Narrated `Abdullah ibn `Umar(may Allah be pleased with him):I heard the Prophetﷺsaying. "Evil omen is in three things: The horse, the woman and the house."
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Commentary : Allah predestined everything fifty thousand years before He created the heavens and earths. There is nothing that occurs within His creation in this vast cosmos except that He knows it before it takes place. Everything is subject to His will and predestination and being optimistic because of good omens or pessimistic because of bad omens does not change the fate that Allah has predestined. Indeed, all that which Allah has predestined is good, and feeling pessimistic because of a bad omen does not change anything or harms anyone but the person himself.

In this hadeeth, the Prophet ﷺ explains the three things(namely horses, women, and houses) that people most consider as evil omens and presume are the cause ofthe harm and bad events they experience. People often take it as a bad omen if their horses fail to participate in times of fighting, if their women are sharp-tongued, barren, or difficult to please, and if their houses are small, far from the mosque, or close to a bad neighbour. Often, people take them as bad omens because they last more than anything else.

Without doubt, horses, wives, and homes are significant to the wellbeing, happiness, and stability of people. Once a person has a wife who is loyal and obedient, a house that is spacious and suitable for his family, and a strong and comfortable horse – or other medium of transport like a car – he will feel happy, stable, and secure in his life. However, if the wife is not righteous, the house is unsuitable, and the car is uncomfortable, a person will feel distressed, anxious, unhappy, and unstable physically and psychologically. It is said that the meaning of the hadeeth is that when a person considers them bad omens, anticipated unpleasant, harmful, or undesirable events will befall the person. As for whoever relies upon Allah and does not take them as bad omens, they will not be bad omens for them. This is corroborated by the hadeeth recorded by Ibn Hibbaan, who related that Anas ibn Maalik (may Allah be pleased with him) reported that the Prophet ﷺ said: “Abad omen befalls whoever considers it a bad omen,” e.g., a person who believes in a bad omen even though he knows that the Prophet ﷺ forbid this is sinful.

This hadeeth does not confirm bad omens, or that horses, women, and houses are bad omens in and of themselves. It only intends to say that they could be either blessed or harmful, and their impact affects whoever is linked to them. If they are blessed, they will enjoy the blessings. and if they are harmful, they will experience their harm, just like when Allah, Exalted is He, grants parents a blessed child or an evil child, where the former brings forth goodness and the latter brings forth evil to them. All this takes place by the will of Allah, because it is Him who created all causes and linked cause to effect..

2861

Muslim narrated on the authority of Aboo ‘Aqeel that Aboo Al-Mutawakkil Al-Naajee said:I called on Jaabir ibn ‘Abdullaah Al-Ansaaree(may Allah be pleased with him) and said to him, "Relate to me what you have heard from Allah's Messenger ﷺ. He (may Allah be pleased with him) said, "I accompanied him on one of the journeys." (Aboo ‘Aqeel said, "I do not know whether that journey was for the purpose of Jihaad or ‘Umrah") "On our way back to Al-Madeenah," Jaabir(may Allah be pleased with him) continued, "the Prophetﷺ said, 'Whoever wants to return earlier to his family, should hurry up.' We set off and I was on a black-red tainted camel having no defect, and people were behind me. While I was in that state the camel stopped suddenly (because of exhaustion). On that the Prophetﷺ said to me, 'O Jaabir, hold on!' Then he ﷺ hit it once with his lash and it started moving on a fast pace. He ﷺ then said, 'Will you sell the camel?' I replied in the affirmative when we reached Al-Madeenah, and the Prophetﷺwent to the Mosque along with his Companions (may Allah be pleased with him). I, too, went to him after tying the camel to the tiled floor at the Mosque’s gate. Then I said to him, 'This is your camel.' He ﷺ came out and started examining the camel and saying, 'The camel is ours.' Afterward, the Prophetﷺsent some Awaaq (pl. Ooqiyyah, i.e., a weight measurement that varies based on the weighable goods as well as countries) of gold saying, 'Give it to Jaabir.' Then he ﷺ asked, 'Have you taken the full price (of the camel)?' I replied in the affirmative. He ﷺ said, 'Both the price and the camel are for you.’”.

Commentary : Allah has endowed the Prophet ﷺ with the best and the most perfect moral character. He ﷺ used to check on his Companions (may Allah be pleased with them) constantly, guide them to what rectified them, financially support them, and help them out regarding their worldly and religious affairs.
In this hadeeth, Jaabir ibn ‘Abdullaah(may Allah be pleased with him) related that he accompanied the Prophet ﷺ once on a journey. Aboo ‘Aqeel Basheer ibn ‘Uqbah Al-Dawraqee Al-Basree, one of the narrators, doubted as to whether that journey was for the purpose of Jihaad or performing ‘Umrah. However, he affirmed in another version recorded in Saheeh Al-Bukhaaree that it was the Battle of Tabook, and it was also said that it was the Battle of Dhaat Al-Riqaa‘.
Jaabir(may Allah be pleased with him) added: "On our way back to Al-Madeenah, the Prophet ﷺ said, 'Whoever wants to return earlier to his family, should hurry up.' We set off, and I was on a black-red tainted camel having no defect,” the Arabic word used in the hadeeth is Shiyah, meaning a mark, gloss of a distinct color, or blemish, “and people were behind me.” This means that his camel was ahead of other camels. Jaabir(may Allah be pleased with him) added: “While I was in that state the camel stopped suddenly (because of exhaustion). On that the Prophet ﷺ said to me, 'O Jaabir, hold on,' meaning hold onto the back of the camel. Then he ﷺ hit it once with his lash and it started moving at a fast pace.” The Prophet ﷺ then asked Jaabir(may Allah be pleased with him) to sell him the camel. It is narrated in Saheeh Al-Bukhaaree and Saheeh Muslim that the Prophet ﷺ concluded the sale transaction during the journey and lent it to Jaabir(may Allah be pleased with him) to ride it until they reached Al-Madeenah, and Jaabir(may Allah be pleased with him) approved. When they reached Al-Madeenah, and the Prophet ﷺ went to the mosque along with his Companions (may Allah be pleased with them), and Jaabir(may Allah be pleased with him) went to him after tying the camel to the tiled floor at the mosque’s gate. He (may Allah be pleased with him)said to the Prophet ﷺ, “This is your camel.” He ﷺ came out, went around the camel, and started examining it, saying, 'The camel is ours.' This statement could be indicative of concluding the sale transaction. Afterward, the Prophet ﷺ sent some Awaaq (pl. Ooqiyyah, i.e., a weight measurement that varies based on the weighable goods as well as countries) of gold saying, 'Give it to Jaabir.' The Ooqiyyah equaled about 40 Dirhams of silver. He ﷺ gave him the price and the camel, as a gift. This underlines the generosity and munificence of the Prophet ﷺ with his Companions (may Allah be pleased with them).
The hadeeth highlights a sign of the prophethood of Muhammad ﷺ.
It is also deduced from the hadeeth that it is allowable to hurt an animal, urging it to do what benefits it..

2872

Anas (may Allah be pleased with him) narrated: The Prophetﷺhad a she camel called Al-‘Adbaa’ which could not be excelled in a race. (Humayd, a sub-narrator said, "Or could hardly be excelled.") Once a Bedouin came riding a camel below six years of age which surpasses it (i.e., Al-‘Adbaa’) in the race. Muslims disliked it so much that the Prophetﷺ noticed their distress. He ﷺ then said, “It is a divine norm that Allah, Exalted is He, brings down whatever rises high in this worldly life.”
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Commentary :
One of the divine norms decreed by Allah, Exalted is He, for His creation is the regular alteration of rise and fall and the constant state of change; nothing remains unchanged in the worldly life.
In this hadeeth, Anas (may Allah be pleased with him) narrated that the Prophetﷺhad a she-camel called Al-‘Adbaa,’ a nickname that literally denotes having a cleft ear. The Prophet’s camel did not have a cleft ear, despite the nickname, and it was amazingly fast and could not be excelled and outrun in a race. Once a Bedouin came riding a camel below six years of age which outran Al-‘Adbaa.’The Muslims disliked it so much that the Prophetﷺ noticed their distress and knew that they found it hard to accept such defeat. He ﷺ then said, “It is a divine norm that Allah, Exalted is He, brings down whatever rises high in this worldly life.” The Prophet ﷺ clarified to them that the divine norm decreed by Allah, Exalted is He, in governing the affairs of the worldly life entails that whenever something should rise high and becomes exalted in this worldly life, Allah, Exalted is He, lowers it and brings it down.
It is deduced from the hadeeth that it is permissible to organize camel races.
The hadeeth warns againstflaunting and boasting about worldly gains..

2875

‘Aa’ishah(may Allah be pleased with her), the Mother of the Believers, said:I requested the Prophetﷺ topermit me to participate in Jihaad, but he ﷺ said, "Your Jihaad is the performance of Hajj."
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Commentary :
Jihaad is the pinnacle of Islam, and it requires certain (physical and emotional) capabilities, and Allah, Exalted is He, has conveniently relieved some people of such an obligation, including women.
In this hadeeth, the Mother of the Believers, ‘Aa’ishah(may Allah be pleased with her) stated that she asked the Prophetﷺ to allow her to participate in Jihaad, given its great virtues and refined rank in the sight of Allah, Exalted is He, but he ﷺ said, "Your Jihaad is the performance of Hajj.” This means that women are required to strive and exert physical effort in Hajj rather than on the battlefield, for they are (inherently delicate and) unable to handle face-to-face confrontations with the enemy on the battlefield, being beyond their innate capacity. The same goes of ‘Umrah, i.e., women are rather required to strive and exert physical effort in ‘Umrah rather than on the battlefield. The version recorded by Ibn Maajah reads: “What is incumbent on them (i.e., women) is the Jihaad that does not involve fighting, namely, Hajj and ‘Umrah.”
Women earn rewards for performing Hajj and ‘Umrah that are equal to those earned by men for partaking in Jihaad. It was also said that the obligatory Jihaad, meaning, striving in Allah’s Cause, for women is performing Hajj and ‘Umrah, just like it is obligatory on every male believer to partake in Jihaad in Allah’s Cause, if he is able.
Hajj is described as Jihaad, either in terms of Taghleeb (i.e., an expression in the Arabic language that consists of just one word but indicates two different things at the same time; one of the words takes preference or is treated as being used in the majority, for a given reason) or verbatim. Jihaad in this context is striving against one’s own (evil-enjoining) ‘self,’ because Hajj involves enduring physical and financial hardship. It is noteworthy that it is allowable for women to accompany the Muslim army, to help the male fighters out by conducting the tasks that are compatible with their physical capabilities, such as the provision of medical treatment for the injured, serving water to the fighters, and the like.
The hadeeth highlights the great virtues and rewards of Hajj, designated for both those who perform it as an obligatory act of worship and those who perform it as a voluntary one.
It is also inferred therefrom that the grace of Allah, Exalted is He, conferred upon people is great and enormous; He does not close some doors except to open others. .

2876

‘Aa’ishah(may Allah be pleased with her), the Mother of the Believers, narrated that the Prophetﷺ was asked by his wives about the Jihaad and he ﷺ replied, "The best Jihaad (for you, i.e., women) is (the performance of) Hajj."
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Commentary :
Jihaad is the pinnacle of Islam, and it requires certain (physical and emotional) capabilities, and Allah, Exalted is He, has conveniently relieved some people, including women, of such an obligation.
In this hadeeth, ‘Aa’ishah(may Allah be pleased with her), the Mother of the Believers, narrated that the wives of the Prophetﷺ asked him to partake in Jihaad (like men did), and he ﷺ replied, "The best Jihaad (for you, i.e., women) is (the performance of) Hajj,” to highlight its great virtues and refined status in the sight of Allah, Exalted is He. The Prophet’s wives (may Allah be pleased with them) were keen to ask him about participating in Jihaad, on the battlefield, like men, but the Prophet ﷺ informed them of an act of worship that substituted Jihaad for them and befitted their (delicate) nature; a Jihaad that involves no fighting, i.e., Hajj, and the same goes for ‘Umrah. The version recorded by Ibn Maajah reads: “What is incumbent on them (i.e., women) is the Jihaad that does not involve fighting, namely, Hajj and ‘Umrah.”
Women earn rewards for performing Hajj and ‘Umrah that are equal to those earned by men for partaking in Jihaad. It was also said that the obligatory Jihaad for them is performing Hajj and ‘Umrah, just like it is obligatory on every believer to partake in Jihaad in Allah’s Cause, if he is able.
Hajj is described as Jihaad, either in terms of Taghleeb (i.e., an expression in the Arabic language that consists of just one word but indicates two different things at the same time; one of the words takes preference or is treated as being used in the majority, for a given reason) or verbatim. Jihaad in this context is striving against one’s own (evil-enjoining) ‘self,’ because Hajj involves enduring physical and financial hardship. It is noteworthy that it is allowable for women to accompany the Muslim army, to help the male fighters out by conducting the tasks that are compatible with their physical capabilities (and delicate nature), such as the provision of medical treatment of the injured, serving water to the fighters, and the like.
The hadeeth urges Muslims to keenly perform the best and most rewardable good deeds.
It is deduced from the hadeeth that it is not incumbent on women to partake in Jihaad, and that Hajj is the best form of Jihaad (striving) befitting them because it does not involve fighting; it is more becoming for women to veil themselves and refrain from direct interactions with men (for no need), and this is possible for them when performing Hajj.
The hadeeth underlines the great virtues and rewards of Hajj designated for those who perform it as an obligatory act of worship or a voluntary one..

2881

Tha‘labah ibn Abee Maalik narrated that ‘Umar ibn Al-Khattaab(may Allah be pleased with him) distributed some garments amongst the women of Al-Madeenah. One good garment remained, and one of those present with him said, "O Commander of the Believers! Give this (remaining) garment to your wife, the (grand) daughter of Allah's Messenger ﷺ.” They meant Umm Kulthoom, the daughter of ‘Alee (may Allah be pleased with them). ‘Umar said, Umm Saleet has more right (to have it)." Umm Saleet(may Allah be pleased with her) was a woman from the Ansaar who had given the pledge of allegiance to Allah's Messenger ﷺ. ‘Umar (may Allah be pleased with him) said, "She (i.e., Umm Saleet) used to carry the water skins for us on the day of Uhud."
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Commentary :
Allah, Exalted is He, favored the senior Muslims (i.e., those who embraced Islam first) and singled them out for the highest ranks in Paradise, because He established the religion of Islam at their hands. Al-Faarooq‘Umar ibn Al-Khattaab(may Allah be pleased with him)knew this well and acknowledged the rights of these senior Muslims. He (may Allah be pleased with him) gave them priority over others in terms of grants (i.e., allowances assigned by rulers to the eligible recipients, such as employees and soldiers).
In this report, Tha‘labah ibn Abee Maalik Al-Qurdhee – scholars held different opinions as to whether or not he was a Companion - narrated that ‘Umar ibn Al-Khattaab(may Allah be pleased with him) distributed some garments amongst the women of Al-Madeenah. The Arabic word used in the hadeeth is Muroot, pl. of Mirt, which meant woolen or silken clothes. One of these garments remained, and one of those present with him said, "O Commander of the Believers! Give this (remaining) garment to your wife, the (grand) daughter of Allah's Messenger ﷺ.” They meant Umm Kulthoom, the daughter of ‘Alee ibn AbeeTaalib(may Allah be pleased with them). They attributed her directly to the Prophet ﷺ because she was the daughter of Faatimah(may Allah be pleased with him), who had four children with ‘Alee: Al-Hasan, Al-Husayn, Zaynab, and Umm Kulthoom(may Allah be pleased with them), and ‘Umar married Umm Kulthoom(may Allah be pleased with them). He (may Allah be pleased with him) said, “Umm Saleet has more right (to it)." Umm Saleet(may Allah be pleased with her) was a woman from the Ansaar who had given the Bay‘ah (i.e., pledge of allegiance) to Allah's Messenger ﷺ. ‘Umar (may Allah be pleased with him) further explained, "She (i.e., Umm Saleet) carried the water skins for us on the day of Uhud,” in 3 A.H.
The hadeeth underlines that ‘Umar (may Allah be pleased with him) acknowledged and honored the rights of the Ansaar and gave them precedence over his own wife and granddaughter of the Prophet ﷺ.
It is deduced from the hadeeth that it is allowable for women to accompany the Muslim army, to help the male fighters out by carrying out the tasks that are compatible with their physical capabilities (and delicate nature), such as the provision of medical treatment for the injured, serving water to the fighters, and the like..

2882

Al-Rubayyi‘ bintMu‘auwwidh(may Allah be pleased with her) narrated:We were in the company of the Prophetﷺ providing the wounded with water and treating them and bringing the killed to Al-Madeenah (from the battlefield) .
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Commentary :
Allah, Exalted is He, did not deem it obligatory on women to partake in fighting in His cause, for it is an exclusive obligation on men. However, women are still allowed to partake in Jihaad along with men and perform the tasks that befit their innately delicate nature.
In this hadeeth, Al-Rubayyi‘ bintMu‘auwwidh ibn ‘Afraa’ (may Allah be pleased with her) narrated that she and some other women used to accompany the Prophetﷺ in battles, providing the wounded with water, medical treatment, and carrying the killed back to Al-Madeenah (from the battlefield)to be buried therein..

2887

Narrated AbooHurayrah (may Allah be pleased with him):The Prophet ﷺ said, "Let the slave of Dinar and Dirham, and the slave of Khameesah (i.e., wealth and luxurious clothes) perish as he is pleased if these (worldly) things are given to him, and if not, he is displeased. Let such a person perish and relapse, and if he is pierced with a thorn, let him not find anyone to take it out for him. Paradise is for him who holds the reins of his horse to strive in Allah's Cause (i.e., partake in Jihaad), with his hair unkempt and feet covered with dust: if he is appointed in the vanguard, he is perfectly satisfied with his post of guarding, and if he is appointed in the rearward, he accepts his post with satisfaction; (he is so simple and unambiguous that) if he asks for permission he is not permitted, and if he intercedes, his intercession is not accepted.".

Commentary :
The most wretched of all people is the one who takes his own (sinful) urges and desires as an object of worship, exerting all his effort to gratify and chase after such desires. By doing so, he fails to realize the very purpose for which he was created in the first place, namely, the worship of Allah, Exalted is He, and instead pursues instant gratification of desires by doing what does not please his Lord. This involves trading his (lasting) Hereafter for the (fleeting) worldly life. On the contrary, the most blessed and happiest of all people is the one who devotes his life to Allah, Exalted is He, seeking His pleasure, and aspiring only to His reward, designated for His righteous servants.
In this hadeeth, the Prophet ﷺ warned all the believers against becoming enslaved to their own urges and desires, and urged them to devote their lives to Allah, Exalted is He, and strive in His cause. He ﷺ said, "Let the slave of Dinar and Dirham, and the slave of Khameesah (i.e., wealth and luxurious clothes) perish.” The Khameesah is a kind of fine garment or black rectangle striped sheet. The reason for such a supplication against this person is explained in the following statement: he ﷺ said: ‘as he is pleased if these (worldly) things are given to him, and if not, he is displeased.” Such a person is wretched because whenever he is given worldly gains, wealth, and the gratification of his desires, he feels satisfied and pleased with Allah, Exalted is He, and whenever he is deprived of any of them, he becomes dissatisfied and displeased with Him! The Prophet ﷺ repeated his supplication against such a person to be wretched in order todiscourageMuslims from such an unbecoming quality. He ﷺ added: “Let such a person perish and relapse,” meaning to incur loss and ruin on himself, “and if he is pierced with a thorn, let him not find anyone to take it out for him,” meaning to try removing it by means of tweezers or the like, and it would not come out on its own as well. This means that whenever the least amount of harm should befall him, he would not find any help or relief.
Afterward, the Prophet ﷺ praised the inconspicuous devout servant of Allah, Exalted is He, (i.e., who may seem insignificant and inferior in the eyes of people) who partakes in Jihaad, caring less about (chasing after) worldly gains and luxuries or seeking them. He ﷺ said: “Paradise is for him,” the Arabic word used in the hadeeth is Toobaa, a name that refers to a tree in Paradise. He ﷺ is supplicating that such a person should be admitted to Paradise, because Toobaa is the most famous and best tree therein, “who holds the reins of his horse to strive in Allah's Cause (i.e., partake in Jihaad), with his hair unkempt and feet covered with dust: if he is appointed in the vanguard, he is perfectly satisfied with his post of guarding,” at the front, “and if he is appointed in the rearward, he accepts his post with satisfaction;’ aspiring to the reward of Allah, Exalted is He. Such person may be unnoticed by people; they do not hold him in such high regard, nor does he seek to win their praise and admiration; “(he is so simple and unambiguous that) if he asks for permission he is not permitted, and if he intercedes, his intercession is not accepted,” because he seems insignificant and inferior in people’s eyes. However, he is held in high regard by Allah, Exalted is He, and his rewards are preserved for him (in the Hereafter).
The hadeeth warns against greed for worldly pleasures and following one’s (sinful) urges and desires.
It also discourages Muslims from seeking after positions of authority (prominence), and fame, and highlights the virtues of being modestly inconspicuous and humble in people’s eyes..

2888

Anas (may Allah be pleased with him) narrated:
I was in the company of Jaabir ibn ‘Abdullaah(may Allah be pleased with him) on a journey and he used to serve me though he was older than I. Jareer said, "I saw the Ansaar doing a thing(i.e., showing great reverence to the Prophetﷺ)for which I have vowed that whenever I meet any of them, I will serve him."
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Commentary :
The Companions (may Allah be pleased with them) dearly loved the Messenger of Allah ﷺ, and they also loved whoever loved him ﷺ, eagerly served him and fulfilled his needs, and gave us the greatest examples in this regard.
In this report, Jareer ibn ‘Abdullaah(may Allah be pleased with him) underlined his deep love for the Prophet ﷺ, and of the Ansaar for their service of him. Anas (may Allah be pleased with him) stated that he once accompanied Jareer ibn ‘Abdullaah Al-Bajalee(may Allah be pleased with him) on a journey and he hastened to serve him, though he was older than Anas (may Allah be pleased with them). Jareer(may Allah be pleased with him) explained that he did so as an expression of gratitude and appreciation for what the Ansaar did, and their laudable service of the Prophet ﷺ, and out of great reverence to them. Therefore, he (may Allah be pleased with him) vowed that whenever he should meet any of the Ansaar, he would devotedly serve him, as a reward for their devotion in serving the Prophet ﷺ.
The hadeeth underlines the virtues of the Ansaar, the merits of Jareer(may Allah be pleased with him), and his humbleness towards and deep love for the Prophet ﷺ..

2890

Anas (may Allah be pleased with him) said:
We were with the Prophet ﷺ (on a journey) and the only shade one could have, was the shade made by one's own garment. Those who fasted did not do any work and those who did not fast served the camels, brought water on them, and treated the sick (and wounded). So, the Prophet ﷺ said, "Today, those who were not fasting took (all) the reward.".

Commentary :
Helping and serving the weak and needy are among the best and most rewarding acts of righteousness.
In this hadeeth, Anas (may Allah be pleased with him) narrated that they were once with the Prophet ﷺ (on a journey in one of the battles) and it was an extremely sweltering day; the only shade one could have been the shade made by one's own garment. Some of the Companions (may Allah be pleased with them) were fasting on that day. Those who fasted did not do any work or acts of service, because of fasting, enduring the nuisance of travel, and preparing for Jihaad, and those who did not fast served the camels, brought water to them, served (the fasting ones), and treated the sick (and wounded). They carried out all the exhausting tasks of bringing water, preparing food, and fetching fodder. So, the Prophet ﷺ said, "Today, those who were not fasting took (all) the reward,” meaning that they earned the most perfect and greatest share of reward because the benefit of fasting is limited to the fasting person only, while the benefit of those who did not fast extended to others as well. However, this does not suggest that their rewards were diminished in the slightest, but rather means that those who did not fast earned greater rewards for performing services for others, as well as their own personal responsibilities.
The hadeeth highlights the austere living conditions and (financial) hardship endured by the Prophet ﷺ and his Companions (may Allah be pleased with them)..

2892

Sahl ibn Sa‘d Al-Saa‘dee(may Allah be pleased with him) narrated that Allah's Messenger ﷺ said, "To observe Ribaat (i.e., guarding at frontier outposts in support of Allah's Cause), guarding Muslims from the disbelievers in Allah's Cause, for one day is better than the worldly life and everything therein, and a place in Paradise as small as that occupied by the whip of one of you is better than the worldly life and everything therein; and a morning's or an evening's journey which a person travels in Allah's Cause is better than the worldly life and everything therein."
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Commentary :
Jihaad in Allah’s Cause is the pinnacle of Islam and a source of glory for all Muslims. It is a great means to enter Paradise, and manytextual evidence encourage and urge Muslims to partake in Jihaad, and underline the great reward designated for this worshipful act.
In this hadeeth, the Prophet ﷺ highlighted that observing Ribaat (i.e., guarding at frontier outposts in support of Allah's Cause), and guarding Muslims against the disbelievers’ potential assaults for one day, is better than the worldly life and everything therein, and this reward is earned because Ribaat involves putting one’s life on the line to defend Islam and protect Muslims.
He ﷺ also underlined that a small place in Paradise, being the (eternal) bliss earned by observing Ribaat, that is as small as a place occupied by the whip of a Mujaahid (i.e., Muslim fighter partaking in Jihaad) is better than the whole worldly life and everything therein, because the worldly life is fleeting and Paradise and the bliss therein, no matter how insignificant it may seem in that simile, are lasting and enduring. Verily, what is lasting is better than what is fleeting, in all respects.
The Prophet ﷺ also said that a morning's or an evening's journey which a person travels once in Allah's Cause is better than the worldly life and everything therein.
The hadeeth highlights the great virtues of Ribaat in Allah’s Cause.
It underlines the insignificance of the (short-lived) worldly life compared to the (everlasting) Hereafter..

2893

Anas ibn Maalik (may Allah be pleased with him) narrated:
The Prophetﷺ said to AbooTalhah(may Allah be pleased with him), "Choose one of your boy servants to serve me in my expedition to Khaybar." So, AbooTalhah(may Allah be pleased with him) took me letting me ride behind him while I was a boy nearing the age of puberty. I used to serve Allah's Messenger ﷺwhen he stopped to rest. I heard him saying repeatedly, "O Allah! I seek refuge with You from distress and sorrow, from helplessness and laziness, from miserliness and cowardice, from being heavily in debt and from being overcome by men." Then we reached Khaybar; and when Allah enabled him to conquer the Fort (of Khaybar), the beauty of SafiyyahbintHuyayy ibn Akhtab(may Allah be pleased with her)was described to him. Her husband had been killed while she was a bride. So, Allah's Messenger ﷺ chose her for himself (i.e., to be his wife) and took her along with him till we reached a place called Sadd Al-Sahbaa’ where her menses were over and he took her for his wife. Hays (i.e., a kind of desert;stoneless dates that are mixed with dried yoghurt or flour or butter) was served on a small leather sheet. Then Allah's Messenger ﷺ told me to call those who were around me. So, that was the marriage banquet of Allah's Messenger ﷺ and Safiyyah. We left for Al-Madeenah afterward. I saw Allah's Messenger ﷺ folding a cloak round the hump of the camel so as to make a wide space for Safiyyah(may Allah be pleased with her) (to sit on behind him) He ﷺ sat beside his camel letting his knees for Safiyyah(may Allah be pleased with her) to put her feet on so as to mount the camel. Then, we proceeded till we approached Al-Madeenah; he ﷺ looked at Uhud (mountain) and said, "This is a mountain which loves us and is loved by us." Then, he ﷺ looked at Al-Madeenah and said, "O Allah! I declare the area between its (i.e., Al-Madeenah's) two mountains a sanctuary as Prophet Ibraaheem (Abraham) declared Makkah to be a sanctuary. O Allah! Bless them (i.e., the people of Al-Madeenah) in their Mudd and Saa‘ (i.e., dry measures used for agricultural produce by the Arabs in the Prophet's lifetime).”
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Commentary :
The Companions (may Allah be pleased with them) enjoyed the company of the Messenger of Allah ﷺ in residence and travel and were his best helpers. They strove to fulfill his needs and carry out his commands and were also the best conveyers of his Sunnah and guidance to the following Muslim generations.
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) narrated that the Prophetﷺ asked AbooTalhah, the stepfather of Anas (may Allah be pleased with them) to choose one of his servants to serve him in his expedition to Khaybar in 7 A.H. Khaybar was a village inhabited by Jews, about 153 km away from Al-Madeenah on the way to Shaam.
Therefore, AbooTalhah took Anas (may Allah be pleased with them), letting him ride behind him. Anas (may Allah be pleased with them) was then a young boy near the age of puberty. It is known that Anas (may Allah be pleased with him) served the Prophet ﷺ for years before Khaybar. This statement may be interpreted as to mean seeking AbooTalhah’s permission to take Anas on that journey, not to serve the Prophet ﷺ in general. During that journey, he (may Allah be pleased with him) used to serve the Prophet ﷺ whenever he stopped to rest in any place and at any time, and would hear him saying repeatedly, "O Allah! I seek refuge with You from distress and sorrow, from helplessness and laziness, from miserliness and cowardice, from being heavily in debt and from being overcome by men." In this supplication, the Prophet ﷺ combined all the main evil qualities that hinder good-doing. He ﷺ sought refuge with Allah, Exalted is He, from distress and sorrow; the first denotes anxiety about potential harm, whereas the second meansdeep distress regarding an unpleasant event that had happened. It was also said that the Arabic words used in the hadeeth (Hamm and Hazan) denote the same meaning. Moreover, he ﷺ sought refuge from helplessness and laziness; the first implies inability, while the second means neglecting a duty that one was able to do. He ﷺ also sought refuge frommiserliness and cowardice, because these two bad qualities involve falling short in carrying out one’s duties and obligations, honoring the rights of Allah, Exalted is He, and eliminating evils (as enjoined), and also because the moderate courage and inner strength empowers a person to perfect his worshipful acts and support the wronged and oppressed, and avoiding miserliness enables him to fulfill the due financial rights, generously spend in charity, embody refined morals, and refrain from coveting what he does not have. Afterward, he ﷺ sought refuge frombeing heavily in debt, and inability to repay it, especially when the creditors claim it, and from being overcome by men, meaning the oppression or dominion of unjust men or creditors over him.
Anas (may Allah be pleased with him) related that when they reached Khaybar; and when Allah, Exalted is He, enabled the Prophet ﷺ to conquer the Fort (of Khaybar), the beauty of SafiyyahbintHuyayy ibn Akhtab(may Allah be pleased with her)was described to him. Her husband, Kinaanah ibn Al-Rabee‘ ibn Abee Al-Huqayq, had been killed while she was still a bride. So, Allah's Messenger ﷺ chose her for himself (i.e., to be his wife), because she was their king’s daughter. He ﷺ took her along with him till they reached a place called Sadd Al-Sahbaa,’ a place at the lower part of Khaybar, southeast of Thamad, which is a village near Khaybar to the north. Safiyyah(may Allah be pleased with her) attained ritual purity after her menses ended and the Prophet ﷺ consummated his marriage to her. Hays (i.e., a kind of dessert;stoneless dates that are mixed with dried yoghurt or flour or butter) was served on a small leather sheet. Allah's Messenger ﷺ told Anas (may Allah be pleased with him) to inform the Muslims of the marriage banquet thrown by Allah's Messenger ﷺ when he married Safiyyah(may Allah be pleased with her), and this banquet did not include bread nor meat.
Afterward, Anas (may Allah be pleased with him) related that they left for Al-Madeenah, and he saw Allah's Messenger ﷺ folding a cloak round the hump of the camel so as to make a wide space for Safiyyah(may Allah be pleased with her) (to sit on it behind him). He ﷺ sat beside his camel placing his knees for Safiyyah(may Allah be pleased with her) to put her feet on so as to mount the camel easily. Then, they proceeded till they approached Al-Madeenah; the Prophet ﷺ looked at Uhud (mountain), which is located in the north-west of Al-Madeenah, 4 km from the Prophet’s Mosque. The famous Battle of Uhud took place in 3 A.H. near it. The Prophet ﷺ said, "This is a mountain which loves us and is loved by us." This means that he ﷺ loved those residing near and around it. The Prophet’s love for the mountain entails it being blessed and encourages Muslims to seek residence near it.
The Prophet ﷺ looked at Al-Madeenah and said, "O Allah! I declare the area between its (i.e., Al-Madeenah's) two mountains a sanctuary as Prophet Ibraaheem (Abraham) declared Makkah to be a sanctuary. O Allah! Bless them (i.e., the people of Al-Madeenah) in their Mudd and Saa‘ (i.e., dry measures used for agricultural produce by the Arabs in the Prophet's lifetime).”
The Arabic word Laabah means Harrah, which is a stony tract or lava field, whose stones are black, as if they were burned with fire. Al-Madeenah is located between two Harrahs; the Harrah of Waaqim to the east, where the Mosque of Qubaa’ and Waaqim fortress are situated, and the Harrah of Wabarah to the west, where Masjid Al-Qiblatayn is located. A Saudi official committee has defined the limits of Al-Madeenah sanctuary, and the Madeenah Municipality has installed architectural signs in the shape of the arcs of the Prophet's Mosque to mark the limits of the sanctuary.
The sacredness of Al-Madeenahis manifested in the fact that whatever lies within its boundaries is declared inviolable; no animal may be hunted, and no tree therein may be cut down. As for trees and plants that people grow and plant, it is permissible for people to cut down and eat from them. No religious innovation may be introduced therein, and none may do what contravenes the religion of Allah or commit an act of injustice or a crime warranting the implementation of the Hudood (i.e., the plural of Hadd, the corporal punishment determined by the Islamic law). This meaning is further explained by another version of the hadeeth recorded in Saheeh Al-Bukhaaree and Saheeh Muslim reading, “Al-Madeenah is a sanctuary from such-and-such place to such-and-such place. Its trees may not be cut, and no innovation may be introduced therein, and whoever introduces an innovation (in religion) therein, will incur the curse of Allah, the angels, and all people.”
The Prophet ﷺ further added: “O Allah! I declare the area between its (i.e., Al-Madeenah's) two mountains a sanctuary as Prophet Ibraaheem (Abraham) declared Makkah to be a sanctuary.” Prophet Ibraaheem declared Makkah a sanctuary, meaning inviolable, by the permission of Allah, Exalted is He, and similarly Al-Madeenah was declared an inviolable sanctuary, except with regard to the prescribed punishment for hunting in Makkah.
Lastly, the Prophet ﷺ supplicated Allah, Exalted is He, to bless the food measured by the Mudd and Saa‘ (i.e., dry measures used for agricultural produce by the Arabs in the Prophet's lifetime). The Saa‘ equaled four Mudds, and the Mudd equaled two handfuls scooped up by someone with hands of average size. On account ofthis supplication, Allah, Exalted is He, blessed the Saa‘ of Al-Madeenah so much that it would be sufficient for a greater number of people than what it would normally suffice elsewhere, and this was tangible and noticeable to the people of Al-Madeenah.
It is deduced from the hadeeth that it is allowable to hire an orphan to perform certain tasks.
It is also inferred that it is permissible to bring young boys on military expeditions.
It is also deduced that a Muslim may throw a wedding banquet, and it may include food other than bread and meat.
The hadeeth highlights the virtues of Uhud mountain.
It also underlines the virtues of Al-Madeenah and the Prophet’s ﷺsupplications for it.
It is inferred therefrom that a younger person may serve an elder one because of his refined status, being held in high esteem by his people, his knowledge, righteousness, and the like.
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2896

Mus‘ab ibn Sa‘d(may Allah be pleased with him) narrated:
Once Sa‘d (ibn AbeeWaqqaas)(may Allah be pleased with him) thought that he was superior to those who were below him in rank. On that the Prophetﷺsaid, "You gain no victory or livelihood except through (the blessings and invocations of) the poor amongst you."
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Commentary :
The Prophet ﷺ was a merciful teacher, a kind educator and giver of discipline, and a forbearing mentor. Whenever he ﷺ saw one of his Companions (may Allah be pleased with them)making a mistake, he ﷺ would kindly correct him and guide him to what is good and right.
In this hadeeth, Mus‘ab ibn Sa‘d(may Allah be pleased with him) narrated that Sa‘d ibn AbeeWaqqaas(may Allah be pleased with them) thought that he was superior to those who were below him in rank, thanks to his physical strength and courage on the battlefield. On that, the Prophetﷺ reminded him of the virtues of those who were below him in rank, andthat Allah, Exalted is He, grants Muslims victory and livelihood because of the blessings and invocations of the poor amongst them. Allah, Exalted is He, bestows upon Muslims triumph over their enemies by means of the strength and courage of the strong Muslim fighters, and He also confers upon him victory because of the supplication of the weak Muslims and their submission to Him. This is because their worship and invocationsare characterized by sincerity and devotion, for their hearts are not attached to any of the (alluring) worldly pleasures and luxuries, and their consciences are clear. Such people seek after realizing one main purpose; the Hereafter (and they are not caught up in the worldly life). The Prophet ﷺ wanted to urge Sa‘d(may Allah be pleased with him) to embody humbleness and warn the believers against arrogance and conceit, lest these things should find their way to their hearts, driving them to look down on any of their fellow Muslims (who may be lower than them in rank).
It is deduced from the hadeeth that Muslims should value the supplication of their weak fellow Muslims to be blessed with victory over their enemies, because victory is a blessing conferred by Allah, Exalted is He, upon Muslims. They must not rely merely on their military strength, heroism, and courage. Rather, they should duly rely on Allah, Exalted is He, and invoke and implore Him abundantly..

2897

AbooSa‘Eid Al-Khudree(may Allah be pleased with him) narrated:
The Prophetﷺsaid, "A time will come when groups of people will go for Jihaad and it will be asked, 'Is there anyone amongst you who has enjoyed the company of the Prophet ﷺ?' The answer will be, 'Yes.' Then they will be given victory (by Allah) (because of him). Then a time will come when it will be asked. 'Is there anyone amongst you who has enjoyed the company of the Companions of the Prophet ﷺ?' It will be said, 'Yes,' and they will be given victory (by Allah). Then a time will come when it will be said, 'Is there anyone amongst you who has enjoyed the company of the companions of the Prophet’s Companions ﷺ?' It will be said, 'Yes,' and they will be given victory (by Allah).”
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Commentary :
The best people, next to the Prophets of Allah, were the Companions (may Allah be pleased with them), then those who followed them, and those who followed them, and so on, as stated by the Prophet ﷺ.
This hadeeth highlights the virtues of the first three Muslim generations and that the victory of Islam was bestowed by Allah, Exalted is He, upon Muslims at their hands. In this hadeeth, the Prophet ﷺ stated that a time shall come when groups of people will partake in Jihaad in Allah’s Cause and it will be asked, 'Is there anyone amongst you who has enjoyed the company of the Prophet ﷺ?' The answer will be, 'Yes.' Then they will be blessed with victory by Allah, Exalted is He, because of them, given the merits and refined status of the Companions (may Allah be pleased with them). He ﷺ added, “Then a time will come when it will be asked. 'Is there anyone amongst you who has enjoyed the company of the Companions of the Prophet ﷺ?' It will be said, 'Yes,' and they will be given victory (by Allah).” They will also be blessed with victory at their hands because of their merits and refined status, being the companions of the Prophet’s Companions (may Allah be pleased with them), who embodied their morals and followed their example. Afterward, the Prophet ﷺ added: “Then a time will come when it will be said, 'Is there anyone amongst you who has enjoyed the company of the companions of the Prophet’s Companions?' It will be said, 'Yes,' and they will be given victory (by Allah).” They will also be blessed with victory at their hands because of their merits and refined status, being the students of the companions of the Prophet’s Companions (may Allah be pleased with them) who embodied their morals and followed their example and learned the knowledge they conveyed to them.
The hadeeth highlights the signs of prophethood.
It underlines the virtues of the first three Muslim generations..

2898

Sahl ibn Sa‘d Al-Saa‘idee(may Allah be pleased with him) narrated:
Allah's Messenger ﷺand the pagans faced each other and started fighting. When Allah's Messenger ﷺ returned to his camp and the pagans returned to theirs, somebody talked about a man amongst the Companions of Allah's Messenger ﷺwho would chase and kill with his sword any pagan going alone. He said, "Nobody did his job (i.e., fighting) so properly today as that man." Allah's Messenger ﷺ said, "Indeed, he is amongst the people of Hellfire." A man said, "I shall accompany him (to watch what he does warranting it)." Thus, he accompanied him, and wherever he stood, he would stand with him, and wherever he ran, he would run with him (i.e., he did not let him leave his sight). Afterward, the (brave) man got wounded seriously and he decided to bring about his death quickly. He planted the blade of the sword in the ground directing its sharp end towards his chest between his two breasts. Then he leaned on the sword and killed himself! The other man came to Allah's Messenger ﷺand said, "I testify that you are truly Allah's Messenger ﷺ!” The Prophetﷺasked, "What has happened?" He replied, "(It is about) the man whom you had described as one of the people of the Hellfire. People were greatly surprised at what you said, and I said to myself, 'I will find out his reality for you.' So, I came out seeking him. He got severely wounded and hastened to die by slanting the blade of his sword in the ground directing its sharp end towards his chest between his two breasts. Then he eased on his sword and killed himself!” When Allah's Messenger ﷺsaid, "A man may seem to people as if he were practicing the deeds of the people of Paradise while in fact he is from the people of the Hellfire, another may seem to people as if he were practicing the deeds of the people of Hellfire, while in fact he is from the people of Paradise."
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Commentary :
Having a good final stage of life is a blessing bestowed by Allah, Exalted is He, upon His servant, and it is afruit of the inward Jihaad (i.e., striving against one’s own ‘self’) and the outwardone (i.e., striving against the enemies of Islam and Muslims), in obedience to Allah, Exalted is He. On the other hand, having a foul final stage of life is indicative of loss and ruin (in the Hereafter), and it is the result of one’s negligence in obeying Allah, Exalted is He, and submissively devoting the heart and body parts to Him.
In this hadeeth, Sahl ibn Sa‘d Al-Saa‘idee(may Allah be pleased with him)narrated that Allah's Messenger ﷺand the pagans faced each other and started fighting. When Allah's Messenger ﷺ returned to his camp and when the pagans returned to theirs after the first day of fighting, somebody talked about a man amongst the Companions of Allah's Messenger ﷺ, named Quzmaan,who was brave on the battlefield, and would chase and kill with his sword any pagan going alone, thanks to his (notable) physical strength and courage. People talked about the exceptional bravery of such a strong warrior, and said, "Nobody did his job (i.e., fighting) so properly today as that man." Thereupon, the Prophet ﷺ informed them, based on the divine revelation, that he belonged to the People of Hellfire!
A man (astonishedly) said (to himself), "I shall accompany him (to watch what he does)," to find out the reason that warranted labelling him as one of the People of Hellfire, since his outward deeds seemed to be good, indicating his righteousness, yet the Prophet ﷺ (decisively) stated that he would be thrown into Hellfire!
The man related that he accompanied the man in question and did not let him leave his sight; wherever he stood, his companion would stand with him, and wherever he ran, his companion would run with him, to monitor all his acts closely. He said: “Then the (brave) man got wounded seriously and he decided to bring about his death quickly. He planted the sword in the ground, directing its sharp end towards his chest between his two breasts. Then he leaned on the sword and killed himself!” The Companion who had accompanied the man in question, went to Allah's Messenger ﷺand said, "I testify that you are truly Allah's Messenger ﷺ!” The Prophetﷺasked, "What has happened?" He replied, "(It is about) the man whom you had described as one of the people of Hellfire. People were greatly surprised at what you said, and I said to myself, 'I will find out his reality for you.' So, I went out seeking him.” He (may Allah be pleased with him) related to them what had happened.
Some objections were made regarding the fact that this man was decisively declared as one of the people of Hellfire only because he disobediently killed himself, yet a believer is not declared as a disbeliever on account of a sin as per the . In response, it was said that the Prophet ﷺ knew, through the divine revelation, that this man was not a true believer, and was rather a hypocrite, or that he would apostatize and declare lawful killing himself.
Thereupon, the Prophet ﷺ remarked, "A man may seem to people as if he were practicing the deeds of the people of Paradise while in fact he is from the people of Hellfire;” he may perform worshipful acts and righteous deeds, and people would assume that he would (certainly) enter Paradise, yet his inner character is contrary to what he is displaying to people, and he would be committing Riyaa’ (i.e., showing off and seeking to impress others to win their praise) or the like. Similarly, “… another may seem to people as if he were practicing the deeds of the people of Hellfire, while in fact he is from the people of Paradise;” one may commit sins and fall short in performing worshipful acts and the like, and people may assume that he would most likely be thrown into Hellfire, whereas he would (have a good inward character qualifying him to) be from the people of Paradise in the sight of Allah, Exalted is He. Therefore, He may guide him to perform virtuous deeds and acts of obedience, repent, and have a good final stage of life (to earn Paradise).
The hadeeth warns against being deceived by one’s (outward appearance and) good deeds, or relying merely on his good deeds, since his situation may change in a blink of an eye.
It is deduced from the hadeeth that Allah, Exalted is He, examines people’s hearts and their inward characters, and holds them accountable for them accordingly..

1316

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

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

1318

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

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

1318

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

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

1324

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

1325

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

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

1326

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

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

1328

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

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

1331

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

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

1333

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

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

1336

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

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

1342

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

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

1348

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

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

1356

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

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

1358

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

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

1359

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

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

Book of Hadith

| Hadiths

Narrated `Abdullah ibn `Umar(may Allah be pleased with him):I heard the Prophetﷺsaying. "Evil omen is in three things: The horse, the woman and the house."
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‘Aa’ishah(may Allah be pleased with her), the Mother of the Believers, said:I requested the Prophetﷺ topermit me to participate in Jihaad, but he ﷺ said, "Your Jihaad is the performance of Hajj."
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‘Aa’ishah(may Allah be pleased with her), the Mother of the Believers, narrated that the Prophetﷺ was asked by his wives about the Jihaad and he ﷺ replied, "The best Jihaad (for you, i.e., women) is (the performance of) Hajj."
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Al-Rubayyi‘ bintMu‘auwwidh(may Allah be pleased with her) narrated:We were in the company of the Prophetﷺ providing the wounded with water and treating them and bringing the killed to Al-Madeenah (from the battlefield) .
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Jābir ibn ‘Abdullāh reported: In the year of Al-Hudaybiyah, we slaughtered with the Messenger of Allah (may Allah's peace and blessings be upon him) a camel on behalf of seven persons and a cow on behalf of seven persons..

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

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

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

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

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

Book of Hadith

| Hadiths

Narrated `Abdullah ibn `Umar(may Allah be pleased with him):I heard the Prophetﷺsaying. "Evil omen is in three things: The horse, the woman and the house." .

‘Aa’ishah(may Allah be pleased with her), the Mother of the Believers, said:I requested the Prophetﷺ topermit me to participate in Jihaad, but he ﷺ said, "Your Jihaad is the performance of Hajj." .

‘Aa’ishah(may Allah be pleased with her), the Mother of the Believers, narrated that the Prophetﷺ was asked by his wives about the Jihaad and he ﷺ replied, "The best Jihaad (for you, i.e., women) is (the performance of) Hajj." .

Al-Rubayyi‘ bintMu‘auwwidh(may Allah be pleased with her) narrated:We were in the company of the Prophetﷺ providing the wounded with water and treating them and bringing the killed to Al-Madeenah (from the battlefield) . .

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

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

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

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

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

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

Narrated `Abdullah ibn `Umar(may Allah be pleased with him):I heard the Prophetﷺsaying. "Evil omen is in three things: The horse, the woman and the house."
.

‘Aa’ishah(may Allah be pleased with her), the Mother of the Believers, said:I requested the Prophetﷺ topermit me to participate in Jihaad, but he ﷺ said, "Your Jihaad is the performance of Hajj."
.

‘Aa’ishah(may Allah be pleased with her), the Mother of the Believers, narrated that the Prophetﷺ was asked by his wives about the Jihaad and he ﷺ replied, "The best Jihaad (for you, i.e., women) is (the performance of) Hajj."
.

Al-Rubayyi‘ bintMu‘auwwidh(may Allah be pleased with her) narrated:We were in the company of the Prophetﷺ providing the wounded with water and treating them and bringing the killed to Al-Madeenah (from the battlefield) .
.