayah talked specifically about the believers, whereas the incident related in this hadeeth was between the Prophet ﷺ and Ibn Salool before his conversion to Islam. In response, it was said that some of Ibn Salool’s friends and men were believers. It was also said that the statement of Anas (may Allah be pleased with him), ‘We were informed,” indicates that that incident was not the actual reason for which this ayah was revealed, and Anas (may Allah be pleased with him) did not explicitly say so. His saying, ‘We were informed,’ does not necessitate that the ayah was revealed on that particular occasion; the chapter in which the concerned ayah is included was revealed in 9 A.H., when the delegations of the Arab tribes came to Al-Madeenah. It is also said that the ayah about the reconciliation between the disputing groups of the believers was revealed earlier than the rest of the chapter, and this would eliminate any problematic aspect.
The hadeeth highlights the unmatched forbearance of the Prophet ﷺ and his endurance of people’s harm.
It also underlines how the believers revered the Prophet ﷺ.
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2692

Umm Kulthoom bint ‘Uqbah (may Allah be pleased with her) narrated that she heard Allah's Messengerﷺ saying, "He who makes peace between disputing people by inventing good information or saying good things, is not a liar (i.e., he does not bear a sin for it).”
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Commentary :
The Islamic Laws of Islam urges Muslims to reconcile and make peace between disputing people, even if it had to be achieved through lies, considering the benefits it involvesregarding quarrels and disputing people, by quelling the spirit of enmity and settling their disputes.
In this hadeeth, the Messenger of Allah ﷺ stated that the blameworthy lying, about which stern warnings are reported and for which a punishment is designated as per the laws of Islam does not apply to the situations when a person says what is contrary to the truth to reconcile between disputing people, as encouraged by the enjoined sincerity towards one’s fellow Muslims. Rather, he ﷺ described such an act as ‘good;’ he ﷺ said: “…inventing good information or saying good things,” meaning that such a person tries to reconcile between the disputing people by saying to one of them, for example, ‘Your friend is praising you and saying good things about you,’ which is untrue. There is no sin in making this up for the purpose of reconciling between them. A person may need to tell some lies with good intentions to make peace between disputing people.
It is noteworthy that this is allowable provided that it does not involve nor entail denying a person his due rights or helping one take what he is not entitled to take.
The same ruling applies to lying at times of war, meaning to say what helps Muslims appear strong and undermine their enemies’ resolve, even if it is untrue. The same also goes for lying to one’s wife, verbally expressing his affection for her beyond his actual feelings for her to retain her love, ensure the stability of their marriage, and refine her conduct.
It should be noted that the hadeeth does not suggest that these false statements that are contrary to the reality are not labelled as lies as per the laws of Islam; a lie is a lie regardless of the purpose. Rather, it means that a person bears no sin for making up such lies in those specified situations, as a legal concession, enduring the lesser evil to realize the greater good.
The hadeeth urges Muslims to reconcile between disputing people and make peace between them.
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2697

‘Narrated Aa’ishah (may Allah be pleased with her) that Allah's Messengerﷺ said, "If somebody innovates something which has no basis in our religion, such innovation is rejected."
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Commentary :
Allah, Exalted is He, has completed and perfected the religion of Islam, and has bestowed His perfect grace on His servants, and therefore it is incumbent on Muslims to keenly seek to conform with the will of Allah, Exalted is He, and His Messenger ﷺ (i.e., by compliance with the provisions of Islam), to the best of their abilities, and refrain from introducing religious innovations that have no basis in the Laws of Islam.
Whoever introduces a religious innovation and invents something which has no basis in Islam, such a religious innovation will be rejected. In this hadeeth, the Prophet ﷺ informed us that if anyone introduces a religious innovation that has no basis in the Quran and the Sunnah, does not fall under the heading of a Laws of Islam provision stated therein, or contravenes the provisions of Islam, such an innovation will be rejected, meaning that such an unprescribed act will be declared null and void, and shall not be accepted by Allah, Exalted is He.
This is one of the fundamental principles of Islam, and this hadeeth is one of the examples of the Prophet’s eloquent, aphoristic speech. In this hadeeth, he ﷺ explicitly rejected all religious innovations and unprescribed acts and sayings that have no basis in Islam.
The hadeeth commands Muslims to follow the Sunnah of the Prophet ﷺ and abide by it, and forbids them from introducing any religious innovation.
It is deduced from the hadeeth that the criterion for declaring a given act a religious innovation is having no basis in the Quran or the Sunnah.

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2699

Al-Baraa’ (may Allah be pleased with him) said:
When the Prophet ﷺ intended to perform ‘Umrah in the month of Dhul-Qi‘dah, the people of Makkah did not let him enter Makkah till he ﷺ settled the matter with them by promising to stay therein for three days only. When the document of the treaty was written, the following was mentioned: 'These are the terms on which Muhammad, Allah's Messengerﷺ agreed (to make peace).' They said, "We will not agree to this, for if we believed that you are Allah's Messenger, we would not prevent you from entering Makkah, but you are Muhammad ibn ‘Abdullah." The Prophet ﷺ said, "I am Allah's Messengerand also Muhammad ibn ‘Abdullah." Then he ﷺ said to ‘Alee (may Allah be pleased with him), "Rub off (the words) 'Allah's Messenger,” but ‘Alee (may Allah be pleased with him) said, "No, by Allah, I will never rub off your name." So, Allah's Messengerﷺtook the document (, rubbed it himself) and wrote instead, 'This is what Muhammad ibn ‘Abdullah has agreed upon: No arms will be brought into Makkah except in their cases, and nobody from the people of Makkah will be allowed to go with him, i.e., the Prophet ﷺeven if he wished to follow him and he (the Prophet ﷺwill not prevent any of his Companions from staying in Makkah if they want to stay.' When the Prophet ﷺ entered Makkah and the specified period expired, the Makkahns went to ‘Alee (may Allah be pleased with him) and said, "Tell your Friend, i.e., the Prophet ﷺ, to leave Makkah; the (agreed-upon) period has passed." So, the Prophet ﷺwent out of Makkah. The daughter of Hamzah ran after them, i.e., the Prophet ﷺand his Companions (may Allah be pleased with them), calling, "O Uncle! O Uncle!" ‘Alee received her and led her by the hand and said to Faatimah (may Allah be pleased with them), "Take your uncle's daughter." Zayd and Ja‘far quarreled about her. ‘Alee (may Allah be pleased with him) said, "I have more right to her as she is my uncle's daughter." Ja‘far (may Allah be pleased with him) said, "She is my uncle's daughter, and her maternal aunt is my wife." Zayd (may Allah be pleased with him) said, "She is my brother's daughter." The Prophet ﷺ judged that she should be placed under the care of her maternal aunt, and said that the maternal aunt was like the mother. He ﷺ then said to ‘Alee (may Allah be pleased with him), "You are from me and I am from you", said to Ja‘far (may Allah be pleased with him), "You resemble me both in terms of moral character and outward appearance", and said to Zayd (may Allah be pleased with him), "You are our brother (in faith) and our freed slave."
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Commentary :
The Prophet ﷺ endured grievous harm at the hands of the polytheists, who denied him access to the Sacred House. He ﷺ endured their persecution until Allah, Exalted is He, blessed him with triumph over them, and the days proved that he ﷺ was supported by the divine revelation and attested his discretion during the conclusion of the Treay of Al-Hudaybiyah.
In this hadeeth, Al-Baraa’ ibn ‘Aazib (may Allah be pleased with him), narrated that the Prophet ﷺ and his Companions (may Allah be pleased with them) departed Al-Madeenah, and headed towards Makkah with the intention of performing ‘Umrah in the month of Dhul-Qi‘dah, in 6 A.H. However,the people of Makkah did not let them enter Makkah till heﷺmade an agreement with them to stay therein for three days only and return to Al-Madeenah, provided that he ﷺ should come back on the following year to perform ‘Umrah. This treaty became known as the Treay of Al-Hudaybiyah, and it was named after a big village that was given the name of a well located in that area; it is currently located on the outskirts of Makkah.
When the document of treaty was written, the following was mentioned: 'These are the terms,” of the treaty, “on which Muhammad, Allah's Messengerﷺ agreed (to make peace).” They said, "We will not agree to this, for if we believed that you are Allah's Messenger, we would not prevent you (from entering Makkah), but you are Muhammad ibn ‘Abdullah." They said to the Prophet ﷺ, ‘Had we believed in you and you religion, we would not have denied you access to the Sacred House, but we only know you as Muhammad ibn ‘Abdullah,’ (by the name given to him by his father). Thereupon, the Prophet ﷺ said, "I am Allah's Messengerand also Muhammad ibn ‘Abdullah," meaning that he ﷺ did not mind writing down either of them. Then he ﷺ said to ‘Alee (may Allah be pleased with him), who was writing down the terms of the treaty, to rub off (the words) 'Allah's Messenger,’ from the document, but ‘Alee (may Allah be pleased with him) refused. It should be noted that he (may Allah be pleased with him) did not mean to disobey the Prophet’s command, but rather expressed his disapproval of erasing his title out of reverence for the Prophet ﷺ and to defiantly support him against the polytheists. The Prophet ﷺtook the document, erased it himself, after ‘Alee (may Allah be pleased with him) pointed to its place, because he ﷺ was illiterate. He ﷺ then commanded ‘Alee (may Allah be pleased with him) to write down instead, 'This is what Muhammad ibn ‘Abdullah has agreed upon.’ The terms included that no arms may be brought into Makkah by Muslims except those kept in their own cases, and nobody from the people of Makkah would be allowed to go with the Prophet ﷺeven if he wished to follow him (and embrace Islam). On the contrary, the Prophet ﷺwould not prevent any of his Companions from staying in Makkah if they wanted! According to this treaty, the Prophet ﷺ and his Companions returned to Al-Madeenah, after ending their state of Ihraam (i.e., ritual state of consecration) as authentically reported in other narrations. They came back on the following year to perform ‘Umrah, which became known as ‘Umrat Al-Qadhaa’. After the period specified by the terms of the treaty i.e., three days, ended the Makkans went to ‘Alee (may Allah be pleased with him) and asked him to ask the Prophet ﷺ, to leave, as the (agreed-upon) period has passed. When the Prophet ﷺwent out of Makkah, the daughter of Hamzah, Umaamah - it was also said that she was named Faatimah - ran after them, i.e., the Prophet ﷺand his Companions (may Allah be pleased with them), wanting to go with them to Al-Madeenah. ‘Alee received her, led her by the hand, since she was still young, and said to Faatimah, his wife and the Prophet’s daughter, "Take your uncle's daughter." Faatimah (may Allah be pleased with her) held her, but Zayd and Ja‘far (may Allah be pleased with them) quarreled about her; each wanted to take care of her. Zayd (may Allah be pleased with him) claimed her because she was his brother's daughter, since the Prophet ﷺ had established the bond of brotherhood between him and Hamzah (may Allah be pleased with them). ‘Alee (may Allah be pleased with him) claimed her because she was his paternal cousin, his uncle's daughter, and Ja‘far (may Allah be pleased with him) claimed her because she was his uncle's daughter, and her maternal aunt, i.e., Asmaa’ bint ‘Umays (may Allah be pleased with her), was his wife. The Prophet ﷺ judged that she should be given to her maternal aunt, and said that the maternal aunt was like the mother, meaning as far as the right to the custody of a child is concerned, and also in terms of maternal affection and care. He ﷺ then said to ‘Alee (may Allah be pleased with him), "You are from me and I am from you", in terms of blood relations, love, seniority in Islam, and the like of his many great merits. He ﷺ said to Ja‘far (may Allah be pleased with him), "You resemble me both in terms of moral character and outward appearance", and said to Zayd (may Allah be pleased with him), "You are our brother (in faith) and our freed slave.” The bond of Al-Walaa’ (lit., loyalty, meaning to maintain a relationship of patronage without bondage with one’s manumitter) was as strong as the blood bond. The Prophet ﷺ made these statements toconciliate ‘Alee and Zayd (may Allah be pleased with them) for not granting them custody over Hamzah’s daughter, and to highlight that he ﷺ did not place her under Ja‘far’s care for his own sake, but rather because he was married to the girl’s maternal aunt (who was more entitled to the custody).
It was said that this hadeeth is one of the main Laws of Islam texts about the right to custody, which essentially means the care for a young child who is below the age of distinction and cannot live independently, providing him or her with a good upbringing, and guarding him or her against whatever may incur destruction and loss on him or her.
It is deduced from the hadeeth that it is allowable to conclude peace treaties with non-Muslims, conduct political and military agreements with them for the benefit of Muslims.
It is also inferred therefrom that a maternal aunt is entitled to custody over a child.
It also highlights the merits of ‘Alee, Ja‘far, and Zayd (may Allah be pleased with them)..

2701

Narrated Ibn ‘Umar (may Allah be pleased with him) that Allah's Messengerﷺ set out to perform ‘Umrah but the pagans of Quraysh prevented him from reaching the Ka‘bah. So, he ﷺ slaughtered his animal sacrifice, got his head shaved at Al-Hudaybiyah, and agreed with them that he ﷺ would perform ‘Umrah on the following year, would not carry weapons except swords, and would not stay in Makkah except for the period they allowed. So, the Prophet ﷺperformed ‘Umrah in the following year and entered Makkah according to the treaty, and when he ﷺ stayed for three days, the pagans ordered him to depart, and he ﷺ did.
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Commentary :
The polytheists (of Quraysh) persecuted and abused the Messenger of Allah ﷺ and his Companions (may Allah be pleased with them), yet he ﷺ honored his agreements and covenants with them.
In this hadeeth, ‘AbdullahNarrated Ibn ‘Umar (may Allah be pleased with him) that the Prophet ﷺ headed towards Makkah in 6 A.H. to perform ‘Umrah, but the polytheists of Makkah denied him access to the Sacred House. They blocked his way in a place called Al-Hudaybiyah, a village that was named after a well located in that area, currently situated on the outskirts of Makkah. The Prophet ﷺ and the Companions (may Allah be pleased with them) ended their Ihraam (i.e., ritual state of consecration), slaughtered their animal sacrifices in Al-Hudaybiyah, and concluded a peace treaty with the polytheists of Makkah. They agreed to allow Muslims to perform ‘Umrah on the following year, and stipulated a truce between Muslims and the people of Quraysh, and that no arms may be carried by Muslims except their swords, which should be kept in their own cases, and that they must not stay in Makkah beyond the period specified by them. The Prophet ﷺ performed ‘Umrah on the following year, and entered Makkah, in compliance with the terms of the treaty. After spending three days in Makkah, the polytheists commanded the Prophet ﷺ to leave and he did.
It is deduced from the hadeeth that if a person is prevented from performing ‘Umrah, he should end his Ihraam.
It is also inferred from the hadeeth that it is allowable to conclude a peace treaty with the disbelievers and conduct political and military agreements with them for the benefit of Muslims.
It is also deduced that Muslims must abide by their agreements and covenants with the non-Muslims.
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2703

Narrated Anas (may Allah be pleased with him) that Al-Rabee‘, the daughter of Al-Nadhr, broke the front tooth of a girl, and the relatives of Al-Rabee‘ requested the girl's relatives to accept the Arsh (i.e., restitution, money paid in compensation for bodily injury, wounds, harm … etc.) and forgive her, but they refused. So, they went to the Prophet ﷺ who ordered them to establish retaliation. Anas ibn Al-Nadhr (may Allah be pleased with him) asked, "O Allah’s Messenger! Will the front tooth of Al-Rabee‘ be broken? No, by Him Who has sent you with the Truth, her tooth will not be broken!" The Prophet ﷺ said, "O Anas! Allah, Exalted is He, ordains Qisaas (i.e., retribution)." Afterward, the relatives of the girl agreed and forgave Al-Rabee‘. The Prophet ﷺsaid, "There are some servants of Allah were they to swear by Allah, Exalted is He, (that something would happen), He will certainly make it happen.” Anas (may Allah be pleased with him) added, "They agreed and accepted the Arsh."
.

Commentary :
The Islamic Laws of Islam specified the penalties designated for causing bodily injury and harm, and gave the victim the choice between taking retribution by afflicting an equal bodily injury on the offender, or pardoning and forgiving him.
In this hadeeth, Narrated Anas ibn Maalik (may Allah be pleased with him) that Al-Rabee‘, the daughter of Al-Nadhr (may Allah be pleased with her) broke the front tooth of a girl, and the relatives of Al-Rabee‘ requested the girl's relatives to accept the Arsh (i.e., restitution, money paid in compensation for bodily injury, wounds, harm … etc.) and forgive (the offender), but they refused. Arsh Al-‘Ayb refers to the compensation for a defect that is payable by the seller to the buyer if the latter discovered a defect in the purchased commodity. In the context of offence and criminal injuries, the Arsh is similar in essence, because it compensates for the physical defect (damage) caused. The girl’s relatives refused to accept the Arsh and forgive Al-Rabee‘. They went to the Prophet ﷺ, and referred their dispute to him, and he ﷺ ordered them to establish equivalent retribution. Her brother, Anas ibn Al-Nadhr (may Allah be pleased with him) asked, "O Allah’s Messenger! Will the front tooth of Al-Rabee‘ be broken? No, by Him Who has sent you with the Truth, her tooth will not be broken!" The Prophet ﷺ said, "O Anas! Allah, Exalted is He, ordains Qisaas (i.e., retribution)." This entailed that the front tooth of Al-Rabee‘ would be broken. It is noteworthy that his statement was not an objection to the Prophet’s judgment or the relevant Laws of Islam provision, but he (may Allah be pleased with him) rather wanted the Prophet ﷺ to intercede with them, or it was said before he (may Allah be pleased with him) came to know that Allah, Exalted is He, particularly ordains Qisaas in such situations, and he had thought that they were given the choice between the Qisaas or the Diyyah (i.e., blood money).
Afterward, the relatives of the girl agreed, forgave her, and accepted the Arsh. The Prophet ﷺsaid, "There are some servants of Allah were they to swear by Allah, Exalted is He, (that something would happen), He will certainly make it happen,” because he (may Allah be pleased with him) made such an oath aspiring to the grace of Allah, Exalted is He, who knew of his sincerity and keenness, and therefore made what he desired come true. Were these obedient servants and close allies of Allah, Exalted is He, to swear by His name that something should happen, He would certainly make it come to pass.
It is deduced from the hadeeth that it is allowable for the harmed person to pardon the offender, give up his right to the Qisaas, and accept the prescribed compensation.
The hadeeth highlights the merits of Anas ibn Al-Nadhr (may Allah be pleased with him)..

2704

Al-Hasan Al-Basree said:
By Allah, Al-Hasan ibn ‘Alee led large battalions like mountains against Mu‘aawiyah (may Allah be pleased with them). ‘Amr ibn Al-‘Aas said (to Mu‘aawiyah) (may Allah be pleased with them), "I surely see battalions which will not turn back before killing their opponents." Mu‘aawiyah (may Allah be pleased with him) who was really the best of the two men, said to him, "O ‘Amr! If these killed those and those killed these, who would be left with me for the public jobs to manage people’s affairs? Who would be left to care for their women; who would be left to care for their children?" Then Mu‘aawiyah (may Allah be pleased with him) sent two men from Quraysh, who belonged to the tribe of ‘Abd Shams called ‘Abd Al-Rahmaan ibn Sumurah and ‘Abdullah ibn ‘Aamir ibn Kurayz to Al-Hasan (may Allah be pleased with him) and said to them, "Go to this man (i.e. Al-Hasan) and negotiate peace with him and talk and appeal to him." So, they went to Al-Hasan and talked and appealed to him to accept peace. Al-Hasan (may Allah be pleased with him) said, "We, the offspring of ‘Abd Al-Muttalib, have got wealth, and people have indulged in killing and corruption (and only money will appease them)." They said to Al-Hasan (may Allah be pleased with him), "Mu‘aawiyah offers you such-and-such, appeals to you, and entreats you to accept peace." Al-Hasan (may Allah be pleased with him) said to them, "But who will be responsible for what you have said?" They said, "We will be responsible for it." So, whatever Al-Hasan (may Allah be pleased with him) asked they said, "We will be responsible for it for you." So, Al-Hasan concluded a peace treaty with Mu‘aawiyah (may Allah be pleased with them). Al-Hasan (Al-Basree) said: “I heard Aboo Bakr (may Allah be pleased with him) saying, ‘I saw Allah's Messengerﷺon the pulpit and Al-Hasan ibn ‘Alee (may Allah be pleased with them) was by his side. The Prophet ﷺ was looking once at the people and once at Al-Hasan ibn ‘Alee saying, 'This son of mine is a Saiyid (i.e., a noble leader) and may Allah, Exalted is He, make peace between two big groups of Muslims through him.’”.

Commentary :
Reconciliation between disputing Muslims is a religious obligation required of whoever is able to do so. Al-Hasan ibn ‘Alee ibn Abee Taalib (may Allah be pleased with them) gave us the greatest and finest example of sacrificing his own rights for the sake of reconciliation between the disputing Muslims during the Fitnah (i.e., civil strife) between the Companions (may Allah be pleased with them).
In this hadeeth, Al-Hasan Al-Basree swore by the name of Allah, Exalted is He, that Al-Hasan ibn ‘Alee (may Allah be pleased with them) led large battalions, as big as mountains, against Mu‘aawiyah (may Allah be pleased with him). This could also be a metaphor for strength and power. The battalions led by Al-Hasan ibn ‘Alee (may Allah be pleased with them) were supposed to fight the army of Mu‘aawiyah (may Allah be pleased with him) in fulfillment of the purposes that ‘Alee ibn Abee Taalib (may Allah be pleased with him) sought to achieve during his reign by fighting the people of Shaam under the leadership of Mu‘aawiyah (may Allah be pleased with him). After ‘Alee (may Allah be pleased with him) was killed, his son, Al-Hasan (may Allah be pleased with him), led the battalions and marched to realize the objectives after which his late father sought.
‘Amr ibn Al-‘Aas said to Mu‘aawiyah, urging him to fight Al-Hasan (may Allah be pleased with them), "I surely see battalions,” of brave soldiers, “which will not turn back before killing their opponents." The Arabic word used in the narration is Aqraan, lit. peers or counterparts, and it refers to rivals who have equal courage and military power. The narration goes on, “Mu‘aawiyah (may Allah be pleased with him) who was really the best of the two men said to him, ‘O ‘Amr! If these killed those and those killed these, who would be left with me for the public jobs to manage people’s affairs? Who would be left to care for their women; who would be left to care for their children?’” He (may Allah be pleased with him) meant that the death of their (husbands and) fathers would mean their loss. Al-Hasan Al-Basree’s saying, “who was really the best of the two men,” means that Mu‘aawiyah (may Allah be pleased with him) was better than ‘Amr (may Allah be pleased with him) in this situation because ‘Amr had a much more intense dispute with Al-Hasan and was determined to fight him, whereas Mu‘aawiyah wanted to make peace to prevent bloodshed and preserve Muslims’ lives.
Therefore, Mu‘aawiyah (may Allah be pleased with him) sent two men from Quraysh, who belonged to the tribe of ‘Abd Shams called ‘Abd Al-Rahmaan ibn Sumurah (may Allah be pleased with him) and ‘Abdullah ibn ‘Aamir ibn Kurayz, who was said to have seen the Prophet ﷺ, to Al-Hasan (may Allah be pleased with him) saying to them, "Go to this man (i.e. Al-Hasan) and negotiate peace with him," so that bloodshed could be averted, “and talk and appeal to him,” meaning ask him to give up his right to the caliphate and pass the reins to Mu‘aawiyah (may Allah be pleased with him) instead, and give him whatever he may ask for in return. So, they went to Al-Hasan (may Allah be pleased with him) and talked and appealed to him to accept peace. Al-Hasan (may Allah be pleased with him) said to the two messengers, "We, the offspring of ‘Abd Al-Muttalib, have got wealth,” meaning that the offspring of ‘Abd Al-Muttalib have always been noble and innately generous towards their family and freed slaves, and have always assumed leadership of their people until it became a habit for them, “and people have indulged in killing and corruption (and only money will appease them)." He (may Allah be pleased with him) wanted to eliminate the causes of strife and conflict, and give the money to those whose evil urges and corruption would not be curbed except with it.
They said to Al-Hasan (may Allah be pleased with him), "Mu‘aawiyah offers you such-and-such,” i.e., money, sustenance, and clothes, “and appeals to you and entreats you to accept peace." Al-Hasan (may Allah be pleased with him) said to them, "But who will be responsible for what you have said?" They stated that they would be responsible for it, and would ensure the compliance with the terms that he would stipulate to make peace between Muslims. Whatever Al-Hasan (may Allah be pleased with him) asked they said, "We will be responsible for it for you." So, Al-Hasan concluded a peace treaty with Mu‘aawiyah (may Allah be pleased with them), putting the best interests of Islam and Muslims before his own.
Al-Hasan Al-Basree related that Aboo Bakrah Nufay‘ ibn Al-Haarith Al-Thaqfee (may Allah be pleased with him) saw Allah's Messengerﷺon the pulpit and Al-Hasan ibn ‘Alee (may Allah be pleased with them) was by his side. The Prophet ﷺ was looking once at people and once at his young grandson, Al-Hasan ibn ‘Alee (may Allah be pleased with them), saying, 'This son of mine is a Saiyid (i.e., a noble leader) and may Allah, Exalted is He, make peace between two big groups of Muslims through him.’ The Prophet ﷺ foretold the conflict between Mu‘aawiyah and Al-Hasan (may Allah be pleased with them) over the caliphate, for it did not take them out of the fold of Islam. This year was called the year of Jamaa‘ah (unity), since Muslims were united again and there was an end to the conflict and civil strife.
The hadeeth highlights a sign of prophethood.
It also underlines the merits of Al-Hasan ibn ‘Alee (may Allah be pleased with them).
It is deduced from the hadeeth that it is allowable to make peace with an opponent with money to satisfy the rights of those to whom they are due.
It is also inferred therefrom that messengers should be allowed to convey their messages freely, and must not be harmed.
It is also deduced that the imamate of a less eligible ruler over a more eligible one is valid.
It is also inferred that the leadership of people is earned by those who benefit people, because the Prophet ﷺ conditioned leadership on making peace between disputing people.
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2705

‘Aa’ishah (may Allah be pleased with him) narrated:
Once Allah's Messengerﷺ heard the loud voices of some opponents quarreling at the door. One of them was appealing to the other to deduct his debt and asking him to be lenient but the other was saying, "By Allah, I will not do so." Allah's Messengerﷺ went out to them and said, "Who is the one who was swearing by Allah that he would not do a good deed?" That man said, "I am that person, O Allah's Messengerﷺ! I will give my opponent whatever he wishes."
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Commentary :
A creditor is urged to be lenient towards the debtor (in claiming the repayment), and such leniency counts as an act of kindness and a good deed for him. No Muslim should miss out on this (rewardable) good deed and deny himself such reward. Highlighting this meaning, the Mother of the Believers ‘Narrated Aa’ishah (may Allah be pleased with her) that once Allah's Messengerﷺ heard the loud voices of some opponents quarreling at the door. A debtor was asking a creditor to deduct part of the debt and show him some leniency in claiming the repayment, but the creditor refused. He said, "By Allah, I will not do so,” meaning that he would not fulfill his request by reducing the debt or showing him leniency in claiming its repayment. When Allah's Messengerﷺ heard him swear by Allah, Exalted is He, not to do so, he ﷺ went out to them and said, "Who is the one who was swearing by Allah that he would not do a good deed?" The Arabic word used in the hadeeth is Muta’alee, which denotes placing much emphasis on one’s oath. The Prophet ﷺ rebuked such a person for refraining from doing a good deed by fulfilling this debtor’s request. That man said, "I am that person, O Allah's Messengerﷺ! I will give my opponent whatever he wishes,” meaning that he was willing to give him whatever he wanted, reducing the debt or showing more leniency in claiming its repayment and giving him respite until he was able to repay.
The hadeeth urges creditors to show kindness to debtors by writing off part of the debt.
It also warns against making oaths not to perform good deeds.
It highlights the Companions’ reverence for the Prophet ﷺ and their keenness to hasten to his obedience.
It also underlines how the Companions (may Allah be pleased with them) quickly understood what the Prophet ﷺ wanted, their swift compliance with his commands and prohibitions, and their keenness to perform good deeds.
It also encourages the forgiveness and pardon of the verbal abuses between quarrelers and disrespectfully raising one’s voice before the ruler.
It is also inferred therefrom that a debtor is allowed to ask the creditor to write off part of the debt.
It is also deduced that one may intercede with people to whom rights are due in favor of others, and that they are urged to accept the intercession in what is good and permissible.
It is also inferred from the hadeeth that a ruler may interfere personally to make peace between disputing people..

2708

‘Urwah ibn Al-Zubayr narrated that Al-Zubayr (may Allah be pleased with him) told me that he quarreled once with a man from the Ansaar, who had participated in (the battle of) Badr, in front of Allah's Messengerﷺ about a water stream which both of them used for irrigation. Allah's Messengerﷺ said to Al-Zubayr (may Allah be pleased with him), "O Zubayr! Irrigate (your garden) first, and then let the water flow to your neighbor." The man from the Ansaar became angry and said, "O Allah's Messengerﷺ! Is it because he is your cousin?" On that the complexion of Allah's Messengerﷺ changed (because of anger) and he said (to Al-Zubayr), "Irrigate (your garden) and then withhold the water till it reaches the walls (surrounding the palms)." So, Allah's Messengerﷺ gave Al-Zubayr his full right. Before that, heﷺ had given a generous judgment beneficial for both Al-Zubayr and the man from the Ansaar, but when the latter irritated Allah's Messengerﷺ, he gave Al-Zubayr his full right according to the essence of Laws of Islam provisions. Al-Zubayr (may Allah be pleased with him) said, "By Allah, I think the following ayah was revealed concerning that case (which means): {But no, by your Lord, they will not [truly] believe until they make you, [O Muhammad], judge concerning that over which they dispute among themselves and then find within themselves no discomfort from what you have judged and submit in [full, willing] submission.} [Quran 4:65]

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Commentary :
The Prophet ﷺ was the Imaam, ruler, and judge of Muslims,and adjudicated and settled the disputes between them.
In this hadeeth, Al-Zubayr ibn Al-‘Awwaam (may Allah be pleased with him) narrated that he once quarreled with a man from the Ansaar who had participated in (the battle of) Badr. The man referred the dispute - over a water stream in Al-Harrah that was used by both of them for irrigation - to Allah's Messengerﷺ. Al-Harrah was an open area with black stones,on the outskirts of Al-Madeenah. They both used to irrigate their gardens from this water stream; the water would run through Al-Zubayr’s garden first and then the other man’s. Al-Zubayr (may Allah be pleased with him) used to block the water until he had irrigated his garden, and then allow it to flow and reach his neighbor’s garden. The Prophet ﷺ commanded Al-Zubayr to reasonably irrigate his garden first, and then let the water flow to his neighbor’s garden, but the man from the Ansaar became angry and said, "O Allah's Messengerﷺ! Is it because he is your cousin?" He was referring to the fact that Al-Zubayr was the son of Safiyyah bint ‘Abd Al-Muttalib (may Allah be pleased with them) and suggested that the Prophet ﷺ judged in his favor because he was his relative! Thereupon, the complexion of Allah's Messengerﷺ changed, because of anger which was written all over his face, given this man’s disrespect for the Messenger of Allah ﷺ and his heinous accusation. It should be noted that it was a mere slip of the tongue on part of the man (may Allah be pleased with him). He ﷺ said (to Al-Zubayr), "Irrigate (your garden) and then withhold the water till it reaches the walls (surrounding the palms),” meaning until he (may Allah be pleased with him) had finished irrigating the whole garden. Thus, Allah's Messengerﷺ gave Al-Zubayr his full right.
Before that, Allah's Messengerﷺ had given a generous judgment that was beneficial for both Al-Zubayr and the man from the Ansaar, out of courtesy, and to settle their dispute peacefully, suggesting that Al-Zubayr should irrigate his garden by taking the least amount of water sufficient for irrigation and then allow it to flow to his neighbor’s garden. However, when the man refused and irritated Allah's Messengerﷺ, he gave Al-Zubayr his full right according to the relevant Laws of Islam provisions. It goes without saying that the Prophet ﷺ did not let his anger drive him to undermine this man’s rights or give Al-Zubayr more than what he was entitled to at the expense of his neighbor.
Al-Zubayr (may Allah be pleased with him) said, "By Allah, I think the following ayah was revealed concerning that case (which means): {But no, by your Lord, they will not [truly] believe until they make you, [O Muhammad], judge concerning that over which they dispute among themselves and then find within themselves no discomfort from what you have judged and submit in [full, willing] submission.} [Quran 4:65].
In the ayah, Allah, Exalted is He, swears by His name that no one truly believes unless he accepts the Prophet ﷺ as judge to settle all disputes and would be perfectly content with his judgment, hasten to comply with it and submissively adhere to it. This serves as a reprimand from Allah, Exalted is He, to those who do not seek the judgment of His Messenger ﷺ, negating (the perfection of) their faith until they should be content with his judgment.
It is deduced from the hadeeth that a ruler may pass his judgment based on what he believes to be the truth based on clear evidence, after urging the litigants to opt for reconciliation and the refusal of any of them.
The hadeeth urges Muslims to follow the example of the Prophet ﷺ at times of anger and contentment, and in all situations.It encourages a believer to restrain his anger, keep it in check, refrain from allowing it to drive him to infringe on the rights of others and wrong them, and rather to opt for forgiveness and pardon.
The hadeeth also urges Muslims to seek reconciliation and commands them to do so.
It is inferred therefrom that a ruler may give each litigant his right in full if the litigants refuse to reconcile or accept his proposal of a possible middle way.
It also rebukes whoever disrespects the ruler and governor and punish him accordingly without wronging him.

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2710

‘Abdullah ibn Ka‘b narrated that Ka‘b ibn Maalik (may Allah be pleased with him) told him that during the lifetime of Allah's Messengerﷺ, he demanded his debt from Ibn Abee Hadrad (may Allah be pleased with him) in the Mosque. Their voices grew louder till Allah's Messengerﷺ heard them while he was in his house. So, he ﷺ lifted the curtain of his room and called on Ka‘b ibn Maalik (may Allah be pleased with him) saying, "O Ka‘b!" He (may Allah be pleased with him) replied, "Labbayka (i.e., I am at your service), Allah's Messengerﷺ.”He ﷺ beckoned to him with his hand suggesting that he deduct half the debt. Ka‘b (may Allah be pleased with him) said, "I will do, O Allah's Messengerﷺ!” He ﷺ then said (to Ibn Abee Hadrad), "Get up and pay him the rest."
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Commentary :
The Islamic Laws of Islamdecreed that a debtor should keenly repay his debts in full and honor his commitments, and also enjoins the creditor to be kind and lenient towards the debtor.
In this hadeeth, Ka‘b ibn Maalik (may Allah be pleased with him)said that during the lifetime of the Prophet ﷺ, he demanded the repayment of his debt from Ibn Abee Hadrad (may Allah be pleased with him) in the Prophet’s Mosque. Their voices grew louder during their discussion till Allah's Messengerﷺ heard them while he was in his house. Therefore, he ﷺ lifted the curtain of his room and called onKa‘b ibn Maalik (may Allah be pleased with him) saying, "O Ka‘b!" He (may Allah be pleased with him) replied, "Labbayka (i.e., I am at your service), Allah's Messengerﷺ.”He ﷺ beckoned to him with his hand suggesting that he deduct half the debt owed by Ibn Abee Hadrad (may Allah be pleased with him). In compliance with the Prophet’s command, Ka‘b (may Allah be pleased with him) wrote off half the debt. It was not a judgment issued by the Prophet ﷺ for Ka‘b to give up his right to half of the debt, but rather aimed to urge him to show kindness and lenience towards the debtor, and he (may Allah be pleased with him) was not required to do so. He ﷺ then said (to Ibn Abee Hadrad), "Get up and pay him the rest,” meaning the other half of the debt.
The hadeeth highlights the virtue of reconciliation and mediation between the disputing people.
It is deduced from the hadeeth that it is allowable to adjudicate disputes over debts and all financial rights in the mosque and issue the apt judgment.
It is also inferred therefrom that it is permissible for a debtor to ask the creditor to write off part of the debt.
It is also deduced that one may intercede with those to whom rights are due in favor of others, and that they are urged to accept this intercession in what is good and permissible.
It is also inferred from the hadeeth that a ruler may interfere personally to make peace between disputing people..

2711

Marwaan and Al-Miswar ibn Makhramah (may Allah be pleased with them) narrated on the authority of the Companions of Allah's Messengerﷺ that when Suhayl ibn ‘Amr agreed to Al- Hudaybiyah Treaty, one of the terms he stipulated then, was that the Prophet ﷺ should return to them (i.e., the pagans of Quraysh) anyone coming to him from their side, even if he was already a Muslim; and would not interfere between them and that person. Muslims did not like this condition and were very indignant by it! Suhayl did not agree (to conclude the treaty) except with that condition. So, the Prophet ﷺ agreed to that condition and returned Aboo Jandal (may Allah be pleased with him) to his father Suhayl ibn ‘Amr. Thenceforward, the Prophet ﷺreturned everyone in that period (of truce) even if he was a Muslim. During that period some believing women emigrated including Umm Kulthoom bint ‘Uqbah ibn Abee Mu‘ayt (may Allah be pleased with her) who came to Allah's Messengerﷺ and was a young lady then. Her relative came to the Prophet ﷺand asked him to return her, but the Prophet ﷺ did not return her to them for Allah, Exalted is He, had revealed the following ayah regarding women. He Says (what means): {O you who have believed, when the believing women come to you as emigrants, examine them. Allah is most knowing as to their faith. And if you know them to be believers, then do not return them to the disbelievers; they are not lawful [wives] for them, nor are they lawful [husbands] for them.} [Quran 60:10]
‘Urwah narrated that ‘Aa’ishah (may Allah be pleased with her) that the Prophet ﷺ used to examine the believing women who migrated to him in accordance with these ayaat. Allah, Exalted is He, Says (what means): {O you who have believed, when the believing women come to you as emigrants, examine them. Allah is most knowing as to their faith. And if you know them to be believers, then do not return them to the disbelievers; they are not lawful [wives] for them, nor are they lawful [husbands] for them. But give the disbelievers what they have spent. And there is no blame upon you if you marry them when you have given them their due compensation. And hold not to marriage bonds with disbelieving women, but ask for what you have spent and let them ask for what they have spent. That is the judgement of Allah; He judges between you. And Allah is Knowing and Wise. * And if you have lost any of your wives to the disbelievers and you subsequently obtain [something], then give those whose wives have gone the equivalent of what they had spent. And fear Allah, in whom you are believers. * O Prophet, when the believing women come to you pledging to you that they will not associate anything with Allah, nor will they steal, nor will they commit unlawful sexual intercourse, nor will they kill their children, nor will they bring forth a slander they have invented between their arms and legs, nor will they disobey you in what is right - then accept their pledge and ask forgiveness for them of Allah. Indeed, Allah is Forgiving and Merciful.} [Quran 60:10-12] ‘Urwah narrated that ‘Aa’ishah (may Allah be pleased with her) said: “If any of the believing women accepted the condition (assigned in the above-mentioned ayaat), Allah's Messenger ﷺ would say to her, "I have accepted your Bay‘ah (i.e., pledge of allegiance)." "He ﷺ would only say that orally, for, by Allah, his hand never touched, any lady during that process. He ﷺ did not receive their Bay‘ah except by saying, "I have accepted your Bay‘ah for that.".

Commentary :
The Prophet ﷺ was the keenest to honor his covenants or agreements with others, even those made with the polytheists.
In this hadeeth, the Companions (may Allah be pleased with him) narrated that Suhayl ibn ‘Amr, who was one of the leaders of Quraysh and their preacher - he embraced Islam the same year Makkah was conquered - was the representative of the disbelievers of Quraysh at the Treaty of Al-Hudaybiyah in 6 A.H. One of the terms he stipulated then was that the Prophet ﷺ should return to them (i.e., the pagans of Quraysh) anyone coming to him from their side, even if he was already a Muslim, and would not interfere between them and that person. This meant that if any of the people of Quraysh wanted to embrace Islam and join the Muslims, the Prophet ﷺ was bound to return him to the disbelievers, who would kill him if they wished or do whatever they wanted! Muslims disliked this condition and were very indignant about it! It was very difficult for them to accept such a condition, especially since they were in a strong position and apparently had the right to decline such an unfair condition. However, Suhayl did not agree (to concluding the treaty) except with that condition. So, the Prophet ﷺ agreed to it and returned those who wanted to join the Muslims, one of whom was Aboo Jandal (may Allah be pleased with him), the son of Suhayl ibn ‘Amr, after he (Aboo Jandal) came from Makkah to Al-Hudaybiyah. Thenceforward, the Prophet ﷺreturned whoever came to him during that specified period (of the truce) even if he was a Muslim, in compliance with the agreed-upon term. During that period, some believing women emigrated, including Umm Kulthoom bint ‘Uqbah ibn Abee Mu‘ayt (may Allah be pleased with her), who came to Allah's Messengerﷺ and was a young lady then, meaning that she had recently reached puberty. Her relative came to the Prophet ﷺand asked him to return her, but the Prophet ﷺ did not return her to them, for Allah, Exalted is He, had revealed the following ayah regarding women. He Says (what means): {O you who have believed, when the believing women come to you as emigrants, examine them. Allah is most knowing as to their faith. And if you know them to be believers, then do not return them to the disbelievers; they are not lawful [wives] for them, nor are they lawful [husbands] for them.} [Quran 60:10]. Testing them here meant asking them to take an oath and consider the indicative signs that they most likely had embraced Islam, to verify the sincerity of their faith.
It was also said that the meaning of their examination is to ask them to swear an oath that they did not leave their people to escape their hated husbands, merely sought migration to a different land, or to obtain some worldly gains, and ensure that they came only out of their love for Allah, Exalted is He, and His Messenger ﷺ.
The Mother of the Believers ‘Narrated Aa’ishah (may Allah be pleased with her) that the Prophet ﷺ used to examine the believing women who migrated to him in accordance with these ayaat. Allah, Exalted is He, Says (what means): {O you who have believed, when the believing women come to you as emigrants, examine them. Allah is most knowing as to their faith. And if you know them to be believers, then do not return them to the disbelievers; they are not lawful [wives] for them, nor are they lawful [husbands] for them. But give the disbelievers what they have spent. And there is no blame upon you if you marry them when you have given them their due compensation. And hold not to marriage bonds with disbelieving women, but ask for what you have spent and let them ask for what they have spent. That is the judgement of Allah; He judges between you. And Allah is Knowing and Wise. * And if you have lost any of your wives to the disbelievers and you subsequently obtain [something], then give those whose wives have gone the equivalent of what they had spent. And fear Allah, in whom you are believers. * O Prophet, when the believing women come to you pledging to you that they will not associate anything with Allah, nor will they steal, nor will they commit unlawful sexual intercourse, nor will they kill their children, nor will they bring forth a slander they have invented between their arms and legs, nor will they disobey you in what is right - then accept their pledge and ask forgiveness for them of Allah. Indeed, Allah is Forgiving and Merciful.} [Quran 60:10-12]. The ayaat referred to their pledge of allegiance to refrain from associating partners with Allah, Exalted is He, stealing, committing Fornication (i.e., illicit sexual intercourse), or falsely attributing their illegitimate children to their husbands. It was also said that His Saying {between their arms,} means their tongues, and {and legs,} means their private parts. They had also to pledge not to disobey the Prophet ﷺ in whatever is lawful and good. It was said that this referred particularly to wailing over the dead, and it was also said that it referred to staying alone with non-Mahram men. Another opinion suggested that it referred to all the known rights of Allah, Exalted is He, over His servants.
Afterward, ‘Narrated Aa’ishah (may Allah be pleased with her) that whoever from among the believing women accepted these conditions, Allah's Messenger ﷺ said to her, "I have accepted your Bay‘ah (i.e., pledge of allegiance)." She (may Allah be pleased with her) swore by Allah that the Prophet’s hand never touched any lady during that process. It was done verbally since the Prophet ﷺ only shook the hands of men who gave him the Bay‘ah.
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2721

‘Uqbah ibn ‘Aamir (may Allah be pleased with him) narrated that the Prophet ﷺ said, "From among all the conditions which you have to fulfill, the conditions which make it lawful for you to have sexual relations (i.e., stipulated in marriage contracts) have the greatest right to be fulfilled."
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Commentary :
The believers are Islamically bound by their own conditions, and it is incumbent on a Muslim to comply with every condition that conforms with the Book of Allah, Exalted is He, and the Sunnah of His Prophet ﷺ, and does not conflict with them.
In this hadeeth, the Prophet ﷺ informed us that the first and foremost of these conditions, and the most deserving of fulfillment is the one by means of which sexual intercourse is deemed lawful. This means the conditions stipulated in marriage contracts whereby it becomes lawful for a man to engage in sexual intercourse with his wife. This is why such conditions were declared the most deserving of fulfillment (considering the solemnity of the marriage bond).
It is noteworthy that such conditions must not contradict the essence and implications of the marriage contract to begin with. Rather, they must be within the scope of what a marriage contract entails and aims to fulfill, such as stipulating fostering kindness, providing for one’s wife, providing her with clothes and accommodation within what is reasonably and customarily acceptable, fulfilling her rights over him, establishing justice among co-wives, or stipulating that she must not leave his home without his permission, that she must not disobey him, observe voluntary fasting without his permission, or does not allow anyone access to his home without his permission, dispose of his wealth and belongings except in a manner acceptable to him, and the like. However, this does not apply to the conditions that conflict with the very essence and implications of marriage, such as stipulating that the wife must not take a dower or that a husband is not required to provide for her and the like; such conditions must be broken. These conditions are invalid and if they are cancelled, the marriage contract would be valid, for the Prophet ﷺ said: “Every condition that is not in the Book of Allah is invalid, even if there are one hundred conditions. The Book of Allah is more deserving of being followed and the conditions of Allah, Exalted is He, are more binding.” [Al-Bukhaaree and Muslim].
The hadeeth urges the fulfillment of marital rights..

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