Anas (may Allah be pleased with him) narrated:
The people of the tribes of the tribe of Ra‘l, Dhakwaan, Banee ‘Usayyah, and BaneeLihyaancame to the Prophetﷺand claimed that they had embraced Islam, and they requested him to support them with some men to fight their own people. The Prophetﷺsupported them with seventy men from the Ansaar whom we used to call Al-Qurraa'(i.e., Reciters and scholars of the Quran) who (out of piety) used to cut wood during the day and pray all the night. So, those people took the (seventy) men till they reached a place called Bi’rMa‘oonah where they betrayed and martyred them. So, the Prophetﷺinvoked evil on the tribe of tribe of Ra‘l, Dhakwaan, and BaneeLihyaanfor one month in the prayer.
Qataadah narrated: Anas (may Allah be pleased with him) told us that they (i.e., Muslims) used to recite a an ayah concerning those martyrs which read: "O Allah! Let our people be informed on our behalf that we have met our Lord Who has got pleased with us and made us pleased,” but the ayah was abrogated later on. .

Commentary :
Supplication is the resort of the servants of Allah, to seek refuge with their Lord. Allah, Exalted is He, prescribed Qunoot (i.e., supplication recited in prayers) whenever calamities and adversities should befall Muslims, because supplication strengthens the heart, boosts faith, and relieves distress.
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) narrated that people from the tribes of ofRa‘l, Dhakwaan, Banee ‘Usayyah, and BaneeLihyaancame to the Prophetﷺand claimed that they had embraced Islam and requested him to support them with some men to invite their people and teach them Islam. The Prophet ﷺsent seventy men from the Ansaar, led Al-Munthir ibn ‘Amr (may Allah be pleased with him), and it was also said that they were led by Mathrad ibn AbeeMathrad(may Allah be pleased with him). These seventy Muslims were known as the ‘Reciters of the Quran,’ because they devoted their lives to the Quran and its recitation. They used to cut wood during the day to buy food for the People of Suffah (i.e., the poor homeless Muslims who were sheltered in a place annexed to the Prophet’s Mosque) and pray all night long.
They took the (seventy) men till they reached a place called Bi’rMa‘oonah, i.e., a place in the land of Hudhayl between Makkah and ‘Usfaan, where they betrayed and killed them. This took place in Safar, 4 A.H. The Prophetﷺ observed Qunoot for a month,invoking evil on the tribes of Ra‘l, Dhakwaan, BaneeLihyaan, and Banee ‘Usayyahin the prayers. He ﷺ supplicated Allah, Exalted is He, against all these tribes because the news about the betrayal of the Muslims in the incidents of Bi’rMa‘oonah and Al-Rajee‘ reached him on the same night. It is also possible that the incident of Bi’rMa‘oonah marked the beginning of the Prophet’s Qunoot, and afterward he ﷺ observed Qunoot supplication due to following incidents.

Anas (may Allah be pleased with him)said that they (i.e., Muslims) used to recite an ayah concerning those martyrs which reads: "O Allah! Let our people be informed on our behalf that we have met our Lord Who was pleased with us and made us pleased,” but the ayah was abrogated later on.

It is deduced from the hadeeth that it is prescribed to supplicate Allah, Exalted is He, against the unjust people and those who betray and harm Muslims, proclaiming their names and openly supplicating against them.

The hadeeth also highlights the Companions’ keenness to seek martyrdom and their joy upon attaining it.

It is also inferred that the people of the truth may be harmed by the people of falsehood, and this does not indicate that the people of the truth are not right but is rather an indication of their honor and that the people of falsehood would be ruined and destroyed.
.

3067

Naafi‘ narrated:
A horse of Ibn ‘Umar fled and the enemy took it. Then, Muslims conquered the enemy and the horse was returned to him during the lifetime of Allah's Messenger ﷺ. And also, once a slave of Ibn ‘Umar (may Allah be pleased with him) fled and joined the Byzantines, and when the Muslims conquered them, Khaalid ibn Al-Waleed returned the slave to him after the death of the Prophet ﷺ..

Commentary :
Islam upholds people’s rights in all situations and contexts; it has laid down the Islamic rules and provisions regulating the affairs of war, and what Muslims get from the spoils of war and prisoners of war, and the deduction of the due rights from the spoils of war before their division.
In this hadeeth, ‘Abdullaah ibn ‘Umar (may Allah be pleased with them) narrated that Ibn ‘Umar’s horse fled and the enemy seized it. Afterward, the Muslims conquered the enemy and the horse was returned to him during the lifetime of Allah's Messenger ﷺ, because it was his property. The version of the hadeeth recorded by Aboo Daawood reads: “The Prophet ﷺ returned it to Ibn ‘Umar and did not divide it along with the other spoils of war.” Similarly, once a slave owned by Ibn ‘Umar (may Allah be pleased with him) fled and joined the Byzantines, and when the Muslims conquered their land and triumphed over them, Khaalid ibn Al-Waleed (may Allah be pleased with him) returned the slave to him after the death of the Prophet ﷺ. This took place at the Battle of Al-Yarmook during the reign of Aboo Bakr (may Allah be pleased with him), as reported in the version compiled by ‘Abd Al-Razzaaq. The battle took place in 14 A.H. between the Muslims and the Byzantines.
It is deduced from the hadeeth that when the enemy seizes the property of a Muslim person during war, and then the Muslims retrieve it as part of the spoils of war, this Muslim person is more entitled to his property, and it must not be divided up along with the other spoils of war. It was also said that if the owner was present before the division of the spoils of war, he is entitled to take it back, otherwise he is only entitled to its monetary value..

3073

Narrated AbooHurayrah (may Allah be pleased with him):
The Prophetﷺ got up amongst us and mentioned Ghulool(i.e., stealthily take something from the spoils of war before they are divided among the soldiers, without the commander’s knowledge), emphasized its gravity and declared that it was a great sin saying, "Do not commit Ghulool, for I should not like to see anyone amongst you on the Day of Resurrection, carrying over his neck a sheep that will be bleating, or carrying over his neck a horse that will be neighing. Such a man will be saying: 'O Allah's Messenger ﷺ! Intercede with Allah for me,' and I will reply, 'I cannot help you, for I have conveyed Allah's Message to you nor should I like to see a man carrying over his neck, a camel that will be grunting. Such a man will say, 'O Allah's Messenger ﷺ! Intercede with Allah for me, and I will say, 'I cannot help you for I have conveyed Allah's Message to you,' or one carrying over his neck gold and silver and saying, 'O Allah's Messenger ﷺ! Intercede with Allah for me,' and I will say, 'I cannot help you for I have conveyed Allah's Message to you,' or one carrying clothes that will be fluttering, and the man will say, 'O Allah's Messenger ﷺ! Intercede with Allah for me.' And I will say, 'I cannot help you, for I have conveyed Allah's Message to you."
.

Commentary :
The Islamic law sternly warns against Ghulool (i.e., stealthily taking something from the spoils of war before they are divided among the soldiers, without the commander’s knowledge), which involves treason and theft from the spoils of war before they are divided, and clarifies the punishment designated for it which will be executed on the Day of Judgment before all people.
In this hadeeth, AbooHurayrah(may Allah be pleased with him) stated that the Prophet ﷺ delivered a speech once and warned against Ghulool and the gravity of this sin, emphasizing the prohibition in this regard. He ﷺ stated that none is entitled to take anything from the spoils of war before their division, and whoever commits Ghulool will carry over his neck what he had stealthily taken from the spoils of war before the division. He ﷺ stated that such a man would be carrying over his neck a sheep that would be bleating, a horse that would be neighing, a camelthat would be grunting, gold and silver, or clothes that would be fluttering, on the Day of Resurrection.
All these people would call upon the Prophet ﷺ saying, “O Allah's Messenger ﷺ! Intercede with Allah for me.” To their shock, he ﷺ will say, “I cannot help you,“ meaning that he ﷺ cannot help them have their sins forgiven nor intercede for them, because the intercession requires the permission of Allah, Exalted is He. Afterward, he ﷺwill say, ”I have conveyed Allah's Message to you,“ meaning that he ﷺ had duly delivered the message and warned against the gravity and punishment of that sin, but they still committed it and deserved His punishment. The wisdom behind the fact that such people will carry the stealthily stolen items over their necks is to expose them before all people on the Day of Judgment. Some scholars underlined that this hadeeth explains the ayah that reads (what means): {It is not [attributable] to any prophet that he would act unfaithfully [in regard to war booty]. And whoever betrays, [taking unlawfully], will come with what he took on the Day of Resurrection.} [Quran 3:161]. The Arabic word Ghulool used in the ayah denotes carrying something over one’s neck (on the Day of Judgment).
It is deduced from the hadeeth that punishments may be of the same nature as the sins committed; Allah, Exalted is He, may punish sinners with a punishment of the same nature of the sin they have committed.
The hadeeth underlines different forms of Ghulool and edifies Muslims on them..

3074

‘Abdullaah ibn ‘Amr (may Allah be pleased with them) narrated:
There was a man who looked after the family and the belongings of the Prophetﷺ and he was calledKirkirah. The man died and Allah's Messenger ﷺ said, "He is in Hellfire." People ﷺ then went to look at him and found in his place, a cloak he had stolen from the spoils of war.
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Commentary :
The Islamic law sternly warns against Ghulool (i.e., stealthily take something from the spoils of war before they are divided among the soldiers, without the commander’s knowledge), which involves treason and theft from the spoils of war before their division, and clarifies the punishment designated for it which will be executed on the Day of Judgment before all people.
In this hadeeth, ‘Abdullaah ibn ‘Amr (may Allah be pleased with him) narrated that there was a man who looked after the family and the belongings of the Prophetﷺ, meaning the luggage during travels, and his name was Kirkirah. After this man died, Allah's Messenger ﷺ said, "He is in Hellfire." This was one of the incidents when Allah, Exalted is He, imparted knowledge of the unseen (which is exclusive to Him) to the Prophet ﷺ. People were astonished and went to investigate the matter and look at him and found in his place a cloak he had stolen from the spoils of war before they were divided. This indicates that Ghuloolis forbidden regardless of the value of what is being stealthily taken from the spoils of war before their division, and that the thief bears the sin in all cases..

3075

Raafi‘ (may Allah be pleased with him) said:
"We were in the company of the Prophetﷺ at Dhul-Hulayfah, and people suffered from hunger. We got some camels and sheep (as spoils of war) and the Prophetﷺ was still behind the people. They hurried and put the cooking pots on the fire. (When he ﷺ came) he ordered that the cooking pots should be upset and then he ﷺ distributed the spoils of war (amongst Muslims) regarding ten sheep as equal to one camel then a camel fled and the people chased it till they got tired, as they had a few horses (for chasing it). So, a man threw an arrow at it and caused it to stop (with Allah's Permission). On that, the Prophetﷺsaid, 'Some of these animals behave like wild beasts, so, if any animal flees from you, deal with it in the same way." He (may Allah be pleased with him) asked the Prophetﷺ, “We hope (or are afraid) that we may meet the enemy tomorrow and we have no knives. Can we slaughter our animals with canes?" Allah's Messenger ﷺreplied, "If the instrument used for killing causes the animal to bleed profusely and if Allah's Name is mentioned on killing it, then eat its meat (i.e., it is lawful) but will not use a tooth or a nail and I am telling you the reason: A tooth is a bone (and slaughtering with a bone is forbidden), and a nail is the slaughtering instrument of the Ethiopians.”
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Commentary :
The spoils of warare the gains taken by the warriors from the enemy's property and goods after attaining victory over them. The Prophet ﷺ clarified the Islamic rules and provisions regarding the spoils of war and made it clear that nothing may be taken from the spoils of war before they are duly divided (among the rightful recipients).
In this hadeeth, Raafi‘ ibn Khadeej(may Allah be pleased with him) stated that they were in the company of the Prophet ﷺ at Dhul-Hulayfah, a land in Tihaamah between Al-Taa’if and Makkah, and not the one near Al-Madeenah. It was said that it was a village about fourteen kilometers from the Prophet’s Mosque, and it is the Miqaat (i.e., appointed place for assuming Ihraam in Hajj and 'Umrah) for the people of Al-Madeenah. People suffered from hunger there and had seized some camels and sheep (as spoils of war) from the disbelievers, and the Prophet ﷺ was still behind with the people to provide the needed help for the weak who needed a ride and urge those who were moving slowly. People hurried and put the cooking pots on the fire to cook the meat of these camels and sheep without seeking the permission of the Prophet ﷺ. When he ﷺ came, he ﷺ ordered that the cooking pots should be turned upside down, as a punishment for them, because the spoils of war had not been divided yet. However, the meat in these pots was not destroyed, but was rather collectedand given back to the rightful recipients of the spoils of war. It is inconceivable that the Prophet ﷺ should command them to dispose of it, for he ﷺ forbade wasting property, and this meat was the property of the rightful recipients of the spoils of war. Moreover, the mistake was committed by some of the rightful recipients of the spoils of war and not all of them; some of them did not partake in the cooking, and others were entitled to one-fifth of the spoils of war. Afterwards, the Prophet ﷺ distributed the spoils of war (amongst the Muslims); ten sheep as equal to one camel. Meanwhile, a camel fled and people chased it till they got tired, and were not able to catch it, as they had few horses (for chasing it) and given their exhaustion. So, a man shot an arrow at its leg and caused it to stop (with Allah's Permission). On that, the Prophet ﷺ said, 'Some of these animals behave like wild beasts, so, if any animal flees from you, deal with it in the same way," meaning shoot an arrow at it to slow it down or stop it from moving, and thus you would be able to catch it.
Then, Raafi‘ (may Allah be pleased with him) said to the Prophet ﷺ, “We hope (or are afraid) that we may meet the enemy tomorrow and we have no knives. Can we slaughter our animals with canes?" The Arabic word used in the hadeeth is Madaa, which refers to sharp canes used as knives. They feared to use their own swords and blades to slaughter animals lest they should become blunt for the battlefield. The Prophet ﷺ replied, "If the instrument used for killing causes the animal to bleed profusely and if Allah's Name is mentioned on killing it, then eat its meat (i.e., it is lawful) but do not use a tooth or a nail,” meaning that the meat is lawful whenever any tool is used to slaughter the animal causing it to bleed profusely and the name of Allah is mentioned during the slaughter, except when the animal is slaughtered using a tooth or nail, being the slaughtering instruments used by the Ethiopians, who were disbelievers; Muslims are enjoined to avoid resembling the disbelievers. They would stick their nails in the animal’s throat and suffocate it, so it would be strangled, not slaughtered.
The hadeeth highlights the Prophet’s humbleness, as he ﷺ marched behind the army, taking care of his Companions (may Allah be pleased with them) and their needs, checking on them, and taking their advice.
The hadeeth also underlines the Companions’ swift compliance with the Prophet’s commands.
It is also deduced from the hadeeth that it is impermissible for Muslims to take anything from the spoils of war before their division.
It also highlights that Islam promotes facilitation regarding slaughtering instruments.
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3077

Ibn ‘Abbaas(may Allah be pleased with him) narrated:
The Prophetﷺ said, on the day of the Conquest of Makkah, "There is no migration (after the Conquest of Makkah), but Jihaad and good intentions, and whenever you are called for Jihaad, you should hasten to respond to the call.”
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Commentary :
In the early days of Islam, the migration to Al-Madeenahwas deemed obligatory on every Muslim, to fight alongside the Prophet ﷺ to raise high the word of Allah (i.e., His religion). After the conquest of Makkah in 8 A.H., the stubborn disbelievers of Quraysh were destroyed (and disarmed), people converted to Islam in large numbers, and Allah, Exalted is He, made Muslims triumphant over their enemies.The migration to Al-Madeenahceased to be obligatory. On the day when Makkah was conquered, the Prophet ﷺ said: "There is no migration (after the Conquest of Makkah), but Jihaad and good intentions, and whenever you are called for Jihaad, you should hasten to respond to the call.” The obligation that remained binding on Muslims was Jihaad whenever they should be called to defend their lands against enemies’ attacks or to conquer new lands. The migration was deemed obligatory for two reasons: 1) to support the Prophet ﷺ when the number of Muslims was small, and it was incumbent on all Muslims to hasten to his support against his enemies, and 2) to acquire knowledge and understand their religion. The most serious threat for Muslims was the disbelievers of Makkah. When the Muslims conquered Makkah and Islam became widespread, Muslims were taught that they were no longer obliged to migrate to Al-Madeenah, yet they were still required to hold the intention of partaking in Jihaad (whenever they were called for it). This is why the Prophet ﷺ said: “… whenever you are called for Jihaad, you should hasten to respond to the call,” meaning that Muslims should be ready and well-prepared to respond to calls for Jihaad at any given time.
The hadeeth includes the glad tidings that Makkah shall remain a Muslim land for ever. This is because he ﷺ stated that migration from Makkah was no longer obligatory, and this indicated that it would never become a non-Muslim land in the future; migration is only required from non-Muslim lands..

3080

‘Ataa’ narrated:
I and ‘Ubaydullaah ibn ‘Umayrwent to ‘Aa’ishah while she was staying near Thabeer (i.e., a mountain). She (may Allah be pleased with her) said, "There is no migration after Allah, Exalted is He, gave His Prophet ﷺ victory and conquest of Makkah.”
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Commentary :
The migration to Al-Madeenahwas deemed obligatory on the Prophet ﷺ and Muslims in the early days of Islam, to escape religious persecution in the disbelievers’ lands and to support the Prophet ﷺ. The best of the believers were those who migrated to Al-Madeenah. Theywere given the title ‘emigrants,’ and Allah, Exalted is He, singled them out for praise.
In this report, the Taabi‘ee (Follower) ‘Ataa’ ibn AbeeRabaah narrated that heand ‘Ubaydullaah ibn ‘Umayr, the Judge of Makkah, went to the Mother of the Believers, ‘Aa’ishah(may Allah be pleased with her) while she was staying near Thabeer, i.e., a huge mountain in Al-Muzdalifah to the left on the way to Minaa. She (may Allah be pleased with her) said, "There is no migration after Allah, Exalted is He, gave His Prophet ﷺ victory and the conquest of Makkah.” This is because the believers escaped religious persecution in their lands and fled to the Prophet ﷺ in Al-Madeenah, lest they should be proselytized and forced out of their religion. However, Islam became triumphant after the conquest of Makkah,so this ceased to be the case. It was narrated on the authority of ‘Abdullaah ibn ‘Abbaas(may Allah be pleased with them) that the Prophet ﷺ said: “There is no migration (after the Conquest of Makkah), but Jihaad and good intentions, and whenever you are called for Jihaad, you should hasten to respond to the call.” [Al-Bukhaaree and Muslim]. This means that Muslims were no longer required to migrate, yet they were enjoined to be ready to respond whenever they should be called for Jihaad, to fight against the enemy.
The hadeeth highlights the keenness of the Taabi‘oonfor learning and acquiring knowledge from the Companions (may Allah be pleased with them) of the Prophet ﷺ..

3082

Ibn AbeeMulaykah narrated that Ibn Al-Zubayr said to Ibn Ja‘far(may Allah be pleased with them), "Do you remember when I, you and Ibn ‘Abbaas went out to receive Allah's Messengerﷺ?”Ibn Ja‘far(may Allah be pleased with him) replied in the affirmative. Ibn Al-Zubayr(may Allah be pleased with him) added, "And Allah's Messenger ﷺmade us (i.e., I and Ibn ‘Abbaas) ride along with him and left you."
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Commentary :
Receiving travelers and those coming from Jihaad and Hajj and giving them a warm welcome is an act of righteousness, and it shows the joy and the mutual love between the travelers and their friends and families.
In this hadeeth, the Taabi‘ee (Follower) ‘Abdullah ibn ‘Ubaydullaah ibn AbeeMulaykah narrated that Ibn Al-Zubayr said to ‘Abdullaah ibn Ja‘far(may Allah be pleased with them), "Do you remember when me, you and Ibn ‘Abbaas went out to receive Allah's Messengerﷺ?”‘Abdullaah ibn Ja‘far(may Allah be pleased with him) replied in the affirmative. Ibn Ja’far(may Allah be pleased with him) added, "And Allah's Messenger ﷺmade us (i.e., Ibn ‘Abbaas and me) ride along with him and left you." He (may Allah be pleased with him) meant that the Prophet ﷺ gave him and ‘Abdullaah ibn ‘Abbaas(may Allah be pleased with them) a ride and not ‘Abdullah ibn Al-Zubayr(may Allah be pleased with him)on that occasion.
The hadeeth highlights the Prophet’s humbleness.
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3083

As-Saa’ib ibn Yazeed(may Allah be pleased with him) narrated:
I along with some boys went out to receive Allah's Messenger ﷺ at Thaniyat Al-Wadaa‘.
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Commentary :
Receiving travelers and those coming from Jihaad and Hajj, and giving them a warm welcome,are acts of righteousness, which show the joy and mutual love between the travelers and their friends and families.
In this hadeeth, As-Saa’ib ibn Yazeed(may Allah be pleased with him) narrated that he and some other boys went out to receive Allah's Messenger ﷺ at Thaniyat Al-Wadaa‘ when he ﷺ was coming back to Al-Madeenah after the Battle of Tabook in 9 A.H. The Arabic word Thaniyah means a mountainous pathway, and Thaniyat Al-Wadaa‘ refers to the mountainous pathway on the way from Al-Madeenah to Tabook.It was given this name because people, young and old, used to bid farewell to their travelers who set out on their journeys for Jihaad or Hajj purposes, and it became the regular place for bidding farewell to the travelers.
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3086

Anas ibn Maalik (may Allah be pleased with him) narrated that he and AbooTalhah(may Allah be pleased with them) came in the company of the Prophetﷺ and Safiyyah(may Allah be pleased with her) was accompanying the Prophet ﷺ and he let her ride behind him on his she-camel. During the journey, the she-camel slipped and both the Prophetﷺand (his) wife fell down. AbooTalhah (the sub-narrator thinks that Anas said that AbooTalhah jumped from his camel quickly) said, "O Allah's Messenger ﷺ!May Allah sacrifice me for your sake! Did you get hurt?" The Prophetﷺ replied, "No, but take care of the lady." AbooTalhah(may Allah be pleased with him) covered his face with his garment and proceeded towards her and covered her with his garment, and she (may Allah be pleased with her) got up. He (may Allah be pleased with him) then set right the condition of their she-camel and both of them(i.e., the Prophet ﷺ and his wife)rode and proceeded till they approached Al-Madeenah. The Prophetﷺsaid, "We are returning with repentance and worshipping and praising our Lord." The Prophetﷺ kept on saying this statement till he ﷺ entered Al-Madeenah.
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Commentary :
The Companions (may Allah be pleased with them) dearly loved the Prophet ﷺ more than themselves and were eager to please him and preserve his sanctity and were even willing to sacrifice their own lives to spare him any harm, when needed.
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) narrated that he and AbooTalhah(may Allah be pleased with them) came in the company of the Prophet ﷺ after the Battle of Khaybar, as reported in Saheeh Al-Bukhaaree and Saheeh Muslim, and his wife SafiyyahbintHuyay ibn Akhtab(may Allah be pleased with her) was accompanying him, for he ﷺ had married her during that journey. He ﷺ let her ride behind him on his she-camel. During the journey, the she-camel slipped and both the Prophet ﷺ and his wife fell down. AbooTalhah(may Allah be pleased with him) jumped from his camel quickly, and said, "O Allah's Messenger ﷺ! May Allah sacrifice me for your sake! Did you get hurt?" The Prophet ﷺ replied, "No, but take care of the lady," meaning Safiya (may Allah be pleased with her); help her. AbooTalhah(may Allah be pleased with him) covered his face with his garment, to respect her privacy, and proceeded towards her. He (may Allah be pleased with him)covered her with his garment, and she (may Allah be pleased with her) got up. He (may Allah be pleased with him) then set right the condition of their she-camel, and the Prophet ﷺ and his wife (may Allah be pleased with her) rode and proceeded till they approached Al-Madeenah. The Prophet ﷺ said, "We are returning with repentance and worshipping and praising our Lord." The supplication means, ‘We return to Allah, Exalted is He, repenting of all which is unprescribed as per the Islamic law and renewing our commitment to all which is prescribed, devoting our worship, including our praise and expression of gratitude, exclusively to Allah, Exalted is He.’ He ﷺ kept on repeating this supplication till he ﷺ entered Al-Madeenah.
It is deduced from the hadeeth that it is allowable for a woman to ride behind a man on his riding animal, and that her privacy must be respected.
It is also inferred therefrom that a Muslim man should cover the (‘Awrah of the) women whom he is not allowed to see as per the Islamic law and cover his face to avoid accidentally looking at them.
The hadeeth also encourages travelers to praise Allah, Exalted is He, thank Him for returning safely to his family, and ask Him for steadfastness in repentance and worship..

3088

Ka‘b(may Allah be pleased with him) narrated:
Whenever the Prophetﷺreturned from a journey in the forenoon, he ﷺ would enter the mosque and offer two Rak‘ahs before sitting.
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Commentary :
The Prophet ﷺ was an excellentmentor and educator; he ﷺ taught us the Islamic etiquette of travelling and returning back, what a traveler should do when he returns back to his family, and the activity that should be done first.
In this hadeeth, Ka‘b ibn Maalik (may Allah be pleased with him) stated that whenever the Prophetﷺreturned from a journey, for Jihaad or Hajj purposes, or otherwise, in the forenoon, he ﷺ would enter the mosque and offer two Rak‘ahs before sitting down. Another version of the hadeeth recorded in Saheeh Muslim reads: “The Prophet ﷺ always came back from a journey at daytime in the forenoon.” Upon arriving back to Al-Madeenah, he ﷺ would go first to the mosque to perform two Rak’ahs, to express gratitude to Allah, Exalted is He, for his safe return, before he ﷺ would sit down with people,so they could greet him and welcome him back..

3089

Jaabir ibn ‘Abdullaah(may Allah be pleased with him) said, "When Allah's Messenger ﷺarrived at Al-Madeenah, he ﷺ slaughtered a camel or a cow." Jaabir(may Allah be pleased with him) added, "The Prophetﷺbought a camel from me for two Awaaq (pl. Ooqiyyah, i.e., a weight measurement that varies based on the weighable goods as well as countries) (of gold) and one or two Dirhams. When he ﷺ reached Siraar, he ﷺ ordered that a cow be slaughtered and they ate its meat. When he ﷺ arrived at Al-Madeenah, he ordered me to go to the mosque and offer two Rak‘ahs and weighed (and gave) me the price of the camel."
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Commentary :
Returning back to one’s home safely after travel is a blessing that should entail expressing gratitude to Allah, Exalted is He, for blessing the traveler with a safe trip and return back to his home.
In this hadeeth, Jaabir ibn ‘Abdullaah(may Allah be pleased with him) stated that when the Prophet ﷺ arrived at Al-Madeenah, he ﷺ slaughtered a camel or a cow, to express gratitude to Allah, Exalted is He, for returning safely to Al-Madeenah. Giving out food is one of the best and most rewardable good deeds that draws a person closer to Allah, Exalted is He.
In another version of the hadeeth, Jaabir(may Allah be pleased with him) stated that the Prophet ﷺ bought a camel from him for two Awaaq (pl. Ooqiyyah, i.e., a weight measurement that varies based on the weighable goods as well as countries) of gold and one or two Dirhams. When he ﷺ reached Siraar, a place located three miles to the east of Al-Madeenah, he ﷺ ordered that a cow be slaughtered, and they ate its meat. The banquet thrown by a person after returning safely from a journeyis called ‘Al-Naqee‘ah,’ derived from the Arabic word Naqa‘ denoting the dust, because when a traveler returns home, he needs to wash off the dust of travel and have a satisfying meal to replenish his energy.
When he ﷺ arrived at Al-Madeenah, he ﷺ ordered Jaabir(may Allah be pleased with him) to go to the mosque and offer two Rak‘ahs and weighed (and gave) him the price of the camel that he ﷺ had bought from him during their journey. Another version of the hadeeth recorded in Saheeh Al-Bukhaaree and Saheeh Muslim reads: “When he ﷺ arrived in Al-Madeenah, I went to him to give him the camel; he ﷺ gave me the price of the camel, the camel itself (as a gift), and my share of the spoils of war like the others.”
The hadeeth encourages the Imaam (i.e., ruler) and chief of the people to throw a banquet for his companions upon returning from travels.
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3094

Maalik ibn Aws ibn Al-Hadthaan narrated:
While I was at home, the sun rose high and it got hot. Suddenly the messenger of ‘Umar ibn Al- Khattab (may Allah be pleased with him) came to me and said, "The Commander of the Believers has sent for you." So, I went along with him till I entered the place where ‘Umar (may Allah be pleased with him) was sitting on a bedstead that is made of date-palm leaves and covered with no mattress, and he (may Allah be pleased with him) was leaning over a leather pillow. I greeted him and sat down. He (may Allah be pleased with him) said, "O Maali! Some persons of your people who have families came to me and I have ordered that a gift should be given to them, so take it and distribute it among them." I said, "O Commander of the Believers! I wish that you order someone else to do it." He (may Allah be pleased with him) said, "O man! Take it." While I was sitting there with him, his doormanYarfa’ came saying, "‘Uthmaan, ‘Abd Al-Rahmaan ibn ‘Awf, Al-Zubayr and Sa‘d ibn AbeeWaqqaas(may Allah be pleased with them) are asking your permission (to see you); may I admit them?" ‘Umar (may Allah be pleased with him) said, "Yes", So they were admitted and they came in, greeted him, and sat down. After a while Yarfa’ came again and said, "May I admit ‘Alee and ‘Abbaas?" ‘Umar (may Allah be pleased with him) said, "yes." So, they (may Allah be pleased with them)were admitted and they came in and greeted (him) and sat down. Then ‘Abbaas(may Allah be pleased with him) said, "O Commander of the Believers! Judge between me and this (i.e., ‘Alee)." They had a dispute regarding the property of Banne Al-Nadeer which Allah, Exalted is He, had given to His Messenger ﷺ as Fay’ (i.e., war-gains taken by Muslims from the disbelievers without fighting). The group (i.e., ‘Uthmaan and his companions) said, "O Commander of the Believers! Judge between them and relieve both of them front each other." ‘Umar (may Allah be pleased with him) said, "Be patient! I beseech you by Allah by Whose Permission the Heaven and the Earth exist, do you know that Allah's Messenger ﷺ said, 'Our (i.e., Prophets') property will not be inherited, and whatever we leave, is Sadaqah (i.e., to be spent in charity),' and Allah's Messenger ﷺ meant himself (by saying "we'')?" The group said, "He said so." ‘Umar (may Allah be pleased with him) then turned to ‘Alee and ‘Abbaas(may Allah be pleased with them) and said, "I beseech you by Allah, do you know that Allah's Messenger ﷺ said so?" They replied, " He said so." ‘Umar (may Allah be pleased with him) then said, "So, I will talk to you about this matter. Allah, Exalted is He, bestowed on His Messenger ﷺ a special favor of Fay’ which He gave to nobody else." ‘Umar (may Allah be pleased with him) then recited the ayaat (which mean): {And what Allah restored [of property] to His Messenger from them - you did not spur for it [in an expedition] any horses or camels, but Allah gives His messengers power over whom He wills, and Allah is over all things competent.} [Quran 59:6] ‘Umar (may Allah be pleased with him) added, "So, this property was especially given to Allah's Messenger ﷺ, but, by Allah, neither did he ﷺ take possession of it and leave you, nor did he ﷺ favor himself with it to your exclusion, but he ﷺ gave it to all of you and distributed it amongst you till this property remained out of it. Allah's Messenger ﷺused to spend the yearly expenses of his family out of this property and used to keep the rest of its revenue to be spent in Allah's Cause. He ﷺ kept on doing this during all his lifetime. I ask you by Allah do you know this?" They (may Allah be pleased with them) replied in the affirmative. ‘Umar then said to ‘Alee and ‘Abbaas(may Allah be pleased with them), "I ask you by Allah, do you know this?" ‘Umar (may Allah be pleased with him) added, "When Allah had taken His Prophet unto Him,’ Aboo Bakr said, 'I am the successor of Allah's Messenger ﷺso, Aboo Bakr took over that property and managed it in the same way as Allah's Messenger ﷺused to do, and Allah, Exalted is He, knows that he (may Allah be pleased with him) was true, pious and rightly guided, and he (may Allah be pleased with him) was a follower of what was right. Then, Allah took Aboo Bakr (may Allah be pleased with him) unto Him and I became Aboo Bakr's successor, and I kept that property in my possession for the first two years of my Caliphate, managing it in the same way as Allah's Messenger ﷺ used to do and as Aboo Bakr (may Allah be pleased with him) used to do, and Allah knows that I have been true, pious, rightly guided, and a follower of what is right. Now you both (i.e., ‘Alee and ‘Abbaas) came to talk to me, bearing the same claim and presenting the same case; you, ‘Abbaas, came to me asking for your share of your nephew's property, and this man, i.e., ‘Alee (may Allah be pleased with him), came to me asking for his wife's share of her father's property. I told you both that Allah's Messenger ﷺ said, 'Our (prophets') properties are not to be inherited, but what we leave is Sadaqah (i.e., to be spend in charity).' When I thought it right that I should hand over this property to you, I said to you, 'I am ready to hand over this property to you if you wish, on the condition that you would take Allah's Pledge and Convention that you would manage it in the same way as Allah's Messenger ﷺ used to, as Aboo Bakr (may Allah be pleased with him) used to do, and as I have done since I was in charge of it.' So, both of you said (to me), 'Hand it over to us,' and on that condition I handed it over to you. So, I ask you by Allah, Exalted is He, did I hand it over to them on this condition?" The group aid, "Yes." Then ‘Umar faced ‘Alee and ‘Abbaas(may Allah be pleased with them) saying, "I ask you by Allah, did I hand it over to you on this condition?" They (may Allah be pleased with them) said, "Yes. " He (may Allah be pleased with him) said, " Do you want now to give a different decision? By Allah, by Whose Leave both the Heaven and the Earth exist, I will never give any decision other than that (I have already given), and if you are unable to manage it, then return it to me, and I will do the job on your behalf."
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Commentary :
Allah, Exalted is He, singled out the Prophet ﷺ for the Fay’ (i.e., war-gains taken by Muslims from the disbelievers without fighting) rather than the spoils of war (for they were distributed among the Muslim fighters). The Prophet ﷺ stated what should be done with the Fay’ and how it should be spent, and also underlined what should be done with his personal property after his death.
In this hadeeth, Maalik ibn Aws – scholars held different opinions as to whether or not he was a Companion – narrated that while he was sitting with his family at home once, the sun rose high and it got hot. Suddenly the messenger of the Caliph ‘Umar ibn Al- Khattab (may Allah be pleased with him) came and asked him to come and meet the Commander of the Believers. He went along with him to a place where ‘Umar (may Allah be pleased with him) was sitting on a bedstead made of date-palm leaves and covered with no mattress, and he (may Allah be pleased with him) was leaning over a leather pillow. Maalik greeted him and sat down. ‘Umar (may Allah be pleased with him) said, "O Maali,” which is a term of endearment indicating emotional proximity and friendliness, “Some persons of your people who have families came to me;” it was said that they belonged to Banee Nasr ibn Mu‘aawiyah ibn Abee Bakr ibn Hawaazin,that they were afflicted with drought, and that they came to Al-Madeenah asking for financial support and supplies. Thereupon, ‘Umar (may Allah be pleased with him) ordered that a gift (a small, unfixed grant) should be given to them. The Arabic word used in the hadeeth is Radkh (i.e., a smallportion of the war gains which is less than the share of a single fighter, given by a ruler or his deputy to a person who is not entitled to a share despite taking part or helping in the fighting, such as a woman, a child, or a disbeliever). ‘Umar (may Allah be pleased with him) commanded Maalik to take this grant and distribute it among them. Maalik apologized and said, "O Commander of the Believers! I wish that you would order someone else to do it." He said, "O man! Take it." While Maalik was sitting there with him, his doormanYarfa’, one of ‘Umar’s freed slaves, came saying, "‘Uthmaan, ‘Abd Al-Rahmaan ibn ‘Awf, Al-Zubayr and Sa‘d ibn AbeeWaqqaas(may Allah be pleased with them) are asking your permission (to see you); may I admit them?" ‘Umar (may Allah be pleased with him) said, "Yes." So, they (may Allah be pleased with them)were admitted and they came in, greeted him, and sat down. After a while Yarfa’ came again and asked to admit ‘Alee ibn AbeeTaalib and Al-‘Abbaas ibn ‘Abd Al-Muttalib(may Allah be pleased with them).They came seeking the settlement of their dispute over the property of Banee Al-Nadeer.This was property which Allah had given to His Messenger ﷺas Fay’ (i.e., war-gains taken by Muslims from the disbelievers without fighting).They (may Allah be pleased with them) were seeking ‘Umar’s judgment as to who should manage it. The group (i.e., ‘Uthmaan, ‘Abd Al-Rahmaan ibn ‘Awf, Al-Zubayr, and Sa‘d ibn AbeeWaqqaas(may Allah be pleased with them)) asked ‘Umar to judge between them (i.e., ‘Alee and Al-‘Abbaas(may Allah be pleased with them)) and relieve each of them of the other. The Arabic word used in the hadeeth is Raht, and it means a group of men below ten or forty. Afterward, ‘Umar (may Allah be pleased with him) said to these Companions (may Allah be pleased with them), "Be patient! I beseech you by Allah, by Whose Permission the Heaven and the Earth exist, do you know that Allah's Messenger ﷺ said, 'Our (i.e., prophets') property will not be inherited, and whatever we leave is Sadaqah (i.e., to be spent in charity),' and Allah's Messenger ﷺ meant himself (by saying ‘we'’)?" The group (may Allah be pleased with them) said, "He said so." ‘Umar (may Allah be pleased with him) then turned to ‘Alee and Al-‘Abbaas(may Allah be pleased with them) and said, "I beseech you by Allah, do you know that Allah's Messenger ﷺ said so?" They replied, "He ﷺ said so." ‘Umar (may Allah be pleased with him) then said, "So, I will talk to you about this matter. Allah, Exalted is He, bestowed on His Messenger ﷺ the special favor of Fay’ which He gave to nobody else." ‘Umar (may Allah be pleased with him) then recited the ayaat (which mean): {And what Allah restored [of property] to His Messenger from them - you did not spur for it [in an expedition] any horses or camels, but Allah gives His messengers power over whom He wills, and Allah is over all things competent.} [Quran 59:6].
‘Umar (may Allah be pleased with him) explained how the Prophet ﷺ used to manage this Fay’ and that he ﷺ used to cover the yearly expenses of his family from this property and allocate the rest of its revenue to the Muslim Treasury, to be spent in Allah's Cause. He (may Allah be pleased with him) continued to remind them of what the Prophet ﷺ did and how he ﷺ managed this Fay,’ stressing that he ﷺ did not keep it all for himself. They (may Allah be pleased with them) availed themselves of such property as members of his family. ‘Umar (may Allah be pleased with him) asked them as to whether the Prophet ﷺ did so during his lifetime and they (may Allah be pleased with them) replied in the affirmative. ‘Umar then reminded ‘Alee and Al-‘Abbaas(may Allah be pleased with them) that Aboo Bakr (may Allah be pleased with him), being the successor of Allah's Messenger ﷺ, took over that property and managed it in the same way as Allah's Messenger ﷺ used to do, and so did ‘Umar (may Allah be pleased with him). He (may Allah be pleased with him) stated: “Allah, Exalted is He, knows that he (i.e., Aboo Bakr (may Allah be pleased with him)) was true, pious and rightly guided, and he (may Allah be pleased with him) was a follower of what was right.”
He (may Allah be pleased with him) also reminded them that he (may Allah be pleased with him) became Aboo Bakr's successor and kept that property in his possession for the first two years of his Caliphate, managing it in the same way as Allah's Messenger ﷺ and Aboo Bakr (may Allah be pleased with him) used to do, and said about himself, “Allah knows that I have been true, pious, rightly guided, and a follower of what is right.”
Afterward, ‘Umar (may Allah be pleased with him) reminded ‘Alee and Al-‘Abbaas(may Allah be pleased with them) of what they did when they came to him before this dispute. He (may Allah be pleased with him) said: “You both came to talk to me, bearing the same claim and presenting the same case;” meaning that there was no dispute, “you, ‘Abbaas, came to me asking for your share of your nephew's property,” being the Prophet’s paternal uncle, “and this man, i.e., ‘Alee (may Allah be pleased with him), came to me asking for his wife's share of her father's property. I told you both that Allah's Messenger ﷺ said, 'Our (prophets') properties are not to be inherited, but what we leave is Sadaqah (i.e., to be spent in charity).' When I thought it right that I should hand over this property to you, I said to you, 'I am ready to hand over this property to you if you wish, on the condition that you would take Allah's Pledge and Convention that you would manage it in the same way as Allah's Messenger ﷺ used to, and as Aboo Bakr (may Allah be pleased with him) used to do, and as I have done since I have been in charge of it.' ‘Umar (may Allah be pleased with him) agreed to put them in charge of the property on that condition.
Afterward, ‘Umar (may Allah be pleased with him) asked ‘Uthmaan and the Companions (may Allah be pleased with them) with him whether he was speaking the truth, and they replied in the affirmative. He (may Allah be pleased with him) addressed ‘Alee and Al-‘Abbaas(may Allah be pleased with them) and they both replied in the affirmative. He (may Allah be pleased with him) then rebuked them for seeking a different judgment. He (may Allah be pleased with him) said: “By Allah, by Whose Leave both the Heaven and the Earth exist, I will never give any decision other than that (which I have already given), and if you are unable to manage it, then return it to me, and I will do the job on your behalf,” in the manner that the Prophet ﷺ and Aboo Bakr (may Allah be pleased with him) managed it.
It is deduced from the hadeeth that a knowledgeable ruler may settle complicated disputes and govern the affairs of the Muslim state in the way that serves the best interests of Muslims, after consulting with thepeople of knowledge and specialists.
The hadeeth states that the Prophets of Allah did not leave personal properties (i.e., estates), and rather their inheritance was knowledge, and whatever property they left was Sadaqah.
It is inferred from the hadeeth that it is allowable to decline assignments and mandates that are assigned to a Muslim individual by the ruler if the person knows his weakness and inability to fulfill the rights of such office.
It also highlights the virtues of ‘Umar (may Allah be pleased with him) and his (outstanding)asceticism, justice, and good judgment when settling disputes. .

3096

Narrated AbooHurayrah (may Allah be pleased with him):
Allah's Messenger ﷺsaid, "My heirs should not take even a single Dinar (i.e., anything from my private property), and whatever I leave, excluding the expenditure of my wives and my laborers, will be Sadaqah (i.e., to be spent in charity)."'
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Commentary :
Allah, Exalted is He, blessed His Prophets with non-attachment to worldly pleasures and gains; they led the mostascetic lives and were content with their modest shares of worldly property. They availed themselves of their worldly gains within the scope of their needs only, and graciously offered the excess to be spent on what benefits people.
In this hadeeth, the Prophet ﷺ commanded that his private property must not be inherited by his heirs. He ﷺ stated that his heirs had no right to even a single Dinar (i.e., anything from his private property) after his death, and whatever wealth he ﷺ should leave, beyond the due expenditure of his wives and laborers, should be given as Sadaqah (i.e., to be spent in charity) for the benefit of Muslims. The Prophet ﷺ used to take his share of the (conquered) lands (i.e., Fay,’ meaning war-gains taken by Muslims from the disbelievers without fighting, and spoils of war) to provide for himself and his dependents and spend the rest for the benefit of Muslims. The reference to his ‘laborers’ here is said to mean his successors (Caliphs) after his death, and it was also said that it means the workers whom he ﷺ had appointed to tend to the palm trees in his lands.These lands were part of the Fay’ gained after the battle with Banee Al-Nadeer, the land of Fadak, and his share of the lands of Khaybar. It was also said that it means his servants or the workers whom he ﷺ had appointed to collect the Zakaah funds.
The hadeeth highlights the Prophet’s keenness in taking care of his family and dependents and allocating allowances for the workers and employees appointed to manage the Muslims’ affairs to keep them secure and able to shoulder the tasks entrusted to them.
It is inferred therefrom that the Prophets of Allah did not leave behind personal properties to be inherited by their heirs, and that their estates were rather spent in charity. .

3097

‘Aa’ishah(may Allah be pleased with her) narrated:
Allah's Messenger ﷺ died, and there was nothing in my house that a living being could eat, except some barley lying on a shelf. So, I ate of it for a long period and measured it, and (after a short period) it was consumed.
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Commentary :
The Prophet ﷺ used to invoke Allah, Exalted is He, to bless him and his family with enough sustenance that would spare them the need to ask others for financial help. His wives and household members (may Allah be pleased with them) were content (with their modest shares of worldly pleasures and properties) and endured the strained living conditions, aspiring to the rewards of Allah, Exalted is He, and the everlasting bliss in Paradise.
In this hadeeth, the Mother of the Believers ‘Aa’ishah(may Allah be pleased with her) stated that when the Prophet ﷺ died, there was nothing in her house that a living being could eat, except some barley lying on a shelf. So, she (may Allah be pleased with her) ate of it for a lengthy period and it was not consumed. She (may Allah be pleased with her) measured it, and (after a brief period) it was consumed. This means that she (may Allah be pleased with her) used to eat of this small quantity of barley for an extended period of time and it was not measured. When she (may Allah be pleased with her) measured it and knew its exact weight and amount, it was no longer so blessed and was consumed (after a short period). Not knowing the exact measure of the foodstuff made it blessed; each day she would think that the barley would be consumed, as it seemed a small quantity, and this is why it lasted for longer before being ultimately consumed. It is also possible that this was related to the blessing of the Prophet ﷺ, and when she measured it, such blessing ceased. It was recorded in Saheeh Al-Bukhaaree and Saheeh Muslim on the authority of Asmaa’ bintAboo Bakr (may Allah be pleased with her) that the Prophet ﷺ said: “Spend in charity and do not calculate, (for) Allah would calculate in your case; and do not hoard, otherwise Allah would be withholding from you.” It means, ‘Do not measure and meticulously calculate what you spend in charity, lest Allah, Exalted is He, do the same to you (i.e., in terms of reward and blessing). When one relies on the blessing of Allah, Exalted is He, refrains from measuring and meticulously calculating his foodstuff, and eats thereof until it is consumed, he would avail himself of the blessings bestowed by Allah, Exalted is He.
The hadeeth urges Muslims to give precedence to the enjoined reliance on Allah, Exalted is He, (over the reliance on the worldly and material causes) in all matters.
It is deduced from the hadeeth that when a person measures and meticulously calculates the quantity of foodstuff, closely monitoring the consumed or remaining amount, it becomes unblessed. .

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

Ibn ‘Abbaas(may Allah be pleased with him) narrated:
The Prophetﷺ said, on the day of the Conquest of Makkah, "There is no migration (after the Conquest of Makkah), but Jihaad and good intentions, and whenever you are called for Jihaad, you should hasten to respond to the call.”
.

‘Ataa’ narrated:
I and ‘Ubaydullaah ibn ‘Umayrwent to ‘Aa’ishah while she was staying near Thabeer (i.e., a mountain). She (may Allah be pleased with her) said, "There is no migration after Allah, Exalted is He, gave His Prophet ﷺ victory and conquest of Makkah.”
.

As-Saa’ib ibn Yazeed(may Allah be pleased with him) narrated:
I along with some boys went out to receive Allah's Messenger ﷺ at Thaniyat Al-Wadaa‘.
.

Ka‘b(may Allah be pleased with him) narrated:
Whenever the Prophetﷺreturned from a journey in the forenoon, he ﷺ would enter the mosque and offer two Rak‘ahs before sitting.
.

Narrated AbooHurayrah (may Allah be pleased with him):
Allah's Messenger ﷺsaid, "My heirs should not take even a single Dinar (i.e., anything from my private property), and whatever I leave, excluding the expenditure of my wives and my laborers, will be Sadaqah (i.e., to be spent in charity)."'
.

‘Aa’ishah(may Allah be pleased with her) narrated:
Allah's Messenger ﷺ died, and there was nothing in my house that a living being could eat, except some barley lying on a shelf. So, I ate of it for a long period and measured it, and (after a short period) it was consumed.
.

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

Ibn ‘Abbaas(may Allah be pleased with him) narrated: The Prophetﷺ said, on the day of the Conquest of Makkah, "There is no migration (after the Conquest of Makkah), but Jihaad and good intentions, and whenever you are called for Jihaad, you should hasten to respond to the call.” .

‘Ataa’ narrated: I and ‘Ubaydullaah ibn ‘Umayrwent to ‘Aa’ishah while she was staying near Thabeer (i.e., a mountain). She (may Allah be pleased with her) said, "There is no migration after Allah, Exalted is He, gave His Prophet ﷺ victory and conquest of Makkah.” .

As-Saa’ib ibn Yazeed(may Allah be pleased with him) narrated: I along with some boys went out to receive Allah's Messenger ﷺ at Thaniyat Al-Wadaa‘. .

Ka‘b(may Allah be pleased with him) narrated: Whenever the Prophetﷺreturned from a journey in the forenoon, he ﷺ would enter the mosque and offer two Rak‘ahs before sitting. .

Narrated AbooHurayrah (may Allah be pleased with him): Allah's Messenger ﷺsaid, "My heirs should not take even a single Dinar (i.e., anything from my private property), and whatever I leave, excluding the expenditure of my wives and my laborers, will be Sadaqah (i.e., to be spent in charity)."' .

‘Aa’ishah(may Allah be pleased with her) narrated: Allah's Messenger ﷺ died, and there was nothing in my house that a living being could eat, except some barley lying on a shelf. So, I ate of it for a long period and measured it, and (after a short period) it was consumed. .

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..

Ibn ‘Abbaas(may Allah be pleased with him) narrated:
The Prophetﷺ said, on the day of the Conquest of Makkah, "There is no migration (after the Conquest of Makkah), but Jihaad and good intentions, and whenever you are called for Jihaad, you should hasten to respond to the call.”
.

‘Ataa’ narrated:
I and ‘Ubaydullaah ibn ‘Umayrwent to ‘Aa’ishah while she was staying near Thabeer (i.e., a mountain). She (may Allah be pleased with her) said, "There is no migration after Allah, Exalted is He, gave His Prophet ﷺ victory and conquest of Makkah.”
.

As-Saa’ib ibn Yazeed(may Allah be pleased with him) narrated:
I along with some boys went out to receive Allah's Messenger ﷺ at Thaniyat Al-Wadaa‘.
.

Ka‘b(may Allah be pleased with him) narrated:
Whenever the Prophetﷺreturned from a journey in the forenoon, he ﷺ would enter the mosque and offer two Rak‘ahs before sitting.
.

Narrated AbooHurayrah (may Allah be pleased with him):
Allah's Messenger ﷺsaid, "My heirs should not take even a single Dinar (i.e., anything from my private property), and whatever I leave, excluding the expenditure of my wives and my laborers, will be Sadaqah (i.e., to be spent in charity)."'
.

‘Aa’ishah(may Allah be pleased with her) narrated:
Allah's Messenger ﷺ died, and there was nothing in my house that a living being could eat, except some barley lying on a shelf. So, I ate of it for a long period and measured it, and (after a short period) it was consumed.
.