Narrated ‘Umar ibn al-Khattaab (may Allah be pleased with him): Once I gave a horse in Allah's Cause (in charity) but that person did not take care of it. I intended to buy it, as I thought he would sell it at a low price. So, I asked the Prophet ﷺ about it. He ﷺ said, "Neither buy, nor take back your alms which you have given, even if the seller were willing to sell it for one Dirham, for he who takes back his alms is like the one who swallows his own vomit.".

Commentary : Giving in charity for the sake of Allah, Exalted be He, is considered one of the best and most rewarding good deeds. It necessitates that when a person gives something in charity hoping for its reward and blessings from Allah alone that he does not wish to have it back again or request that it goes back to his possession.
In this hadeeth, ‘Umar ibn al-Khataab (may Allah be pleased with him) reports that he gave a horse in charity and gifted to a man to use it in fighting in the cause of Allah. However, the man did not look after the horse properly and did not feed him enough or send it to gaze until it has become so weak. ‘Umar wished to buy it because he thought the man will sell it for a low price, so he (may Allah be pleased with him) consulted the Prophet ﷺ about his plan. The Prophet ﷺ ordered him not to proceed with his plan and not to retrieve his charity through buying or any other way, even if it will be sold for one Dirham i.e., he ﷺ told him not to desire it back at all or be tempted by its low price, and only view it as the charity that you have already given away because whoever takes back his charity is like a person who has vomited and then swallowed it! It is for this reason; it is considered so ugly for a person to give something in charity then retrieve it in any way. In another version of the report, in Saheeh al-Bukhaaree and Saheeh Muslim, it reads: “like a dog who swallows his own vomit” where he ﷺ gave this strong example to show the ugliness of this act and to discourage people from it.
This hadeeth shows us that we are ordered against taking back our charity or gifts, and that if one gives in charity something to a poor person, then the poor person needed to sell it, the charity giver should not buy it from him..

1491

Narrated Aboo Hurayrah (may Allah be pleased with him): Al-Hasan ibn `Alee took a date from the dates given in charity and put it in his mouth. The Prophet ﷺ said, "Kikh, Kikh” so he expels it from his mouth. Then said: “Don't you know that we do not eat a thing which is given in charity?".

Commentary : Allah, Exalted be He, has honored His Prophet Muhmmad ﷺ, purified him, elevated his rank above all His creation, and endowed him with exclusive qualities that befit the state of his prophethood that makes him distinguished from the people. One of these exclusive qualities is that he ﷺ and his household members do not eat from charity.
In this hadeeth, Aboo Hurayrah (may Allah be pleased with him) reports that al-Hasan, the son of ‘Alee ibn Abee Taalib and Faatimah, the daughter of the Prophet ﷺ (may Allah be pleased with all of them) picked a date from the dates given in charity and put it in his mouth. Thereupon, the Prophet ﷺ said to him “kikh, kikh” to encourage him to remove it from his mouth. The Arabs use this phrase to belittle a thing or express that it is despised, and it is often used with children to discourage them from harmful and bad things. Upon hearing it, al-Hasan (may Allah be pleased with him) removed it from his mouth and then the Prophet ﷺ informed him that the family of Muhammad ﷺ do not eat a thing which is given in charity due to their honored and elevated status since charity is the dirt of people that they give it away to purify their wealth.
The family of the Prophet ﷺ who are not allowed to take or receive zakat and charity are his offspring, wives, and the descendants of ‘Abdul-Muttalib: the descendants of ‘Alee ibn Abee Taalib, the descendants of al-‘Abbaas, the descendants of Ja’far, the descendants of ‘Aqeel, and the descendants of al-Haarith.
This hadeeth shows that children should be raised and trained to comply with the rulings of the religion and avoid that which is forbidden.
It shows that we should explain to children the reason something is not allowed when we order them to avoid it, whenever possible..

1492

Narrated Ibn ‘Abbaas (may Allah be pleased with him): The Prophet ﷺ saw a dead sheep which had been given in charity to a freed slave-girl of Maymoonah, the wife of the Prophet ﷺ. The Prophet ﷺ said, "Why don't you get the benefit of its hide?" They said, "It is dead." He replied, "Only to eat (its meat) is forbidden.".

Commentary : Allah has made all the good provisions lawful for His servants and all that which is impure and evil forbidden, manifesting His Mercy and Compassion in all His legislations.
In this hadeeth, ‘Abdullah ibn ‘Abbaas (may Allah be pleased with him) reports that the Prophet ﷺ noticed a dead sheep that had been given in charity to the freed slave-girl of Maymoonah bint al-Haarith, the Mother of the Believers (may Allah be pleased with her). The Prophet ﷺ did not object to indicate that it is permissible to give charity to the freed slaves of the wives of the Prophet ﷺ provided the wife is not from the tribe of Haashim or ‘Abdul-Muttalib like Zaynab bint Jahsh (may Allah be pleased with her). This is based on the hadeeth recorded in Sunan Aboo Dawood and Sunan al-Nisaa’iee, which reads: “The charity is not permissible for us, and the freed slave of a people is one of them”.
When the Prophet ﷺ noticed the dead sheep, he ﷺ asked: “Why don't you get the benefit of its hide?” and according to the version in Saheeh Muslim, he ﷺ said: “Why did you not take its skin and tan it and get some good out of it?” The skin tanning is a process wherein the skin is cleansed using salt or other materials, then left to dry. They answered the Prophet ﷺ saying that the sheep was not slaughtered in the prescribed way thus it is considered a dead animal that they cannot benefit from. However, the Prophet ﷺ explained to them that it is only forbidden to eat the meat of a dead animal. As for its skin, it is lawful to benefit from it.
This hadeeth indicates that it is permissible to benefit from the skin of dead animals after it is tanned if the animal is from the type of animals whose meat is lawful to consume. It has been said that it includes all animals except dogs and pigs.
This hadeeth shows that it is permissible to give something in charity to the freed slaves of the wives of the Prophet ﷺ..

1493

Narrated ‘Aaishah (may Allah be pleased with her): I intended to buy Bareerah (a slave-girl) in order to manumit her and her masters intended to put the condition that her walaa’ would be for them. `Aaishah mentioned that to the Prophet ﷺ who said to her, "Buy her, as the "Wala" is for the manumitter." Once some meat was presented to the Prophet ﷺ and `Aaishah said to him, "This meat was given in charity to Bareerah." He said, "It is an object of charity for her but a gift for us.".

Commentary : Islam obliged people to honor their contracts and fulfill the contractual terms and conditions that people agreed upon so long as their condition neither makes that which is lawful forbidden nor that which is forbidden lawful. If such a condition existed in the agreement, then the condition will have no effect and deemed void and null.
In this hadeeth, ‘Aaishah, the Mother of the Believers, reports that she wanted to buy Bareerah bint Safwaan (may Allah be pleased with her) who was a slave at that time, so she can manumit her. However, her master – it has been said that her master was ‘Utbah ibn Abee Lahab and others said her masters were from the tribe of Banee Hilaal – insisted that he will be entitled to the right to al-walaa’ after she is manumitted. The walaa’ is a legal term that means kinship by emancipation which refers to cases in which a slave is emancipated by his or her owner, and then a kinship is made between the emancipator and the emancipated, and thus, the ex-master would inherit from his freed slaves if they had no heirs. This relationship establishes a form of permanent kinship between the ex-master and the freed slave so the latter will support his ex-master and be treated as a relative. The Arabs before Islam used to sell and gift this right, but Islam made it forbidden because al-walaa’ is deemed like lineage that cannot be revoked. The Prophet ﷺ explained to ‘Aaishah (may Allah be pleased with her) that she can buy her and that the condition stipulated has no value since it is an invalid condition because al-walaa’ is for the manumitter.
Then, ‘Aaishah (may Allah be pleased with her) reported one day her freed slave-girl, Bareerah, received some meat, which was given to her in charity. Then, she gave some of it to the Prophet ﷺ who accepted from her, because while it was given to her in charity, it was given to him as a gift; thus, it was lawful for him eat.
This hadeeth indicates that is permissible to give charity to the freed slaves of the wives of the Prophet ﷺ provided the wife is not from the tribes of Haashim or ‘Abdul-Muttalib like Zaynab bint Jahsh (may Allah be pleased with her). This is based on the hadeeth recorded in Sunan Aboo Dawood and Sunan al-Nisaa’iee, which reads: “The charity is not permissible for us, and the freed slave of a people is one of them”.
This hadeeth shows that al-Walaa (kinship by emancipation) is for the manumitter, and that it is permissible to give charity to the freed slaves of the wives of the Prophet ﷺ..

1496

Narrated Ibn ‘Abbaas (may Allah be pleased with him): Allah's Messenger ﷺ said to Mu`aath ibn Jabal (may Allah be pleased with him) when he sent him to Yemen. "You will come to people from the People of the Book, and when you reach them, invite them to testify that none has the right to be worshipped except Allah and that Muhammad is His Messenger. If they obey you in that, then tell them that Allah has enjoined on them five prayers to be performed every day and night. And if they obey you in that, then tell them that Allah has enjoined on them alms to be taken from the rich amongst them and given to the poor amongst them. And if they obey you in that, then be cautious! Don't take their best properties (as Zakat) and beware of the supplication of an oppressed person [against you] as there is no screen between his invocation and Allah.”.

Commentary : The caller to Allah should be mindful of priorities and adopt a gradual approach in his da’wah work until people can be fully compliant with the orders of Allah, Exalted be He. This was exactly the approach that the Prophet ﷺ followed and taught to his Companions (may Allah be pleased with them).
This hadeeth highlights one of the fundamental principles of Da’wah where ibn ‘Abbaas (may Allah be pleased with him) reports that the Prophet ﷺ sent Mu’aath ibn Jabal (may Allah be pleased with him) in a mission to Yemen. This occurred in the 9th year of Hijrah – while others said it was in the 10th year of Hijrah – and the purpose of his mission was to teach people the Quran and the legal rulings of Islam, judge between them, and collect the zakat. He ﷺ said to him: “You will come to people from the People of the Book” as they were Christians at that time. He ﷺ instructed him to start his call to Islam by inviting them to testify that there is no god worthy of worship except Allah and that Muhammad is the Messenger of Allah, because it is the first step to enter Islam and without disbelief is not lifted and a person cannot be considered a Muslim and ordered to fulfill any other obligations in Islam. The Prophet ﷺ then advised him that if they accepted it and uttered the Testimony of Faith, to inform them that Allah has imposed on them five prayers, namely al-Fajr, al-Thoohr, al-‘Asr, al-Maghrib, and al-‘Ishaa’, that they have to perform every day. This is because the five prayers are the most important pillar in Islam after the Testimony of Faith, and the first deed that Muslims will be questioned about in the Day of Judgment. After, the Prophet ﷺ said: “And if they obey you in that, then tell them that Allah has enjoined on them alms to be taken from the rich amongst them and given to the poor amongst them.” The alms mentioned here refers to the zakat, which is a financial obligation that must be paid on all the eligible types of money when one lunar year has passed from the time when the amount was acquired and reached the legislated threshold. The percentage of threshold that is payable as Zakat is a quarter of one-tenth (2.5%) of the total eligible property, which includes cash, livestock, agriculture, merchandise, and buried treasures. The zakat of each kind is calculated according to their respective threshold and percentage that Islam has dictated. The categories of people who are eligible to receive zakat are specified in the Quran. Allah, Most High, says: {Zakat is only for the poor and the needy, for those employed to administer it, for those whose hearts are attracted ˹to the faith˺, for ˹freeing˺ slaves, for those in debt, for Allah’s cause, and for ˹needy˺ travellers. ˹This is˺ an obligation from Allah. And Allah is All-Knowing, All-Wise.} [Quran 9:60].
The Prophet ﷺ then said to Mu’aath: “if they obey you in that, then be cautious! Do not take their best properties (as Zakat)” i.e., take the zakat from their average property so as they give their zakat with a good heart and do not hold any grudges. The point is that zakat is prescribed in Islam to support those who are poor and needy; thus, it is inappropriate to take from the givers of zakat more than it should be except in the case where they approve it.
After, the Prophet ﷺ advised him to beware of injustice and oppression so that no oppressed person supplicates Allah against him. This indicates that all types of injustice and oppressions are forbidden and the reason this was mentioned after the order of not taking the zakat from the best of their property is to say that such an action is deemed injustice and a form of oppression. After, the Prophet ﷺ explained to him that there is no screen between the invocation of the oppressed and Allah – that is to say, his invocation is answered and never rejected.
One of the benefits that can be concluded from this hadeeth is teaching us that inviting people to monotheism comes first and precedes fighting.
This hadeeth shows that the Ruler should advise his governors and delegates about the rulings that they will need in their mission.
It warns us against injustice and oppression..

1497

Narrated ‘Abdullah ibn Abee Awfa: Whenever a person came to the Prophet ﷺ with his zakat, the Prophet ﷺ would say, "O Allah! Forgive and have mercy upon the family of so and so." My father went to the Prophet ﷺ with his zakat and the Prophet ﷺ said, "O Allah! Forgive and have mercy upon the family of Aboo Awfa.".

Commentary : The Prophet ﷺ demonstrated for us the best example in good character and etiquettes. One of his lofty manners and good character was rewarding whoever fulfilled an obligation or did a good deed.
‘Abdullah in Abee Awfa (may Allah be pleased with him) reports in this hadeeth that whenever people would present their zakat to the Prophet ﷺ, he would supplicate for them by saying: “O Allah! Send your blessings upon the family of so and so” i.e., O Allah! Forgive them and have mercy on them. He (may Allah be pleased with him) then proceeded to mention that his father, Aboo Awfa, ‘Alqamah ibn Khaalid ibn al-Haarith al-Aslamee (may Allah be pleased with him) presented his zakat to the Prophet ﷺ who thereupon said: “O Allah! Forgive and have mercy upon the family of Aboo Awfa.” The reason he ﷺ included the family of Aboo ‘Awfa in his supplication is to honor and elevate him.
The Prophet ﷺ prayed for him in compliance with the ayah: {Take, [O Muhammad], from their wealth a charity by which you purify them and cause them increase and pray for them. Indeed, your invocations are reassurance for them. And Allah is Hearing and Knowing.} [Quran 9:103] wherein Allah ordered the Prophet ﷺ to collect the zakat from people and pray for those who give their zakat.
One of the benefits that can be concluded from this hadeeth is learning the permissibility of praying for people other than the Prophets, and that praying for who gives his charity or alms..

1498

Narrated Aboo Hurayrah (may Allah be pleased with him): The Prophet ﷺ said, "A man from the Children of Israel asked someone from the Children of Israel to give him a loan of one thousand Dinars. The man agreed and gave it to him. The debtor went on a voyage (when the time for the payment of the debt became due) but he did not find a boat, so he took a piece of wood and bored it and put 1000 diners in it and threw it into the sea. The creditor went out and took the piece of wood to his family to be used as fire-wood." (He then mentioned the rest of the story). And the Prophet ﷺ narrated the narration (and said), "When he sawed the wood, he found his money.”.

Commentary : Whoever takes a loan while intending to repay it, and asks for Allah’s help to repay his debt, Allah will facilitate for him the means to settle his debt, and in the event of his inability to repay it, Allah will compensate the one who gave him the loan until he becomes satisfied with him on the Day of Judgment. However, if a person borrows money and takes loans while intending not to repay his debts, Allah will take away his wealth in this life and punish him in the Hereafter.
The Prophet ﷺ in this hadeeth narrates to us a fascinating story with a great moral about a man from the Children of Israel who borrowed 1000 dinars from another man. According to another version of the hadeeth in Saheeh al-Bukhaaree, it reads: “The man required witnesses so he can lend him the money. The former replied, 'Allah is sufficient as a witness.' The man said, 'I want a guarantee.' The former replied, 'Allah is sufficient as a guarantee.' The second said, 'You are right,' and lent him the one thousand dinars for a certain period.” When the time of repayment of the debt became due, the man was far away so he tried to find a boat to travel back home so he can give the money back to the creditor, but he could not find a boat to take him there. As such, he took a piece of wood and bored it and put 1000 diners in it and threw it into the sea while having full reliance upon Allah to deliver it to the man by His Power and Will. This is explicitly mentioned in the other version of the hadeeth, which reads: “he took a piece of wood and made a hole in it, inserted in it one thousand Dinars and a letter to the lender and then closed (i.e., sealed) the hole tightly. He took the piece of wood to the sea and said, 'O Allah! You know well that I took a loan of one thousand Dinars from so-and-so. He demanded a surety from me, but I told him that Allah's Guarantee was sufficient, and he accepted Your guarantee. He then asked for a witness, and I told him that Allah was sufficient as a Witness, and he accepted You as a Witness. No doubt, I tried hard to find a conveyance so that I could pay his money but could not find, so I hand over this money to You.' Saying that, he threw the piece of wood into the sea till it went out far into it, and then he went away.” Afterwards, while the lender was standing on the other side of the sea, he found that piece of wood floating so he took it home so he could use it for fire to warm up and cook food. When he sawed it, he found the money along with a letter that the debtor penned wherein he explained what happened. According to the lengthier version of the hadeeth, it reads: “One day the lender came out of his house to see whether a ship had arrived bringing his money, and all of a sudden, he saw the piece of wood in which his money had been deposited. He took it home to use for fire. When he sawed it, he found his money and the letter inside it. Shortly after that, the debtor came bringing one thousand Dinars to him and said, 'By Allah, I had been trying hard to get a boat so that I could bring you your money but failed to get one before the one I have come by.' The lender asked, 'Have you sent something to me?' The debtor replied, 'I have told you I could not get a boat other than the one I have come by.' The lender said, 'Allah has delivered on your behalf the money you sent in the piece of wood. So, you may keep your one thousand Dinars and depart guided on the right path.' "
One of the benefits that can be concluded from this hadeeth is that we should endeavor to repay our debts and take all possible means to settle our loans and debts.
This hadeeth highlights the virtue of reliance upon Allah and the good reward that Allah gives to those who rely upon Him..

1499

Narrated Aboo Hurayrah (may Allah be pleased with him): Allah's Messenger ﷺ said, "No compensation or retaliation is payable for damage caused by an animal; and no responsibility attaches to anyone who has dug a mine or a well in a place where he is entitled to do so if someone falls in; and buried treasures are subject to one-fifth as zakat.".

Commentary : The legislation system in Islam governs all the interactions, dealing, and transactions that take place between people in order to protect their rights and avert disputes. From the matters that Islam has defined and regulated are retaliations and blood-money. It has defined the cases that requires compensation and the cases where retaliation and compensation are not required.
The Prophet ﷺ explains in this hadeeth that a person is not liable to the damages and harm that his animal caused if it happened while the animal was not under his supervision or whoever is responsible for it at the time. With that said, indemnity is required only if the animal has caused damages to others property while it was at the time with its owner, rider, or any other person who is responsible for it, regardless of whether the damage was caused at night or day, or by whatever body parts. This is also applicable to the case when the animal gets out of control or escapes from its enclosure, without any sort of negligence from the end of the person responsible for managing it. The damages caused in those cases incur no liability whatsoever to the owner of this animal.
If a person digs a well in his own land or an unclaimed land or a land that Muslims do not use as a road or path to walk on, then a person falls into it or it falls over the person who is hired to dig it, then he will not be deemed liable. However, if a person digs a well in the road or path that Muslims use as a road or path to walk on or in a land owned by other without their permission, then someone fell in it or died or was hurt because of it, then he will be held liable.
Likewise, if a person is undergoing pit-open mining in his own land or in an unclaimed land to extract gold, silver, or any other metals, then the hired miners died because of mining accidents or it happens that a person fell in it, then he will not be deemed liable. The scholars stated that if a person conducts mining work in a common land that people use to walk on then a person falls in it and died, then his blood-relatives will be collectively liable for the blood money payments, and he will be liable to the compensation. And, if that which fell in it was not a human being, like a vehicle or an animal, then he will be liable to indemnify their owner for the damages caused.
After, the Prophet ﷺ clarified that the zakat of treasures and riches that are buried, but then people find through excavation is one-fifth. This kind of treasures are known in Islam under the name Al-Rakaaz, which refers to the treasures and riches buried from the time Jahiliyyah (i.e., before Islam) as well as the riches excavated from the earth. The ruling is that the one fifth of the discovered treasures and riches is due upon its excavation, because the requirement of the elapse of one year whilst they are in possession is not applicable in this case.
One of the benefits that we can learn from this hadeeth is knowing the justice of Islamic law, which does not hold people liable for damages not resulting from their own actions or caused by them, and that whoever is not responsible for the harm or damage caused is not held liable too.
This hadeeth clarifies the due zakat on the buried treasures and riches that Muslims discover..

1500

Narrated Aboo Humayd al-Saa’idee (may Allah be pleased with him): Allah's Messenger ﷺ appointed a man called Ibn Al-Lutbiyyah, from the tribe of Al-Asd to collect Zakat from the tribe of Sulaym. When he returned, (after collecting the Zakat) the Prophet ﷺ checked the account with him.”.

Commentary : Allah will bring to account the ruler (i.e., the head of state) and all his governors, including whoever is responsible for managing any of the affairs of the Muslims, for the authority they have been entrusted with to look after the affairs of the Muslims. With that said, they should never take advantage of their position and authority for their own benefit and achieve personal gains that would not have been possible without it. They should understand that they will stand before Allah and the whole world on the Day of Judgment and be held accountable for the people they were entrusted to look after.
In this hadeeth, Aboo Humayd al-Saa’idee (may Allah be pleased with him) reports that the Prophet ﷺ appointed a man from the tribe Al-Asd to collect the zakat from the tribe of Sulaym. The name of this man was ‘Abdullah, a.k.a. Ibn Al-Lutbiyyah, and he was from Banee Lutb, which belonged to the tribe of Al-Azd. It was said that Al-Lutbiyyah was the name of his mother.
After completing his mission, he reported to the Prophet ﷺ the amount of zakat that he collected from them. However, the Prophet ﷺ noticed that he put some items aside arguing that they were given to him as gifts. In response, the Prophet ﷺ took the matter seriously and admonished him and prohibited it. According to the hadeeth in Saheeh al-Bukhaaree and Saheeh Muslim, the Prophet ﷺ said to him: “Why do not you remain in the house of your father and your mother to see whether gifts would be presented to you!” i.e., the only reason people gave you gifts was because of your job that you have been appointed to do. In the same hadeeth, it mentions that he ﷺ then got up and delivered a sermon in which he ﷺ warned the people from taking from the spoils of war anything before they are distributed, and that is applicable to public money that belongs to the nation of Muslims, if one takes from it anything unlawfully.
One of the benefits of this hadeeth is that public servants should be called to account and to hold them liable for their actions..

1501

Narrated Anas ibn Maalik (may Allah be pleased with him): Some people from `Uraynah tribe came to al-Madeenah and its climate did not suit them, so Allah's Messenger ﷺ allowed them to go to the herd of camels (given as Zakat) and drink from their milk and urine (as medicine) but they killed the shepherd and drove away all the camels. In response, Allah's Messenger ﷺ sent (men) in their pursuit to catch them, and they were brought, and he had their hands and feet cut, and their eyes were branded with heated pieces of iron, and they were left in al-Harrah (a stony place at al-Madeenah) biting the stones..

Commentary : Treason and betrayal are hideous qualities that sensible people with sound innate nature despise. If they are coupled with murder and theft, it becomes more vice and hideous, and whoever commits such crimes is worthy of receiving the worst and severest punishment.
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) reports that a group of people from the tribe of ‘Uraynah, which is a part of the tribe of Bajeelah, arrived at al-Madeenah and announced the words of monotheism and embraced Islam before the Prophet ﷺ. However, they disliked staying in al-Madeenah because its weather did not suit them and thus fell sick. Upon seeing this, the Prophet ﷺ allowed them to drink from the milk and urine of the charity camels, which used to gaze outside al-Madeenah. The name of the shepherd of these camels was Yasaar al-Noobee. They went there and followed the direction of the Prophet ﷺ and remained there until they recovered. Thereupon, they converted to disbelief, killed the shepherd and mutilated his body, and then drove away the camels, which were 3-10 in number. After the Companions captured them, the Prophet ﷺ ordered that their feet and hands cut off, their eyes branded with heated pieces of iron, and then to be left in al-Harrah, which is a place in al-Madeenah known of its black stones that appear if they were burnt, biting stones. They were left there in that condition to die, and that was their punishment for their treason and betrayal and a retaliation for their crime when they killed the shepherd.
This hadeeth warns us against the crime of treason and informs us of the painful punishment of those who commit such a crime.
One of the benefits of this hadeeth is that we know punishment is made according to the severity of crime.
It shows that it is permissible to use camel milk and urine as medicine..

1502

Narrated Anas ibn Maalik (may Allah be pleased with him): I took `Abdullah ibn Aboo Talhah to Allah's Messenger ﷺ to perform Tahneek for him. I saw the Prophet ﷺ and he had an instrument for branding in his hands and was branding the camels of Zakat..

Commentary : During the lifetime of the Prophet ﷺ, the Muslims would seek mercy, goodness, and blessings from the Prophet ﷺ.
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) reports that one morning he took ‘Abdullah ibn Aboo Talhah al-Ansaaree (may Allah be pleased with them) who was a newborn infant at the time to the Prophet ﷺ to give him Tahneek, which happens by chewing a piece of date then put a part of its juice in the child's mouth and rub their palates with dates so that the first thing the newborn infant tastes is sweetness. The newborn infant was the half-brother of Anas ibn Maalik from his mother side who was married to Aboo Talhah (may Allah be pleased with them).
The Muslims used to bring their newborn infants to Allah's Messenger ﷺ to rub their palates with the dates he chewed, seeking Allah’s blessings through his salvia, supplications and the touch of his blessed hand. When Anas arrived, he saw the Prophet ﷺ carrying in his hand an iron instrument used to brand animals, and he was branding the camels of zakat. This branding was on the body of camels and not the face because it is forbidden as reported in other reports. The reason they were branded so they be distinguished from other camels and people learn they are from the camels of zakat and would not buy them again – since he ﷺ ordered people not to buy back anything they have given in charity as it will be considered then as if they took back their charity.
One of the benefits of this hadeeth is learning the permissibility of tahneek for newborn infants, and that it is recommended to be conducted by a pious and righteous believer so he would ask Allah to bless him.
It highlights that the ruler should look after the property of zakat and manage them directly.
It shows that it is permissible to brand animals, and it is allowed to put the animal in pain that it can take so long as it is necessary to bring about benefit and goodness..

1503

Narrated Ibn ‘Umar (may Allah be pleased with him): Allah's Messenger ﷺ enjoined the payment of one Saa' of dates or one Saa' of barley as Zakat al-Fitr on every Muslim slave or free, male or female, young or old, and he ﷺ ordered that it be paid before the people went out to offer the `Eid prayer.

Commentary : Zakat al-Fitr is one the acts of worship that Allah, Exalted be He, has blessed us with and made a means of purification and compensation to make up for the decrease or loss of reward that may happen to the fasting person during the month of Ramadan. This act of worship has its own rulings and conditions that Allah, Most High, has legislated to feed the needy and poor Muslims.
In this hadeeth, ‘Abdullah ibn ‘Umar reports that the Prophet ﷺ made zakat al-Fitr obligatory upon every Muslim, be they male or female, slave or free, young or adult, who has food that exceeds his needs for one day and night. He ﷺ clarified that Muslims have to pay it on behalf of their dependent household members, because it is associated with fasting and is not linked to the wealth of a person. The Prophet ﷺ specified that zakat al-Fitr has to be one Saa’ of dates or barley and the one Saa’ equals about 5.30 pounds (i.e., approx. 3 kgs). It can be given from other types of food that are common in the country like rice and wheat. The Prophet ﷺ ordered that it has to be given to the poor and needy before leaving to perform the ‘Eid prayer – that is, after Fajr prayer and before leaving homes to pray ‘Eid prayer. This is the best time to give this zakat and it is prescribed to pay it from the sunset of the last day of Ramadan, and to even pay one or two days before the Day of ‘Eid. The deadline to give zakat al-Fitr is the ‘Eid prayer as indicated in this hadeeth. It was said that its deadline is the sunset of the first day of ‘Eid al-Fitr, and if someone pays it after the deadline, it will not qualify as a Zakat al-Fitr, and will only be considered a charity..

1505

Narrated Aboo Sa;eed (may Allah be pleased with him): We would give one Saa’ of barely as zakat al-Fitr..

1508

Narrated Aboo Sa’eed al-Khudree (may Allah be pleased with him): At the time of the Messenger of Allah ﷺ, we used to give it at a rate of one Saa’ of food, or one Saa’ of dates, or one Saa’ of barley, or one Saa’ of raisins. And when Mu’aawiyyah (may Allah be pleased with him) became the Caliph and the wheat was (available in abundance) he said, "I believe that one Mudd (of wheat) equals two Mudds (of any of the abovementioned food items)..

Commentary : Zakat al-Fitr is one the acts of worship that Allah, Exalted be He, has blessed us with and made a means of purification and compensation to make up for the decrease or loss of reward that may happen to the fasting person during the month of Ramadan.

In this hadeeth, Aboo Sa’eed al-Khudree (may Allah be pleased with him) reports that Zakat al-Fitr that the Muslims, during the lifetime of the Prophet ﷺ and the reign of the four Rightly Guided Caliphs, would give was one Saa’ of food i.e., dates wheat, barely or raisins. However, during the reign of Mu’aawiyyah (may Allah be pleased with him) the levant wheat became available in abundance and thus its price dropped. Mu’aawiyyah (may Allah be pleased with him) said: “I believe that one Mudd (of wheat) equals two Mudds of any of the abovementioned food items. A one Mudd equals the weight of double handfuls, and the one Saa’ equals 4 Mudds. Accordingly, a one Mudd equals between 509 grams at minimum and 1072 grams at maximum, and a one Saa’ equals between 2036 grams at minimum and 4288 grams at maximum.
Because of this, Mu’aawiyyah (may Allah be pleased with him) proposed that people would give half of a Saa’ of levant wheat which would amount to the weight of one Saa’ of dates or barely.
This hadeeth is clear evidence that during the lifetime of the Prophet ﷺ the Muslims never give one half of a Saa’ of wheat, and that this happened afterwards. With that said, we know that the one Saa’ of food is the obligation of Zakat al-Fitr, and that Mu’aawiyyah (may Allah be pleased with him) exerted his efforts to conclude the ruling, but his view cannot stand before the textual evidence.
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1513

Narrated ‘Abdullah ibn ‘Abbaas (may Allah be pleased with him): Al-Fadl was riding behind Allah's Messenger ﷺ and a woman from the tribe of Khath'am came to the Prophet ﷺ. Al-Fadl started looking at her and she started looking at him, thus, the Prophet ﷺ turned Al-Fadl's face to the other side. The woman said, "O Allah's Messenger ﷺ! The obligation of Hajj enjoined by Allah on His servants has become due on my father and he is old and weak, and he cannot sit firm on the Mount. Can I perform Hajj on his behalf?" The Prophet ﷺ replied, "Yes, you can." That happened during the Farewell Hajj (of the Prophet ﷺ )..

Commentary : Pilgrimage is the fifth pillar of Islam, which is an obligatory act of worship that requires departing that which we are accustomed to and familiar with in this life to manifest our submission to the Lord of worlds. There is no reward for whoever performs this pillar and gives it its due right except Paradise.
In this hadeeth, ‘Abdullah ibn ‘Abbaas (may Allah be pleased with him) reports that his brother, Al-Fadl ibn ‘Abbaas (may Allah be pleased with him) was riding behind the Prophet ﷺ on the same mount when a woman from Khath’am, which is one of the tribes of Yemen, came to the Prophet ﷺ asking him about pilgrimage. While she was there, Al-Fadl started looking at her and the woman started looking at him. Upon seeing this, the Prophet ﷺ turned Al-Fadl’s face to the other side so he does not look at her and so she stops looking at him. The Prophet ﷺ did not order her to stop looking at him too, although the prohibition applies to both men and women according to the Statement of Allah, Most High {˹O Prophet!˺ Tell the believing men to lower their gaze and guard their chastity. That is purer for them. Surely Allah is All-Aware of what they do. And tell the believing women to lower their gaze and guard their chastity, and not to reveal their adornments except what normally appears} [Quran 24:30-31]. It was said the reason he ﷺ did not order her to stop looking at him too was that because she did not intend looking at him because she was talking to the Prophet ﷺ while Al-Fadl happened to be behind him, so she looked at him. It is also possible that the Prophet ﷺ only turned Al-Fadls’ face because that would not allow the woman to see his face i.e., he turned his face away so he no longer can look at her which accordingly would make the woman unable to see his face too. It is also possible that when the Prophet ﷺ turned Al-Fadl’s face away, the woman understood that she should not look at him too, so she stopped looking at him.
The woman asked the Prophet ﷺ about the ruling of performing pilgrimage on behalf of her father who was too old that cannot sit form on the mount. It is possible that she meant that by the time he managed to meet the conditions of pilgrimage, he was very old and too weak to perform it. The Prophet ﷺ allowed her to do it on his behalf. It is said that her father was Husayn ibn ‘Awf al-Khath’amee.
One of the conditions for performing pilgrimage on behalf of another is that the person has already performed Hajj for himself. Otherwise, his Hajj would count for him and not for the other person. It is narrated on the authority of Ibn ‘Abbaas (may Allah be pleased with him) that the Prophet ﷺ heard a man saying, Labbayka ‘an Shubrumah (Here I am (O Allah, for Hajj) on behalf of Shubrumah). He ﷺ said: “Have you performed Hajj on your own behalf?” He said: No. He ﷺ said: “Perform Hajj on your own behalf, then on behalf of Shubrumah.” This hadeeth is recorded in Sunan Aboo Dawood.
One of the benefits that we can learn from this hadeeth is learning the permissibility of appointing others to perform Hajj when one is suffering from a state of permanent physical incapability.
This hadeeth teaches us to be kind and dutiful to parents, look after their needs by repaying their debt, servicing them, and spending on them, and all that sort of things that are pertaining to worldly affairs and religion. It also teaches us that the condition of ability to perform Hajj is fulfilled when the there is someone who can do it on our behalf.
It highlights the humility and humbleness of the Prophet ﷺ and the rank of Al-Fadl ibn al-Abbaas (may Allah be pleased with him and his father).
We learn from this hadeeth that we are not allowed to look at foreign women (i.e., women that we are allowed to marry), and that we should lower our gaze.
It shows that the scholar should exert his best efforts to stop the wrongdoing so long as it does not lead to a great wrongdoing than that which is committed.
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1361

Nāfi‘ ibn Jubayr reported: Marwān ibn al-Hakam addressed the people and made mention of Makkah and its inhabitants and inviolability. Still, he did not mention Madīnah and its inhabitants or inviolability. Thereupon, Rāfi‘ ibn Khadīj called him and said: "What is it that I hear you making mention of Makkah and its inhabitants and its inviolability, but you did not make mention of Madīnah and its inhabitants and its inviolability, while the Messenger of Allah (may Allah's peace and blessings be upon him) declared what is between its two lava fields as inviolable?! And this is with us on Khawlāni parchment. If you wish, I can make you read it." He said: Marwān became silent and then said: "I heard part of that.".

Commentary : Allah Almighty has given Makkah and Madīnah greater status than other places and positions. Allah rendered Makkah a sanctuary for Abraham (Ibrāhīm) (peace be upon him) and made it a safe town. Likewise, He rendered Madīnah a sanctuary for the Messenger of Allah, Muhammad (may Allah's peace and blessings be upon him).
This Hadīth points out that Madīnah is sacred like Makkah. This version has a story. Marwān ibn al-Hakam - the then-governor of Madīnah - addressed the people and mentioned Makkah and its people and its inviolability but did not mention Madīnah and its people and its inviolability. Its inviolability means that everything becomes secure therein, even animals, which may not be hunted, and trees, which may not be cut down, and that no one may do anything in it that contradicts the religion of Allah or commit a crime, an act of injustice, or a sin for which a legal punishment is prescribed. So, it is forbidden to hunt in Madīnah as it is forbidden in the sanctuary of Makkah, but he who hunts in Madīnah faces no punishment, for it is not a place for the rituals, unlike Makkah.
So, Rāfi‘ ibn Khadīj (may Allah be pleased with him) called him and said: "What is it that I hear you making mention of Makkah and its inhabitants and sacredness, but you did not make mention of Madīnah and its inhabitants and its inviolability, while the Messenger of Allah (may Allah's peace and blessings be upon him) declared what is between its two lava fields as inviolable?!" He meant that the Prophet (may Allah's peace and blessings be upon him) declared all of Madīnah inviolable. Madīnah lies between two lava fields, eastern and western. A lava field is a land covered with black stones as if it was burned. The eastern lava field is called "Harrat Wāqim", and it now contains Qubā' and the Wāqim fortress. The western lava field is "Harrat Wabarah", and it contains the mosque called the Mosque of the Two Qiblahs. Its borders from the south and north are between the two mountains' Ayr and Thawr. The Prophetic Sanctuary falls between Mount' Ayr from the south, 8.5km away from the Prophet's Mosque, and Mount Thawr from the north, 8km away from the Prophet's Mosque. An official committee in Saudi Arabia has demarcated the Madīnah sanctuary, and the Madīnah Regional Municipality has put architectural signs in the form of arches like those of the Prophet's Mosque, in many places demonstrating these borders.
Then, Rāfi‘ (may Allah be pleased with him) said: "And this is with us" written "on Khawlāni parchment", which is skin attributed to Khawlān, a village in Yemen. Perhaps this skin is characterized by strength and durability suitable for keeping such things. Then, Rāfi‘ said to him: "If you wish, I can make you read it", i.e., if you want to verify this matter by reading the text by yourself, I will enable you to read it. Thereupon, Marwān kept silent and then acknowledged that, saying: "I heard part of that," i.e., the Hadīth in which the Prophet (may Allah's peace and blessings be upon him) declared Madīnah inviolable.
The Hadīth demonstrates the status of Madīnah.
It indicates that a knowledgeable person should alert others if they make a mistake or forget or overlook a Shar‘i ruling..

1363

Sa‘d reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "I declare inviolable what is between the two lava plains of Madīnah, so its thorn trees must not be cut down and its game must not be killed." He also said: "Madīnah is best for them if they only knew. No one leaves it out of dislike for it except that Allah will replace him with someone better, and no one remains therein despite its hardships and distress except that I shall be an intercessor or a witness for him on the Day of Judgment." [Another narration reads]: And no one intends to harm the people of Madīnah except that Allah will cause him to melt in fire like the melting of lead or the dissolution of salt in water..

Commentary : Allah Almighty has granted Makkah and Madīnah a special position that excels other places and positions on account of the Islamic sacred sites found therein, like the Sacred House in Makkah and the Prophet's Mosque in Madīnah.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) says: "I declare inviolable what is between the two lava plains of Madīnah," i.e., it is a safe sanctuary, so everything therein should be safe. "Two lava plains": Lava plain, i.e., lava field, which is an area of land with black rocks as if burnt with fire. Madīnah - may Allah increase its honor - is located between two lava fields on the east and the west. The eastern lava field (Harrat Wāqim) now has Qubā’ and Wāqim Fort, whereas the western lava field is Harrat Wabarah, which has a mosque called Masjid Al-Qiblatayn. Its borders from the south and north are between the two mountains ‘Ayr and Thawr. The Prophetic Sanctuary falls between Mount ‘Ayr from the south, which is 8.5 kilometers away from the Prophet's Mosque, and Mount Thawr from the north, which is 8 kilometers away from the Prophet's Mosque. An official committee in Saudi Arabia has demarcated the Madīnah sanctuary, and the Madīnah Regional Municipality has put architectural signs in the form of arches, like those of the Prophet's Mosque, in many places demonstrating these borders.
The Prophet (may Allah's peace and blessings be upon him) then clarified what is prohibited within these borders, as it is prohibited to cut down thorn trees, i.e., all trees having thorns, and it is prohibited to hunt animals and birds therein, as they are protected within these borders.
The Prophet (may Allah's peace and blessings be upon him) then informed us of some of the merits of Madīnah, saying: "Madīnah is best for them if they only knew," referring to people who would leave Madīnah, i.e., Madīnah is best for those leaving it from such countries for whose sake they are leaving it. Then, he clarified that anyone who leaves and abandons it from among its dwellers out of dislike for it, i.e., out of aversion or unwillingness to get a reward for living there, Allah will replace him with someone better in Madīnah, whether a child born there or someone moving from another city and settling therein.
Then he added that anyone who remains steadfast, patiently enduring its hardships, i.e., straitened circumstances and hunger, "and distress", i.e., its difficulties, the Prophet (may Allah's peace and blessings be upon him) will be an intercessor or a witness for him on the Day of Judgment. The meaning of this may be: the Messenger of Allah (may Allah's peace and blessings be upon him) will be a witness for some of the people of Madīnah and an intercessor for the rest of them; or he will be an intercessor for the sinners and a witness for the obedient ones; or a witness for those who die during his lifetime and an intercessor for those who die after him; or maybe "or" here is used in the sense of "and", i.e., he will be an intercessor and a witness for them. This is an exclusive merit in addition to the intercession for the sinners or for the worlds on the Day of Judgment and in addition to his testimony to the entire Ummah.
In another narration, he said: "And no one intends to harm the people of Madīnah except that Allah will cause him to melt in fire like the melting of lead or the dissolution of salt in water," i.e., this will happen to him in the Hereafter. This could also mean: Whoever has ill will towards it during the Prophet's lifetime, or in this worldly life, Muslims will be spared of his harm and his plot will fade away just as the lead fades away in fire. Thus, Allah will not grant him a respite and will not grant him authority; rather, He will soon eliminate him.
The Hadīth stresses the importance of Madīnah and its great inviolability.
It also points out how Allah Almighty hastens to inflict His severe punishment on whoever intends to harm Madīnah and its people..

1364

‘Āmir ibn Saad reported: Saad rode to his castle in Al-‘Aqīq and found a slave cutting down the trees or beating them. So, he took all his belongings. When Saad returned, the people of the slave came to him and talked to him about giving back to their slave or to them what he had taken from their slave. Thereupon, he said: "Allah forbid that I should give back anything which the Messenger of Allah (may Allah's peace and blessings be upon him) has given me as a spoil!" He refused to return anything to them..

Commentary : Allah Almighty has given Makkah and Madīnah greater status than other places and positions. Allah rendered Makkah a sanctuary for Abraham (peace be upon him) and made it a safe town. Likewise, He rendered Madīnah a sanctuary for the Messenger of Allah, Muhammad (may Allah's peace and blessings be upon him).
In this Hadīth, the Tābi‘i ‘Āmir ibn Saad ibn Abi Waqqās informs that Saad ibn Abi Waqqās (may Allah be pleased with him) rode to his castle in Al-‘Aqīq, a place as close to Madīnah as Al-Baqī 'is close to it, situated nearly 20km away from the Prophet's Mosque. Al-‘Aqīq means: what was ripped by the flood a long time ago. He found a slave cutting trees from the sanctuary of Madīnah or beating them. In other words, he was beating the tree leaves or throwing stones at them. So, Saad (may Allah be pleased with him) took all his belongings, i.e., he took the clothes he was wearing and other things which would be taken from a killed person among the disbelievers, which include his horse, weapon, money, etc. The people of the slave came and asked him to return to their slave or to them what he had taken from their slave. He declined that, citing the Prophet's instruction regarding anyone who does so within the sanctuary of Madīnah. He said: Allah forbid that I should give back anything which the Messenger of Allah (may Allah's peace and blessings be upon him) has given me as a spoil, i.e., booty with his permission to anyone who sees someone hunting or cutting trees that he may take his belongings. So, he refused to return what he had taken from them. This is all intended to show extreme rejection and deterrence, and it is also because he considered this act worthy of criticism and firm response so that this issue could spread among the people so that they would refrain from hunting and cutting trees in Madīnah..

1373

Abu Hurayrah reported: When the people saw the first fruits, they would bring them to the Prophet (may Allah's peace and blessings be upon him), and when the Messenger of Allah (may Allah's peace and blessings be upon him) received them, he would say: "O Allah, bless for us our fruits, bless for us our Madīnah, bless for us our Sā‘, and bless for us our Mudd. O Allah, indeed Abraham is Your slave, friend, and Prophet, and indeed I am Your slave and Prophet; and he supplicated You regarding Makkah, and I supplicate You regarding Madīnah with the same supplication he made to You for Makkah and the like of it along with it." He said: Then, he would call the youngest child and give these fruits to him..

Commentary : Allah Almighty has endowed some places in the world with particular blessings which He has not given to other places. The Prophet (may Allah's peace and blessings be upon him) used to supplicate Allah to bless Madīnah and its people and fruits and to fill it with goodness and blessing, as Abraham, the friend of Allah (peace be upon him), supplicated for Makkah.
In this Hadīth, Abu Hurayrah (may Allah be pleased with him) relates that when the Companions (may Allah be pleased with them) "saw the first fruits", which is the first produce and the first fruits to become ripe in their farms, they would bring them to the Prophet (may Allah's peace and blessings be upon him) as a gift to him, or they would do that out of a desire for the Prophet's supplication and to notify him of the fruits becoming ripe and the Zakah related to them. When the Messenger of Allah (may Allah's peace and blessings be upon him) received them, he would supplicate for them, saying: "O Allah, bless for us our fruits" with growth, increase, and continuity. Then, he would supplicate for Madīnah, saying: "bless for us our Madīnah", i.e., in its essence in terms of its opulence and the opulence of its people and so on. Blessing is intended to refer to blessing in this world and the Hereafter. Then, he supplicated with regard to the Sā‘ and Mudd of Madīnah, saying: "bless for us our Sā ', and bless for us our Mudd", i.e., bless for us what is measured in our Sā 'and bless for us what is measured in our Mudd, making what is in it more sufficient than what lies elsewhere. The Sā‘ of Madīnah is a measure that consists of four Mudds, and a Mudd equals one pound and a third among the people of Hejaz and two pounds elsewhere.
Then, the Prophet (may Allah's peace and blessings be upon him) supplicated for Madīnah as Abraham (peace be upon him) supplicated for Makkah; he said: "O Allah, indeed Abraham is Your slave, friend, and Prophet, and indeed I am Your slave and Prophet; and he supplicated You regarding Makkah" by saying: {So make the people’s hearts incline towards them, and provide for them fruits, so that they may be grateful.} [Surat Ibrāhīm: 37] Meaning, provide the people of Makkah with fruits by bringing them from other lands so that they may show gratitude for this blessing. Certainly, Allah answered his supplication and made it a safe sanctuary to which all different fruits are brought.
Then, the Prophet (may Allah's peace and blessings be upon him) said: "And I supplicate You regarding Madīnah with the same supplication he made to You for Makkah and the like of it along with it," i.e., with the double of what Abraham (peace be upon him) supplicated for. Thus, Madīnah should have double the blessing in the fruits.
Then, the Prophet (may Allah's peace and blessings be upon him) would give these fruits he received to the youngest child present, and he probably gave them to children in particular because they have a greater desire, want, and longing for them.
The Hadīth demonstrates the Prophet's noble manners, great compassion and mercy, and gentle attitude toward the old and young.
It shows the Prophet's love for Madīnah..

1374

Abu Sa‘īd, the freed slave of Al-Mahri, reported: they suffered distress and hardship in Madīnah, and he came to Abu Sa‘īd al-Khudri and said to him: "I have a lot of dependents, and we are enduring hardship. I have, therefore, made up my mind to take my dependents to some rural land." Abu Sa‘īd said: "Do not do that; stick to Madīnah, for indeed we came out with the Prophet of Allah (may Allah's peace and blessings be upon him) - I think he said:- until we reached 'Usfān, and he stayed there for some nights. The people said: 'By Allah, we are here for nothing, whereas our children are unprotected, and we do not feel secure about them.' This was conveyed to the Messenger of Allah (may Allah's peace and blessings be upon him), and he said: 'What is this that was conveyed to me from your speech?! - I do not know what he said: By the One by Whom I swear, or by the One in Whose Hand my soul is - I made up my mind, or if you will - I do not know which of that he said - that I should command my she-camel be prepared for proceeding and I will not untie any of its knots until I come to Madīnah.' Then, he said: 'O Allah, indeed Abraham declared Makkah as sacred and rendered it a sanctuary, and I declare Madīnah as sacred and a sanctuary between its two mountains. Thus, no blood is to be shed on it, no weapon is to be carried therein for fighting, and the leaves of trees are not to be beaten off except for fodder. O Allah, bless us in our city; O Allah, bless us in our Sā '; O Allah, bless us in our Mudd; O Allah, bless us in our Sā '; O Allah, bless us in our Mudd; O Allah, bless us in our city; O Allah, give with the blessing two more blessings. By the One in Whose Hand my soul is, there is no ravine or mountain path in Madīnah which two angels do not guard until you reach there.' Then, he said to the people: 'Proceed,' We proceeded and came to Madīnah. By the One in Whose name we take oath - or in Whose name oath is taken - we had hardly put down our camel saddles upon entering Madīnah that we were attacked by Banu ‘Abdullāh ibn Ghatafān, and nothing prevented them from doing it before that.".

Commentary : Allah Almighty endowed some places of the world with particular blessings that He did not give to other places, and He made some places locations for evils and trials and some others locations for goodness and blessings. The Prophet's Madīnah has been endowed with abundant goodness and blessing.
In this Hadīth, the Tābi‘i Abu Sa‘īd, the freed slave of Al-Mahri, who was living in Madīnah, relates that they suffered distress and hardship due to poverty and lack of provisions, he complained to Abu Sa‘īd al-Khudri (may Allah be pleased with him) about his condition and that he had "a lot of dependents," i.e., the members of one's household and those he supports; and he wants to leave Madīnah and go to some rural land where there are plants and fertility. In response, Abu Sa‘īd al-Khudri (may Allah be pleased with him) enjoined him to stick to Madīnah and not leave it. Clarifying the reason behind that, he mentioned that they went out of Makkah along with the Prophet (may Allah's peace and blessings be upon him) until they reached 'Usfān, a village lying 80km to the northwest of Makkah. The Prophet (may Allah's peace and blessings be upon him) stayed in it for nights and days. The people said: "We are here for nothing," i.e., business or work, or anything related to war. "whereas our children are unprotected," i.e., without men or any means of protection. We left them behind, and "we do not feel secure about them"; rather, we fear for them that the enemy may attack them while we are away. These words reached the Prophet (may Allah's peace and blessings be upon him), and he asked them: "What is this that was conveyed to me from your speech" regarding your dependents and families?! Then Abu Sa‘īd (may Allah be pleased with him) said: "I do not know what he said"; Abu Sa‘īd al-Khudri (may Allah be pleased with him) was doubtful about the oath taken by the Prophet (may Allah's peace and blessings be upon him), whether he said: "By the One by Whom I swear, or by the One in Whose Hand my soul is"; the latter is the form the Prophet (may Allah's peace and blessings be upon him) would mostly use for swearing. Also, Abu Sa‘īd was in doubt about whether the Prophet (may Allah's peace and blessings be upon him) said: "I made up my mind, or if you will", meaning he resolved and intended to do something, but he did not actually do it, or he (may Allah's peace and blessings be upon him) left the matter to them; and that is: to command his she-camel be saddled and prepared for riding and travel and he would ride it and proceed and not untie any of the knots of the luggage loaded on it till he reaches Madīnah. This indicates that they alighted in 'Usfān for rest and to let their animals rest. Had it not been for that, the Prophet (may Allah's peace and blessings be upon him) would have hastened to Madīnah nonstop, which shows the Prophet's intense love for Madīnah.
The Prophet (may Allah's peace and blessings be upon him) said: "O Allah, indeed Abraham declared Makkah as sacred and rendered it a sanctuary", i.e., he proclaimed its sacredness and informed people that it is a sanctuary because Allah made it sacred. "And I declare Madīnah as sacred"; the Prophet (may Allah's peace and blessings be upon him) rendered it "a sanctuary between its two mountains." In another version by Muslim: "I declare what is between the two lava fields of Madīnah as sacred." A lava field is called Al-Harrah. Madīnah lies between two lava fields, eastern and western. A lava field is a land covered with black stones as if it was burned. Madīnah is bordered by Mount Thawr, behind' Uhud, from the north and Mount Ayr from the south. The Prophet (may Allah's peace and blessings be upon him) meant that he declared all of Madīnah as sacred. An official committee in Saudi Arabia has demarcated the Madīnah sanctuary, and the Madīnah Regional Municipality has put architectural signs in the form of arches like those of the Prophet's Mosque, in many places demonstrating these borders.
The Prophet (may Allah's peace and blessings be upon him) pointed out that his declaration of Madīnah as sacred means: "that no blood is to be shed in it", i.e., nobody is to be unjustly killed therein. The unjust shedding of blood is forbidden everywhere, but shedding it in Makkah and Madīnah is more severely forbidden. "no weapon is to be carried for fighting" except for self-defense and the like. And no tree should be cut off except for fodder. Fodder is a name for grass, hay, barley, and the like, and it is intended to refer to the food of animals.
Then the Prophet (may Allah's peace and blessings be upon him) supplicated for them to have the blessing in their foods. He said: "O Allah, bless us in our city; O Allah, bless us in our Sā '; O Allah, bless us in our Mudd", i.e., bless the food measured by the two of them. Also, the supplication probably means that blessing should lie in the very measure, and thus, a Mudd in it be sufficient in a way not found elsewhere. The Sā‘ of Madīnah is a measure that consists of four Mudds, and a Mudd equals one pound and a third according to the people of Hejaz and two pounds elsewhere. Then the Prophet (may Allah's peace and blessings be upon him) repeated his supplication: "O Allah, bless us in our Sā '; O Allah, bless us in our Mudd; O Allah, bless us in our city." And he added: "O Allah, give with the blessing two more blessings", supplicating Allah, the Exalted and Glorified, to increase and multiply the blessings and favors for the people of Madīnah. Then, the Prophet (may Allah's peace and blessings be upon him) swore by Allah in Whose Hand lies the soul of the Prophet (may Allah's peace and blessings be upon him) and all humankind: "There is no ravine or mountain path in Madīnah which is not guarded by two angels", i.e., they protect it by the command of Allah Almighty until the Prophet (may Allah's peace and blessings be upon him) and those with him returned to Madīnah. Then, the Prophet (may Allah's peace and blessings be upon him) enjoined his Companions to prepare for travel. So, they got prepared and proceeded toward Madīnah.
Then Abu Sa‘īd (may Allah be pleased with him) swore by Allah Almighty - by Whom every Muslim swears - that once they unloaded their luggage from their animals as they entered Madīnah, Banu' Abdullāh ibn Ghatafān raided Madīnah, those are people who used to be called Banu' Abd al-‘Uzza during Jāhiliyyah. The Prophet (may Allah's peace and blessings be upon him) called them Banu' Abdullāh, and then the Arabs called them Banu Muhawwalah due to Tahwīl (the change) of their name. The meaning: In their absence, Madīnah was guarded, as informed by the Prophet (may Allah's peace and blessings be upon him). No apparent cause prevented those people from raiding Madīnah before the return of the Prophet (may Allah's peace and blessings be upon him) and his Companions, except that Allah Almighty and His angels guarded it.
There is no contradiction in this Hadīth between the Prophet's supplication for Madīnah to be blessed and the fact that some of its people endured hardship, as there is no conflict between the existence of hardship in it and the existence of blessing and no harm done if it is lacking with regard to some people. It is said: What appears to be more correct is that the blessing in it lies in the obtainment of sustenance, and the Mudd in it is sufficient for such an amount that needs three Mudds elsewhere. So, the hardship can be endured in getting the Mudd, and the blessing is represented by multiplying the sustenance therein.
The Hadīth mentions that Allah blessed the people of Madīnah with their fruits and foods and placed blessings in their measures.
It demonstrates the Prophet's intense love for Madīnah and how he would yearn for it whenever he went out until he returned.
It points out the merit of Madīnah and that it was guarded during the Prophet's lifetime and numerous guards were stationed in all ravines, by way of increasing the honor of the Messenger of Allah (may Allah's peace and blessings be upon him)..

1375

Sahl ibn Hunayf reported: The Messenger of Allah (may Allah's peace and blessings be upon him) pointed with his hand to Madīnah and said: "It is a safe sanctuary.".

Commentary : Allah Almighty endowed some places of the world with particular blessings that He did not give to other places, and He made some places' locations for evils and trials and others' locations for goodness and blessings. The Prophet's Madīnah has been endowed with abundant goodness and blessing.
In this Hadīth, the noble Companion Sahl ibn Hunayf (may Allah be pleased with him) relates that the Prophet (may Allah's peace and blessings be upon him) pointed with his hand to Madīnah and then said: "It is a safe sanctuary." So, the Prophet (may Allah's peace and blessings be upon him) declared it - as in another version by Muslim -: "inviolable throughout the area between its two mountain paths, that no blood should be shed in it, no weapon should be carried in it for fighting, and no leaves should be beaten off trees except for fodder." Fodder is a name for grass, hay, barley, etc. In another version in the Sahīh Muslim Collection: The Prophet (may Allah's peace and blessings be upon him) said: "I declare inviolable the area between the two lava fields of Madīnah, that its large thorn trees should not be cut down or its game be killed." The meaning: It is forbidden to cut down its trees or kill its game. Its sanctuary lies between its two lava fields, the eastern and the western. A lava field is a land covered with black stones as if it was burned. Madīnah is bordered by Mount Thawr to the north, behind ’Uhud, and by Mount ‘Ayr to the south..

1377

Yuhannas, the freed slave of Az-Zubayr, reported that while sitting with 'Abdullāh ibn Umar at the time of the trial, one of his freed female slaves came and greeted him. She said: "I want to leave, O 'Abu' Abdur-Rahmān. The time has become harsh for us." Thereupon, 'Abdullāh said to her: "Stay, O you Lakā ', for indeed I have heard the Messenger of Allah (may Allah's peace and blessings be upon him) say: 'No one patiently endures its hunger and hardship except that I will be a witness or intercessor for him on the Day of Judgment.'".

Commentary : Allah, the Exalted and Glorified, endowed some places of the earth with particular blessings that He did not give to other places, and He made some of them locations for evils and trials and others for goodness and blessings. The Prophet's Madīnah has been endowed with abundant goodness, blessing, and merit.
In this Hadīth, Yuhannas, the freed slave of Az-Zubayr - or the freed slave of Mus‘ab ibn az-Zubayr - relates that while he was sitting in the company of ‘Abdullāh ibn ‘Umar ibn al-Khattāb (may Allah be pleased with him), "one of his freed female slaves came and greeted him", a greeting of farewell, as she wanted to leave Madīnah. This was at a time in which some tribulations occurred among the Muslims, involving fighting and the like. He was apparently referring to the trial of Al-Harrah, which took place during the reign of Yazīd ibn Mu‘āwiyah. She said: "I want to leave" Madīnah, "O ‘Abu ‘Abdur-Rahmān", the surname of ‘Abdullāh ibn ‘Umar (may Allah be pleased with him). And she said: "The time has become harsh for us." This demonstrates the reason behind her desire to depart from Madīnah. She meant that famine had become severe at this time because of the trial. Ibn ‘Umar (may Allah be pleased with him) disapproved of that and urged her to stay in Madīnah, given the merit of doing so. He said: "Stay, O you Lakā '". The word 'Lakā" is used to refer to a vile person, a slave, a fool who does not benefit from the speech of others, or a child. Ibn' Umar (may Allah be pleased with him) addressed her by this word in a friendly manner and to express disapproval of her desire to depart from Madīnah, for one should not leave it due to difficulty and hardship.
Then, he clarified to her why he enjoined her to stay in Madīnah, and this is because he heard the Messenger of Allah (may Allah's peace and blessings be upon him) say: "No one patiently endures its hunger and hardship except that I will be a witness or intercessor for him on the Day of Judgment." The intended meaning is that he will be a witness for some of the people of Madīnah and an intercessor for the rest of them; or an intercessor for the disobedient and a witness for the obedient; or a witness for those who die during his lifetime and an intercessor for those who die after him; or the word 'or' here means 'and', in which case the meaning will be that he will be an intercessor and witness for him. This is an additional characteristic besides the intercession for sinners or humankind on the Day of Judgment and besides his testimony over the entire Ummah.
The Hadīth urges dwelling in Madīnah.
It points out the merit of patiently enduring hardship and hunger in Madīnah.
It demonstrates the Prophet's favor upon the people of Madīnah..

1380

Abu Hurayrah (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "The Anti-Christ (Al-Masīh ad-Dajjāl) will come from the east with the intention to attack Madīnah until he will alight behind' Uhud, and then the angels will dissuade his face toward the Levant, and there he will be destroyed.".

Commentary : The Prophet's Madīnah possesses great merits, and Allah Almighty has protected it from evils and ills and the Anti-Christ, preventing him from entering it, as He also protects Makkah from him by virtue of the Prophet's supplication for it.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) informs that the Anti-Christ will be keen on going to the Prophet's Madīnah, and his primary goal and intention behind entering it will be to destroy and ruin it. "he will alight behind' Uhud", i.e., he will reach the area behind Mount' Uhud, the well-known mountain lying on the outskirts of Madīnah from the north and situated 4 or 5km away from the Prophet's Mosque. In his story in which he met the Anti-Christ, Tamīm ad-Dāri narrated that he said to him: "and I will travel in the land and not leave any town except that I will stay in it for forty nights, except for Makkah and Taybah (Madīnah), as both of them are forbidden for me. Each time I try to enter one of them, an angel with a sword in his hand unsheathed will confront me and bar my way, and there are angels to guard every passage leading to it." [Narrated by Muslim] But, the angels who guard Madīnah will direct him toward the Levant, which nowadays includes Syria, Jordan, Palestine, and Lebanon. The Anti-Christ will come to the Levant, and there he will be destroyed, as Jesus the son of Mary (‘Īsa the son of Mariyam) (peace be upon both of them) will descend at the white minaret in eastern Damascus, placing his hands on the wings of two angels. Then, he will pursue him and find him at the gate of Ludd, where the Messiah, the son of Mary, will kill him. as related in another Hadīth narrated by Muslim and others.
The Anti-Christ was called Masīh because one of his eyes is Mamsūh (effaced); he is one-eyed. He is a person from the children of Adam, and his emergence is one of the major signs of the Day of Judgment. Allah will afflict His servants through him and enable him to do things of which only Allah Almighty is capable: bringing the dead person he will kill back to life, the emergence of worldly flourishment and abundance along with him, his paradise and fire, his two rivers, the treasures of earth going after him, and his command to the sky to rain and it will rain and to the earth to produce plants and it will produce plants. All this will happen by the will and power of Allah Almighty. He will come on this day from the east. In a Hadīth narrated by At-Tirmidhi, Abu Bakr as-Siddīq (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "The Ant-Christ will emerge from a land in the east called Khurāsān," which is located in the east of Iraq..

1381

Abu Hurayrah (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "A time will come for the people when a man will invite his cousin and relative: 'Come to prosperity, come to prosperity.' But Madīnah is better for them if they only knew. By the One in Whose Hand my soul is, none amongst them will go out with a dislike for it except that Allah will make someone better succeed him therein. Indeed, Madīnah is like a bellows, which expels the impurities. The Last Hour will not come until Madīnah banishes its evils just as a bellows eliminates the impurities of iron.".

Commentary : The Prophet's Madīnah is a blessed spot on earth. Allah rid it of impurities and chose it to be the place of Hijrah for the Prophet (may Allah's peace and blessings be upon him), the incubator of his mission and the foundation of his state.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) informs that a time will come for the people when a man will call his cousin and relative, saying: "Come to prosperity", i.e., leave Madīnah and hasten to prosperity. By this, he meant that countries would be conquered by the Muslims, and thus, there would be abundant fortunes. Consequently, many of those who left the Hejaz and the Arab land would be inclined to the fortunes they found in these conquered countries and would take them as a homeland and invite their relatives in Madīnah to come to them, given the difficult living there. But in reality, staying in Madīnah is better for them as it is the sanctuary of the Messenger of Allah (may Allah's peace and blessings be upon him) and his refuge and the place where divine revelation and blessings descended if they only knew the religious benefits and results of staying in it, compared to which the worldly transient and fleeting fortunes they find in living elsewhere would seem trivial. Or the meaning: If they only had any knowledge, i.e., Would that they were among the people of knowledge - by way of emphasis and rebuke.
Then the Prophet (may Allah's peace and blessings be upon him) took an oath, saying: "By the One in Whose Hand my soul is", and this is swearing by Allah, Who possesses the life and soul, "none amongst them will go out" i.e., none of those who live in it will abandon and leave it, disliking and being disinterested in it, or disinterested the reward for dwelling in it, except that Allah, the Glorified and Exalted, will make a better person than him will succeed him - who will be born in Madīnah or move to it from another place. Then the Prophet (may Allah's peace and blessings be upon him) mentioned that it banishes evil people from it, and they do not bear to live therein. Only the righteous believers bear to stay in it. Indeed, it does not leave in it anyone in whose heart there is wickedness and corruption. Rather, it distinguishes him from people with sincere hearts and drives him out, as fire separates bad iron from good one. A bellows is the leather by which the blacksmith blows into the fire. The Hour will not occur until Madīnah banishes its evils just as a bellows eliminates the impurities of iron. The impurities of iron are the dirt and filth extricated therefrom by fire. It is said: It is meant to refer here to some of the hypocrites who lived during the lifetime of the Prophet (may Allah's peace and blessings be upon him). Otherwise, many righteous and virtuous people left Madīnah after the Prophet's lifetime, and some wicked and evil people remained therein. It is also said That Madīnah banishes its evils, which probably applies to the time of the Dajjāl and may also apply to different eras.
The Hadīth demonstrates some merits of Madīnah.
It includes one of the signs proving the Prophet's prophethood..

1385

Jābir ibn Samurah reported: I heard the Messenger of Allah (may Allah's peace and blessings be upon him) say: "Indeed, Allah Almighty named Madīnah Tābah.".

Commentary : The Prophet's Madīnah is a blessed spot on earth. Allah has purified it from filth and has chosen it to be the Prophet's destination of Hijrah (immigration), the incubator of his call, and the basis of his state.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) informs that one of the names by which Allah Almighty called Madīnah is 'Tābah'. The meaning is that Allah Almighty named it in the Preserved Tablet or commanded His Prophet (may Allah's peace and blessings be upon him) to name it as such in response to the hypocrites concerning its name as Yathrib. Tābah is derived from At-Tīb, which means good scent, or from something Tayyib (good) or something Tāhir (pure), for it has been purified from Shirk (polytheism). It is said: Because it is Tayyibah (good) for those who dwell in it. And it is said: Because living in it is Tayyib (good). It is also said: Because its soil and air are Tayyib. He who stays in it finds a good scent in its soil and walls that can hardly be found elsewhere.
Madīnah used to be called Yathrib before the Prophet's Hijrah to it. In the Two Sahīh Collections, Abu Hurayrah (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "I have been commanded to go to a town which will devour all towns. People call it Yathrib, but it is Madīnah." He (may Allah's peace and blessings be upon him) seemed to have disliked the name Yathrib, for it comes from "Tathrīb", which means censure and punishment, or from "Tharb", which means corruption, and because it was the name used in Jāhiliyyah. The Prophet (may Allah's peace and blessings be upon him) used to change bad names. Also, Allah Almighty calls it Madīnah in several Qur'anic verses. When something has numerous names, this denotes its greatness.
As for calling it "Yathrib" in the Qur'anic verse that reads: {And [remember] when a group of them said: "O people of Yathrib, you cannot withstand [the enemy attack], so go back"} [Surat al-Ahzāb: 13], this is taken as a quotation of the words of the hypocrites whose hearts had sickness..

1386

Abu Hurayrah reported that Abu al-Qāsim (may Allah's peace and blessings be upon him) said: "Whoever intends to do harm to the people of this city - meaning Madīnah - Allah will make him dissolve just as salt dissolves in water.".

Commentary : Prophetic Madīnah is a blessed spot on earth. Allah has purified it from filth and has chosen it to be the Prophet's destination in his Hijrah (emigration), the incubator of his call, and the basis of his state.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) says that Allah Almighty defends Madīnah and its righteous believing dwellers. So, whoever intends to do harm to the people of Madīnah and is determined to hurt them, Allah will make him dissolve as salt dissolves in water, and this will be in the Hereafter as mentioned in Sahīh Muslim: "No one intends evil for the people of Madīnah except that Allah will make him melt in fire like the melting of lead;" so He made the punishment in Hellfire. This could also mean: Whoever has ill will towards it during the Prophet's lifetime, Muslims will be spared his harm, and his plot will fade away just as salt fades away in water. This could also be in reference to whoever has an ill will towards it generally in this life, so Allah will not grant him a respite and will not grant him authority; rather, He will soon eliminate him..

1398

Abu Salamah ibn ‘Abdur-Rahmān reported: ‘Abdur-Rahmān ibn Abi Sa‘īd al-Khudri passed by me, and I said to him: What did you hear your father say about the mosque that was founded on piety? He said: I heard my father say: I entered upon the Messenger of Allah (may Allah's peace and blessings be upon him) in the house of one of his wives and I said: O Messenger of Allah, which of the two mosques is the one founded on piety? He said: He took a handful of pebbles and threw them on the ground and then said: It is this very mosque of yours, i.e., the Madīnah Mosque. I said: I bear witness that this is how I heard your father make mention of it..

Commentary : Piety means fearing Allah and being heedful of Him in all deeds, and abiding by His commands, prohibitions, and rulings in all aspects of life. The Muslim must adopt piety and must seek to attain it. Allah Almighty commended piety and the pious people in the Qur’an.
In this Hadīth, the Tābi‘i Abu Salamah ibn ‘Abdur-Rahmān ibn ‘Awf reports that ‘Abdur-Rahmān ibn Abi Sa‘īd al-Khudri passed by him, so he asked him: What did you hear your father, Abu Sa‘īd al-Khudri (may Allah be pleased with him) say in relation to what is meant by the mosque that was founded on piety, which Allah Almighty described in His statement: {A mosque that was founded on piety from the first day}? [Surat at-Tawbah: 108] That is to say, it was founded and built on fearing Allah and obeying Him from the very beginning.
He told him that Abu Sa‘īd al-Khudri (may Allah be pleased with him) entered upon the Messenger of Allah (may Allah's peace and blessings be upon him) when he was in the house of one of his wives and asked him: "Which of the two mosques is the one founded on piety?" The "two mosques" refer to Qubā’ Mosque and the Madīnah Mosque, which was built by the Prophet (may Allah's peace and blessings be upon him). So, the Prophet (may Allah's peace and blessings be upon him) took a handful of small pebbles from the ground and threw them on the ground, then he answered the question of Abu Sa‘īd al-Khudri (may Allah be pleased with him) saying: "It is this very mosque of yours," i.e., the Madīnah Mosque. This is meant as a form of exaggeration in clarifying that it is the Madīnah Mosque.
Thereupon, Abu Salamah ibn ‘Abdur-Rahmān said to ‘Abdur-Rahmān ibn Abi Sa‘īd: "I bear witness that this is how I heard your father," i.e., Abu Sa‘īd al-Khudri (may Allah be pleased with him), "make mention of it," i.e., he had mentioned to me the like of what you mentioned to me about it.
The Hadīth clarifies the merit of the Prophet's Mosque and the fact that it was founded on piety..

1403

Jābir reported that the Messenger of Allah (may Allah's peace and blessings be upon him) saw a woman, so he came to his wife Zaynab, while she was tanning a Manī’ah (piece of leather), and satisfied his need. Then, he came out to his Companions and said: "The woman advances in the shape of a devil and retires in the shape of a devil. So, when any of you sees a woman, he should come to his wife, for that will repel what he feels in his heart." [In another version]: He did not mention: "retires in the shape of a devil.".

Commentary : Islam has protected women from all evil, and the Shariah has commanded women to avoid Tabarruj (impermissible exposure of adornment), so as not to arouse desires and become a cause of tempting others.
In this Hadīth, Jābir ibn ‘Abdullah (may Allah be pleased with him and his father) reports that the Prophet (may Allah's peace and blessings be upon him) saw a woman, as if he saw her all of a sudden. So, the Prophet (may Allah's peace and blessings be upon him) went to his wife, Zaynab bint Jahsh, to satisfy his human lust and maintain his chastity. Zaynab (may Allah be pleased with her) was tanning a piece of leather, i.e., rubbing it. "Manī’ah": it is the leather once put in tannin. He did this only to clarify to people and guide them to what they should do, as he (may Allah's peace and blessings be upon him) taught them with his acts and words. As for what he felt in his heart, he is not to be blamed for it, and it does not negatively affect his status. It is a requirement of human nature and lust. It must not be thought that the Prophet (may Allah's peace and blessings be upon him) did this out of a whim or for being overcome by lust, far be it from him. Rather, he did this by way of legislation and to set an example and to ward off what is expected to happen.
Then, he (may Allah's peace and blessings be upon him) said: "The woman advances in the shape of a devil and retires in the shape of a devil" referring to personal desires and inviting others to be tempted by her, given the natural inclination for women that Allah Almighty has instilled in men and the pleasure they get by looking at women and at whatever is related to them. The woman is, thus like the devil who calls to evil through his whispering and through making evil appealing to them. This is because her advance calls men to look stealthily at her just like the devil that calls to evil and whispering. The same applies to her turning back because the gaze is the heart's guide, so when she turns back, she attracts a man's gaze and he tries to take backdoors to reach her, as seeing her from all directions is a cause of corruption.
Then, he (may Allah's peace and blessings be upon him) said: "So, when any of you sees a woman," i.e., likes and admires her, because seeing something that arouses one's amazement, leads to admiring it. Another version by Muslim reads: "When any of you admires a woman and his heart is captivated by her, he should go to his wife and have sexual intercourse with her." Here he said: "He should come to his wife," i.e., and have sexual intercourse with her. "For that will repel what he feels in his heart," i.e., his sexual intercourse with his wife will repel what he feels in his heart and will satiate his lust and calm him down.
The Hadīth indicates that there is nothing wrong with one asking his wife for sexual intercourse during daytime or at any other time, even if she is preoccupied with something that could be postponed because a man might be overcome by lust and the delay might cause him harm in his body, or in his heart and sight.
It also denotes how the Prophet (may Allah's peace and blessings be upon him) taught his Companions the way of ridding the devil's whispers by going for what is lawful instead of what is unlawful..

1405

Salamah ibn al-Akwa‘ reported: The Messenger of Allah (may Allah's peace and blessings be upon him) allowed the Mut‘ah marriage (temporary marriage) for three days in the year of Awtās, then he forbade it..

Commentary : Islam has established the legal marriage system to protect the progeny and people's honor. It has forbidden all means of enjoying women that were widespread in the pre-Islamic era of ignorance, which do not protect women's rights.
In this Hadīth, Salamah ibn al-Akwa‘ (may Allah be pleased with him) reports that the Prophet (may Allah's peace and blessings be upon him) permitted and allowed his Companions to enter into Mut‘ah marriage for three days and that was when it became so hard for them to stay unmarried in the Battle of Awtās, which took place in the same year after the Conquest of Makkah, i.e., 8 AH. The Mut‘ah marriage is a fixed-term marriage, with the word "tamattu‘" (enjoyment) verbally stated, in return for an amount of money. Awtās is a valley in Tā’if where the Prophet (may Allah's peace and blessings be upon him) distributed the spoils of Hunayn and Awtās. Then, he forbade the Mut‘ah marriage after those three days and made it permanently forbidden until the Day of Judgment.
The Mut‘ah marriage was known during the early stages of Islam and the Prophet (may Allah's peace and blessings be upon him) did not forbid them from it during their travels, given their need for it. However, he forbade them from it during their stay and residence in their countries. The ruling of the Mut‘ah marriage passed through various phases, as the Prophet (may Allah's peace and blessings be upon him) forbade them from it more than once, then he ordered them to engage in it at various times until he made it permanently forbidden. Forbidding the Mut‘ah marriage was reported in many narrations, which point out that the prohibition was in the Conquest of Makkah, which is the most famous opinion, or in the Battle of Awtās, or in the Battle of Khaybar, or during the Prophet's last days in the Farewell Hajj. It was a permanent prohibition and not a temporary one, thus leaving no room for any difference of opinion among the jurists and the leading scholars of the Ummah. Only some of the Shiites hold a different opinion whose opinion does not count..

1405

‘Atā’ reported: Jābir ibn ‘Abdullāh came for ‘Umrah. We came to his abode, and the people asked him about certain matters, and then they mentioned Mut'ah. Thereupon, he said: "Yes, we engaged in Mut'ah during the lifetime of the Messenger of Allah (may Allah's peace and blessings be upon him) and Abu Bakr and 'Umar.".

Commentary : Islam has established the Shar‘i marriage system to protect progeny and honor. It has forbidden all means of enjoying women that were widespread in Jāhiliyyah (the pre-Islamic era of ignorance), which do not protect their rights.
In this Hadīth, the Tābi‘i ‘Atā’ ibn Abi Rabāh informs that Jābir ibn ‘Abdullāh (may Allah be pleased with him) came to Makkah to perform ‘Umrah, and some of the Tābi‘is came to him in his dwelling and began to ask him about religious matters and seek his Fatwas on them. This was the attitude of the Tābi‘is; they were keen on receiving knowledge from the Companions of the Messenger of Allah (may Allah's peace and blessings be upon him). Then, they asked him about Mut‘ah marriage, in which a man enjoys a woman in return for compensation agreed upon by them and for a specified period, and the marriage ends with the elapse of this period. In response, Jābir (may Allah be pleased with him) said: "Yes, we engaged in Mut‘ah during the lifetime of the Messenger of Allah (may Allah's peace and blessings be upon him) and Abu Bakr and ‘Umar," i.e., during the reign of Abu Bakr (may Allah be pleased with him) and during the reign of ‘Umar (may Allah be pleased with him). In another version by Muslim: "We used to engage in Mut'ah in return for a handful of dates and flour during the lifetime of the Messenger of Allah (may Allah's peace and blessings be upon him) and Abu Bakr, until 'Umar forbade it in the case of 'Amr ibn Hurayth." 'Amr (may Allah be pleased with him) married a woman by Mut'ah marriage during the reign of 'Umar (may Allah be pleased with him), and she got pregnant from him. The statement of Jābir and the action of 'Amr (may Allah be pleased with both of them) are taken to indicate that the Prophet's prohibition of such marriage did not reach them.
The Prophet (may Allah's peace and blessings be upon him) permitted the Mut'ah marriage in the beginning and then forbade it later during the battle of Khyber until the Day of Judgment, and he declared it unlawful during the Farewell Hajj, as narrated by Al-Bukhāri, Muslim, and others. In a Hadīth in the Two Sahīh Collections, ‘Ali ibn Abi Tālib (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) forbade the Mut‘ah marriage of women as well as eating the flesh of domestic donkeys. In the Sahīh Muslim Collection: Salamah ibn al-Akwa‘ (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) allowed the Mut‘ah marriage for three days in the year of Awtās, and then he forbade it..

Book of Hadith

| Hadiths

Narrated Aboo Hurayrah (may Allah be pleased with him): Al-Hasan ibn `Alee took a date from the dates given in charity and put it in his mouth. The Prophet ﷺ said, "Kikh, Kikh” so he expels it from his mouth. Then said: “Don't you know that we do not eat a thing which is given in charity?".

Narrated Aboo Humayd al-Saa’idee (may Allah be pleased with him): Allah's Messenger ﷺ appointed a man called Ibn Al-Lutbiyyah, from the tribe of Al-Asd to collect Zakat from the tribe of Sulaym. When he returned, (after collecting the Zakat) the Prophet ﷺ checked the account with him.”.

Narrated Anas ibn Maalik (may Allah be pleased with him): I took `Abdullah ibn Aboo Talhah to Allah's Messenger ﷺ to perform Tahneek for him. I saw the Prophet ﷺ and he had an instrument for branding in his hands and was branding the camels of Zakat..

Narrated Aboo Sa;eed (may Allah be pleased with him): We would give one Saa’ of barely as zakat al-Fitr..

Sahl ibn Hunayf reported: The Messenger of Allah (may Allah's peace and blessings be upon him) pointed with his hand to Madīnah and said: "It is a safe sanctuary.".

Jābir ibn Samurah reported: I heard the Messenger of Allah (may Allah's peace and blessings be upon him) say: "Indeed, Allah Almighty named Madīnah Tābah.".

Abu Hurayrah reported that Abu al-Qāsim (may Allah's peace and blessings be upon him) said: "Whoever intends to do harm to the people of this city - meaning Madīnah - Allah will make him dissolve just as salt dissolves in water.".

Salamah ibn al-Akwa‘ reported: The Messenger of Allah (may Allah's peace and blessings be upon him) allowed the Mut‘ah marriage (temporary marriage) for three days in the year of Awtās, then he forbade it..